Q. VVHAT ought to bee the cheife, & continuall care of euery man in this life?

A. To 1. Cor. 10. 31. glorifie ¹ God, and Act. 16. 30, 31. Matth. 16. 26. saue his ² soule.

Expos. 1. Gods glory, that is, his sur­passing worthines, cannot be encreased, nor fully manifested. Ex. 33. 20. because he is most perfect. Psal. 16. 2. and infinite. Iob 22. 2. and 35. 7. God is said to glori­fie himselfe when he makes his excellen­cie to appeare. Numb. 14. 21. Psal. 72. 19. Ezeck. 43. 2. Angels and men glorifie him when they extoll his greatnes, and testifie their acknowledgement of his glory. Luc. 2. 14. Reu. 14. 7. Ex. 15. 2. Here then to glorifie God, is inwardly in heart. Rom. 4. 20. 1. Cor. 6. 20. and [Page 2] outwardly in word and action. Matth. 5. 16. 1. Pet. 2. 12. to acknowledge God to be such a one as he hath reuealed him­selfe. Reu. 4. 9. 11. Psal. 29. 1. 2. and. 50. 23. Of glorifying God, man should be most carefull: for God is the beginning from which, and the end vnto which all things doe tend. Rom. 11. 36. his glory is in it selfe most excellent. Exod. 33. 18. 19. Psal. 148. 13. most deare to him. Ex▪ 7. 4. 5. Esa. 42. 8. and 48. 11. the supreame ende of all diuine reuelation. Eph. 2. 7. of all his works. Eph. 1. 5. 6. Pro. 16. 4. Exod. 9. 16. Psal. 50. 15. Ioh. 11. 4. 40. of mans life. Psa. 6. 4. 5. and seruice. Zach. 7. 5. 6. Psa. 101. 1. Ioh. 3. 28. 29: and all meanes furthering the same, are auailea­ble to mans saluation. Rom. 4. 20. 21. Ier. 13. 16. Matth. 2. 2. 1. Sam. 2. 30. Psal. 50. 23.

2. To take care for our saluation, is so to liue here, that we may liue with the Lord hereafter. Phi. 2. 12. 2. Pet. 3. 11. 14. The saluation of the soule is most preti­ous. Psal. 49. 8. cannot be obtained with­out care. Act. 2. 37. 1. Cor. 9. 24. Matth. 7. 13. Luk. 12 24. and he is euer mindlesse of Gods glory, that is carelesse of his e­ternall [Page 3] happines. Eph. 2. 12. Ioh. 5. 44. and, 7. 18. Also eternall life is a durable treasure. Luk. 12. 33. and 16. 9. 10. 1. Tim. 6. 17. 18. al worldly things are vaine, vn­certaine, and transitorie. Matth. 6. 19. Psa. 73. 18. 19. the soule came from God and is after a restles manner carried to seeke, and desire communion with God, and a desire to be happy, is naturally planted in the hearts of all men, by God himselfe; therefore we should earnestly set our affections vpon things that are a­boue. Col. 3. 1, 2. Phil. 3. 12, 13, 14. and infinitely desire the enioying of Gods presence in heauen, for he is infinite in goodnes, the highest of all things that are to be desired.

Q. Whence must we take direction to at­taine hereunto?

A. Out of the Ioh. 20. 31. word ^• of God alone.

Expos. 3. God onely can giue the crown of glory. 2. Tim. 4. 8. Iam. 1. 12. he also is the author, obiect, & ende of true religion. Gen. 18. 19. Act. 18. 25. 26. Ioh. 6. 29. therefore none but he can reueale the way how we should obtaine that e­uerlasting inheritance. Psal. 16. 11. Pro. [Page 4] 2. 6. 9. For the nature of God is incom­prehensible, his will and works are vn­searchable. Heb. 11. 6. Deut. 4. 4. 6. and 29. 29. Heb. 11. 3. No man hath knowne the Father but the Son, and he to whom th [...] Sonne hath reuealed him. Ioh. 1. 18. Matth. 11. 27. and the Gospel is an hid­den misterie. 1. Cor. 2. 7. 10. Rom. 16. 25. 26. so that we can knowe nothing of God, vntill God himselfe manifesteth it vnto vs. Psal. 103. 7. and 147. 19. 20. By the word of God, we vnderstand the will of God reuealed to reasonable creatures, teaching them what to doe, beleeue, and leaue vndone. Deut. 29. 29.

Q. What call you the word of God?

A. The 2. Tim. 3. 16. holy Scripture ⁴ immediately ⁵ inspired, which is contained in the books of the Old and New Testament.

Expos. 4. This word of God hath heretofore been diuersely made known. Heb. 1. 1. as by inspiration, 2. Chro. 15. 1. Esa. 59. 21. 2. Pet. 1. 21. Ingrauing in the heart, Rom. 2. 14. visions, Numb. 12. 6. 8. Act. 10. 10, 11. Apo. 1. 10. Dreames, Iob 33. 14. 15. Gen. 40. 8. Vrim and Thummim, Numb. 27. 21. 1. Sam. 30. 7, 8. [Page 5] Signes, Gen. 32. 24. Exod. 13. 21. Audi­ble voice, Exod. 20. 1, 2. Gen. 22. 11. 15. and lastly by writing, Exod. 17. 14. This word so reuealed, is by excellency called the Scripture, Gal. 3. 22. Io. 10. 35. and the holy Scriptures, Rom. 1. 2. in respect of God the Author, Act. 1. 16. and 4. 25. the holy pen-men, Luk. 13. 38. 2. Pet. 1. 21. the matter, 1. Tim. 6. 3. Tit. 1. 1. and end thereof, Rom. 15. 4. 2. Tim. 3. 17. The truth of God was deliuered to the Church in writing, Deut. 31. 9. Hos. 8. 12. Reu. 2. 1. that it might be preserued pure from corruption, 2. Pet. 1. 12, 13. 15. be better conueied to posterity, Ier. 36. 27, 28. Deut. 31. 9. be an infallible standerd of true doctrin, and determiner of all controuersies, Esa. 8. 2. Mal. 4. 4. Deut. 17. 11. that our faith might be confirmed beholding the accomplish­ment of things prophesied, 1. King 13. 2. comp. 2. King 23. 16. Act. 17. 10. 11. and for the more full instruction of the Church, the time of the Messias euer drawing on, Mal. 4. 4. or beeing come, Luk. 2. 3.

5. To be immediately inspired, is to be as it were breathed, and to come from [Page 6] the Father by the holy Ghost, without all meanes. And thus the holy Scriptures were inspired both for matter, and words. Luk. 1. 70. 2. Pet. 1. 21.

Q. What are the books of the Old Testa­ment?

A. Moses, ⁶ and Luk. 24. 27. the Prophets.

Expos. 6. All the books of holy Scrip­ture giuen by God to the Church of the Iewes, are called the Lawe. Luk. 16. 17. Ioh. 12. 34. and the Prophets. Rom. 1. 2. and 16. 25. 26. because they were writ­ten by holy men stirred vp, sanctified, and inspired of God, for that purpose. 1. Pet. 1. 11. Heb. 1. 1. But ordinarily they are comprised vnder these two heads, the lawe and the Prophets. Matth. 22. 40. Act. 13. 15. Matth. 7. 12. or the lawe of Moses and the Prophets. Act. 28. 23. or Moses and the Prophets. Ioh. 1. 45. Luk. 16. 29. Moses beeing distinctly named from the rest because he was the first and cheife of the Prophets: as the Psalmes are mentioned particularly. Luk. 24. 44. because they are the choise and flower of all other Scripture.

Q. Which are the bookes of t [...]e newe Te­stament?

A. Mathew, Marke, Luke, and the rest as they follow in our Bibles.

Q. How may it be prooued that those bookes are the word of God, immediately in­spired by the holy Ghost to the Prophets and Apostles?

A. ⁷ By the ^• testimonie 2. Pet. 1. 19. of the Church, ⁹ constancie Reu. 6. 9. of the Saints, ¹⁰ miracles 1. King 17. 24. Ioh. 3. 2. 1. Ier. 6. 16. Heb. 13. 8. wrought to confirme the truth, and the ¹¹ Antiquitie ⁱ thereof.

Expos. 7. It is very expedient and ne­cessary, that all Christians of age and discreation, should knowe that the Scriptures are the very word of God, the immediate and infallible truth of God, that is to be receiued, obeied and belee­ued. For thereby we are the better fitted to heare, read, and rec [...]eiue the word with attention, ioy, reuerence, submissi­on. Act. 10. 33. and assurance of faith, which being a diuine grace must haue a diuine foundation. 2. Tim. 3. 15, 16. 1. Ioh 5. 9. and being certaine must haue a sure ground euen the word of God. Ioh. 5. 46. Eph. 2. 20. Rom. 4. 18. Also it mini­sters [Page 8] no small comfort in affliction and temptation that we knowe whom we haue trusted, 2. Tim. 1. 12. Act. 5. 29. This must be knowne not by opinion, or probable coniecture which may de­ceiue, but by certain and distinct know­ledge, whereby we conceiue of things certaine certainely as they are, and are assured that we conceiue of them none otherwise then as they are; that we may be able to stop the mouthes of Atheists and Papists, who carp against the truth. 2. Cor. 13. 3. We come not to the vn­derstanding hereof by sense, or dis­course of reason: this matter is to be dis­cerned, and beleeued by faith.

But for the fuller clearing of the point, sundry rules are to bee obserued, both concerning faith, and concerning the Scripture it selfe. 1. Distinction must be made, betweene certainty of faith, and certainty of sense or sight. Things be­leeued, in themselues are more certaine then things seen, but they are not alwaies so apprehended by vs. Certainty of sight excludes doubtings, so doth not certain­ty of faith, it is sufficient that it preuaile against them. Gen. 15. 6. 8. 1. Cor. 13. 9. [Page 9] 12. Iud. 6. 36, 37, 38. 2. Implicite faith, by which wee confusedly beleeue, that such bookes are the word of God not vnderstanding the sense of them, is to be distinguished from explicite faith, which is euer ioyned with a distinct and certain vnderstanding of the thing beleiued. Ioh. 3. 2. 10. 3. Historical faith, which stands in the certainty of the mind, and beleeues God speaking in his word, must bee di­stinguished from iustifying and sauing faith, which containes the perswasion and confidence of the heart, whereby we not only beleeue the word of God to be the cheife truth; but also do embrace it, as containing the cheife good of man. Iam. 2. 19. Ioh. 5. 35. Heb. 6. 11. & 10. 22. Eph. 3. 12. for all things in Scripture are not alike to be beleeued, neither doe the same arguments serue, to beget each faith. 4. Concerning the Scripture, wee must put a difference betweene the do­ctrine therin contained, and the writing: for the signe is for the sense, and the knowledge and faith of both is not alike necessarie. The doctrine was euer neces­sary to be beleeued, the manner of reuea­ling was not alwaies. Ioh. 8. 24. 5. Of [Page 10] doctrines, some are simply necessary to saluation, containing the maine grounds and cheife heads of Christian religion: others are expositions, or amplifications of the same, very profitable, but not of such necessitie. 1. Cor. 3. 12. 13. Col. 2. 18. 19. Phil. 3. 15. 6. A distinction is to bee put betweene the Scripture generally considered, in respect of the manner of reuealing, and between the number and order of the Bookes: it being one thing to beleeue that the will of God is nowe fully and wholly committed to writing: another that this is the distinct order, & precise number of Bookes. 7. Also it is one thing to beleeue, that God is the au­thor of this or that booke; another to beleeue that it was written by this or that Scribe or Amanuensis; so that a dif­ference is to be made between the cheife Author of a booke, and the Instrument thereof. 1. Cor. 12. 3. Mat. 10. 20. 8. The substance of doctrine necessarie to salua­tion contained in Scripture, is to be be­leeued with an expresse, historicall, and sauing faith: but the number and order of bookes is to bee beleeued with faith historicall.

[Page 11] 8. By the Church we vnderstand not the Pope, whome the Papists call the Church virtuall; nor his Bishops & Car­dinalls met in a generall Council, whom they call the Church representatiue; but the whole companie of beleeuers, who haue professed the true faith, whether those who receiued the bookes of holy Scripture from the Prophets and Apo­stles; or those who liued after. Vnder the name of the Church we comprehend not the Prophets and Apostles, as they were immediately chosen and called to be the penmen of holy Scripture; for they wrote not as men in the Church, but aboue the Church. The Church of the Iewes pro­fessed the doctrine, and receiued the Bookes of the old Testament, and testifi­ed of them that they were diuine. To whose testimony these things giue force: 1. To them were committed the Oracles of God. Rom. 3. 2. 2. In great miserie they haue constantly confessed the same, when as by the onely denying thereof, they might haue been partakers both of libertie and rule. 3. Notwithstanding the high Priests and others persecuted the Prophets whiles they liued, yet they [Page 12] receiued their writings as propheticall and diuine. 4. Since obstinacie is come to Israel, notwithstanding their great hatred to the Christian religion, the holy Scripture of the old Testament, is kept pure and vncorrupt amongst them, euen in those places which doe euidently con­firme the truth of Christian religion. Esa. 53. 3, 4, 5, &c. The Christian Church hath embraced the doctrine of God, and receiued the books both of the Old and New-Testament. To whose testimonie two things giue weight: 1. their great constancie. 2. their admirable and sweet consent: for in other matters we may ob­serue differences in opinions, in this a singular and wonderfull agreement. This testimonie of Christians is considered three waies; 1. Of the vniuersall Church, which from the beginning thereof vntill these times, professing the Christian re­ligion to bee diuine, doth also professe that these bookes are of God. 2. Of the seuerall primatiue Churches, which first receiued the bookes of the old Testa­ment, and the Epistles written from the Apostles to them, their Pastors, or to some they knew, and after deliuered thē [Page 13] vnder the same title, to their successors, and other Churches. 3. Of the Pastors and Doctors, who (being furnished with skill, both in the tongues and matters diuine,) vpon due triall and examination haue pronounced their iudgement, and approoued them to the people commit­ted to their charge. This testimonie is of great weight and importance, profitable to prepare the heart, and to mooue it to beleeue; of all humane testimonies wher­by the author of any booke that hath, is, or shall be extant, can be prooued, the greatest, both in respect of the multi­tude, wisedome, honestie, faithfulnesse of the witnesses, & the likenes, constan­cie, and continuance of the Testimonie it selfe. But this testimonie is onely hu­mane; not the onely, not the cheife, whereby the truth and diuinitie of the Scripture is confirmed, neither can it be the ground of diuine faith and assurance.

9. The Saints of God of all sorts and conditions, noble, base, rich, poore, lear­ned, vnlearned, old, young, married, vn­married, &c haue suffered the most grie­uous torments, vsuall, vnusuall, speedy, slowe, euen what hell could inuent, or [Page 14] mans malice find out, for the defence of this truth. All these things a number numberles endured, and that with great constancie and ioy, euen with a cheere­full heart, and merrie countenance, so that none can thinke they suffered out of weaknesse, pride, vaine-glorie, or dis­content. This the patient suffering of the Martyrs is not a testimonie meerely humane, but partly diuine: for that cou­rage, and cheerefulnes which they shew­ed in the midst of all torments, was not from nature but from aboue.

10. Many and great wonders, such as Sathan himselfe cannot imitate, such as exceed the power of any, yea of all the creatures in the world, such as the most malitious ene [...]ies of Gods truth, could not denie to be diuine, hath the Lord o­penly wroug [...]t by the hands of Moses, the Prophets, and Apostles, for the con­firmation of this truth. Numb. 11. 9. and 20. 10. Exod. 19. 16. 1. King 17. 24. Mark. 16. 20. H [...]b. 2. 4 Ioh. 5. 36. and 9. 30. 33. Act. 5. 12. These miracles were sufficient to confirme the diuinity of this truth, and writing, to them who were eie-witnesses thereof. Heb. 2. 3. Ioh. 20. [Page 15] 20. Iudg. 2. 7. 10. The vndoubted and cleare narration of them, is to vs an in­uincible argument thereof.

11. That which is most auncient, is most true and diuine, the purest religion is before all others; there must needs be a law before transgression; and a com­mandement giuen vnto man, before there could bee place for the Deuill to tempt him. But the religion taught in Scrip­ture is of greatest antiquitie; the doctrin of the creation and fall is their handled, in all other stories whatsoeuer is omit­ted.

Q. How else?

A. By ¹² the Gen. 17. 1. Psal. 50. 1. Esa. 44. 24. Exod. 20. 1. 2. 1. Cor. 11. 23. Ioh. 3. 36. 1. Cor. 1. 23. Ioel. 1. 1. 2. style, Psal. 19. 8. Rom. 15. 4. Rom. 7. 7. Zeph. 2. 11. Zach. 13. 2. Act. 5. 39. Act. 9. 5. 20, 21. Phil. 1. 12. 13. Rom. 15. 19. 2. Cor. 4. 8. 9. 10. ¹³ efficacie, sweete Genes. 3. 15. and 49. 10. Esa. 9. 6. Dan. 9. 24. Matth. 1. 18. Act. 10. 43. ¹⁴ consent, admirable Psa. 119. 129. 138. 172. Deut. 4. 5, 6. ¹⁵ doctrine, ex­cellent Ioh. 20. 31. ¹⁶ ende, and the witnes 2. Tim. 3. 16. 2. Pet. 1. 19. ¹⁷ of the Scripture it selfe.

Expos. 12. By the style of Scripture, we vnderstand not the externall superficies of words, but the whole order, character, frame, and comprehension, which fitly agreeth to the dignitie of the speaker, & nature of the argument, and is tempered according to the capacity and condition of them for whose sakes it was written. Indeed euery Prophet and Apostle al­most, had a peculiar style; Esay is elo­quent, sweet, and more adorned; Salo­mon accurate, Ieremie vehement, and more rough; Amos simple, but all are di­uine. These things declare the maiestie of the style: 1. The titles that the author of holy Scripture doth iustly challenge vnto himselfe, which import indepen­dance of nature, Exod. 3. 14. superemi­nencie of power and soueraigntie, Psal. 50. 1. 2. excellencie both of properties & workes, Gen. 17. 1. Esa. 42. 5. and 40 12▪ 26. 2. The manner vsed in teaching, com­maunding, promising, and threatning. Things aboue reason, hidden mysteries, such as exceed all humane capacitie, are vnfolded, without all argumentation or furniture of perswasion, 1. Cor. 2. 7. and wee are required to vnderstand and be­leeue [Page 17] them, relying vpon the truth and credit of the reuealer. In giuing the law, no proeme is vsed, but, Thus saith the Lord; no conclusion, but, The Lord hath spoken. Exod. 20. 1. 2. Commandements of which no reason can be rendered, are enioyned. Gen. 2. 17. and that which a naturall man would account foolishnes, is peremptorily and with great securitie required, Ioh. 3. 36. 1. Cor. 1. 23. 24. no argument beeing brought to perswade, or confirme the equitie of those com­maunds, but onely the will of the Com­mander. Promises aboue likelihood are made, to assure of performance; no rea­son is alledged, but, I the Lord haue spo­ken, Esa. 51. 22. and 52. 3. 4. and to in­courage against difficulties and dangers present, diuine assistāce is promised both as necessarie and sufficient. Ex. 4. 12. Ios. 1. 9. Ier. 1. 8. Esa. 43. 5. In the manner of threatning also, the like notes of the di­uinitie of the style may bee obserued. 3. That without respect of persons, he doth prescribe lawes to all men, priuate per­sons, and publike Magistrates, whole Kingdomes, and seuerall estates, com­maunding what is distastfull to their na­ture, [Page 18] and forbidding what they approue, promising not terrene honour, but life euerlasting if they bee obedient; threat­ning not with racke or gybbet, but eter­nall death if they disobey. Ioel. 1. 1, 2. Io. 3. 16. 1. Sam. 12. 25. 4. That the Mini­sters of the Lord of Hosts do require at­tention, faith, and obedience, to what­soeuer they speake in the name of the Lord, whether it were prophesie, com­maundement, or rebuke; whether they called to repentance, and reformation of things amisse, or exhorted to obedience. 1. Cor. 11. 23. Mic. 1. 1. 2. The lowe and humble manner of speech, vsed in holy Scripture, cannot iustly offend any man; for it was penned to the vse and behoofe both of the learned and vnlearned. Rom. 1. 14. though the phrase bee plaine, the matter is high and excellent, pro­found and vnutterable. Hos. 8. 12. Act. 2. 11. Easinesse and plainnesse doth best beseeme the truth: a pearle needs not painting, nor truth to be vnderpropped with forraine aids, it is of it selfe suffici­ent to vphold and sustaine it selfe: it be­comes not the Maiestie of a Prince to play the Orator; and though the Scrip­ture [Page 19] bee simple in word, it is great in power: no writings of Man though ne­uer so well set forth, with wit, words, or­der, or depth of learning, can so inligh­ten the mind, mooue the will, peirce the heart, or stirre vp the affections, as doth the word of God. Neither do the Scrip­tures want eloquence, if the matter bee well weighed; no writing doth, or can equalize them in pithinesse of prophesy­ing, or feruentnesse of praying. The song of Moses, and the beginning of Esay, in varietie and force of eloquence, do farre exceed all autors, Greek & Latin; if com­parison be made betwixt those places & whatsoeuer is most excellētly indited by man, either in Greeke or Latin, you may easily discerne, the one was written by a diuine, the other by an humane spirit.

13. The efficacy of this doctrine doth powerfully demonstrate the diuinitie thereof; for it conuertes the soule, illigh­tens the eies, Psa. 19. 7, 8. discouers sinne, Rom. 7. 7. conuinces the gainsaier, 2. Tim 3. 16. killeth and terrifieth, 2. Cor. 3. 6. re­ioyceth the heart, Psal. 19. 8. Psal. 119. 103. quickneth, Psal. 119. 50. 93. and comforteth, Rom. 15. 4. manifesteth the [Page 20] thoughts. 1. Cor. 14. 25. ouerthrowes false religions, casteth downe strong holds, and the whole kingdom of Satan, stoppeth the mouth of Oracles, destroies Idols. 2. Cor. 10. 4. Zeph. 2. 11. Zach. 13. 2. and remaines inuincible notwithstan­ding all opposition. Act. 5. 38. 39. These things commend the efficacy of this word. 1. The nature thereof is opposite to the wisedome and will of a naturall man. 1. Cor. 1. 21. and 2. 14. Rom. 8. 6. and yet it hath preuailed. 2. It hath preuai­led, not onely with the grosse, and sot­tish Gentiles, who serued other Gods, Gal. 4. 8. but euen with the most feirce and bitter enemies thereof. Act. 9. 5. 6. 20. 21. 3. The enemies who did oppose this truth, were many, mighty, and sub­tile; as principally the Deuill out of his hatred against Gods glory, and mans saluation. Eph. 6. 12. Apo. 2. 10. and the Romane Emperours as his instruments, the rest of the world furthering, and the Iewes, stirring them vp; all which out of their loue to falsehood and Idolatrie, and their malice against the Christian religion, did with incredible fury, and vigilancie, labour the vtrer abolition of [Page 21] this truth. Act. 4. 27. and 9. 2. Matth. 10. 18. 22 Io. 16. 2. Act. 13. 50. and 14. 2. 5. 19. 1. Thes. 2. 15. 16. 4. The persons whom the Lord did chuse to be publishers of this heauenly doctrine, were in number fewe, in outward appearance simple, rude, base, and weake; and sometimes also negligent. Matth. 4. 18. 19. 20. Luk. 6. 13. 2. Cor. 4. 7. 8. Matth. 13. 25. 5. These simple and weake men, subdued the world by preaching the Crosse of Christ, and prescribing long suffering, and patience. 1. Cor. 2. 4. 1. Thes.. 3. 4. Act. 9. 16. 2. Tim. 3. 12. The number of all sorts, ages, condititions, sexes, & nations who gaue credit to this doctrine, & con­firmed the same with the losse of their liues, was innumerable. Apo. 6. 9. 10. 7. In short time a great part of the habita­ble world was conuerted & brought to the obedience of faith, so that Paul filled all places frō Ierusalem to Illyricum, with the sound of the Gospel. Col. 1. 6. Rom. 35. 19. 8. The more the truth was per­secuted, the more it did preuaile. Act. 8. 3. 4. Phil. 1. 14. 9. Though the Iewes were wasted with many and great slaughters, yet the Scriptures did still re­maine [Page 22] safe, and intire in their custody: when the Hebrew language did lie al­most vnknowne, and had perished alto­gether, had not the Lord prouided for religion; then by the Iewes the deadly enemies of Christ, was the doctrine of Christian faith preserued. 10. To these we may adde, the dreadfull iudgements of God, which fell vpon the persecutors of the Christian faith; amongst whom, some were forced at their last gaspe, to acknowledge the diuinity of this word. All which things doe strongly confirme, the propagation, defence, and conserua­uation of this truth and doctrine, to be admirable and of God.

14. The sweette and admirable con­sent which is found in all and euery part of Scripture, cannot be ascribed to any but the Spirit of God; each part so exa­ctly agreeing with it selfe and with the whole. Io. 5. 46. This may sufficiently appeare, by comparing the prophesies of the old Testament touching Christ, the calling of the Gentiles, and reiection of the Iewes, with the accomplishment of them, declared in the Newe. Gen. 3. 15. and 12. 4. and 49. 10. Numb. 14. 17. Dan. [Page 23] 9. 25. Matth. 1. 18. Luk. 1. 55. and 24. 27. 44. Act. 26. 22. Deut. 32. 21. Mal. 1. 10. 11. Psal 2. 8. and 110. 2. Act. 11. 18. Psal. 118. 22. 23. Matth. 21. 42. Such exact consent as here is to be found, is impos­sible to be fained of men, or Angels, as the things foretold were remooued from their knowledge and finding out, vntill they were reuealed. These consi­derations giue strength to this argu­ment. 1. The length of time in which this writing continued, viz. from Moses vntil Iohn, which preuented all conceits of forgery, since they were not written in one, nor yet in many ages. 2. The mul­titude of bookes that were written, and of writers who were imployed in that seruice. 3. The distance of place, in which they were written, which did hin­der that the writers could not conferre together. Ier. 2. 1. 2. and 36. 5. Ezeck. 1. 1. 4. The silence of the aduersaries, who in all that long space mentioned, whiles the Scripture was in writing; could ne­uer detect any thing in those bookes, as false, or erroneous; whose silence is of great weight in this case, because they were eie witnesses of those things which [Page 24] our Sauiour taught, did and suffered, according as it was prophesied of him, so that they knowe the prophesies, sau [...] the accomplishment of them, and were acquainted with that which the Apo­stles had written. If the Prophets or A­postles, who wrote the same histories, doe seeme to dissent in any circumstan­ces, this doth nothing derogate from their authority; for in themselues they differ not, the fault is our ignorance, and apprehension: by a right and iust inter­pretation, they may easily be reconciled; and the dissonancy which seemes to be amongst them in small things, doth free them from all suspition of fraud; and their sweet consent in all matters of im­portance, doth conuince that they wrote by the guidance of the same Spirit. If they had all written one thing, they might seeme superfluous; if each a new history, there could appeare no steps of consent; when they relate the same story with the same circumstances, they haue their vse, one sometimes speaking more plainely then the other; and when they agree in matter, but seeme to dissent in circumstance, the truth is the more con­firmed, [Page 25] an argument of fuller credit may be drawne out of that dissent; for as the Heathen man obserueth, too exact dili­gence is neither approoued of al, neither doth it want suspition. To this sweete a­greement of holy Scripture with it selfe, it might be further added, that it agre­eth with all other truth whatsoeuer; there is nothing true in diuinity, which is false in Philosophie; nothing in Phy­losophie is repugnant to the truth in di­vinity, but it may be ouerthrowne by the principles of right and true Phylo­sophie.

15. The matter intreated of in holy Scripture is diuine and wonderfull. It explicats vnto vs, th [...] nature, properties, and high acts of God, purely and holily. It describs the person of Christ, so fitly, excellently, and conueniently, that if the mind of man consider it attentiuely, of necessity it must acknowledge, that it doth exceed the reach of a finite vnder­standing. It discouers vnto vs the mise­ry and corruption of man by nature, in­comprehensible loue of God in Iesus Christ towards man, that happy reconci­liation (if we may so speake) of his iu­stice [Page 26] and mercy by his infinite wisedom, ordaining Iesus Christ to be our Media­tor, and it vnfolds the couenant of grace which God made with man after his fall; all which can be drawn from no fountain but diuine reuelation. 1. Cor. 2. 7. 8. Eph. 3. 4. 5. Col. 1. 26. The Scripture also con­taines the lawe of God, which teacheth the dutie of man, and that is wise and iust, the Gentiles themselues being iud­ges. Deu. 4. 5. 6. 7. In the precepts, diuerse notes of diuinity may be obserued; as 1. The surpassing excellencie of the act, requiring that we should denie our selues, and lead our liues according to the appointment of the Lord. Matth. 16. 24. 25. Rom. 8. 12. 13. 2. The wonderful equity that doth appeare in euery com­maundement. 3. The admirable strange­nes of some acts, which a naturall man would count foolishnes, yet prescribed as necessary. Io. 3. 36. and 8. 24. 4. The manner how obedience is required, viz. that it proceed from a pure heart, a good conscience, and faith vnfained. Deut. 6. 5. 1. Cor. 13. 2. 1. Tim. 1. 5. 5. And the perfection of the law commaunding and allowing all good, but forbidding and [Page 27] condemning all sinne and wickednes, of what kind soeuer. Take a briefe veiwe of the ten commaundements, are they not plaine, pure, briefe, perfect, iust, ex­tending to all, binding the conscience, and reaching to the very thoughts? and doe not all these things commend vnto vs the iustice, wisedome, holines, omni­potencie, omniscience, perfection, and absolute soueraignty of the lawgiuer? The promises and threatnings annexed to the law, will suffer vs to acknowledge none other author of them but the Lord alone: for none can make them but he, he only can giue eternall life, and inflict eternall condemnation. Moreouer these are so set together with the commande­ments, as they can mooue none, but on­ly the conscience of him who doth ac­knowledge the Commandements to be diuine.

16. The ende of the Scripture is di­uine, viz. the glorie of God, and the sal­uation of man, not temporall but eter­nall. The doctrines, precepts, prohibi­tions, and narrations, are all referred to the setting forth of Gods praise, which shewes that they are from aboue. Ioh. 7. [Page 28] 18. and 5. 41. and 8. 50. 54. Gal. 1. 10. And to speake truth, what is more equal, then that all things should returne thi­ther, whence th [...]y had their beginning. This word also doth point out vnto man, what true blessednes is, and how he may be reconciled vnto God, beeing lost by sinne; which is a firme demonstration to prooue vnto vs the diuinitie thereof: for what is more agreeable to the wisedom, bountie, mercy, grace, & power of God, then to restore man fallen, and to make him partakers of eternall happinesse? and who can shewe vnto man how hee may be admitted into Gods fauour ha­uing offended, or direct & lead him for­ward in the path of life, but the Lord a­lone? These arguments are of great force, whether they bee seuerally or ioyntly considered, and doe as strongly prooue that the Christian Religion is only true, as any other reason can, that there was, is, or ought to be any true religion.

17. This testimonie of Scripture it selfe is most cleare, certaine, infallible, publique, and of it selfe worthy credit, it beeing the testimonie of the Lord him­selfe, who is in all things to be beleeued: [Page 29] But the external light of arguments, and testimonies brought to confirme and de­monstrate, must be distinguished from the inward operation of the holy Ghost, opening our eies to see the light shining in the Scripture, and to discern the sense thereof. 2. Cor. 1. 22,

Q. These reasons may conuince any be he neuer so obstinate, but are they sufficient to perswade the heart hereof?

A. No: the testimonie of the ¹⁸ Spi­rit is necessarie 1. Cor. 2. 14., and onely all-sufficient for this purpose. r. 1. Ioh. 2. 20. 27.

Expos. 18. By nature we are blind in spirituall things, 1. Cor. 2. 14. Matth. 15. 14. though therefore the Scripture be a shining light, Psal. 119. 105. yet vnlesse our eies be opened, Psal. 119. 18. Act. 26. 18. wee cannot see it, no more then a blind man doth the Sunne, Ioh. 1. 5. Th [...] Spirit is the author of supernatural light and faith, 1. Cor. 2. 8, 9. Eph. 1. 17. 1. Ioh. 5. 6. 10. by the inspiration thereof were the Scriptures written, 2. Pet. 1. 21. the secrets of God are fully knowne vnto, and effectually reuealed by the Spirit, 1. Cor. 2. 10. the same law which is written [Page 30] in the Scriptures, the Spirit doth write in the hearts of men that be indued there­with. Esa. 59. 21. Heb. 8. 10. For which reasons it must needs bee, that the testi­monie of the Spirit is all-sufficient to perswade, and assure the heart that the Scriptures are the word of God. To pre­uent mistaking therein, obserue these rules. 1. The Spirit of God doth assu­redly perswade our consciences that the Scriptures are of God, by enlightning our eyes to behold the light, writing the law in our hearts, sealing vp the promi­ses to our consciences, and causing vs sensibly to feele the effects therof, 1. Cor. 2. 12. Luk. 24. 45. 1. Cor. 14. 37. Ier. 31. 33. 2. Cor. 1. 22. 1. Thes. 1. 5. with 1. Thes. 2. 13. Act. 16. 14. 2. This perswasion of the Spirit, is more certain then can bee prooued with reason, or expressed in words: for things doubtfull may be pro­ued, but things in themselues most cleare and certain, be aboue all proofe and rea­son, as the shining of the Sunne needes not to be confir [...]ed by argument to him that hath his eyes open to see the light thereof. 3. This testimonie of the Holy Ghost, is certaine and manifest to him [Page 31] that hath the Spirit, but priuate not pub­lique, testifying onely to him who is en­dued therof; but not conuincing others, not confirming doctrines to others. 4. This testimonie of the Spirit is not to be seuered from the word, which is the in­strument of the holy Ghost, and his pub­lique testimonie. It is not therefore in­iurious to trie the Spirit by the word of God, 1. Ioh. 4. 1. seeing there is a mutuall relation between the truth of the partie witnessing, and the truth of the thing witnessed; and the holy Spirit the author of the Scripture, is euery where like vn­to, and doth euerie where agree with himselfe. 5. The testimonie of the Spirit doth not teach or assure vs of the letter [...], syllabes, or seuerall words of holy Scrip­ture, which are onely as a vessell, to cary and conuey that heauenly light vnto v [...]; but it doth seale in our hearts the sauing truth contained in those sacred writings; into what language soeuer they be tran­slated. Eph. 1. 13. 6. The Spirit doth not lead them in whom it dwelleth, absolu [...] ­ly and at once into all truth, but into all truth necessarie to saluation, and by de­grees. Ioh. 16. 13. with Act. 1. 6. & 11. 2. [Page 32] so that holy men partakers of the same Spirit, may erre in many things, and dis­sent one from another in matters not fundamentall.

Q. What are the properties of the Scrip­ture?

A. It is of ¹⁹ Diuine 2. Tim. 3. 16. authoritie, the rule ²⁰ of Eccl. 12. 10. Gal. 6. 16. faith and manners, ²¹ Rom. 10. 14. neces­sarie, ²² Psal. 12. 6. pure, ²³ Psal. 19. 7. perfect, and ²⁴ Prou. 8. 9. plain.

Expos. 19. Such is the excellency of the holy Scripture, aboue all other wri­tings whatsoeuer, 2. Tim. 3. 15. 2. Pet. 1. 19. that it ought to be credited in all nar­rations, threatnings, promises, or pro­phesies. 1. Tim. 1. 15. Heb. 11. 11. 2. Pet. 1. 19. and obeyed in all commaunde­ments. Iob 22. 22. Ier. 13. 15. Rom. 1. 5. God the Author thereof, beeing of in­comprehensible wisedome, Psa. 147. 5. great goodnesse, Exod. 18. 9. Psa. 34. 8. Rom. 11. 22. absolute power and domi­nion, Gen. 17. 1. Psal. 50. 1, [...]. and truth, that can neither deceiue nor be deceiued. Rom. 3. 4. Tit. 1. 2. Heb. 6. 18. The au­thority of the Scripture doth onely and [Page 33] wholly depend vpon God the author of it; and therefore though one part may be preferred before another, in respect of excellencie of matter and vse, Cant. 1. 1. 1. Tim. 1. 15. in authoritie and certaintie euery part is equall, and onely Scripture is of diuine authoritie. Gal. 1. 8. Mat. 17. 5. 1. Cor. 11. 23.

20. The Scriptures are the word of Christ, Col. 3. 16. whose word is vpright, Eccl. 12. 10. Phil. 3. 16. the first truth, Heb. 13. 8. receiued by immediate, di­uine reuelation, 2. Pet. 1. 21. and deliue­red to the Church; sufficient to make the man of God perfect in all good workes, 2. Tim. 3. 16. 17. the treasury whence all doctrines must be taken, 1. Pet. 4. 11. Act 26. 22. Luk. 16. 29. the touchstone wher­by they must be tried, Act. 17. 11. Esa. 8. 20. without which, error in doctrine and manners is vnavoidable. Matth. 22. 29.

21. In respect of substance, the word of God was alwaies necessary, Eph. 2. 20: without which we could neither knowe nor worship God aright. Heb. 11. 3. 6. Matth. 22. 29. Ioh. 20. 31. 2. Tim. 3 16. Rom. 15. 4. Luk. 24. 26, 27. In respect of the manner of reuealing in writing, the [Page 34] Scriptures were neeessarie, euer since it pleased God after that manner to make knowne his will. Deut. 17. 18. Iosh 1. 8. Rom. 15. 4. Luk. 1. 3. Iude v. 3. and so shal be to the end of the world. 1. Cor. 10. 11. Reu. 22. 18.

22. This blessed word of God is free from all, euen the least staine of follie, errour, falshood, or vniustice, Psal. 119. 138. 140. Prou. 30. 5. Ioh. 17. 17. all things being laid down holily and true­ly, both for substance, circumstance, and manner of speaking. Psal. 51. 1. Matth. 1. 25.

23. Whatsoeuer was, is, or shall be necessary, or profitable to be knowne, beleeued, practised, or hoped for, that is fully comprehended in the bookes of the Prophets, and Apostles. Luk. 16. [...]9. 31. Io. 5. 39. Rom. 15. 4. Gal. 1. 8. 9. 2. Tim. 3. 15. 16. 17. The perfection of the Scripture will more plainely appeare if we consider; 1. That religion for the substance thereof was euer one and vn­changeable. Heb. 13. 8. Eph. 4. 5. Iude. 3. Act. 26. 22. Tit. 1. 1. 2. 2. The lawe of God written by Moses and the Pro­phets, did deliuer whatsoeuer was need­full [Page 35] for, and behoouefull to the saluation of the Israelits. Deut. 4. 2. and 12. 32. Psa. 1. 2. Mal. 4. 4. Hos. 8. 12. Luk. 10. 26. 3. Our Sauiour made knowne vnto his dis­ciples the last and full wil of his heauen­ly Father. Io. 14. 26. and. 15. 15. and 16. 13. and 1. 18. and what they receiued of him, they faithfully preached vnto the world. Act. 20. 27. 1. Cor. 15. 1. 2. 3. Gal. 1. 8. 1. Io. 1. 3. and the summe of what they prea­ched, is committed to writing. Act. 1. 1. 2. Io. 20. 31. 1. Io. 5. 13. with Act. 8. 5. 1. 1. Cor. 2. 2. Rom. 10. 8. 9. 10. 4. There is nothing necessary to be knowne of Christians, ouer and aboue that which is found in the old Testament, which is not plainely, clearely, and fully set downe, and to be gathered out of the writings of the Apostles and Euange­lists. In the whole body of the Scripture, all doubts and controuersies are perfect­ly decided. Es. 8. 20. Math. 22. 29. 40. Deut. 17. 8. 9. 10. 11. 12. 2. Tim. 3. 16. 17. and euery particular booke is sufficient­ly perfect for the proper ende thereof. Vnwritten traditions. 1. Cor. 4. 6. newe articles of faith. Ier. 7. 3. and 19. 5. and newe visions and reuelations are now to [Page 36] be reiected. Heb. 1. 1. Io. 4. 25. Io. 15. 15. and 16. 13. with Matth. 28. 19. 2. Cor. 3. 6. 8. 11. with Heb. 8. 13.

24. In themselues the whole Scrip­ture is easie, Psal. 119. 105. 2. Pet. 1. 19. Prou. 14. 6. such excellent matter could not be deliuered in more significant and fit words. Act. 1. 16. with Eph. 1. 17. But all things in Scripture are not alike ma­nifest. 2. Pet. 3. 16. The Gentiles by na­ture haue the law written in their hearts. Rom. 2. 14. but to a naturall man the Gospel is obscure, accounted foolish­nes. 1. Cor. 1. 21. and. 2. 14. Things ne­cessary to saluation are so clearely laid downe, that the simplest indued with the Spirit, cannot be altogether igno­rant of the same. Es. 54. 13. Io. 6. 45. Deu. 30. 11. Matth. 11. 25. 2. Cor. 4. 3. But to them who are in part illightned. 1. Cor. 33. 12. many things are obscure and darke. 1. Cor. 13. 9. to tame the pride of mans nature. 2. Cor. 12. 7. worke in vs a reuerence to the Scripture. 2. Pet. 3. 16. 17. 18. stirre vs vp with care and dili­gence to read, pray, heare. &c. and vse Gods meanes to growe in knowledge. Pro. 2. 3. 4. 5. & acknowledg that all hea­uenly [Page 37] wisedome doth come from aboue. Pro. 2. 6. Iam. 1. 5. 1. King 3. 9. Iob. 28. 32.

Q. For what end was the Scripture writ­t [...]n?

A. To 2. Tim. 3. 16. 17. Rom. 15. 4. teach, ^•5 instruct, conuince, correct, and comfort.

Expos. 25. Faith and obedience is the way to happines, and the whole dutie of man is faith working by loue, Rom. 1. 5. Tit. 1. 1, 2. 2. Tim. 1. 13. Gal. 5. 6. and 6. 15. which is assaulted with ignorance, er­rour, superstition & prophanenes. 1. Tim. 1. 6. 19. 20. 2. Pet. 2. 1. 2. 3. and beset with many afflictions. 2. Tim. 3. 12. Therefore the Scripture which was giuen to shewe vnto man the way of life and saluation, was also written to teach found Do­ctrine, improoue errour, correct iniqui­ty, instruct to righteousnesse, and com­fort in the path of holines. 1. Tim. 1. 10. 11. Tit. 2. 12. 1. Thes. 3. 3. 4. Heb. 12. 1. 2.

Q. Doth the knowledge of the Scriptures belong vnto all men.

A. Yes: ²⁶ all men are not onely allow­ed Io. 5. 39., but exhorted and Deut. 17. 18. 19. Reu. 1. 3. commaunded to read, heare, and Act. 8. 30. vnderstand the Scrip­ture.

Expos. 26. The Scriptures teach the way of life. Pro. 2. 9. Luk. 16. 29. Act. 24. 14. and 13. 46. Psal. 16. 11. Io. 6. 68. set forth the duties of euery man in his place and estate of life. Deut. 17. 17. 18. 19. 20. Iosh. 1. 8. Psal. 119. 28. 2. Chro. 23. 11. 1. Tim. 4. 14. and 5. 1. &c. 2. Tim. 3. 16. 17. are the ground of faith, Rom. 4. 20. 2. Chro. 20. 20. 1. Tim. 1. 15. the Epistle of God sent to his Church. Hos. 8. 12. Reu. 2. 1. 8. 12. his Testament, wherein we may find what legacies he hath bequeathed vnto vs. 2. Cor. 3. 6. 14. Heb. 10. 16. Io. 14. 17. the sword of the Spirit. Eph. 6. 17. being knowne and embraced make a man happy. Psal. 119. 97. 98. Luk. 10. 42. and 16. 29. Psal. 1. 2. Reu. 1. 3. but neglected or contemned, plunge men in­to all misery. Heb. 2. 3. Matth. 22. 29. Psal. 50. 16. therefore all men of what age, estate, quality, or degree soeuer, ought to acquaint themselues with the word of God. 1. Io. 2. 14. 15. Psal. 119. 9. Act. 17. 11. Deut. 6. 7. Act. 18. 25. 28. for it was giuen of God, for the benefite and behoofe of all sorts. Rom. 1. 14. be­ing [Page 39] milke for babes, and meate for strong men. 1. Cor. 3. 1. 2. Heb. 5. 13. plaine and easie to inctruct the simple. Pro. 1. 4. Psa. 19. 7. and full of hidden wisedome to ex­ercise the strong, and satisfie the wise. Col. 2. 3. 1. Cor. 2. 7. Pro. 1. 5. that both sorts may be able to try the Spirits. 1. Io. 4. 1. be wise vnto saluation, and growe rich in all spirituall knowledge and vn­derstanding. Col. 1. 10. and 2. 2. and 3. 16.

Q. The Scriptures were written in He­brewe and Greeke, how then should all men read and vnderstand them?

A. They ought to be 1. Cor. 14. 18. 19. translated ²⁷ into knowne tongues, Neh. 88. Act. 8. 35. and ²⁸ interpreted.

Expos. 27. The Prophets and Apostles preached their doctrines to the people and nations in their knowne languages. Ier. 36. 15. 16. Act. 2. 6. Immediately af­ter the Apostles times, many translations were extant. All things must be done in the congregation vnto edifying. 1. Cor. 14. 26. but an vnknowne tongue doth not edifie. Gen. 11. 4. and all are com­maunded to try the Spirits. 1. Thes. 5. 21. 1. Cor. 10. 15.

[Page 40] 28. The expounding of the Scriptures is commaunded by God. 1. Cor. 14. 1. 3. 4. 5. 39. and practised by the godly. Luk. 4. 16. and 24. 27. Matth. 1. 23. 1. Cor. 14. 19. profitable both for the vnfolding of obscure places. Neh. 8. 8. and applying of plaine texts. 1. Cor. 11. 23. 24. 28. 29. It stands in two things: 1. In giuing the right sense. Matth. 13. 38. Act. 2. 29. 30. Gal. 3. 16. 2. In a fit application of the same. Act. 2. 16. and 1. 16. 1. Cor. 14. 24. 2. Pet. 1. 12. Of one place of Scrip­ture, there is but one proper and na­turall sense, though sometimes things things are so expressed, as that the things themselues doe signifie other things ac­cording to the Lords ordinance. Gal. 4. 22. 23. 24. Ex. 12. 46. with. 10. 19. 36. Psa. 2. 1. with. Act. 4. 24. 25. 26. We are not tied to the expositions of Fathers, or Councels, for the finding out of the sense of the Scripture. Rom. 3. 4. Matth. 5. 27. 28. 31. 32. 33. 34. 38. 39. 43. 44. the holy Ghost speaking in the Scripture, is the onely faithfull interpreter of the Scrip­ture. Luk. 1. 70. 1. Cor. 2. 10. 11. 10. 14. 26. Es. 55. 4. The meanes to find out the true meaning of the Scripture, are conference [Page 41] of one place of Scripture with another. 2. Sam. 24. 1. with 1. Chro. 21. 1. Esa. 28. 16. with. Rom. 9. 33. Es. 65. 1. 2. with Rom. 10. 20. 21. Mic. 5. 2. with Matth. 2. 6. Matth. 26. 34. with Mar. 14. 30. dili­gent consideration of the scope and cir­cumstances of the place. Matth. 22. 31. 32. Act. 2. [...]9. as the occasions, and co­herence of that which went before, with that which followeth after; the matter whereof it doth entreate. 1. Co. 11. 24. 25. 26. and circumstances of persons, times, and places. Act. 13. 36. 37. and consideration, whether the words be spoken figuratiuely or simply; for in fi­guratiue speeches, not the outward shew of words, but the sense is to be taken. Io. 15. 1. Matth. 26. 26. Io. 14. 6. Ex. 12. 11. Io. 6. 35. 1. Cor. 10. 16. and knowledge of the Arts and Tongues wherein the Scriptures were originally written. 1. Cor. 12. 10. Act. 2. 3. 4. But alwaies it is to be obserued, that obscure places, are not to be expounded contrarie to the rule of faith set downe in plainer places of the Scripture. Rom. 3. 18. 20. & 12. 6. 2. Tim. 1. 13. Act. 13. 33. 36. 37. Rom. 6. 7.

Q. What doth the Scripture especially teach v [...]?

A. The ¹ sauing Io. 17. 3. Col. 2. 1. 2. knowledge ² of God ³ and Iesus Christ.

Expos. 1. Knowledge is the ground of obedience. 1. Chro. 28. 9. Act. 26. 18. a rich gift of grace. Mar. 4. 11. the first grace that God giueth vnto his children. 1. Io. 2. 20. 27. and 5. 20. Io. 16. 4. and 6. 63. the foundation of all other graces. Pro. 19. 2. Psal. 9. 10. Hos. 4. 4. Es. 11. 9. the guide of our affections, and directer of our actions. Psal. 119. 9. 100. 101. Pro. 2. 10. 11. 12. Es. 30. 21. without which zeale is little worth. Rom. 10. 2. sacrifice was vaine, Hos. 6. 6. and deuoti­on was but superstition, Act. 7. 22. 23. This when it is made by the work of the holy Ghost, to bee effectuall to sincere faith, loue, feare, and obedience, is sa­uing. Ioh. 17. 3. Esa. 53. 11.

2. Wee must know God, because o­therwise we cannot desire, Ioh. 4. 10. o­bey, 1. Ioh. 2. 4. nor haue communion or fellowship with him. 1. Ioh. 1. 5, 6, 7.

3. We must know Christ, because sin hath made a separation betweene God and vs, Esa. 59. 2. so that we cannot bee receiued into Gods fauour, or haue com­munion [Page 43] with him, without a Mediator. Eph. 1. 3. 5. Rom. 3. 25. Eph. 2. 18. 1. Ioh. 2. 1, 2. Heb. 10. 21. 22. Ioh. 14. 6. and God in Christ, or God and Christ, is the ob­iect of Christian religion. Col. 3. 17. 1. Pet. 1. 21. Ioh. 14. 1. Heb. 1. 6. Christ is the image of the inuisible God, Col. 1. 15. the brightnesse of his glorie, and the expresse image of his person, Heb. 1. 3. in whom, with open face we behold, as in a glasse, the glorie of the Lord, 2. Cor. 3. 18. Ioh. 14. 9. in whom are hid all the treasures of wisedome and knowledge, Col. 2. 3. The Apostles who preached vnto the world the whole counsell of God necessarie to saluation, did preach nothing, Act. 8. 5. Rom. 10. 8, 9. Act. 28. 31. did desire to knowe nothing, but Ie­sus Christ and him crucified. 1. Cor. 2. 2. Phil. 3. 8. of him they wrote, that our ioy might be full. 1. Ioh. 1. 4. and the Lord who forbids vs to glory in any thing be­side, doth command vs to glorie in this, that we know him in Christ. Ier. 9. 23. 1. Cor. 1. 30, 31. so that this knowledge is necessarie, easie, excellent, sufficient, sound and comfortable. 2. Cor. 4. 3. 4. Act. 8. 8.

Q. How may it be prooued that there is a God?

A. By the ¹ Psa. 19. 1. 2. Esa. 41. 23. Rom. 1. 20. Act. 14. 17. Iob 12. 7, 8, 9. workes and Exod. 8. 19. and 9. 16. ² wonders which are seene, the testimonie Rom. 2. 15. Esa. 33. 14. Psal. 14. 5. and 53. 5. of ³ con­science, the Zach. 12. 1. Psal. 94. 8, 9, 10. powers ⁴ of the soule, and the Reuel. 12. 7. 10. practises ⁵ of Sathan.

Expos. 1. The first creature was made of nothing, otherwise it could not bee subiect to change and alteration: and all creatures are finite, compound, imper­fect, vnable to make or sustaine them­selues; therefore of necessitie there must bee a first cause, in power infinite, most perfect, and of it selfe, that giues beeing and continuance vnto all things. 2▪ No­thing can be the cause of it selfe, for then it should be both the cause & the effect, both before and after it selfe: therefore all things haue their beginning from one first and supreame cause, which is God. 3. Amongst things created we may ob­serue a series of causes, and an order in the things themselues; but order is from [Page 45] one first, and leads vs vnto one first. 4. All things, euen things without life, sense, and reason, which cannot moone voluntarily, or intend an end, are dire­cted orderly vnto an end: therfore there is one wise, good, and cheife directer of all things, which is God. 5. The great­nesse, perfection, multitude, varietie, and concord of things existing; the forme, and continual sustentation of the world, doe shew that all things doe depend vp­on some one, wise, and perfect good, from whom they haue their beeing and preseruation.

2. By Wonders, we vnderstand visi­ble and apparant works, extraordinarily wrought, not onely aboue the ordinary course of nature, but simply aboue the power of nature, either in respect of the worke it selfe, or the manner of doing▪ which effects doe conuince, that there i [...] an infinite power that is aboue, and doth ouer-rule all things: for euerie principall and primarie cause, is more excellent then the effects thereof.

3. The conscience doth register, bring to remembrance, and beare witnesse of [...]he cogitations, words, and actions of all [Page 46] men: excuse and comfort in weldoing, a­gainst the disgraces, slaunders, and per­secutions of the world: accuse and terri­fie for sinne secretly committed, which neuer did, nor shall come into the know­ledge of men: incite to holines, and curbe and bridle from Iniquity, which is a manifest token, and proofe, that there is a supreame iudge, who hath gi­uen a law binding the conscience, doth obserue all our thoughts, deuises, words, and workes, and will call vs to an ac­count, and reckoning.

4. The soule is a spirituall, inuisible, and immortall substance, endued with power to vnderstand and will; but the soule and the powers thereof, is not of and from it selfe; therefore it must proceede from a­nother cause, which is power, wisedome, and vnderstanding it selfe, and that is God. 2. In the vnderstanding, there are certaine principles whereby it diserneth truth and falsehood, good and euill; this gift man hath not of himselfe, therefore it springs fro [...] a supreame and most wise vnderstanding, the principall cause being euer more excellent then the ef­fect. 3. The mind is not satisfied with [Page 47] the knowledge, nor the will with the possession of all things in this world, but still they seeke, and earnestly thirst after some higher good: there is therefore a Soueraigne truth, and cheife good, which being perfectly knowne, and en­ioyed will giue contentment. 4. By the power and faculties of the Soule, man is capable of happines, or of the cheife good; but in vaine should he be made capable thereof, if there were not a cheife good to be possessed and enioy­ed.

5. By the assaults and suggestions of Satan we feele there is a Deuill, may we not then certainly conclude that there is a God? 2. Satan labours by all meanes to extinguish the light of the Gospel, to lead men on in ignorance, error, and prophanenesse, and to turne them out of the path of holines: Now why should Satan warre thus against God, his word, and Saints, why should he seeke Gods dishonour, and mans destruction, if there were not a God, a lawe and an e­uerlasting life.

Q. How else?

A. By the ⁶ consent of nations, ⁷ de­fence [Page 48] Psal. 9. 16, and 58. 10. 11. of the Church, ⁸ support and Ier. 33. 9. comfort of the godly; but principally by the Es. 42. 8. Scripture.

Expos. 6. All nations in euery age, time, and place of the world, haue ac­knowledged that there was a God. 2. The Gentiles could not endure him who denied a diuine power. 3. They adored stockes, stones, bruite beasts, and the ba­sest creatures, rather then they would haue no dietie at all. 4. They were zea­lous and forward in the worship of their Idols, which shewes that though they acknowledged not the true God, yet they knewe there is a God to whom di­uine worship is due. 5. Such as haue stu­died to become Atheists, could neuer blot this truth out of their consciences, but the maiestie of God hath affrighted, and his terrors made them afraid.

7. The deuill with great malice and fury, and vngodly men with all their might, authority, malice, and policy, haue laboured to find out, and extirpate all those that call vpon the name of the Lord Iesus; but they haue been miracu­ously hid, preserued and defended by the [Page 49] Lord. 2. God hath wonderfully frustrated all the deuises of the wicked enemies of his Church; by the meanes they practi­sed to roote it out, it was encreased. 3. God. fought from heauen against the persecutors of his children, and executed vpon them the fiercenes of his displea­sure: dreadfull iudgements did ouer­take many of them, and such horror fell vpon some, that they were forced to leaue their places of honour, and rule, and betake themselues to a solitarie and priuate life. 4. The Lord hath armed his children with inuincible courage and fortitude, to endure disgrace, contempt, pouerty, death, and the most exquisite torments, that hell could inuent; he hath supported them vnder the burthen of an accusing conscience, and inwardly ref [...] ­shed them as it were suddenly with sweete peace and consolation, and by the power, strength, and comfort of the holy Ghost, hath enabled them to sing Psalmes in prison, and in the midst of the fire: which courage, strength, and com­fort of theirs, doth plainely demonstrate that there is a God; specially if you com­pare it with that feare, faintnes, and vn­quietnesse, [Page 50] vexation, and deadnes, which is in other men when they suffer any thing.

Q. What is God?

A. He is Ioh. 4. 24. a ⁹ Spirit, hauing Luk. 24. 39. his be­ing of ¹⁰ himselfe.

Expos. 9. God is a spirituall, invisible, and immateriall substance. 1. Tim. 1. 17. Luk. 24. 39.

10. God is without beginning, Psal. 90. 2. and 93. 2. Esa. 43. 1 [...]. and 44. 6. and without cause, Apoc. 1. 8. Esa. 41. 4. and 43. 10. and 48. 12. and so hee is without composition, infinite, Psa. 147. 5. & 145. 3. Exod. 3. 14. eternall, Prou. 8. 22, 23. Rom. 16. 26. incomprehensible, Exod. 33. 22. 23. 1. Tim. 6. 16. 1. Kin. 8. 27. Esa. 66. 1. and vnchangeable, Iam. 1. 17. Mal. 3. 6.

Q. How many Gods be there?

A. Onely Deut. 6. 4. 1. Cor. 8. 4. 6. one ¹¹ God and ¹² three Matth. 28. 19. 1. Ioh. 5. 7. Persons, the Father, Sonne, and Holy Ghost.

Expos. 11. There can be but one Om­nipotent, Dan. 4. 35. infinite, eternall, most perfect first cause, and directer of all [Page 51] things; all things are referred to one first, Rom. 11. 35. Apocal. 1. 8. and 4. 11.

12. A person generally taken, is one intire substance, not common to many, [...]ndued with life and vnderstanding, wil, and power. A person in the Godhead, is the Godhead restrained, or distingui­shed by his personall propertie. Ioh. 14. 16. and 15. 1. The whole diuine nature being indiuisible, 1. Cor. 8. 6. is common to all three persons, Farher, Sonne, and Holy Ghost. Act. 4. 24. 2. Cor. 1. 3. Ioh. 1. 1. Rom. 9. 5. Heb. 1. 8. Numb. 12. 6. 7. with Act. 1. 16. 1. Pet. 1. 11. Heb. 1. 1. Act. 4. 25. with 2. Pet. 1. 21. and therfore what­soeuer doth absolutely agree to the di­uine nature, or is spoken of the diuine nature by relation vnto the creatures, that doth agree likewise to euery person in Trinitie. Ioh. 1. 1. Prou. 8. 22. Apoc. 1. 8. Matth. 18. 20. Ioh. 3. 13. Iob 26. 13. and 33. 4. Ioh. 14. 26. Luk. 1. 35. Euerie person in Trinitie, is equall in glory and eternitie. Ioh. 10. 30. Ioh. 17. 5. Phil. 2. 6. Eph. 1. 17. with Ioh. 12. 41. and there is a most neere communion and vnion be­tween them, by which each one is in the [Page 52] rest, and with the rest. Ioh. 14. 10. 11. Io. 1. 1. and cuery one doth possesse, loue, and glorifie each other. Prou. 8. 22. 30. v. Ioh. 17. 5. working the same things. Ioh. 5. 19. But the Godhead considered with the personall property of begetting, is the Father, &c.

Q. What is the propertie of the Father?

A. To bee of himselfe, and 1. Ioh. 1. 18. and 3. 18. to ¹³ be­get his Sonne.

Expos. 13. The diuine nature doth nei­ther beget, nor is begotten: but the Fa­ther doth beget his Sonne by an eternall and necessarie communication of his es­sence, wholly and indiuisibly to his Son, which yet he wholly retaineth in him­selfe. Ioh. 1. 1. Pro. 8. 22, 23.

Q. What is the propertie of the Sonne?

A. To be Ioh. 3. 18. begotten of the Father.

Q. What is the propertie of the Holy Ghost?

A. To proceed from the Ioh. 15. 26. Father, and Rom. 8. 9. Gal. 4. 6. the Sonne.

Q. The nature of God is infinite and in­comprehensible, how then may we conceiue of him?

A. By his Exod. 34. 6, 7. properties ¹⁴, and by his Psa. 19. 1. & 8. 1. Iob 36. 24. &c. and 37. 1. 18. workes.

Expos. 14. A propertie in God, is that whereby his diuine nature is knowne in it selfe, and distinguished from all other. The properties of God do not really dif­fer from the diuine essence, nor one of them from the other; but onely in our manner of conceiuing, wherefore euery propertie in God is inseparable and in­communicable.

Q. What are his properties?

A. He is ¹⁵ most Rom. 16. 27. wise, ¹⁶ Iob 12. 13. strong, Mat. 19. 17. ¹⁷ good, Exod. 33. 19. Rom. 5. 8. ¹⁸ gracious, Psa. 145. 17. ¹⁹ iust, Psal. 103. 11. and 145. 8. 9. ²⁰ mercifull, Matth. 5. 48. Iob 35. 7, 8. ²¹ perfect, Mark. 14. 16. Rom. 9. 5. ²² blessed, and 1. Cor. 2. 8. ²³ glorious.

Expos. 15. Wisedome is that, whereby God by one, Heb, 4. 13. infinite, Ps. 139. 6. and 147. 5. Esa. 40. 28. eternall, Eph. 1. 4. simple, Exod. 3. 14. and vnchangeable act of his vnderstanding, Esa. 46. 10. doth knowe himselfe, Matth. 11. 27. Ioh. 1. 18. and 7. 29. 1. Cor. 2. 10. 11. and all things, [Page 54] 1. Ioh. 3. 20. Ioh. 16. 20. and 21. 17. and actions clearely, infallibly, and distinct­ly, 1. Chr. 28. 9. 2. Tim. 2. 19. Psal. 56. 8. and 147. 4. Matth. 10. 30. with all their circumstances, 1. Sam. 23. 11. 12. Matth. 11. 21. Mat. 24. 22. Ioh. 7. 30. discerning a most wise reason of them. Eph. 1. 11. Pro. 8. 14.

16. Strength is that, whereby God doth most freely, Psal. 115. 3. & 135. 6. without resistance or wearines, whatso­euer he doth will, Dan. 4. 35. Esa. 40. 28. and can do whatsoeuer he can will. Mat. 3. 9.

17. Goodnesse is that, whereby God beeing the cheife good, Mark. 10. 18. sheweth himselfe very good and bounti­full to all his creatures, Psal. 86. 5. Gen. 1. 31. Psal. 33. 5. and 36 6. and 145. 9.

18. Gratiousnesse is that, whereby God beeing truely amiable in himselfe, Psal. 86. 15. and 111. 5. is freely bounti­ful vnto his creatures, Rom. 3. 24. louing and cherishing them tenderly, without any desert of theirs. Psal. 145. 8. and 36. 5, 7, 9. Luk. 1. 30.

19. Iustice is that, whereby God is true in all his sayings, Eccl. 12. 10. Rom. [Page 55] 3. 4. and righteous in all his doings. Gen. 18. 25. Deut. 32. 4. Iob. 8. 3. and 34. 10. & 36. 23. Psal 9 [...]. 15. Rom. 9. 14. 2. Chron. 19. 7. Dan. 9. 14.

20. Mercy is that, whereby God of his free grace and loue, is ready to suc­cour such as are, Psal. 57. 10. and 108. 4. Psal. 103. 4. and 145. 14. or might be in miserie by the condition of their na­ture.

21. Perfectnes is that, whereby God is necessarily all-sufficient in and of him­selfe. Gen. 17. 1. Iob. 22. 2. & 35. 5, 6, 7. Ps. 16. 2. and the cause of all perfection and goodnesse in euery thing besides. Iam. 1. 17. 2. Cor. 3. 5. and 4. 7. 1. Cor. 8. 4. 6. Rom. 11. 36.

22. Blessednes is that, whereby God fully and essentially, knowing and wil­ling that perfection which is in himselfe, hath all fulnesse of delight and content­ment, in and of himselfe, Gen. 17. 1. 1. Tim. 6. 15. and 1. 11. and is the cause and obiect of the blessednesse of his crea­tures. Psal. 16. 11. and 17. 15. Ioh. 17. 3. 1. Ioh. 1. 3. 6.

23. Glorie in God, is rhe admirable excellencie of his most holy and diuine [Page 56] nature, wherby he infinitely excelleth all creatures. Exod. 33. 18. Psal. 8. 1. Ioh. 12. 41. Rom. 1. 23. Psal. 29. 9. This glory, the Lord doth manifest more obscurely in this life, Num. 12. 8. Exod. 33. 20. 1. Cor. 13. 12. by his Gospel, 2. Cor. 4. 4. 6. and signes of his presence. Exod. 33. 22. Esa. 6. 1. viz. some shining brightnesse, Luk. 2. 9. Matth. 17. 2. 5. or thicke cloud and darkenesse, Exod. 16. 10. and 24. 16. 1. Kin. 8. 11. and excellent acts beseeming his greatnesse, Psal. 19. 1. Psal. 29. 9. Ex­od. 9. 16. Ioh. 2. 11. 2. Thess. 1. 10. But more clearely it is reuealed in heauen. Reu. 21. 23. Ioh. 17. 24.

Q. What are his Workes?

A. They are three, Decree, Creation, and Prouidence.

Q. What is the decree?

A. That whereby God hath from e­ternitie set downe Ephes. 1. 11. with himselfe what­soeuer ¹ shall come to passe.

Expos. 1. All things with their cau­ses, effects, circumstances, and manner of being are decreed by God. Act. 2. 23. and 4. 27. 28. Eph. 1. 11. This decree is most wise, Rom. 11. 33. iust, Rom. 9. 13. [Page 57] 14. eternall, Eph. 1. 4. 5. 2. Thes. 2. 13. Act. 15. 18. 1. Cor. 2. 7. necessarie, Psal. 33. 11. Pro. 19. 21. vnchangeable, Heb. 6. 17. most free, Rom. 9. 18. and cause of all good, Iam. 1. 17. but not of any sinne, 1. Io. 1. 5. The speciall decree of God con­cerning Angels and men is called prede­stination. Rom. 8. 30. of the former little is spoken in holy Scripture, of the latter more is reuealed, not vnprofitable to be knowne. It may be defined, the wise, free, iust, eternall, and vnchangeable sen­tence or decree of God. Eph. 1. 11. deter­mining with himselfe, to create and go­uerne man for his speciall glory, viz. the praise of his glorious mercy, or great iustice, Rom. 9. 17. 18. Rom. 11. 36. Of this decree there be two parts: Election and Reprobation. 1. Thes. 5. 9. Iude. 4. v. Election is the decreee of God, of his free loue, grace, and mercy, chusing some men to faith, holines, and eternall life, for the praise of his glorious mercy. 1. Thes. 1. 4. 2. Thes. 2. 13. Eph. 1. 4. 5. 6. Rom. 8. 29. 30. The cause which mooued the Lord to elect them who are chosen, was none other but his meere good-will and pleasure. Luk. 12. 32. Rom. 11. 5. and [Page 58] 9. 11. 16. Eph. 1. 5. 2. Tim. 1. 9. The end, is the manifestation of the riches of his grace and mercy, Rom. 9. 23. Eph. 1. 2. The sending of Christ, faith, holines, and eternall life are the effects of Gods loue, by which he manifesteth the infi­nite riches of his grace. Io. 3. 16. 1. Io. 4. 10. Act. 13. 48. Tit. 1. 1. Col. 1. 12. Rom. 6. 23. In the same order, God doth exe­cute this decree in time, he did decree it in his eternall counsell. 1. Thes. 5. 9. 2. Thes. 2. 13. Reprobation is the wise, iust, and absolute decree of God, ordaining to leaue some men vnto themselues, to suffer them to fall, and to inflict vpon them eternall punishment, deserued by their sins, for the praise of his vnspeak­able and great iustice. Rom. 9. 11. 13. 22. Iude. 4. v. Ier. 6. 30. The cause of this de­cree is the absolute will and good plea­sure of God. Mat. 11. 26. Rom. 9. 13. mans sinne is the cause why God will punish, but no occasion why he did ordaine to passe by, or to punish man, Rom. 9. 18. 20. This decree is iust, because God hath power ouer man, as the potter hath ouer his clay, to make one vessel to honour, and another vnto dishonour. Rom. 9. 21. [Page 59] Ier. 18. 6. Matth. 20. 15. The end hereof is not the condemnation of the creature, but the manifestation of Gods iustice. Rom. 9. 22. Sinne is the effect of mans free will, and condemnation is an effect of iustice, inflicted vpon man for sinne and disobedience. Io. 3. 18. and 12. 37. 38. 39. 40. 2. Thess. 2. 9. 10 but the decree of God which is good, is the cause of nei­ther. Ps. 5. 4. A man in this life may be as­sured of this electiō. 2. Pet. 1. 10. 1. Thes. 1. 4. and eternall happines. Matth. 24. 24. Io. 10. 28. 29. Rom. 8. 33. 34. 2. Tim. 2. 19. but not of his reprobation, for he that is now prophane, may be called hereafter. Matth. [...]0. 5. 6.

Q. What is creation?

A. That whereby God made all Heb. 11. 3. things ² of nothing, in Exod. 20. 11. sixe dayes.

Expos. 2. The first matter whereof all things were made was not eternal. Gen. 1. 1. Pro. 8. 22. 23. for then it could not be subiect to alteration, Psal. 102. 26. 27. neither should God be the fountaine of all goodnes, if any thing had a being and not from him: then the word begin­ning could not be referred to all things, [Page 60] But it was made simply of nothing in time. Heb. 11. 3. and other corporall things were made of it. Gen. 1. 6. &c. by no lesse power and wisedome then the lumpe it selfe. Ier. 10. 12. Reu. 4. 11. Ioh. 38. 4. 5. 6. 7. &c.

Q. In what forme or manner were all things created?

A. In an Ier. 10. 12. Gen. 1. 1. &c. excellent order, and excee­ding Gen. 1. 31. good.

Q. For what ende did God make all things?

A. For the Reu. 4. 11. Pro. 16. 4. praise of his great power, goodnes, wisedome, perfection, and freedome.

Q. What is prouidence?

A. That whereby God ³ doth Psal. 3. 8. Psal. 36. 6. 1. Tim. 4. 10. pre­serue, Pro. 15. 3. Matth. 10. 29. 30. 31. and ⁴ gouerne all things, with all their actions.

Expos. 3. God doth conserue all crea­tures in their kinde, Gen. 7. 1. 2. 3. and 9. 1. 2. 3. Act. 17. 25. 27. and in particular. Deut. 25. 4. 1. Cor. 9. 9. Iob. 38. vl [...]. or 39. 3. Psal. 147. 9. both in respect of their na­ture, and of their qualities. Psal. 19. 1, 2. [Page 61] Iob. 39. 1. 2. &c. Exod. 23. 25. Deut. 28. 5.

4. God gouerneth all creatures ac­cording to their seuerall natures, Psa. 33. 13, 14, 15. & 135. 6, 7. and 104. 14. and 145. 15. Iob 10. 8, 9, 10, 11. Prou. 20. 24. Psa. 119. 91. with all their actions, Psal. 14. 2. and 33. 13. 14. 18. Eccl. 3. 1, 2, 3. &c. and 8. 6. Gen. 20. 6. and 50. 19, 20. euen those things which are most casuall in respect of vs. Exod. 21. 13. Deut. 19. 5. God in great wisedome and iustice doth suffer men to sinne, Psal. 50. 21. Act. 14. 16. with—holding and with-drawing from them his grace, Psal. 81. 11. 12. Matth. 11. 25. Luk. 10. 21. trying them by outward occasions, Gen. 3. 5. 6. 2. Sam. 11. 2. and 16. 20, 21, 22. Iudg. 2. 20. 21. giuing Satan libertie to tempt them, 2. Sam. 24. 1. 2. Chr. 21. 1. Luk. 22. 31. and carrying them forward, when by their owne fault they are out of the way, Act. 17. 18. Psal. 105. 25. Rom. 1. 24. 28. 2. Thess. 2. 9, 10, 11. Also he doth limit sin, and determine the sinnefull actions of men, 2. Kin. 19. 28. Gen. 37. 27. 28. Psal. 124. 1, 2. 2. Sam. 17. 24. 1. Sam. 24. 6, 7. & 29. 6, 7. Iob 1. 6. 12. Gen. 20. 6. both in [Page 62] respect of time, Ioh. 7. 30. Luk. 22. 53. Matth. 24. 22. continuance, Hos. 2. 6, 7. Act. 14. 16. and 17. 30. 2. Pet. 2. 9. Apoc. 2. 10. place, Matth. 16. 21. and 20. 18. Luk. 13. 33. persons, Ezec. 21. 19. 20. 21. 22. 23. Iudg. 3. 13. and 9. 23. 2. Chro. 18. 31. 32. Act. 9. 25. and 23. 11. 21. 27. Ioh. 18. 8. inward purpose, Exod. 34. 24. manner of sinning, Pro. 16. 9. and 21. 1. and pro­gresse, Gen. 37. 25. 26. 28. 1. Sam. 23. 26. 27. and 25. 22. Luk. 4. 24. 30. Act. 9. 1, 2. 1. Sam. 21. 13, 14. punish one sinne with another, 2. Chr. 25. 20. Rom. 1. 28. Exod. 7. 3. 2. Thess. 2. 9. 10. 11. and order them to an excellent ende, Pro. 21. 1. Gen. 50. 20. 21. and 45. 7. Iob. 1. 11. 12. 22. and 2. 10. Esa. 10. 7.

Q. What are the speciall creatures made, preserued, and gouerned by the Lord?

A. Angels Hebr. 2. 7. Col. 1. 16. and ⁵ Men.

Expos. 5. Angels are finite, Heb. 1. 13. 14. Col. 1. 16. Mat. 4. 11. and 26. 53. Psa. 68. 17. compleat and immortall Spirits, Matth. 22. 30. Luk. 20. 36. Heb. 1. 7. Psa. 104. 4. made after the image of God, Iob 2. 1. Psa. 8. 5. Luk. 9. 26. Matth. 25. 31. Heb. 2. 7. that they might praise his name, [Page 63] and execute his commaundement. Psal. 103. 20. Esa. 6. 3. The Angels that abode in the truth, are excellent, Io. 8. 44. Eph. 1. 20. and 3. 10. for their nature, Esa. 6. 2. Dan. 9. 21. 2. Thes. 1. 7. gifts, 2. Sam. 14. 17. Matth. 6. 10. and 25. 31. Luk. 15. 10. 1. Pet. 1. 12. 2. Kin. 19. 35. Esa. 6. 2. Matth. 24. 39. 1. Cor. 13. 1. offices, Dan 7. 10. Reu. 5. 11. and estate. Matth. 18. 10. An­gels and men are speciall creatures in re­spect of their natures, gifts, Psa. 8. 5. and end why they were created, Psa. 103. 20. Psa. 95. 6.

Q. What was the state of man by Crea­tion?

A. Maruellous Eccl. 7. 29. or 31. holy and ⁶ happie.

Expos. 6. The whole man was made conformable to the will of God, free from all impuritie and sinne, and endu­ed with all perfect righteousnesse befit­ting such a creature.

Q. Why say you that man was holy?

A. Because hee was created after the Gen. [...]. 26. Col. 3. 10. Eph. 4. 23. 24. ⁷ Image of God, in ⁸ knowledge, righ­teousnesse ⁹ and true holinesse.

Expos. 7. The Image or similitude of [Page 63] [...] [Page 64] God, (for these two are all one, Gen. 1. 26. with Gen. 5. 3. Iam. 3. 9. 1. Cor. 15. 49. Col. 3. 9.) is a liuely resemblance of God, one essence. Gen. 1. 27. Man doth resemble God, not in respect of his bo­die, nor cheifly in respect of the immor­tall and spirituall substance of the soule, endued with reason and will; but in re­spect of the graces which God bestowed vpon the soule, Eph. 4. 23. 24. Col. 3. 10. and yet by reason of the vnion of the soule and bodie, the whole man is said to be made in the image of God. Genes. 9. 6.

8. As God knowes himselfe, Ioh. 8. 55. 1. Cor. 20. 10. and all things besides, Ioh. 16. 30. so man did truely, distinctly, perfectly, and effectually knowe God, Rom. 1. 19. 20. his will, Rom. 2. 15. and workes, Gen. 2. 20. 23. and his own hap­pinesse in God, and his owne present e­state, though he was ignorant of the fu­ture.

9. As God willeth himselfe as the cheife good, Esa. 42. 8. and can will no­thing but what is good; so mans wil was able to choose God, and all good freely, readily, and orderly, and to doe what [Page 65] was required. 1. Chron. 28. 9. and 29. 9. His affections also were subiect to the rule of perfect reason; duely and with an holy moderation caried vnto that which is good, respecting God or man. Tit. [...]. 5. 12. 1. Tim. 3. 2. Matth. 22. 37, 38, 39. Deut. 6. 5.

Q. Wherein did mans happinesse con­sist?

A. In the enioying Gen. 1. 29. of ¹⁰ sweet peace and communion with the Lord.

Expos. 10. God did loue, fauour, and accept of man; and man did behold, re­ioyce, and rest in the Lord with full de­light.

Q. What further priuiledges did man en­ioy in this state of innocencie?

A. Hee was placed in Gen. 2. 15. paradise, had libertie to eate of Gen. 2. 16. euerie tree in the gar­den, except the tree of ¹¹ knowledge of good and euill, and was made Gen. 2. 19. Psa. 8. 6. ruler of all earthly creatures. z Gen. 2. 17.

Expos. 11. The euent of mans eating, or forbearing that fruit, did giue the name to that tree. If he had obeyed, he should be happie, hauing experience of [Page 66] good: if he did eate thereof, he by expe­rience should knowe what good hee lost thereby, and what miserie he brought on himselfe.

Q. Were these things bestowed vpon man that he might liue as he list?

A. No, but that hee might ¹² serue the Reu. 4. 11. Psal. 95. 6. Lord his Maker, who therefore gaue man a law, binding him alwaies to per­fect obedience, and a speciall commaun­dement to try him. c Rom. 2. 14.

Expos. 12. God the Creator of man, Psal. 100. 3. and in that respect his su­preame, and absolute soueraigne, hauing bestowed so great gifts, and maine liber­ties vpon man freely, might vpon his owne will and pleasure require at the hands of man, what obedience soeuer he had, or would inable him to performe. Deut. 11. 31. 32. Ier. 27. 5. and might also inioyne him to manifest his loa [...]tie and humilitie, by abstaining from some act in it selfe indifferent, for no other reason but because he was so commanded. Dan. 4. 32. 35. Psa. 115. 3.

Q. What was that speciall commaunde­ment?

A. Of the tree of Gen. 2. 17. knowledg of good and euill, thou shalt not eate, for in the day that thou eatest thereof, thou shalt die the death.

Q. Death we heare was threatned if hee did disobey; what promise was made to incou­rage him to this dutie?

A. The continuance Gen. 2. 9. both of ¹³ him­selfe and his ¹⁴ posteritie in that good estate.

Expos. 13. The tree of life seemes to be a signe, and seale of the continuance of his happinesse, if he had obeyed. Gen. 3. 22, 23, 24. Pro. 3. 18. Apoc. 2. 7.

14. All mankind was created good in Adam, Eccl. 7. 31. Rom. 5. 12. 1. Cor. 15. 22. as other creatures were in their kind, Gen. 1. 31. and God did enter into coue­nant with our first parents, Gen. 2. 17. as they were the roote of all their posterity: so that what they had actually promised to them, we had promised to vs also in them.

Q. Did man continue in that good estate?

A. No, but ¹⁵ he 1. Tim. 2. 14. fell from God tho­rough the enticements of Sathan.

Expos. 15. Man was created good, but [Page 68] mutable, so that he might fall, Gen. 2. 17. Eccl. 7. 31. and God not beeing bound to vphold him, Rom. 11. 35. Gen. 17. 1. did suffer him to fall, knowing how to order the same for the setting forth of his glorie, Prou. 16. 4. God knew before that [...]an would transgresse, Act. 15. 18. Psal. 139. 2. yet was he not therefore to for­beare to giue man a most wise, iust, and easie precept, whereby he would shewe forth his Soueraigntie ouer man, 1. Sam. 15. 2. 9.

Q. How did he fall?

A. By sinning Eccl. 7. 29. or 31. Rom. 5. 12. 1. Ioh. 3. wilfully ¹⁶ against God, taansgressing his law.

Expos. 16. Sathan was the principall outward cause of the sinne of man, Gen. 3. 1. Ioh. 8. 44. Apoc. 12. 9. who enuying the glorie of God, and the saluation of man, did vse the serpent as his instrument to seduce the woman, Gen. 3. 1. 2. Cor. 11. 3. and the helpe of the woman to se­duce the man, Gen. 3. 6. The qualitie of the fruite, by accident was a cause to mooue them to eate thereof, Gen. 3. 6. and the iust and good law of God, for­bidding that sinne, may be said to be an [Page 69] occasion of the sinne, as it did forbid an act in it selfe indifferent, that man could not commit it without sinne; but the principall inward cause of mans fall, was his owne free-will, freely and volunta­rily transgressing Gods commandement, which he might and ought to haue obei­ed, but would not, Gen. 2. 7. 17. and 3. 23. 24. Rom. 5. 19. Eccl. 7. 31.

Q. What was the sinne he did commit?

A. The Gen. 3. 6. eating of ¹⁷ the forbidden fruit.

Expos 17. The tree of knowledge in it selfe was good, Gen. 11, 12. 1. Tim. 4. 4. Gen. 3. 6. but the fruit thereof vnlawfull to be eaten, because God had forbidden it to be eaten, 1. Ioh. 3. 4. Gen. 2. 17. And this sinne of Adam was exceeding great, because it was the breach of so easie a commaundement, Gen. 1. 29. with Gen. 2. 17. that God had giuen for the the tri­all of his obedience, committed by him that had receiued great fauours from God, Gen. 1. 26, 27, 28, &c. and that in Paradise, Gen. 3. 6. 23. Also it was ac­companyed with an heape of other sins, infidelie, idolatrie, vnthankefulnesse to God, and contempt of him, blasphemie [Page 70] in subscribing to the deuil, murther, &c.

Q. Did all mankind sinne in Adam?

A. Yes ⁱ, for ^1• wee were all in his loynes, 1. Rom. 5. 12. 1. Cor. 15. 22. Heb. 7. 9, 10.

Expos. 18. Adam was not a priuate person, but the common parent of vs all; and as hee receiued integ [...]itie, for him­selfe and vs so he lost it for himself & vs.

Q. What is the state of all men hy reason of Adams fall?

A. They are Eph. 2. 1. 2. dead ¹⁹ in Sinne, and bondslaues ²⁰ of Sathan.

Expos. 19. To bee dead in sinne, is to be vtterly depriued of all life of grace. Eph. 5. 18. so that we can mooue to no­thing of our selues, that is truly accep­table in the sight of God.

20. To be Bondslaues of Sathan, is to be vnder the power and dominion of the deuill, so that we doe, and cannot but doe his will and commaund. 1. Tim. 2. 25. 26 Act. 26. 18. 2. Cor. 4. 4.

Q. How doth that appeare?

A. In that they are altogether 2. Cor. 3. 5. vnable to good, and ²¹ prone Gen. 8. 21. to euill continu­ally.

Expos. 21. Euery facultie of soule, [Page 71] and member of body is defiled with sin. 1. Thes. 5. 53. Rom. 5. 6. The minde is blind, Ier. 10. 14. and 51. 17. Matth. 15. 14. Eph. 5. 8. impotent, Luk. 24. 25. Io. 1. 5. and 3. 9. 10. and 8. 43. 1. Cor. 2. 14. Deut. 29. 4. vaine, Pro. 14. 12. Eph. 4. 17. 1. Cor. 1. 21. Es. 44. 20. foolish, Pro. 22. 15. Tit. 3. 3. Es. 29. 13. Iob. 11. 12. apt to deuise euill. Ier. 4. 22. The memorie is feeble, apt to forget good, Luk. 24. 6. 7. 8. remember euill, but neither good, nor euill as it ought. Matth. 27. 63. with Matth. 26. 75. Deut. 8. 10. 11. 19. Heb. 13. 2. 2. Pet. 3. 5. The conscience is impure, Tit. 1. 15. Heb. 10. 22. benummed, Gen. 42. 21. 22. Eph. 4. 19. Gen. 50. 15. Heb. 9. 14. or turmoiled, Io. 8. 9. 1. Io. 3. 20. Dan. 5. 6. 9. Gen. 4. 4▪ Act. 24. 26. and 2. 37. Pro. 28. 1. Es. 57. 20. 21. Leu. 26. 36. erro­neous and superstitious, Mar. 10. 19. 20. Luk. 18. 12. Matth. 5. 2. 3. Io. 16. 2. or doubting, Rom. 14. 23. The will vnable to chuse good, 1. Cor. 2. 14. Phi. 2. 13. Matth. 6. 10. 2. Tim. 2. 26. Rom. 8. 8. strong to euill, yea altogether auerse and rebellious. Matth. 23. 37. Rom. 6. 19. Ier. 18. 12. and 44. 16. 17. The affections vn­ruly and disordered, Gal. 5. 24. Rom. 10. [Page] 2. 1. King. 22. 8. and 21. 4. Iam. 4. 1. 2. 5. The members of the body, are tooles to execute sinne conceiued, Rom. 6. 13. 19. and 3. 13. Psal. 52. 4. 2. Pet. 2. 14. and in­struments to stirre vp sinne in the soule, Gen. 3. 6. and 6. 2. 2. Sam. 11. 2. 1. King. 21. 1. 2. Matth. 5. 28. 29. This pronesse to sinne is euer present, Ier. 7. 9. Gen. 6. 5. euen then when the operations cease. And though a man finde himselfe lesse apt to one sinne, then to another, being restrained or renued by the Spirit, Gen. 20. 6. Ier. 32. 40. Eph. 3. 16. or by reason of some other defects, or lets, 2. King. 1. 12. and 19. 35. 1. King 13. 4. Hos. 2. 7. Io. 12. 19. Mar. 11. 32. Act. 5. 26. Matth. 21. 46. Gen. 37. 25. 26. 27. and 39. 8. 9. Luk. 4. 30. Io. 8. 59. yet corruption causeth an aptitude, to euery sinne, if it be not hin­dered.

Q. What fruits doe proceed from this O­riginall corruption?

A. Euill ²² thoughts Gen. 6. 5. Col. 1. 21., words, Gal. 5. 19. and workes,

Expos. 22. The thoughts and desires naturally are ignorant, erroneous, vnbe­leeuing, deceitfull, vnruly, loose, will­full, [Page] vaine, idle, blockish, not sauouring good, proud, disdainfull, vncharitable, silthy, &c. and in a word, abhominable, odious. The words and workes, answea­rable to these. Psal. 94. 7. Es. 29. 15. Psal. 10. 4. and 14. 1. Deut. 29. 19, 20. Amos. 6. 3. and 9. 10. 1. Cor. 1. 23. Es. 5. 19. Psal. 126. 1. Iob. 21. 14. 15. Ier. 6. 16. Luk. 19. 14. Mal. 3. 14. Psal. 73. 13. Numb. 20. 10. 12. Psal. 31. 22. and 116. 11. Matth. 14. 30. Luk. 18. 11. Deut. 15. 9. Psal. 83. 4. 1. Pet. 4. 3. 4. Gen. 38. 15. 16. 2. Sam. 13. 2. Mich. 2. 1. Amos. 8. 5. 1. Sam. 1. 13. 14. and 17. 28. Math. 9. 4. Es. 14. 13. Zeph. 2. 13. Obad. 3. v. Reu. 18. 7. Es. 65. 5. Ier. 2. 25. Reu. 3. 17. Matth. 9. 18. Psal. 30. 6. Luk. 12. 19. Ion. 4. 8. 9. Hos. 7. 1. 2. Mat. 24. 37. 38. 39. Ier. 8. 6. 2. Pe. 3. 3. 4. Psal. 10. 7. Pro. 1. 11.

Q. Are all the actions of naturall men e­uill continually?

A. Yea: ²³ for they Math. 12. 35. faile in many things, and as they come from them they are Pro. 28. 9. odious vnto God.

Expos. 23. A man by nature may doe an act, that is good for the substance thereof, Dan. 4. 27. or 24. Rom. 2. 15. [Page] but neuer that which is truely and spiri­tually good▪ Matth. 7. 18. Ier. 13. 23. Rom. [...]. 10. Prou. 15. 8. and 21. 27. for his person is not accepted, Gen. 4. 4. 1. Pet. 2. 5. nor sanctified, and so the good acts he doth, proceeds not from a good roote, viz. faith, and the spirit of sancti­fication, 2. Tim. 1. 5. neither is it done in a right manner, Iam. 4. 3. nor to a lawfull ende, viz. the glory of God, 1. Cor. 10. 31. Col. 3. 17. all which are required to the beeing of a good act.

Q. What punishments are due vnto man by reason of these sinnes?

A. All woe Lam. 3. 39. Rom. 6. 23. Gal. 3. 10. and ²⁴ miserie, temporall spirituall, and eternall.

Expos. 24. The least sinne, is a very vile breach of Gods most holy lawe, 1. Io. 3. 4. Deut. 27. 26. and so an hainous offence against his infinite maiestie, Psal. 51. 4. also of it owne nature it is alwaies ioyned with impenitencie, Act. 5. 31. and 17. 30. and therefore doth deserue death, with all miseries accompanying the same.

Q. Which are the temporall miseries?

A. Gods curse vpon the Rom. 8. 20. creatures, [Page] on Deut. 28. 25. 16. &c. mans body, senses, name, friends, whatsoeuer he takes in hand, and Rom. 6. 21. death it selfe,

Q. What are the spirituall miseries?

A. ^2• Blindnes Es. 6. 9. of minde, the Rom. 11. 8. spirit of slumber and giddines, Matth. 27. 3. 4. 5. horrour of conscience, Ex. 7. 3. hardnes of heart, a repro­bate Rom 1. 28. sense, and strong delusions, b 2. Thes. 2. 11.

Expos. 25. To be blind in minde, is to be vtterly destitute of the true know­ledge of God, and of the life to come, and to be hastening to endles woes, and yet not vnderstanding it.

26. The Spirit of slumber, is that which through a vaine perswasion of a mans good and safe estate, l [...]lleth him a sleepe in securitie. Deut. 29. 19.

27. Horror of conscience, is when the conscience awakened filleth the soule with deepe doubts, hellish and vnreco­uerable desperation, and remediles feares of euerlasting damnation. Reu. 6. 16. 17.

28. Hardnes of heart, is a fearfull iudgement of God, whereby the heart is [Page] past all feeling and remorse, shut fast vp that neither the word, nor workes of God can kindly worke vpon it. Es. 48. 4. Zach. 7. 11. 12.

29. A reprob [...]te sense or minde, is a minde destitute of iudgement, and voide of common reason, taking euil for good, and good for euill, neither fearing God, or reuerencing Man, regarding neither right nor wrong, Luk. 18. 4.

30. Strong delusions, are when men are giuen ouer to take pleasure in belee­uing lies, and idle fancies of vaine heads. To these we may adde phrensie, madnes, Deut. 28. 28. to be giuen▪ ouer to vile af­fections, God with drawing from men his grace, and in his secret but iust and dreadfull iudgement, giuing them ouer to most sordide, and loathsome, vnnatu­rall, and inordinate lusts, Psal. 81. 12. Gen. 19. 5.

Q. Which is the eternall miserie?

A. ³¹ Euerlasting Rom. 6. 23. damnation,

Expos. 31. Damnation, which is an e­uerlasting separation of soule and body, from the comfortable presence of God, Matth. 7. 23. Re [...]. 22. 15. and an endu­ring [Page 75] of easlesse, endles, remediles torture with the deuil & his Angels, Mat. 25. 41. Reu. 20. 15. Luk. 16. 24. 25. in the due de­sert of sinne.

Q. After a man doth knowe his miserie, what must he learne in the next place?

A. The true meanes ¹ how he Act. 2. 37. may e­scape the foresaide misery, and be Act. 16. 30. re­stored to hapines,

Expos. 1. God in iustice passed by the Angels who fell without the enticement of any other, 2. Pet. 2. 4. Iude. 6. Matth. 25. 41. but of his infinite loue, free grace and mercy, Es. 43. 25. Ier. 31. 3. Hos. 14. 4. Io. 3. 16. Rom. 5. 8, 9. Eph. 1. 5, 6. 1. Io. 5. 19. he hath prescribed meanes, where­by man might escape miserie, and be restored to happines, Act. 2. 37, 38, 39, 40.

Q. By what meanes may we escape this miserie, and recouer happines?

A. Onley ² by Act 4. 12. Iesus Christ,

Expos. 2. God in iustice doth hate sinne, Es. 1. 3. Psal. 45. 7. and hath de­nounced death against the transgressers of his lawe▪ Gen. 2. 17. Deut. 27. 26. Es. [Page] 30. 33. Ier. 4. 4. therefore to satisfie his iustice, Col. 1. 20. and make way for mercy, Psal. 14 [...]. 9. his infinite wise­dome found out a meanes, Gen. 3, 15. e­uen by Iesus Christ, vpon whom the Fa­ther laid this office of reconciliation, Psal. 40. 6, 7. Heb. 5. 5. Io. 3. 17. and 5. 36, 37. which he willingly vndertooke, Heb. 10. 7. 9. and did faithfully discharge. Heb. 10. 5, 6, 7.

Q. What is Iesus Christ?

A. The ^• eternall Sonne of God, who in time became man for his elect. g Gal. 4. 4, 5.

Expos. 3. The Sonne of God by nature became the Sonne of Man, that he might make vs the Sonnes of God by adoption. who were by nature the children of wrath, Eph. 2. 3. it beeing fit that our re­conciliation should be wrought by the Sonne, Esa. 61. 1. Ioh. 1. 4. Ioh. 5. 36. 37. Col. 1. 16, 17. Heb. 1. 3. Ioh. 5. 17. and 3. 17. and sealed by the holy Ghost, Eph. 1. 13. and 4. 30.

Q. How many things are we to consider in Christ?

A. His Col. 2. 9. person and his Heb. 2. 16, 17. office.

Q. What is his person?

A. It is Ioh. 1. 14. Es. 7. 14. Rom. 9. 5. God and man ⁴ vnited toge­ther into 1. Cor. 8. 6. one person.

Expos. 4. In Christ there are two di­stinct natures, Heb. 1. 14, 15. Matth. 18. 20. with 1. Tim. 2. 5. Luk. 1. 35. Mat. 18. 20. Reu. 1. 8. Heb. 1. 11, 12. Ioh. 16. 30. Phil. 2. 6. Ioh. 1. 3. and 5. 17. Matth. 8. 13. with Luk. 22. 43. Matth. 24. 36. and 27. 4. 6. Ioh. 4. 6. and 11. 35. and 14. 28. Eph. 4. 10. inseparably vnited, 1. Pet. 3. 18. Ioh. 10. 18. Heb. 9. 14. not confounded, Rom. 1. 3, 4. and 9. 5. Ioh. 16. 30. with Luk. 2. 52. Mar. 13. 32. and yet there is but one Christ, not many Christs, 1. Cor. 8. 6. 1. Tim. 2. 5. for the Godhead did assume the humane nature to it selfe, Phil. 2. 7. heb. 2. 16. so that the Manhood subsisteth in the Godhead, Matth. 3. 17. and 17. 5. and they are so inseparably vnited, that the selfe same person which is God, is al­so man, Ioh. 3. 13. Eph. 4. 10.

Q. Beeing God before all time, how could he be made man?

A. He was Luk. 1. 35. conceiued ⁵ by the holy Ghost, borne of the virgin Marie, ac­cording Gen. 3. 15. Esa. 7. 14. and 11. 1. to the Prophets.

Expos. 5. Christs conception is the miraculous and supernaturall forming of his humane nature in the wombe of the Virgin Marie, Esa. 7. 14. Gen. 49. 10. Luk. 1. 35. by the power of the holy Ghost, Mat. 1. 18. 20. who did perfectly sanctifie it in the verie first moment of conception, Luk. 1. 35.

Q. Why was Christ conceiued by the holy Ghost?

A. That he might be Luk. 1. 35. pure without sinne, wherewith all are Ioh. 3. 6. stained who are conceiued after the ordinary manner.

Q. Why was he God?

A. That he might beare the weight of Gods wrath without sinking vnder it, o­uercome death, bee the Head ⁶ of the Church, repaire his Image in vs, conquer the enemies of our saluation, and defend vs against them.

Expos. 6. The dignitie of being Head of the Church is so great, that it cannot agree to any meere man, Eph. 1. 21. Phil. 2. 9, 10, 11. Heb. 1. 6. also the offices of the head, are to giue the power of life, feeling, and moouing, to the body, Ioh. [Page 81] 1. 4. Rom. 8. 2. and to direct by his pow­er, the inward and outward functions of the body, Eph. 5. 23, 24. which benefits he that is man onely cannot bestow vp­on the Church.

Q. Why was he man?

A. That he might ⁷ suffer Heb. 2. 14. death for vs, sanctifie Heb. 2. 11. our ⁸ nature, and we might haue Heb. 4. 15, 16. accesse with boldnes to the throne of grace.

Expos. 7. The Diuine nature could not suffer, I am. 1. 17. Mal. 3. 6. Rom. 9. 5. and without shedding of blood there could be no remission of sins, Heb. 9. 22. Christ therefore took our nature that he might suffer death, Phil. 2. 7. specially it beeing no wayes meet, that one hauing no spe­ciall communion with another, should endure punishment for anothers fault, Heb. 2. 16, 17.

8. Fulnesse of all graces aboue mea­sure, were powred into the humane na­ture of Christ our Sauiour, Matth. 3. 16. Ioh. 1. 16. and 3. 34. Col. 2. 9. and 1. 19. & we beeing vnited to him, and hauing communion with him, do receiue in mea­sure of his fulnes, Eph. 4. 7. 16.

Q. What is his office?

A. To bee 1. Tim. 2. 5. Mediator ⁹ to reconcile God and man.

Expos. 9. A Mediator, or an Aduo­cate, is a third person that takes vpon him to agree and reconcile two that be at variance, as Christ beeing both God and man, did set at one God and man, Eph. 1. 10. Col. 1. 20. 1. Ioh. 2. 1. who be­fore were separated by sinne, Esa. 59. 2. Ier. 5. 25. Christ is our Mediator both as God and man, Ioh. 1. 29. 34. & 3. 14. 16. Rom. 5. 8. 1. Ioh. 1. 7. Phil. 2. 6. for in the worke of our redemption he performed many diuine workes, Heb. 2. 14. Ioh. 10. 18. as Mediatour, hee is the King and Head of his Church, Luk. 1. 33. Ioh. 3. 35. Act. 2. 36. Phil. 2. 9, 10, 11. Matth. 28. 18. Heb. 1. 6. and 2. 7. and the speciall offices of Christ our Mediatour, doe necessarily require, that the diuine and humane na­ture ioyntly doe concurre in the execu­tion of them, Ioh. 1. 18. Matth. 11. 27. Ioh. 3. 12, 13. 2. Cor. 5. 18, 19, 20. Rom. 5. 10, 11. Heb. 9. 14. & 7. 25. This office is peculiar to Christ, Ioh. 14. 6. 1. Tim. 2. 5, 6. Heb. 7. 24. and neither in whole nor part can be transferred to any other, Act. [Page 83] 4. 10, 11, 12. Heb. 4. 14. Ioh. 11. 42. 1. Ioh. 2. 1. Heb. 7. 25. Eph. 3. 12. Heb. 2. 14, 15. Act. 10. 42, 43. and 17. 31. In the decree of God Christ was a Mediatour from e­ternitie, Eph. 1. 5, 6. In the vertue and ef­ficacie of his mediation, he was giuen to be Mediator assoone as necessitie requi­red, Reu. 13. 8. Gen. 3. 15. In the fulnesse of time hee was manifested in the flesh, Gal. 4. 4. 5.

Q. How did he that?

A. By his Matth. 3. 15. fulfilling ¹⁰ the law, and by his ¹¹ Heb. 9. 15. Rom. 5. 12, 13. sufferings.

Expos. 10. It became him who was our faithfull high Priest to fulfil all righ­teousnesse.

11. The iustice of God must be satis­fied, and the debt of sinne must be paied, before God who is true, iust, and vn­changeable, could be pleased with vs, 1. Ioh. 2. 2. Heb. 9. 14, 15. 1. Pet. 1. 18, 19. Reu. 1. 5.

Q. What vnderstand you by his suffe­rings?

A. His voluntary Phil. 2. 5. 6, 7, 8. humiliation both in Esa. 53. 10. Matth. 26. 38. Heb. 9. 14. ¹² soule and body, his Luk. 23. 33. crucifying, 1. Cor. 15. 3, 4. ¹³ death, buriall, and Act. 2. 27. abiding ¹³ vnder [Page 84] the dominion of death for a time.

Expos. 12. Christ in his incarnation did assume our whole nature, Luk. 2. 40. 52. Heb. 2. 6. Luk. 23. 46. 1. Tim. 2. 5. Luk. 19. 10. Matth. 26. 38. Mark. 14. 34. Mat. 27. 16. Ioh. 19. 30. Heb. 10. 5. Matth. 26. 12. Heb. 2. 17. that by offering it vp a sa­crifice for sinne, hee might redeeme vs, Heb. 8. 1, 2, 3. Heb. 9. 14. and 13. 10, 11, 12. In our nature he became our suretie, Iob 19. 25. Heb. 7. 22. therefore he suffe­red properly in soule as well as in bodie, Matth. 27. 46. Gal. 3. 13. Heb. 2. 9. 10. 14. which is set forth in the Lords Supper, 1. Cor. 11. 25. and was signified by the sa­crifices in the lawe, Hebr. 9. 19, 20, 21. 22.

13. The death of Christ was the sepa­ration of his soule and bodie, Matth. 27. 50. Luk. 23. 46. though they both conti­nued still vnited to the Godhead, Mat. 1. 23. Ioh. 1. 14. 1. Pet. 3. 18. 1. Cor. 2. 8. It was necessary that Christ should die, that he might satisfie Gods iustice, Heb. 9. 22. abolish and kill sinne, Mat. 26. 28. Rom. [Page 85] 5. 10. Rom. 8. 3. Rom. 6. 10, 11. 1. Ioh. 3. 8. destroy death, and him that had the power of death, that is, the deuill, Heb. 2. 14. 2. Tim. 1. 10. Ioh. 12. 31. Hos. 13. 14. deliuer vs from the feare of both, Heb. 2. 14. Luk. 1. 74. confirme the Te­stament or couenant of grace, which hee made with vs, Heb. 9. 16, 17. and 13. 20. Zach. 9. 11. and obtaine for vs the spirit of grace, Act. 2. 33. Gal. 3. 14. and 4. 4, 5. Betwixt the death & sufferings of Christ and of the Martyrs, wee may obserue these differences: 1. Christ his passion was an accursed punishment, Gal. 3. 13. the sufferings of the Martyrs and holy men, are onely chastisements or trials. 2. Christs passion was a meritorious sacri­fice, Heb. 9. 14. the passions of the Mar­tyrs are of no value to merit any thing, Rom. 8. 18. 3. As the sinnes of the elect were laid vpon Christ, Leu. 16. 21. Esa. 53. 11. Heb. 9. 28. so was the punishment of their sinne for substance and kinde, though not for circumstance of place or continuance, Heb. 4. 15. and therefore he suffered both in soule & bodie the wrath of God which was due vnto vs for sinne, though he suffered not euery particular [Page 86] punishment of sinne, which euerie parti­cular sinner meeteth withall, Rom 5. 19. Heb. 10. 14. But the Martyrs were not forsaken, though they were not deliue­red out of the hands of the persecutors. 4. Christ was in himselfe pure and inno­cent, but hee suffered for our sinnes, 2. Cor. 5. 21. the Martyrs were not free from sinne, neither did they suffer for the expiation of sinne.

14. Vntill the third day death had power and dominion ouer Christ, for so long death kept a sunder soule and bo­die, Luk. 24. 7. Matth. 17. 23. Act. 10. 40.

Q. Did Christ alwayes abide vnder the power and dominion of death?

A. No, for the power of death being Act. 2. 31. subdued, the third 1. Cor. 15. 4. day hee ¹⁴ rose a­gaine, Mark. 16. 19. ascended into heauen, and sitteth ¹⁵ at the right hand of the Father.

Expos. 14. The resurrection of Christ is the first degree of his exaltation, wher­in his soule beeing ioyned to the same flesh that died, he was raised vp to life, 1. Cor. 15. 4. It was necessary that he should rise againe, in regard of the excellency [Page 87] of his person, Act. 2. 24. the couenant which he had made with the Father, Psa. 2. 6, 7. Es. 53. 10. the dignity of his high office of eternall mediation, Psal. 110. 6, 7. Rom. 4. 25. and that the truth of those things which were foretold concerning the glory of the Messias, might be fulfil­led. Christ by his diuine power rose a­gaine from the dead, Rom. 1. 4. 1. Pet. 3. 18. 1. Tim. 3. 16. Io. 5. 21. and 10. 17, 18. Act. 2. 24. and 3. 15. Eph. 1. 17. 20. Rom. 8. 11. not as a priuate but as a publique person, Rom. 5. 14. 19. 1. Cor. 15. 45. Heb. 10. 14. 1. Pet. 2. 20, 21. thereby shewing that his satisfaction is fully absolute, Rom 4. 25. and 6. 9, 10. The ende of his resurrection was, that he might prepare himselfe to the performance of the glo­rious functions of a Mediator, and shew himselfe to be the conquerour of death, and the Lord of quicke and dead, Rom. 14. 9. Act. 17. 31.

15. To sit at the right hand, is a man­ner of speech borrowed from earthly Princes, who vse to set at their right hand such as they substitute to rule vn­der them in their names, 1. King. 2. 19. And hereby is clearely noted that excel­lent [Page 88] glory, power, and dominion of Christ, receiued of the Father, whereby he doth execute his Kingly, Priestly, and Propheticall office in glorie, Matth. 28. 18. Io. 17. 2. Phi. 2. 9, 10. Psa. 110. 1.

Q. What are the speciall parts of Christs Mediatorship?

A. He ¹⁶ is a Act. 3. 22. Prophet, Heb. 2. 17. Priest, and Psal. 110. 1. King,

Expos. 16. In the time of the law, Pro­phets, Priests, and Kings were anointed, 1. Reg. 19. 16. Exo. 28. 41. 1. Sam. 16. 13. who were types of Christ, truely anoin­ted our Prophet, Priest and King. Also our Mediator was to obtaine and pur­chase for vs full redemption, and to be­stowe vpon vs righteousnesse and eter­nall life obtained, and to shewe vnto vs the way of saluation, which doe neces­sarily require this threefold office of Christ.

Q. Why was Christ a Prophet?

A. To Luk. 4. 18, 19. reueale ¹⁷ vnto vs the way to euerlasting life,

Expos. 17. Before his comming in the flesh, our Sauiour Christ made knowne the wil of God to the Patriarks and Pro­phets, [Page 89] either immediately, 2. Pet. 1. 21. 2. Sam. 23. 2. Gen. 3. 9. 10, 11. or by the ministerie of Angels, Gen. 31. 11. Iudg. 6. 12. 2. Kin. 1. 3. and by the patriarks and Prophets, he informed the Church of the old-Testament in all points necessarie to saluation, 2. Pet. 2. 5. 1. Pet. 3. 19. Iude. 14. Luk. 1. 70. Eph. 2. 30. 1. Pet. 1. 11. In the fulnesse of time taking vpon him our nature, being after a most excellent manner sanctified by the Spirit, Luk. 1. 35. Dan. 9. 24. furnished with all gifts necessary, Matth. 3. 16, 17. Io. 3. 34. Psal. 45. 8. Es. 11. 2. Io. 1. 18. and 3. 32. and called of the Father to this office Luk. 3. 21, 22. Matth. 3. 16. 17. Matth. 17. 5. he did in his owne person preach vnto the Iewes about the space of three yeares and a halfe, Act. 1. 1. Luk. 21. 37. Heb. 1. 1. Dan. 9. 27. not altogether passing by the Samaritans and Caananits, Io. 4. 40. Matth. 15. 22. With admirable wisedom, Mar. 6. 2. Matth. 21. 23. 27. and 22. 46. ardent zeale, Io. 2. 14. 17. Io. 4. 34. ex­cellent grace, Psal. 45. 2, 3. Matth. 7. 29. Luk. 4. 22. and 11. 27. singular meekenes, Matth. 11. 29. and authority vnusuall, Matth. 7. 29. Matth. 5. 21, 22. not respe­cting [Page 90] any mans person, Matth. 21. 42. 43. Mar. 12. 14. he interpreted the lawe, Matth. 5. 21. 22. &c. and 19. 4. 5. reproo­ued the corruptions of the Scribes and Pharises, Io. 2. 16. Matth. 23. 13. foretold some things that were to come, Matth. 16. 21. Luk. 19. 43. 44. Matth. 24. 3. &c. and taught the Gospel, or the last will of God concerning the saluation of Man, Esa. 61. 1. 2. Luk. 4. 18. illustrating his doctrine for the most part, by parables and similitudes, as the people were able to beare it, Matth. 13. 3. Mar. 4. 33. and confirming that which he taught, by the Scriptures of the old Testament, Io. 5. 46. Matth. 22. 32. Luk. 24. 26. 27. 44. 45. and holines of life exactly answearing to his doctrine, with diuerse signes of all kinds, Io. 3. 2. and 5. 36. Io. 6. 61, 62, and 2. 25. Matth. 9. 4. Io. 9. 6. and 11. 43, 44. and that most cruell and bitter death which for the truth of God he did vo­luntarily vndergoe. 1. Tim. 6. 13. After his ascention our Sauiour taught his Church by his Apostles and Ministers, Eph. 4. 11. 12. Act. 10. 41, 42. The Apo­stles being fully and perfectly instructed by Christ himselfe in those things which [Page 91] concerne the Kingdome of God, Act. 1. 3. Ioh. 15. 15. and 17. 8. and extraor­dinarily furnished with gifts, and infal­libly assisted by the Spirit; Act. 2. 3, 4. Io. 14. 26. and 16. 13. were sent forth to preach the whole counsell of God, so farre as concernes man and the meanes of his saluation, Act. 20. 27. Matth. 28. 20. 1. Cor. 2. 9, 10, 11. 1. Io. 1. 3. Rom. 1. 16. vnto all nations, Matth. 28. 18. 19. Mar. 16. 15. Their doctrine they confir­med both by the Prophets of the old te­stament, Act. 26. 22. and 28. 23. 2. Pet. 1. 18. 19. and by diuerse signes and won­ders which God wrought by them, Heb. 2. 3, 4. Mar. 16. 20. In the dayes also, and since the death of the Apostles, our Sa­uiour doth execute his propheticall of­fice by his ordinary Ministers, whom he hath commaunded vs to heare, so long as they preach according to the Scrip­tures, Eph. 4. 11. 12. Luk. 10. 16. so that Christ is the Author of the doctrine which he taught, Ministers are the In­struments of Christ, to teach not their owne, but his doctrine, 2. Cor. 5. 20. Iob. 33. 23. The fruite of this office is the restoring of knowledge decayed in [Page 92] the first fall of man, and the manifestati­on of diuine mysteries vnknowne to the world, Rom. 16. 25. 26. Eph. 3. 9. Col. 1. 26. 27.

Q. Why was Christ a ¹⁸ Priest?

A. To Heb. 5. 9. purchase for vs righteous­nes and life eternall,

Expos. 18. Christ is our high Priest, not after the order of Aaron, but after the order of Melchisedec, Psal. 110. 4. Aaron was of the tribe of Leui, Heb. 7. 5. his stocke and linage was known, Ex. 6. 16. 18. 20. he was compassed with in­firmities, mortall, a sinner, and had need to offer for himselfe, and for his owne sinnes, Heb. 7. 28. and 5. 2, 3. 4. and 9. 7. but Christ was of the tribe of Iudah. Heb. 7. 14. without Father touching his humanity, without mother touching his dietie, Heb, 7. 3. immortall and continu­ing for euer, holy, harmeles, vndefiled, who had no need to offer for himselfe, but offered himselfe for the people one­ly, Heb. 7. 25. 26, 27. Materiall oyle was powred vpon Aaron at his consecration; Leu. 8. 12. but Christ was anointed with the holy Ghost, Act. 10. 38. Aaron was instituted without an oath, but Christ [Page 93] with an oath. Heb. 7. 20. 21. 28. Psal. 110. 4. The Priesthood of Aaron was typi­call, Heb. 10. 2, 3. not auailable to take away sinne, Heb. 9. 14. 15. but the Priest­hood of Christ is true and reall, contai­ning the very Image and body of things themselues; perfect to abolish sinne, and to obtaine eternall redemption, Heb. 10. 1. 5. 11. Heb. 9. 12. 14. The Leuiticall Priest-hood was to be abrogated, Heb. 8. 13. but Christs Priesthood is to conti­nue for euer; Heb. 7. 24. Aaron died and had successors, Heb. 7. 23. but Christ suc­ceeded none, hath no successors, but is our onely and vnchangeable high Priest for euer, Heb. 7. 3. Aaron and his succes­sors, offered the bodies, and the blood of beasts, Heb. 9. 12. 14. but Christ him­selfe is both the Priest and sacrifice, Eph. 5. 25. Heb. 9. 26. and 10. 10. They offered oftentimes one manner of sacrifice, but Christ hath offered himselfe once for all. Heb. 7. 27. and 9. 25. 26. and 10. 12. 14. 1. Pet. 3. 18. Aaron and his successors en­tred into the Tabernacle made with hands, Heb. 8. 5. and 9. 6. but Christ is entred into the very heauens, Heb. 9. 11. 24. and 4. 14. Aaron and his suceessors [Page 94] were Priests onely, but Christ is both King and Priest, Heb. 7. 1, 2. Aaron and his successors were but Ministers, but Christ is the author of saluation, Heb. 5. 9. all which doe shewe the absolutenesse, perfection, and excellencie of Christ his Priesthood.

Q. What are the functions of his Priestly office?

A. Offering ¹⁹ vp Heb. 5. 1. and 9. 26. and 7. 25. himselfe a sacri­fice once for all, and ²⁰ making request for vs,

Expos. 19. Christ thorough the eternal Spirit, Heb. 9. 14. offered vp his soule and body as a sweete smelling sacrifice to the Father, Eph. 5. 2. once for all, Heb. 10. 12. whereby he was consecrated, and did enter into heauen, presenting himselfe before the Father for vs, Heb. 9. 24. and 10. 20.

20. Christ [...] intercession is his most gracious will, feruently and vnmoouea­bly desiring, that all his members for the perpetuall vertue of his sacrifice, may be accepted of the Father, Rom. 8. 34. This is both vniuersall and particular, heauen­ly and glorious, euer effectuall, no way reciprocall, and tendered onely for the [Page 95] vertue of his sacrifice.

Q. Why was Christ a ²⁰ King?

A. To ²¹ bridle Psal. 110. 1. Col. 2. 14. 1. Cor. 15. 28. 1. Ioh. 10. 16. Hag. 2. 7. and subdue all his e­nemies, but ⁱ to ²² gather, and Ezek. 34. 23, 24. gouerne ²³ his elect and chosen.

Expos. 20. The Kingly office of Christ is his spirituall, eternall, and absolute dominion, Luk. 17. 20. Ioh. 18. 36. Dan. 2. 44. and 7. 14. Heb. 1. 8. Reu. 3. 7. where­by beeing appointed of the Father, Psal. 2. 6, 7. and 45. 7. Psal. 110. 2. Matth. 11. 27. Act. 2. 33. Lord of all things in hea­uen and earth, Heb. 2. 7, 8. and peculiar­ly King and Head of his Church, Eph. 1. 21, 22. he doth confound and destroy all his enemies, but doth gather and goue [...]n his elect, Hos. 1. 7. Esa. 33. 22. by his word and spirit, for their saluation and the glorie of God, Esa. 32. 15. and 59. 21. 1. Thess. 1. 5.

21. The enemies of Christ are Sathan and all his angels with all their workes, to wit, sinne and death, Gen. 3. 15. Eph. 2. 2. 2. Cor. 4. 4. 2. Cor. 6. 15. to which we must adde all wicked men, who bee the instruments of Sathan, Ioh. 8. 44. 1. [Page 96] Ioh. 3. 8. amongst whom the Antichrist of Rome is cheife, 2. Thess. 2. 3. These e­nemies Christ hath alreadie ouercome in his owne person, Eph. 4. 8. Col. 2. 14. Io. 12. 31. he doth daily bridle and represse by his wisedome, power, word, and spi­rit, Luk. 10. 18, 19. Luk. 2. 34. Reu. 12. 5. and 2. 27. 2. Cor. 10. 4, 5. and he will per­fectly subdue at the day of iudgement, 1. Cor. 15. 25. adiudging the deuill and all his partakers to eternall condemnation, Mat. 25. 46. and vtterly abolishing sinne and death, 1. Cor. 15. 26. Further is to be noted, that Christ as Mediatour in the execution of his Kingly office, doth out­wardly call some wicked and vngodly men, Mat. 22. 1. 14. and 20. 16. prescribe a law how they ought to walke, Iam. 4. 12. bestowe many good things vpon them both spirituall and temporall, though not such as accompanie saluati­on, Heb. 6. 4, 5. Mat. 13. 19, 20, 21. Luk. 8. 13, 14. Iob 22. 18. and inflict diuerse punishments vpon them, in this life and the life to come, for their sinne and dis­obedience, Matth. 13. 12. and 25. 28. Es. 6. 10. 2. Thess. 2. 10, 11. Luk. 16. 23.

22. Christ doth not onely by his word [Page 97] call his elect to faith, repentance, and the participation of the couenant of grace, Mark. 1. 14, 15. Matth. 11. 28. but he doth also effectually mooue them by his Spirit to repent and beleeue, Ps. 110. 3. 2. Thes. 2. 13, 14. Eph. 3. 16, 17.

23. The functions of Christs Kingly office, appertaining to the gouernement of his elect, are 1. The prescription of lawes according to which his subiects ought to beleeue and liue; which stands not onely in appointing the faithfull by the ministerie of his word to liue godly, iustly, and soberly; but also in writing his lawe in their hearts by his holy Spi­rit, and inabling them by the same Spi­rit, to doe in some measure what hee re­quireth, Tit. 2. 11, 12. Ier. 31. 33. Ezeck. 36. 27. Ioh. 1. 16. 2. The communicati­on and bestowing of all good things vp­on them, appertaining to this or a better life, so farre as he knowes it needfull or profitable: vnder which we are to com­prehend the remoouing of things hurt­full, and the defending of his subiects a­gainst them, Psa. 68. 18. Iam. 1. 16, 17. Ps. 23. 1, 2, 3. 1. Cor. 12. 8, 9, 10, 11. Eph. 1. 7. Act. 26. 18. Matth. 9. 6. Gal. 4. 4, 5. Rom. [Page 98] 8. 15, 16. 2. Cor. 12. 9. Phil. 4. 13. Luk. 22. 32. Ioh. 17. 11, 12. 22. 23. 1. Ioh. 4. 4. Gen. 9. 26. 27. Psal. 81. 13, 14. Act. 4. 16. and 5. 13. Psal. 34. 9, 10. Tit. 1. 15. Rom. 14. 14, 15. Esa. 27. 7. Ier. 46. 28. 3. The receiuing of his elect vnto himselfe, and the giuing of eternall life vnto them ha­uing pronounced sentence on their side, Matth. 25. 46.

Q. What benefits doe wee receiue by the death and resurrection of Christ?

A. We are redeemed from the ²⁴ guilt, Col. 1. 14. punishment ²⁵, and power Luk. 2. 74. Tit. 2. 14. 1. Cor. 15. 13. of sinne, & shall be raised vp at the last day,

Expos. 24. Christ hath paid our debts, and answered whatsoeuer the lawe did require at our hands, 1. Pet. 2. 21. 24. and laid downe his life, according to the wil of his Father, Ioh. 10. 15. so that the law hath nothing against vs, Col. 2. 14. Christs death must needs bee acceptable, Eph. 5. 2. and consequently wee are not bound ouer to punishment.

25. Punishment is inflicted because of sinne, Iob. 4. 8. Prou. 22. 8. and 28. 18. Hos. 10. 13. and 14. 1. beeing freed from [Page 99] sinne we are not liable to iudgement, 1. Sam. 12. 13. Ier. 4. 14. Ezeck. 18. 32. It stands not with the iustice of God, bee­ing once fully satisfied, to require a se­cond paiment at our hands, Gen. 18. 25. Matth. 3. 17. neither will it stand with his glorious mercy, the honour of Christ who is a perfect Redeemer, Tit. 2. 14. the price of his blood, 1. Cor. 6. 21. nor with our faith in praying for full pardon of all our debts, Matth. 6. 12. or our peace with God, Rom. 5. 1. nor yet with right rea­son, that the guilt of sinne should be re­mooued, and yet punishment for sinne in­flicted.

Q. How are we redeemed from the guilt and punishment of sinne?

A. God the Father accepting the death of Christ as a full Rom. 3. 24, 25. Col. 1. 14. ransome and satisfa­ction to his iustice, doth freely discharge and acquite vs from all our sinnes.

Q. How are we redeemed from the power and tyrannie of sinne?

A. Christ by ²⁶ his Rom. 6. 3. 4. death killeth sin in vs, and by his ²⁷ resurrection doth quicken vs to newnesse of life.

Expos. 26. Christ by his death did conquer sinne; and the old man in vs is truely said to be crucified, dead, and bu­ried, in and with the body of Christ, we beeing ingrafted into the similitude of his death, Col. 2. 12. 20.

27. Hauing communion with Christ in his life, we are raised vp to a spirituall life, Rom. 8. 11. and haue our conuersa­tion in heauen, Phil. 3. 20. But this life is onely begun here, and groweth by de­grees, beeing perfected in heauen.

Q What are the benefits of Christs a­scention?

A. The leading Eph. 4. 8. 11. of captiuitie cap­tiue, the giuing of gifts vnto men, the powring Act. 2. 16, 17. his spirit vpon his people, and preparing Ioh. 14. 3. a place for them.

Q. What are the benefits of his interces­sion?

A. The persons of the faithfull do al­waies remaine iust, and their works 1. Pet. 2. 5. Gen. 4. 4. Exod. 28. 38. ac­ceptable in the sight of God; hereby al­so they are defended against the accusa­tions of all their enemies.

Q. How wil the knowledge of these things [Page 101] worke in the heart of him whom God will saue?

A. It brings him to a serious Ier. 8. 6, 7. Luk 15. 17. consi­deration of his owne estate, to Act. 2. 37. grieue for sinne, and the feare of Gods displea­sure, whereby Act. 9, 6. the heart is ²⁸ broken and humbled.

Expos. 28. The heart is broken and humbled, when it is cast downe with the sight of sinne, Psa. 51. 17. bruised with the weight of Gods wrath, and melted away for feare, Psal. 119. 120. 2. Kin. 22. 19. knowing that God hath aduantage against him, and that he is worthy to be condemned.

Q. What else will this knowledge worke?

A. It will bring Luk. 15. 18. a man ^2• to confesse his sinne, highly to Matth. 13. 44. prize Christ, and hunger ³⁰ after Esa. 55. 1. Ioh. 7. 37. him vntill he obtaine his desire.

Expos. 29. He will acknowledge his sinnes to God as particularly as he can, 1. Tim. 1. 13. and with sighes and grones, for pardon and forgiuenes, Rom. 8. 26.

30. Hunger after Christ must be fer­uent, [Page 102] as a thirstie man longeth for drinke; and continuall, neuer giuing o­uer till the desire be obtained. With this desire there is alwaies ioyned an high prizing of Christ, and an aduised wil­lingnes to for goe all things for Christs sake, Phi. 1. 22. 23. with 3. 7, 8.

Q. How are we made partakers of Christ with all his benefits?

A. By ¹ faith Io. 3. 16. and 1. 12. Act. 13. 39. alone,

Expos. 1. By faith alone we are ingraf­ted into Christ, Rom. 11. 20. receiue him, Io. 6. 56. haue communion with him, Reu. 3. 20. and so are made partakers of all his benefits, Io. 3. 36. also faith is the condition of the couenant of grace. Act. 16. 31. Io. 3. 18. Mar. 16. 19. Io. 9. 30. Rom. 4. 3. 5.

Q. What is faith?

A. A ² resisting Psal. 2. 12. Act. 16. 31. vpon Christ alone for saluation,

Expos. 2. Bare assenting to the truth of Gods promises vpon the credit of the reuealer, is not true and iustifying faith, Matth. 21. 32. Io. 2. 23. Luk. 24. 25. Luk. 8. 13. but when the poore soule doth cast it selfe vpon the free promise of God [Page 103] made in Iesus Christ, for pardon of sin, it doth truely beleeue, Act. 9. 42. Io. 14. 1. Io. 5. 24. with Rom. 4. 5. Es. 28. 16. with Rom. 9. 33. Act. 18. 8. with Rom. 10. 10, 11. This faith is certaine, Mat. 16. 18. though mixed with many doubtings, Luk. 1. 18. and 17. 5. Mar. 9. 24. and con­tinuall, Luk. 22. 31. 32. though often shaken, Luk. 24. 21. A full perswasion seemes rather an effect of a strong faith. Rom. 4. 21. then the nature of true faith. Ioy is a fruite of faith, 1. Pet. 1. 8. Act. 8. 6, 7, 8. Rom. 5. 4. but not an inseparable companion thereof; a man may haue true faith, and feele little, or no comfort, Psal. 22. 1. and 31. 10. and 77. 2.

Q. What is the ground of faith?

A. The free ³ promises of Rom. 4. 18. Heb. 11. 11. God, made in Christ, concerning the forgiuenes of sinnes, and eternall righteousnes.

Expos. 3. Temporall blessings, Eccl. 9. 12. ciuill vertues, Luk. 18. 12, 13. 14. a generall notice that Christ wil saue the elect, Matth. 13. 20. 21. sense, reason, experience, feeling, Psal. 10. 1. and 51. 12. are not the grounds of saith, but on­ly the promises, which God of his grace [Page 104] hath made vnto vs in Christ, which ought to be receiued, because God that cannot lie hath spoken them, Tit. 1. 2. 2. Tim. 2. 13.

Q. How is faith wrought in vs?

A. Inwardly by Act. 16. 14. the ⁴ spirit as the Author, outwardly by the Rom. 10. 14. Heb. 5. 11. 12. and 6. 12. preaching of the word, and ⁵ Catechising, as the instrument thereof,

Expos. 4. Faith is the gift of God, Ph. 1. 29. and a grace supernaturall; a man of himselfe can no more beleeue, then a corrupt fountaine can send forth sweete waters, 1. Cor. 2. 14.

5. By Catechising, vnderstand a pure, plaine, briefe, and orderly instruction of the people in the cheife grounds of Christian religion, 1. Cor. 2. 4. 1. Cor. 3. 1. 1. Pet. 3. 15. Heb. 6. 1, 2. Rom. 6. 17. so that the people may clearely and mani­festly see the way vnto saluation, and may knowe how to make vse both of the Lawe, and of the Gospel, for their humiliation and comfort, vnderstan­ding how one thing dependeth vpon a­nother, goeth before, or followeth af­ter.

Hereby Christians are inabled to re­ferre that which they read, to some head, readily to apply what they heare, to fit purpose, try it, and haue it in rea­dines, in the time of neede. In a word to profite by the publique ministerie, Heb. 5. 11, 12. and to knowe how to goe for­ward in godlines in an holy methode. To say nothing that Catechising is profita­ble to informe the iudgement, reforme the affection, and quicken both to the duties of a Godly life.

Q. How doth the word worke faith in vs?

A. By shewing vs Rom. 7. 7. Gal. 3. 22. our miserie, and the true Gal. 4. 4, 5. meanes of our recouerie, en­couraging vs Matth. 11. 28. Es. 61. 1, 2, 3. Reu. 22. 17. being ⁶ humbled, to re­ceiue the promises of the Gospel,

Expos. 6. The word commaundeth the humbled to beleeue, promiseth them comfort, Matth. 9. 13. Luk. 15. 32. set­teth forth the necessity, and exellency of faith, Io. 3. 18. 39. the danger of vnbe­leife, Mar. 16. 15. Io. 12. 48. Act. 13. 46. the tender mercies and compassions of the Lord, Psal. 103. 8. 12. and how he [Page 106] inuiteth, perswadeth, and intreateth him to beleeue, 2. Cor. 5. 20.

Q. How doth the Spirit worke by the word?

A. It doth teach vs wisedome Ezek. 36. 37. 31. to ap­ply things generally spoken, particular­ly to our selues, secretly vpholdeth a­gainst despaire, stirreth vp Ph. 2. 13. in vs good desires, doth Ezek. 11. 19. and 36. 26. soften the heart, and drawe Ioh. 6. 44. vs to rest vpon Christ for salua­tion, before we Matth. 11. 28. 29. haue the feeling of comfort, k Psal. 51. 12.

Q. By what meanes is faith encreased?

A. By ⁷ hearing 1. Pet. 2. 2. the same word prea­ched or Catechised, and likewise Luk. 17. 5. by earnest ⁸ prayer.

Expos. 7. Hearing the word preached, is ordained of God as a meanes to in­crease knowledge, Matth. 15. 10. Pro. 1. 5. and 8. 33. Psal. 73. 16. 17. 1. Cor. 1. 21. and 14. 24. 25. to rectifie the iudgement, to giue counsell in doubtfull cases, Psa. 119. 24. Psal. 73. 16. 17. to perfect the faith of the weake, Rom. 10. 8. 1. Thess. 3. 10. to make stable the strong, Act. 20. [Page 107] 32. Rom. 1. 11. 12. to comfort them that are in heauines, 1. Thes. 2. 11. and 3. 2. and 5. 14. to raise them that are fallen, 2. Sam. 12. 12. 13. Gal. 6. 1. to call backe them that wander, Es. 30. 21. to stirre vp the graces of Gods spirit, Cant. 4. 16. 2. Pet. 1. 13. to refresh the soules of the Saints with sweete and heauenly conso­lations, Cant. 1. 1. Psal. 119. 162. Col. 2. 2. and to build both weake and strong, vnto perfect holines, Eph. 4. 11. 1. Pet. 5. 2. 1. Tim. 4. 16. Iam. 1. 21.

8. As libertie to pray is a sweete pri­uiledge Eph. 2. 18. because thereby we doe, and may continually commune with the Lord after a familiar manner, 2. Sam. 7. 18. Psal. 5. 1, 2, 3. and lay open our griefes into his bosome, 1. Sam. 1. 15. Ps. 130. 1. 2. and 61. 1, 2. we doe testific our dutifull affection to him, Luk. 15. 18. and become helpers to others; Rom. 15. 30. Ph. 1. 19. 2. Thes. 3. 1. Col. 4. 12. so it doth adde strength to faith, Luk. 17. 5. for it giues life to the graces of God that are in vs: by it we obtaine at the hand of God what good we stand in neede of, Matth. 7. 7. Is. 65. 24. we growe better acquainted with God, Gen. 18. 23. 27. [Page 108] Iam. 4. 8. we fight manfully against cor­ruption, Eph. 6. 18. and learne to direct our selues in a godly life: by it crosses are preuented, remooued, or sanctified, Ps. 3. 4. Es. 37. 1. 6. al things are sanctified, 1. Tim. 4. 5. and we kept that we fall not into temptation, Matth. 26. 41. yea often we obtaine much mort good, then we desire or expect, 1. Kin. 3. 13. Eph. 3. 20. So that prayer is a key to open the dore of Gods treasure-house, Matth. 7. 7. a present remedy to an oppressed mind, Psal. 6. 1. 8. and 31. 21. 22. a preseruer of the godly mind, 2. Thes. 3. 5. a giuer of strength to the weake, Eph. 3. 14. 16. and an especiall meanes to make a man fit to liue in euery e [...]tate, Col. 1. 9. 10.

Q. How must we hear that we may get profi?

A. ⁹ With Es. 66. 2. reuerence, Iam. 1. 21. meekenes ¹⁰, ioy ¹¹, a Matth. 13. 44. longing ¹² desire 1. Pet. 2. 2. to learn [...], and giuing ¹³ credit to the truth. w Heb. 4. 1. 2.

Expos. 9. Reuerence is an affection of the heart, arising from an apprehension of Gods maiestie, and our owne vilenes, whereby we are prepared to heare the word with humilitie, feare, and attenti­on, [Page 109] Act. 10. 33. 1. Thess. 2. 13. Io. 12. 48. and 11. 28. Heb. 11. 28. Iob. 42. 5. 6. Psa. 62. 11. Act. 16. 14.

10. Meekenes is an affection, where­by we are contented to beare the re­bukes of the lawe, and to haue the duties of the word, to be pressed vpon vs, 1. Sam. 3. 18. 2. King. 20. 19. Psal. 25. 9. 12. Heb. 13. 22.

11. Ioy is a delight of the soule for some good thing that is present, Act. 8. 8. Ex. 6. 9.

12. A longing desire to learne, is an eager appetite to be further acquainted with the knowledge of the truth, that we may reape fruite, and benefite by the same, Pro. 27. 7. Pro. 2. 3. 4. 9. Psa. 119. 34. 40. 5. 35. and 7. 17.

13. To giue credit to the truth, is to beleeue the whole truth and euery part of it, as true, and certaine, both to others and to our selues, so as we expect the be­nefit promised therein, and the effecting and making void of whatsoeuer is there spoken. 2. Chron. 20. 20. Esa. 7. 9.

Q. How else?

A. We must Psal. 1. 2. and 119. 14. 15. meditate ¹⁴ of that wee heare, apply it to our ¹⁵ selues, conferre [Page 110] of Ioh. 4. 53. it with ¹⁶ others, and with Esa. 2. 3. Luk. 2. 51. diligence ¹⁷ set about the practise of what is requi­red.

Expos. 14. Meditation is the very life of reading and hearing, 1. Tim. 4. 15. and it is a separation of our selues purposely from other matters, that we may seriou­sly think of what hath been taught, Gen. 24. 63. that it may be setled in the mind, and worke vpon the affections, Ier. 8. 6. for which end we must ioyne examinati­on and prayer, Luk. 18. 1.

15. To apply the word to our selues, is to lay it to our heart as concerning vs, 1. Cor. 11. 28. 2. Cor. 13. 5. that the com­maundements may guide vs, the threat­nings may humble vs for sinnes past, 2. Sam. 12. 12, 13. and 24. 10. and affright vs from sinne to come, the exhortations may incite vs to our dutie with cheerful­nesse, Eccl. 12. 11. and the promises may be for our support and comfort, whether they bee in plaine speaches, or mysticall prophesies, Psal. 119. 71, 72. 52. ver.

16. We must communicate to others what wee haue learned, and learne of o­thers what we are ignorant of, doe not [Page 111] well vnderstand, or haue forgotten; and by admonition, exhortation, and comfort, helpe to strengthen and edifie one another, Heb. 3. 13. Iob 16. 4, 5. Rom. 1. 11, 12. Leu. 19. 17. Prou. 27. 5, 6. 1. Thess. 5. 11. 14. Iude v. 20.

17. Inwardly we must heartily desire and striue, and outwardly we must bee carefull without delaies to take all op­portunities of doing the good that God requireth, 2. Chron. 17. 6. and 19. 3. and 27. 6. Luk. 8. 15. beeing humbled for negligence and sinne past, watching and fighting against corruption for the time to come, 1. Cor. 9. 26, 27. cherishing one another with befitting comforts, Esa. 40. 1.

Q. What is Prayer?

A. It is ¹ a calling vpon God in the name of Christ, with the Exo. 14. 15. 1. Sam. 1. 13. 15. heart, and som­times with the ² voice, according to 1. Ioh. 5. 14. his will for our selues and others.

Expos. 1. The Commaundements, Ps. 105. 1. 4. and 81. 10. Esa. 55. 6. 1. Thess. 5. 17. Rom. 12. 12. promises, Matth. 7. 7. & 21. 22. Mar. 11. 24. Psa. 91. 15. Es. 65. 24. Ier. 29. 12. Esa. 49. 17. Ioh. 16. 23. threat­nings [Page 112] of the Lord, Zeph. 3. 12. Ezec. 22. 30, 31. Dan. 9. 13, 14. Matth. 26. 41. the examples of Christ himselfe, and all his people, Luk. 3. 21. and 9. 18, 29. Act. 1. 14. 24. and 2. 42. and 4. 24. and 9. 11. 14. 2. Tim. 2. 19. 22. our own necessities, Iud. 3. 9. 15. and 4. 3. Esa. 26. 16. Psa. 18. 6. Phil. 4. 6. and successe of prayer, Ps. 120. 1. Psa. 3. 4. Ps. 32. 5, 6. are sufficient mo­tiues and reasons to induce vs to the pra­ctise of this dutie.

2. It is lawful to vse the voice in prai­er, to quicken our dulnesse, inflame our deuotion, preuent rouings, and to edifie our brethren, Zeph. 3. 9. Psa. 88. 1.

Q. To whom must we pray?

A. To ³ God Ioh. 16. 23. Col. 3. 17. alone in the name ⁴ of Christ.

Expos. 3. God onely is euery where present, Ier. 23. 23, 24. knoweth all hearts, 1. Kin. 8. 39. Ier. 17. 9. Psa. 94. 9, 10. heareth all prayers. Neh. 1. 6. Psa. 65. 2. Ps. 66. 19, 20. is most able to helpe, Ps. 57. 2. Eph. 3. 20. prayer is a diuine wor­shippe, Psal. 15. and 44. 20, 21. a spiri­tuall sacrifice, Matth. 1. 11. Psa. 141. 2. Reu. 8. 4. and 5. 8. Exod. 22. 20. and in God onely we ought to beleeue, Ioh. 14. [Page 113] 1. therefore he onely is to be called vp­on, Rom. 10. 13, 14. as the verie Hea­then sawe by the light of nature, Ion. 1. 5.

4. To pray in the name of Christ, is not rudely and customarily to say these words, Through Iesus Christ our Lord, &c. but in the confidence of the merits and intercession of Cerist, to call on our heauenly Father, Dan. 9. 17. Since the fall of man, none are called to come to God, or haue a promise to speed, but in the name of a Mediator, Ioh. 14. 6. Heb. 4. 16. 1. Tim. 2. 5. 1. Ioh. 2. 1. Rom. 8. 33. Hebr. 7. 25. in Christ alone we haue accesse to the throne of grace, Eph. 2. 18. and 3. 12. Angels or Saints departed doe not pre­sent our prayers before God: for Christ onely is our Mediator and high Priest, who getteth our prayers acceptance be­fore God, Heb. 1. 3. and 4. 14. Reu. 8. 3. and to present our prayers before God, and to procure them acceptance with God, is in phrase of Scripture all one. Dan. 10. 12. Act. 10. 4. 31.

Q. Ought we not in prayer to make parti­cular confession of our sinnes?

A. Yes, so farre as 1. Sam. 12. 19. Psal. 19. 13. we can come to [Page 114] the knowledge of them, and this we must doe Neh. 8. 9. with ⁴ griefe, ⁵ hatred, and ⁶ shame, freely Neh. 9. 33. accusing and condemning our selues before God, with Zac. 12. 10. broken and contrite hearts.

Expos. 4. Sorrowe for sinne must bee hearty and continuall, and as much as may be particular, Psa. 102. 4. especially for the sinnes which haue made great breaches in the soule, Psa. 51. 1, 2, 4. yea sinne should be our cheife sorrowe.

5. The soule should abhorre sinne, e­specially for the loathsomnesse of it, Psa. 97. 10. Psa. 119. 163. Iob 42. 6. Amos 5. 15. darkening Gods glorie, Gen. 39. 9. breaking his law, soiling all it toucheth, 2. Cor. 7. 1. Iam. 1. 21. Hag. 2. 12, 13.

6. God is infinite in Maiestie, Psa. 86. 10. and of pure eyes, Hab. 1. 13. a man therefore should blush at the remem­brance and confession of sinnes before God, Ezr. 9. 6. and Dan. 9. 7. seeing his face would bee couered with shame, if a man should know them.

Q. What are the parts of Prayer?

A. Petition and Thanksgiuing.

Q. What is Petition?

A. It is a Prayer wherein we desire the preuenting Esa. 37. 20. Matth. 6. 13., or Psa. 6. 1, 2, 3, 4. remoouing of things hurtfull, and the obtaining of things needful either for this life, or that which is to come.

Q. How may wee make our requests that we may be heard?

A. With 1. Cor. 14. 15. vnderstanding ⁶, Mat. 11. 28. feeling ⁷ of our wants, Iam. 5. 17. ⁸ feruencie, Eccl. 5. 2. ⁹ reuerence, 1. Tim. 2. 8. hope ¹⁰ to speed, and Mat. 6. 14. Mar. 11. 25. loue ¹¹.

Expos. 6. Blind deuotion is not plea­sing to God, Prou. 19. 2. Act. 17. 22, 23, 24. Ioh. 4. 22. who requireth to be serued with the mind, Mat. 22. 37. Luk. 10. 27. We must therfore know the will of God, appearing by his commandements, pro­mises, threatnings, and the approoued practise of the Saints, that we must desire and pray for, and onely so as we knowe Gods word doth warrant vs, 1. Ioh. 5. 14. Our words, matter, and meaning in prai­er, are meet to be vnderstood.

7. In prayer we should feele sinne as a burthen, Ier. 31. 18. Esa. 63. 17. and be pinched with our want of grace, Psa. 51. [Page 116] 10, 11, 12. Iam. 1. 5. which ariseth from a consideration of Gods iudgments due to sinne, Ezra. 9. 6, 7. and of the necessi­ty of sauing grace, Luk. 17. 5. 2. Cor. 12. 9.

8. As the things wee begge are more or lesse excellent, and of fit vse for vs, so we must bee more or lesse eager to ob­taine, Psa. 51. 1, 2, 3, 9. and 80. 1, 2, 3, 4. which ariseth from a consideration of the necessitie and excellencie of what we de­sire, Psa. 79. 8, 9. and 86. 1. Psal. 102. 13, 14. as also from a burning zeale of Gods glorie, and hearty loue of our brethren, Esa. 62. 1. Psal. 122. 6, 7, 8. opposite here­unto is hypocrisie and vaine babling, Matth. 6. 5, 6, 7.

9. Considering Gods excellent maie­stie, we may not rashly conceiue or vtter any thing before him but with reue­rence, Gen. 18. 27. 30. 32. which is an vn­fained abasement of the mind, procee­ding from a consideration of Gods di­uine maiestie, and our owne indignitie, Luk. 15. 21. Gen. 32. 10. Esr. 9. 6. Heb. 12. 28.

10. Hauing a promise from God that he will graunt our requests, Psa. 34. 19. [Page 117] Esa. 30. 19. and 58. 9. we must beleeue his word, for he is true and faithful, Heb. 11. 11. 2. Tim. 2. 13. If hope to speed accom­panie not our praiers, they are vaine, Iam. 1. 6. But yet this hope is weake, fee­ble, and many times seemes to bee ouer­whelmed in the godly, Psal. 13. 1, 2. and 31. 22 and 77. 7, 8, 9.

11. By loue is meant, that wee must forgiue our enemies, and carry an hearty affection to the children of God. Eph. 4. 32. Col. 3. 12, 13.

Q. What is thanksgiuing?

A. It is ¹² a 1. Sam. 2. 1. prayer, wherein we ren­der Psa. 136. 1. and thankes to God for his generall goodnesse, and particular Psal. 103. 1, 2, 3, 4, 5. fauours.

Expos. 12. Motiues to this dutie there be many. It is an excellent, Psal. 92. 1. auncient, Iob 38. 7. spirituall dutie, Heb. 13. 15. Col. 3. 16. 1. Pet. 2. 5. to be con­tinued in heauen when other duties cease, Reu. 19. 3, 4, 5. acceptable to God, 1. Thess. 5. 18. Psa. 147. 1. comely for the Saints, Psa. 33. 1. and 147. 1. practised by the Angels, Luk. 2. 13. setting on worke all the graces of God in vs, Psa. 103. 1, 2, [Page 118] 3. the ende of Gods benefits, Psa. 13. 6. 118. 29. of our life, and all our seruices, Esa. 38. 19. and the readie way to obtain what we stand in need of, Psa. 50. 23. The meanes of true thankfulnesse, are a due consideration of our owne vilenesse, and a serious meditation and remembrance of Gods benefits, 2. Sam. 7. 18. 1. Chr. 16. 16, 17. Psal. 103. 1, 2, 3. &c. 1. Sam. 25. 32. Gen. 24. 27. Luk. 17. 15. Rom. 7. 25. with a perswasion that God hath in loue bestowed them vpon vs, Psal. 116. 12. 14.

Q. What things are required in Thanks­giuing?

A. Loue Psal. 18. 1. 2. to God, and Psal. 126. 1, 2. and 104. 34. ioy in his mer­cy, a Psa. 34. 11. and. 66. 16. desire to draw others to obey and glorifie God, and an Deut. 6. 10, 11, 12, 13. 1. Sam. 12. 14. endeauour to pro­ceede in godlines our selues.

Q. What rule of direction is there, ac­cording to which we ought to frame our prai­ers?

A. The generall Direction is the word of God, the more especiall is the ¹ Lords prayer.

Expos. 1. The Lords prayer is so a di­rection, that it may be lawfully, and laudably, vsed as a Prayer, Mat. 6. 9. &c. Luk. 11. 2. &c. Numb. 6. 23, 24. Psal. 22. 1. and 92. 1. It is called the Lords prayer, because the Lord Iesus taught it to his Disciples, Luk. 11. 1, 2.

Q. How many things are to be considered in the Lords Prayer?

A. Three, the preface, the prayer it selfe, and the conclusion.

Q. Which is the preface?

A. Our ² Father which art in heauen.

Q. What learne you out of this Preface?

A. That God is our Esa. 63. 16. Father by grace Rom. 8. 15, 16. Gal. 4. 4, 5. and adoption, thorough Iesus Christ, Psal. 47. 2. glorious in maiesty, and Psal. 115. 3. infinite in power, that both Ephes. 3. 20. can, and Psa. 50. 15. haue pro­mised to helpe vs.

Expos. 2. There is no Christian, so poore, weake, or vnworthy in his owne eies, but he is allowed to call God Fa­ther, Ier. 3. 19.

Q. What are you to consider in the Lords prayer it selfe?

A. Sixe Petitions and a Thanksgi­uing.

Q Which is the first petition?

A. Hallowed ³ be thy ⁴ Name.

Expos. 3. To hallow, is not here of vn­holy or prophane to make holy, 1. Cor. 6. 10. 11. But to set apart to an holy vse, Exod. 20. 8. or rather to acknowledge, confesse, and professe holily the name of God, Matth. 11. 19. Leuit. 10. 3. 1. Pet. 3. 15.

4. By name; is meant God himselfe, Psal. 20. 7. and 115. 1. his titles, Exod. 3. 14. 15. Psal. 83. 18. properties, Ex. 34. 5, 6, 7. ordinances, Psal. 138. 2. and 1 Tim. 6. 1. and works, Psal. 19. 1. iudgements, Psal. 9. 16. Es. 30. 27. mercies, Es. 48. 9. 10, 11. Ezek. 28. 26. or any thing wher­by hee makes himselfe knowne, Exo. 20. 7.

Q. What desire you of God in this petiti­on?

A. That Gods infinite excellency, may be magnified Psal. 40. 16. and 115. 1. by vs on earth, ⁵ in heart, ⁶ in word, and in ⁷ deede,

Expos. 5. By an inward and faithfull acknowledgement, with confidence, scare, loue, hope, humility, patience, [Page 121] ioy, and desire of his presence in heauen. Esa. 8. 13. 1. Pet. 3. 15. Rom. 4. 20. Phi. 1. 20. 21, 22, 23.

6. By speaking good of Gods name to others. Psa. 34. 3. Deut. 32. 3. Psa. 105. 1. and 145. 21.

7. By walking in holines, and righ­teousnes before God, Mat. 5. 16. Io. 15. 8. 1. Pet. 2. 12. patiently submitting our selues vnto his will, Iosh. 7. 19. constant­ly and vndauntedly professing his truth, Psal. 119. 46. Ioh. 21. 19. and reforming our liues if we haue gone astray. Ier. 13. 16. Mal. 2. 2.

Q. Which is the second petition?

A. Thy ⁸ kingdome ⁹ come.

Expos. 8. Sathan hath his kingdome on earth, 2. Cor. 4. 4. Luk. 11. 18. all men by nature being his bondslaues, Eph. 2. 2. 2. Tim. 2. 26. liuing in ignorance, error, impiety, and disobedience, Eph. 4. 18. and Christ hath his kingdom, Col. 1. 13. to wit, his Church, which is the compa­ny of mankind, 1. Pet. 2. 9. Eph. 5. 23. in heauen and earth, Ephes. 3. 15. Col. 1. 20. called from the world, Rom. 8. 30. vnto saluation thorough him, Act. 4. 12. In this world it is redeemed, called, sancti­fied, [Page 122] 1. Cor. 1. 30. after this life it is glorified, Mat. 25. 34. 2. Thess. 1. 10.

9. The gouernement which Christ ex­erciseth ouer all men, and all other crea­tures, Eph. 1. 21. 22. Heb. 1. 6, 7. is not here meant; but the speciall gouernment, which he exerciseth ouer his Church, Eph. 5. 23. in this life, and the life to come.

Q. What doe you desire of God in this pe­tition?

A. That ¹⁰ Christ would Cant. 8. 8. Act. 7. 60. conuert such as be vnder the power of Satan, Eph. 3. 16. 17. rule in the hearts of his chosen by his Spirit here, and Phil. 1. 8. 9. 10, 11, 12. perfect their saluation in hea­uen hereafter,

Expos. 10. Particularly wee desire that God would send forth his word, Mat. 9. 37. giue it free passage, Eph. 6. 19. Rom. 15. 30, 31, 32. powerfully accompa­ny it by his spirit, Deut. 33. 8. 10. 2. Cor. 10. 4, 5. to bring his chosen from the power of Satan to God, Act. 26. 18. vp­hold such as be conuerted, Psal. 51. 12. Ioh. 17. 15. strengthen the weake, Cant. 1. 4. Luk. 22. 31, 32. 1. Cor. 12. 8, 9. com­fort the afflicted, Psal. 51. 12. Cant. 1. 1. [Page 123] recall the wandring, Psal. 119. 17: Luk. 19. 10. and to make all growe in grace and knowledge, 2. Pet. 3. 18. Luk. 17. 5. and therefore that the same word may be continued, Gal. 2. 5. the Sacraments and discipline purely administerd, 1. Cor. 11. 23. 24. &c, 1. Cor. 5. 3, 4, 5. Heb. 3. 2, 3, 4, 5. 6. Heb. 8. 5. good ministers and magistrates preserued, Deut. 33. 11. 2. Thess. 3. 1, 2. Psal. 20. 1. prospered, Psal. 122. 6, 7, 8. 1. Tim. 2. 2. and increased, Lu. 10. 2. Es. 49. 23. catechising more vsed, 1. Cor. 3. 2. schooles for pietie erected, and maintained, 2. King. 6. 1, 2, &c. Esa. 62. 7. finally that Christ would come to iudgement, Reu. 22. 20.

Q. Which is the third petition?

A. Thy ¹¹ will ¹² be ¹³ done in earth, as it is in ¹⁴ heauen.

Expos. 11. Man by nature doth the wil of the flesh, and Satan, Eph. 2. 3. Io. 8. 44. but he ought to desire and doe, not his owne will, Rom. 8. 6. Matth. 26. 39. but the will of God, Esa. 26. 8. Psa. 119. 5. 106.

12. The word of God reuealed in the old & new Testament, is the wil of God.

13. To doe Gods will is to obey it: [Page 124] Exo. 24. 7.

14. In heauen the Saints departed, and the Angels, obey the Lord, Heb. 12. 23. Psal. 103. 20. In earth men liuing are to bee obedient, Exod. 24. 3. 1. Sam. 15. 22.

Q. What desire you of God in this petiti­on?

A. That Exod. 19. 8. Rom. 12. 2. whatsoeuer God willeth in his word, might be obeyed, Psal. 27. 8. and 4. 8. cheereful­ly, Psa. 119. 32. 60. speedily, Reu. 2. 10. faithfully, and constant­ly, by men on earth, as Es. 6. 2. Angels ¹⁵ do in heauen.

Expos. 15. We particularly craue of God, the knowledge of his will, Psal. 119. 18. 33, 34. Col. 1. 9, 10. suppression of our owne vile wills, Rom, 7. 24. faith in Gods promises, Rom. 1. 9. 12. constan­cy and cheerefulnes in our sufferings, Col. 1. 9. 11. an inward desire, care, and delight, Psal. 119. 36. 143. 145. an endea­uour, and ability to walke in holines, Ps. 119. 112. 167, 168. Phil. 4. 13. In this life perfectly wee cannot doe the will of God, 2. Sam 12. 9. and 13. 39. and 24. [...]0. 2. Chron. 35. 22. Luk. 1. 6. 20. as the [Page 125] Angels doe: But we must desire, striue after, and hope for perfection, Luk. 13. 24. Phil. 1. 6. obeying with sincerity, Gen. 5. 24. and 17. 1. Mic. 6. 8. as the An­gels doe, though not in the same degree, 1. Cor. 13. 9. 10.

Q. Which is the fourth petition?

A. ¹⁶ Giue vs this ¹⁷ day, ¹⁸ our ¹⁹ dayly ²⁰ bread.

Expos. 16. All both poore and rich must pray, Giue vs, because we haue no­thing but by Gods free gift, 1 Cor. 4. 7. Iam. 1. 17. haue title to nothing, but in Christ Iesus, Heb. 1. 2. with Rom. 8. 32. can keepe nothing but by the Lords li­cence, Iob. 1. 12. neither can any thing prosper with vs but, by his blessing, Deu. 8. 16. Pro. 10. 22. Psal. 127. 1. 2. Hag. 1. 6. Esa. 3.

17. Wee may prouide for the time to come in a lawfull manner, when God giues oportunity, Eph. 4. 28. Gen. 41. 34. 35. &c. and 50. 20. 2. Cor. 12. 14. Act. 11. 28. But yet we must euer waite vpon Gods prouidence, 1. Pet. 5. 7. Psal. 55. 22. both when we haue the meanes, Pro. 3. 5, 6. and when wee want them, Esa. 28. 16. casting off distrust, excessiue, distra­cting, [Page 126] vnprofitable, and needles cares, Mat. 6. 25. &c. to the end.

18. Bread is said to bee Ours, when it is gotten by iust and lawfull meanes, Eph. 4. 28. in a good and honest calling, Gen. 3. 19. our persons beeing accepted of God in Iesus Christ, 1. Cor. 3. 22, 23. for that which wee so possesse, is giuen vs of God in loue and mercy.

19. By dayly bread is meant, bread for the supply of our present necessity, or rather that which is fit for vs, or a­greeable to our present condition, Pro. 30. 8, 9.

20. By bread, is not meant the bread of life, which is Christ, Ioh. 6. 48. but all outward things, Pro. 27. 27. Ier. 11. 19. Pro. 31. 14. for our necessity, and Chri­stian delight. Psal. 104. 15. Io. 12. 3.

Q. What desire you of God in this petition?

A. That ²¹ God would bestowe on vs, all things necessary for this life, as foode, maintenance, &c.

Expos. 21. Here we pray for foode and raiment, Gen. 28. 20. sleep, Ps. 3. 5. and 4. 8. fitting delig [...]ts, Ps. 23. 5. Pro. 5. 18, 19. Gen. 21. 8. and 29. 22. and for contenta­tion with our estates, Heb. 13. 5. 1. Tim. [Page 127] 6. 6. though they be meane, Phil. 4. 12. 1. Tim. 6. 8. resting on God [...] prouidence, Prou. 16. 3. loue of iustice, Iob 29. 14. faithfulnesse and painfulnesse in our cal­lings, 2. Thes. 3. 12. ioy and thankfulnes, Deut. 28. 49. and 8. 10, 11. and Gods blessing vpon them, Gen. 24. 12. Psa. 67. 1. 6, 7. and the sanctification of whatsoe­uer wee enioy, 1. Tim. 4. 4. as also for peace, Psal. 122. 7, 8. protection by the Magistrate, 1. Tim. 2. 12. seasonable wea­ther, &c. 1. King. 8. 35, 36. Hosh. 2. 21. Deut. 28. 12. valiant souldiers, 2. Sam. 23. 8, 9, 10, to 39. learned and good Physiti­ans, Col. 4. 14. And we pray against co­uetousnes, Psa. 119. 36. distracting cares, Mat. 6. 34. distrust, Psal. 78. 22. discon­tent with our estate, 1. Tim. 6. 10. idle­nesse, Matth. 20. 3. 6. oppression, in iustice, carelesnesse, vniust warre, or whatsoe­uer doth vnlawfully hurt and impeach our outward prosperitie.

Q. Which is the fift petition?

A. And ²² forgiue vs our ²³ trespasses, as we ²⁴ forgiue them ²⁵ that trespasse a­gainst vs.

Expos. 22. To forgiue sinne, is to co­uer it, put it away out of sight, and not [Page 128] to impute it, or call to a reckoning for it. Psa. 32. 1, 2.

23. Sinnes are called trespasses or debts, Mat. 18. 25. because we are bound to make satisfaction for them by suffe­ring the iust iudgement of God, Luk. 11. 4. Gen. 2. 17. if the diuine iustice bee not satisfied by another. Col. 1. 20.

24. Our forgiuing others, is not a cause why God forgiues vs, Matth. 18. 32. 33. Col. 3. 13. 1. Ioh. 4. 10, 11. but a signe whereby wee are assured that God hath pardoned vs. Mat. 6. 14, 15. and 5. 23, 24. Matth. 7. 11.

25. The wrong that is done vnto vs (though not alwaies the damage, 2. Chr. 19. 6. 1. Tim. 5. 8. Eph. 5. 29. Exod. 22. 1. 15. Act. 16. 37. compared) we ought to forgiue, Mar. 11. 25. but the sinne being the breach of the diuine law, God onely can pardon, Psa. 51. 1. 4.

Q. What desire you of God in this petition?

A. That ²⁶ God of his free Es. 43. 45. mercie in Iesus Christ, would fully Psa. 51. 2. pardon all our sinnes, as Luk. 11. 4. wee doe pardon the wrongs and iniuries we receiue from others.

Expos. 26. In this petition we acknow­ledge [Page 129] our selues to be miserable sinners, Psa. 40. 12. Psa. 25. 11. Ezr. 9. 6. and that wee haue no power to satisfie for sinne, Psal. 49. 7, 8. Act. 2. 37, 38. Ezec. 16. 4, 5. and that God is patient, bearing with vs so long, Lam. 3. 22. Psal. 145. 8. Psal. 86. 5. 15. and 103. 8. and mercifull, not gi­uing leaue onely, Dan. 9. 18, 19. 2. Chro. 7. 14. but commaunding also to pray for pardon, Hosh. 14. 1, 2. whereby he giues hope of forgiuenesse: and hence wee are drawne to flee to the throne of grace, Ps. 86. 15, 16. Ioel 2. 12, 13. for the full for­giuenes both of guilt & punishment, Ps. 51. 1, 2. Euery day we sinne, Eccl. 7. 21. Iob 14. 4. and therefore euerie day wee must pray for pardon, Ps. 55. 17. and our faith is weake, Luk. 24. 21, 22, 23. Rom. 14. 1. We must pray daily, that wee may haue greater assurance of our saluation▪ Lu. 17. 5. 2. Sam. 12. 13. with Psa. 51. 1, 2.

Q. Which is the sixt petition?

A. And ²⁷ lead vs not into temptati­on, but deliuer ²⁸ vs from euill▪

Expos. 27. Forgiuenesse of sinnes, and grieuous temptations, are inseparable companions, Luk. 11. 21, 22. 24, 25, 26. Act. 9. 17. 23, 24. Temptation is any tri­all [Page 130] whereby the heart is inticed to sinne, by Satan, the world, or the flesh, 1. Thes. 3. 5. Iam. 1. 14. Matt. 26. 41. God is said to tempt his seruants to trie and humble them, by offering occasions of sinne, sen­ding afflictions, and deferring to helpe, Deut. 13. 3. Deut. 8. 2. Gen. 22. 1. Psa. 10. 1. but this in respect of God is euer good, Matth. 19. 17. Hab. 1. 13. Iam. 1. 13. Sa­than, the world, and the flesh, are said to tempt, by inticing alwayes vnto sinne. Sathan by inward suggestions, 1. Chron. 21. 1. Ioh. 13. 2. and outward obiects, 2. Sam. 11. 2, 3. Matth. 4. 3, 4, 8. The world by bad examples, Ier. 44. 17. or wicked perswasions, alluring or terrifying, Gen. 3. 6. and 39. 7. and Iob 2. 9. 1. Kin. 13. 8. Mat. 16. 22. Act. 21. 12. The flesh temp­teth when wee are inticed of our owne corruption, Obad. 3. Iam. 1. 14. 1. Pet. 2. 11. Temptation hath these degrees; sug­gestion, delight, consent, and practise, Iam. 1. 14. To be lead into temptation, is to be ouercome of temptation; so that Sathan doth preuaile against vs, and get the victorie, Matth. 26. 41. 1. Chron. 21. 1. God is said to lead into temptation, when in any triall he doth forsake man, [Page 131] doth with-hold or withdraw from him his grace, suffer him to fall, 2. Chro. 32. 31. harden his heart, Exod. 3. and giue him wholly vp into Sathans power, and the full sway of his owne corrupt heart, Rom. 1. 24. 26. 28.

28. To deliuer, is either to support vnder, or els to protect and defend from euill, 2. Cor. 12. 9. By euill, the power and poyson of sinne, Satan, and the world is vnderstood, Matth. 5. 37.

Q. What desire you of God in this petiti­on?

A. To bee freed from ²⁹ trialls them­selues, so far Matth. 26. 39. as it will stand with Gods good pleasure; and alwaies from the e­uill thereof, Rom. 8. 28. 1. Cor. 10. 13. that wee faint not vnder them, or be foyled by them.

Expos. 29. Here we acknowledging the Lords power ouer our enemies that tempt vs, Zach. 3. 2. Iude 9. and our own frailtie, Psa. 103. 14, 15. withall beway­ling our pronenesse to euill and corrup­tion, Rom. 7. 24. 18. wee desire God to bridle Sathan, 2. Cor. 12. 7, 8. kill sinne, Psal. 19. 13. support vs by his grace, E­phes. 3. 16. 1. Thess. 3. 13. stirre vs vp to [Page 132] bee watchfull in prayer, Eph. 6. 18. giue vs hope, patience, consolation, Col. 1. 11. 2. Thess. 2. 17. and a good issue out of all trialls, Psal. 6. 4. that we neither presume nor despaire, Pro. 30. 9. and free vs from miserie, so farre as may stand with his good pleasure.

Q. Which is the Thanksgiuing in the Lords Prayer?

A. For thine is the ³⁰ kingdome, the ³¹ power, and the ³² glorie, for euer and euer.

Expos. 30. God is the right owner, and supreame and absolute ruler ouer all things in heauen and earth, Gen. 14. 19. 1. Chr. 29. 11. Psal. 24. 13. all blessings therefore are to bee craued at his hands, Psal. 145. 14, 15, 16. for whether should subiects flee, but to their King? Psa. 70. 5. Ps. 2. 9, 10, 11, 12.

31. God can giue whatsoeuer we stand in need of, Matth. 7. 7. and 8. 2. streng­then▪ vs against any sinne, 2. Tim. 4. 18. Iude 24. and vnto any duty, Heb. 13. 21. and we haue no strength but from him, 1. Chro. 29. 15, 16. 2. Cor. 3. 5. therefore we must call vpon him alone.

32. God ought to bee glorified by vs [Page 133] in all things, Col. 3. 17. gaineth glory by hearing the prayers of his people, Ps. 79. 11. Psa. 50. 15. and 30. 11, 12. and for his glory will not denie them any thing that shall be good. Matth. 7. 11. Luk. 11. 13.

Q. Doe not these words containe a reason also, why we begge the former blessings at the hands of God?

A. Yes, for seeing the kingdome, power, and glorie are the Lords, wee should call vpon him in all our necessi­ties. 1. Chro. 29. 11. 13.

Q. Which is the Conclusion of the Lords Prayer?

A. Amen, which is a witnessing of our faith, and desire of the things pray­ed for. Ier. 11. 5.

Q. What doth Amen ^3• signifie?

A. So it is, or so be it. 1. Kin. 1. 36. Ier. 28. 6. and 11. 5.

Expos. 33. Amen, is sometimes a title of Christ, Reu. 3. 14. because of his faith­fulnesse and truth in performing all pro­mises, 2. Cor. 1. 20. In the beginning of sentences, it is an earnest asseueration, Ioh. 6. 26. Matth. 24. 47. Luk. 12. 44. But when it is added in the end of blessings, prayers, or imprecations, it implyeth [Page 134] both a desire of the thing so to bee, and confidence that so it shall be, Num. 5. 22. Deut. 27. 15. 1. Cor. 14. 16. Christ tea­ching vs to end our prayers with Amen, doth thereby admonish vs, both to de­sire grace of God, and to beleeue that God presently heareth, and will certain­ly in due time grant our request, 1. Cor. 14. 16. so that coldnes, d [...]ubting, di­strust, are to be striuen against, 1. Tim. 2. 8. Iam. 1. 6.

Q. What must we doe after we haue pray­ed?

A. Obserue how ³⁴ wee Psal. 3. 4. and 85. 8. speed, and what answer we receiue.

Expos. 34. Here we must knowe, that God doth heare and grant our requests, when yet hee doth deferre to giue vs the sense thereof, Esa. 65. 24. 2. Sam. 12, 13. with Psa. 51. 1, 2. Dan. 9. 22. 23. and 10. 12, 13. Also he doth not alway giue the particular thing wee aske, but what hee knowes best for vs, Rom. 1. 10. 2. Cor. 12. 7, 8, 9. Heb. 5. 7. Further, we must take heed, that we limit not the Lord to our owne time, Esa. 28. 16. nor yet receiue Sathans answer f [...]r the Lords: Sathans [Page 135] answer is either contrarie to the word of truth; or if he speake the truth, it is to a wrong end, viz. despaire or prophane­nesse. Lastly, obserue that we speed wel when God giueth vs the same thing that we craue, beeing good, Lam. 3. 57. Gen. 30. 19. 22. and 20. 17. Psa. 21. 2. 4. Exod. 17. 11. Iosh. 10. 13. or another as fit, or more fit for vs, Gen. 17. 18, 19. Mar. 14. 35. with Heb. 5. 7. or more patience and strength to waite, 2. Cor. 12. 7, 8, 9. Psal. 40. 1.

Q. What benefit shall we gaine hereby?

A. It will stirre vp the heart to Psa. 31. 21, 22. thank­fulnesse ³⁵, remooue Psa. 88. 13. and 4. 1, 2. ³⁶ dulnesse and ³⁷ negligence, strengthen ³⁸ our Psal. 4. 3. faith, and inflame ³⁹ our hearts with Psal. 116. 1. Psal. 28. 6, 7. zeale, ioy, & loue.

Expos. 25. The hearing of our holy prayers is a pledge of Gods loue, and a sweete, and comfortable testimonie of of his mercy, Psal. 31. 21. 22. prouoking the heart cheerefully to praise, Psa. 30. 8. 10, 11, 12.

36. When God answeareth our prai­ers, the light of his countenance shi­neth [Page 136] vpon vs, and this reuiueth the dull spirits, Psal. 116. 6, 7. 9. 2. Sam. 2. 27.

37. Experience of good receiued from God, and begged in prayer, doth quicken vs thereunto, Psal. 68. 6, 7. and 116. 1, 2.

38. God is vnchangeable, so that for­mer mercies giuen, doe assure vs of fu­ture blessings, Psal. 61. 5, 6.

39. Though our hearts are cold by nature, yet the sight of Gods loue doth mooue vs effectually to loue the Lord a­gaine, Psal. 145. 18, 19, 20. 21.

Q. What must we doe if God answere vs not the first or second time?

A. Examine ⁴⁰ how we Iam. 4. 3. pray, and Luk. 18. 1. con­tinue ⁴¹ feruent therein, waiting Hab. 2. 3. Psal. 5. 3. vpon the Lord vntill we speed.

Expos. 40. Sometimes we aske and receiue not, because we aske amisse, ig­norantly, rashly, coldly, with wearines, distrustfully, and without loue, Iob. 27. 9. Pro. 21. 13. asking either things not good, Matth. 20. 21. 22. Luk. 9. 54, 55. or not fit for them for whom we pray, or to a wrong end. But here obserue that they doe pray well, that doe take notice [Page 137] of their wants in prayer, Psal. 31. 22. and sometimes the child of God prayeth best, when he knoweth not that he prai­eth at all, Rom. 8. 28. Also God some­times giueth vs what we pray for, when we pray but coldly, Ma [...]. 9. 22. 24, 25. that he might encourage vs to pray, and denies vs sometimes when we pray fer­uently, that we might not trust to our prayers, Psa. 22. 2.

41. God for a time may denie what we aske, Psal. 6. 3. and 13. 1. that he may exercise our humilitie in regard of our wants, Lam. 3. 44. Iud. 10. 13. 14. our faith and patience in waiting, Matth. 15. 22, 23, 24. 26, 27, 28. and trie our obedi­ence whither we will in consciēce obey, though we want the comfort promised, Psal. 44. 17, 18, 19. 26. Moreouer, he de­ferreth to helpe for a season, to quicken vs to prayer, make vs knowe our selues, carefully preserue his graces when once we haue them, and doe vs good in the latter ende, Iud. 20. 26. we should not then be faint hearted, but hold out vnto the ende, being supported with faith, hope, and loue, Psal. 40. 1. and 37. 7.

Q. Who ought to pray?

A. Though God require Matth. 7. 7, 8. Psal. 14. 2. it of all men vpon earth, yet it more specially belongeth to the members of Ioh. 16. 23. 26. the Church militant.

Q. Who can or may pray with hope to speede?

A. Onely they Psal. 66. 18. that ⁴² depart from in­iquity.

Expos. 42. Such onely as feele the bur­den of sinne, and haue a desire to be ea­sed, are called to come vnto Christ; and haue a promise to find good successe, Es. 55. [...]. Matth. 11. 28. Others doe but mocke God, Psal. 78. 34. 35, 36. neither can they pray with the graces required, as faith, reuerence, feruencie, loue, &c. so long as they loue wickednes, Zach. 12. 10. 2. Tim. 2. 19. Prayer is not a worke of nature, but of the spirit of san­ctification, Rom. 8. 15. 28. Gal. 4. 4, 5. and he cannot fulfil the lusts of the flesh, that hath the spirit of grace, dwelling in him, Gal. 5. 16. so that the prayers of the wicked, are an abhomination to the Lord, Pro. 15. 8. Io. 9. 31. Esa. 58. 7, 8, 9. Ezek. 17. 18. Our deparing of sinne is at the first very rude and imperfect, Io. 21. [Page] 15. 1. Pet. 2. 1. we must pray daily to be renued, Col. 1. 9. Phi. 1. 9. 10. 11. 1. Thes. 3. 23.

Q. For whom must we pray?

A. For ⁴³ all 1. Tim. 2. 1. sorts of men now liuing, or that shall liue Io. 17. 20. hereafter, but ⁴⁴ not for the Luk. 16. 24, 25. dead.

Expos. 43. The commaundement of God, Iam. 5. 16. Eph. 6. 18. Col. 4. 3. Rom. 15. 30. our loue to our brother▪ who is of our flesh, and may appertaine to the kingdome of grace, Rom. 10. 1. 1. Io. 5. 16. doth require that we pray for al sorts of men liuing, both priuate, Iam. 5. 14. 1. Sam. 12. 25. & publique persons, 1. King 1. 36, 37. Esr. 6. 10. friend, Iob. 42. 8. 10. and foe, Psal. 35. 13. neere in blood, Numb. 12. 13. Gen. 25. 21. and 17. 18. and 27, 28. and 28. 3. 1. Chro. 29. 19. and stranger, Col. 1. 9. weake or strong Christians, 1. Thes. 5. 14. Col. 4. 12. 2. Cor. 1. 11. Heb. 13. 18, 19. such as stand, 2. Thess. 3. 5. or bee gone astray, Cant. 8. 8. Ex. 32. 31, 32. Rom. 10. 1. All neede the prayers one of another, Iam. [...]. 16. Satan seekes to molest and trouble all men, Luk. 22. 31. Iob. 1. 9, 10. Eph. 6. 12. [Page 140] 1. Pet. 5. 8. the fall of any man is a disho­nour to God, Rom. 2. 23, 24. a sinners conuersion brings glory to his name, Apo. 16. 9. Mal. 2. 1, 2. the prayer of the weakest Christian is auaileable with God, Psal. 65. 2. and 145. 18. Psal. 102. 17. at least it shall returne into his owne bosome, Psal. 35. 13. Ezek. 14. 14. it is a speciall act of loue, Matth. 5. 44. a means to reconcile our enemies vnto vs, Rom. 12. 20. or to preuent danger, or hurt, that otherwise we might receiue from him, Psal. 109. 4.

44. Prayers cannot auaile the dead, Reu. 14. 13. 1. Pet. 3. 19. Heb. 9. 27. nei­ther can a prayer for them be a worke of faith: for commandement to doe it, pro­mise of good to come by it, or approo­ued example to warrant it in Scripture, there is not any. Superstition did first hatch these praiers, and superstition now is the foundation of them. Loue is the pretence which the ignorant sort make to defend them, but indeede they are vaine, ignorant, rash, and vncharitable.

Q. May men content themselues to pray in priuate onely, or onely in publike?

A. No, but ^4• they must Act. 2. 42. vse both [Page 141] publique and Luk. 11. 1. priuate ⁴⁶ prayer,

Expos. 45. Publique prayer, is that which is vsed in the publique meetings and assemblies of Gods feruants. This is a principall part of Gods worship, Act. 3. 1. acceptable vnto his maiesty, be­cause we acknowledge him openly to be the giuer of euery good gift, and speake of his free fauours, to the praise of his grace, Psal. 22. 25. and 40. 10. euer vsed in the house of God, Mat. 21. 13. sanctify­ing euery other dutie, 1. Tim. 4. 5. com­maunded by Christ, who hath promised his presence in a speciall manner in the congregation, Psal. 27. 4. Matth. 18. 20. Also hereby wee are quickned to pray more feruently, Zach. 8. 20, 21, 22. doe testifie our faith, hope, thankfulnes, pro­fesse our selues to be the seruants of Christ, and stirre vp others by our ex­ample, Psal. 95. 6. and 96. 1, 2, 7, 8. And it is much to our comfort, that what we aske, is approoued, and sought with common consent, publique seruice bee­ing of more worth then priuate, as a so­cietie exceedeth the worthines of one man, Psa. 29. 9. and 87. 2. and 35. 18. and [Page 142] 111. 1.

46. Priuate prayer, is that which is performed in a familie, or by one alone. Zach. 12. 12, 13, 14. In the familie praier is necessarie, God by his commaunde­ment binding parents and masters to see it performed, Iosh. 24. 15. Gen. 18▪ 18. the faithful haue followed the Lords di­r [...]ction herein, Iob. 1. 5. hereby the af­faires of the whole family are sanctified, 1. Chro. 16. 43. Psal. 127. 1. 1. Tim. 4. 5. and God will power downe a blessing vpon that family, that ioyntly seeketh his fauour by hearty supplication, Act. 1. 14. 15. and 12. 5. 6. Alone we must pray, Gen. 24. 63. and 32. 9. 10. Luk. 11. 1. Matth. 6. 6. that we may be more fit to ioyne with others to our edification, and haue comfort when we are alone. Psal. 30. 10. 11. 12. Also we haue priuate sins to confesse, wants to bewaile, crosses vnder which we should be humbled, Psal. 6. 2. 3. 6. 7. Matth. 14. 31. and fa­uours for which we should be thanke­full. Lam. 3. 23. Psa. 71. 23, 24. and 66. 19. 20.

Q. What other meanes hath the Lord ap­pointed to increase faith?

A. The due Gen. 17. 9, 10, 11. Rom. 4. 11. administration, and re­ceiuing of the ¹ Sacraments.

Expos. 1. This word Sacrament did in auncient times signifie an oath, wher­by souldiers both bound themselues to be true to their captaine, and the gene­rall in like manner did bind himselfe to the souldiers; but now it is vsed to sig­nifie the seales of the couenant, where­by the Lord doth bind himself in Christ Iesus to be mercifull to vs, and we bind our selues to be true vnto Christ. The Sacraments are speciall meanes to con­firme faith, because Christ is after a spe­ciall manner represented and offered vn­to all, and effectually bestowed vpon e­uery worthy communicant.

Q. Who ought to administer the Sacra­ments?

A. Onely they that Heb. 5. 4. are ² lawfully called thereunto by the Church.

Expos. 2. Such are lawfully called to administer the Sacraments, who being furnished with the gifts of knowledge, and holines, are set apart for that office by the Church, Deut. 33. 10. Mal. 2. 7. [Page 144] Mat. 5. 14, 15, 16. 1. Tim. 3. 2. 4, 5, 6, 7. Tit. 1. 7, 8, 9. Matth. 24. 45. Rom. 1. 1. Tit. 1. 5.

Q. What is a Sacrament?

A. A seale ³ of Rom. 4. 11. the couenant ⁴ of grace.

Expos. 3. Sacraments are appointed not onely to helpe the vnderstanding, and the memory, but also to perswade, and assure the heart that Christ is ours.

4. That couenant is sealed in the Sa­crament, which God of his meere grace, and fauour, made with vs in Iesus Christ, being miserable sinners, Gen. 17. 7. 9. 10. 11. &c.

Q. In what words is this couenant expres­sed in Scripture?

A. I will be ⁵ thy Ier. 31. 33. God, and thou shalt be my people.

Expos. 5. In this couenant, God doth promise to be our Sauiour, King, and Father, to pardon our sinne, sanctifie our nature, bestowe all good things vp­on vs, and protect vs from euill, Gen. 17. 1. 2. Leu. 26. 11. 12. 2. Cor. 6. 16, 17, 18. Heb. 8. 10. 11. 12. we promise to choose God to be our God, trust on him, loue▪ and feare him, and walke in obedience [Page 145] before him, Ex. 15. 2. and 19. 18. and 24. 3. 7.

Q. What are the parts of a Sacrament?

A. Two: an ⁶ outward visible signe, sanctified ⁷ to represent and seale ano­ther thing to the minde and heart; and an inward ⁸ grace, which is the thing sig­nified.

Expos. 6. Of a signe there must needes be two parts, the vnderstanding thereby conceiuing one thing, and the sense a­nother: Gen. 9. 11, 12, 13, 14, 15, 16, 17. Esa. 38. 7, 8. therefore of a Sacrament there must needes be two parts, one in­ward, another outward.

7. A siigne sanctified, is that which is appointed by the Lord himselfe to sig­fie, Exod. 40. 11. 13. and not by man vp­on any conceited analogy or proporti­on.

8. The inward grace, is the free and spirituall gift, which God bestoweth vpon the soule, Gen. 17. 7. Matth. 26. 28.

Q. Who is the Author of the Sacra­ments?

A. The Lord Esa. 7. 14. and 38. 7. onely ⁹ who made the couenant.

Expos. 9. God is the onely Law-giuer of his Church, Iam. 4. 12. Matth. 23. 8. 10. Act. 3. 22. to teach it by word and signe. And as to forgiue sinnes, and re­ceiue vnto grace is proper to the Lord alone, Mic. 7. 18. Hos. 14. 1, 2. so it is his peculiar to institute a signe and seale for the confirmation thereof.

Q. How many Sacraments be there?

A. In ¹⁰ the Newe Testament onely two: Io. 1. 26. Baptisme, and the Lords Luk. 22. 19. 20. supper.

Expos. 10. In the old Testament the Iewes had many Sacraments, some ordi­nary, Gen. 17. 9. 11. 12. &c. Exod. 12. 1. 2. 3. &c. some extraordinarie, 1. Cor. 10. 1. 2. 3. 4. but the Newe Testament hath onely two. For there be no moe Sa­craments of the newe Testament then Christ did institute, and receiue before his death, because it was necessarie that he should receiue both, to sanctifie them in his owne person, and to seale that communion which is betweene him and vs. The nature of a Sacrament agreeth not to the fiue forged Sacraments of the Papists; either they are not proper to Church, or are not instituted of God, [Page 147] or consist not of an outward visible signe, and an inward grace: the couenant of grace is sealed in any of them. These Sacraments of the Newe Testament are perpetuall and neuer to be abrogated, Heb. 8. 13.

Q. What is Baptisme?

A. A ¹² Sacrament Matt. 28. 19. Act. 8. 38. of our ingrafting into Christ, communion with him, and entrance into the Church.

Expos. 12. The seed of Abraham, Gal. 3. 7. or children of Christian Parents, are within the couenant, are Christians and members of the Church, 1. Cor. 7. 14. Rom. 11. 16. Baptisme therfore doth not make them Christian soules, but doth so­lemnly signifie, and seale their ingrafting into Christ, and that communion which the members of Christ haue with him their Head, and doth confirme that they are acknowledged members of the Church, and entred into it. 1. Pet. 3. 21.

Q. What is the outward signe?

A. Water Act. 10. 47., wherewith the party bap­tized is Matth. 3. 6. 11. 13. 16. Act. 16. 15. washed, by dipping or sprink­ling Matth. 28. 19. into the ¹² name of the Father, Son, and holy Ghost.

Expos. 12. To bee baptized into the name of the Father, Sonne, and holy Ghost, is to be cōsecrated vnto the wor­ship and seruice of the Father, Sonne, and holy Ghost.

Q. What is the inward grace or thing signified?

A. Forgiuenesse Mark. 1. 4. Act. 2. 38. of ¹³ sinnes, and Tit. 3. 5. sanctification.

Expos. 13. Water in Baptisme doth signifie both Christs blood, by which all our sinnes are washed away, and Christs spirit, by which wee are regenerated, Rom. 6. 3. Matth. 3. 11. Ioh. 1. 26. Col. 2. 12. wherefore the inward grace in Bap­tisme, is the pardon of our sinnes, and re­newing of our nature. Tit. 3. 5.

Q. To what condition doth the party bap­tized binde himselfe?

A. To beleeue Act. 8. 37. in ¹⁴ Christ, and Matth. 3. 12. to forsake his sinne.

Expos. 14. Gods promise to vs, and our promise to God implyed in the Co­uenant, is sealed in Baptisme, Act. 16. 14, [Page 149] 15. 31, 32, 33. so that we bind our selues thereby, to the performance of our duty. Infants baptized haue not the vse of rea­son, much lesse faith to beleeue; but yet as they bee in the couenant, so they doe oblige themselues to beleeue in Christ, and depart from iniquitie; which they are bound to performe when they come to yeares of discretion, Act. 2. 39. with 2. Cor. 6. 17, 18.

Q. How oft neede a man to be baptized?

A. It is enough ¹⁵ once to be Act. 7. 8. bapti­zed: for baptisme is a pledge of our Tit. 3. 5. new birth,

Expos. 15. We neuer read that Christ or his Apostles did administer Baptisme more then once, to one man. And Cir­cumcision, the seale of entrance into the Church of the Iewes, in the place where­of Baptisme is come, was onely once ap­plyed by Gods appointment. Gen. 17. 23, 24, &c.

Q. Who ought to be baptized?

A. Infidels Act. 8. 12. conuerted to ¹⁶ the faith; and ¹⁷ infants, Act. 2. 39. 1. Cor. 7. 14. of one or both Christian ¹⁸ parents.

Expos. 16. All they who be within the [Page 150] couenant, and such onely are to be re­ceiued into Baptisme.

17. Infants of Christian parents are within the couenant; to them appertains the promise of forgiuenesse of sinnes, and the Kingdome of God. Also Circumci­sion amongst the Iewes, which answereth to our Baptisme, was administred to In­fants, Gen. 17. 12. and 21. 4. Luk. 1. 59. and 2. 21. And when the faithfull which the Scripture saith, were conuerted with their whole houshold were baptized, it may probably bee thought there were some children amongst them of those hou­sholds, who were not excluded. Act. 16. 14, 15.

18. Though wee acknowledge such onely to be sincere Christians, who serue God with vpright hearts, Rom. 2. 28, 29. yet those are not denied to be Christians, who make so much as a generall profes­sion of Christ. Act. 11. 26. 1. Cor. 1, 2. with 5. 1, 2, 3. and 15. 12.

Q. What is the Lords Supper?

A. A 1. Cor. 10. 16. Sacrament of our continuance and growth in Christ.

Expos. 1. Christ is giuen to be spiritu­all nourishment vnto the soule, that wee [Page 151] might grow and increase in him, Ioh. 6. 33. 48, 50, 51, 53, 54, 56. as plants are not onely grafted, but doe growe in the stocke: and this is sealed in this Sacra­ment.

Q. Who is the author of this Sacrament?

A. The Lord 1. Cor. 11. 23, 24. Iesus ² in the same night ^• that hee was betrayed.

Expos. 2. Christ who is the Lord and head of his Church, Act. 10. 36. Ephes. 1. 22. Col. 1. 18. hauing authoritie to insti­tute Sacraments, Matth. 28. 18, 19. and power effectually to performe whatsoe­uer is signified and sealed therein, Ioh. 1. 4. Eph. 5. 14. did in his owne person in­stitute and ordaine it.

3. When Christ was preparing him­selfe to the greatest worke of loue that euer was, hauing his thoughts wholly bent to procure the eternall good of his Elect, then did he out of his infinite loue, euen in the same night that he was to be betrayed, appoint this holy Sacrament; knowing that the institution and sealing of the Testament, ought to goe before the death of the Testator. This should stirre vs vp with care and reuerence, to [Page 152] receiue this pledge of Christs loue, and to come vnto it as vnto a spirituall feast, beeing perswaded that Christ will re­spect vs now hee is glorified, seeing he did not forget vs in his agonie and passi­on.

Q. What is the outward signe?

A. Bread ⁴ and Mat. 26. 27, 28. wine, with the acti­ons pertaining to them, as ⁵ breaking, giuing, receiuing, eating, and drinking.

Expos. 4. Besides that bread and wine are most vsuall, fit, and necessarie nourishments, Psal. 104. 15. they doe of all other best serue to expresse the bodie and blood of Christ, Io. 6. 33. Leauened or vnleauened bread are of free vse, Act. 20. 7. Matth. 26. 17. 26. but it is expedi­ent, that it bee bread that hath substance in it. The vse of the wafer cake is iustly blamed as superstitious by our Church. And because the Sacrament is a spiritual feast, therefore the finest bread, and pure wine, is of most laudable vse. Out of niggardlines to mixe water with wine, sauoureth of an ill minde, Malac. 1. 7. 8. Christ beeing not onely the true, but the sufficient nourishment of the soule, in­tending [Page 153] to giue vs a ful meale, appointed both bread and wine, and that seuerally to be vsed in the Lords Supper, 1. Cor. 11. 23, 24. So that it is sacriledge to de­liuer this Sacrament in one kind onely, and presumption not to administer them seuerally, seeing Christ intended to set forth his violent death, wherein his bo­die and blood were separated.

5. The bread is to bee broken accor­ding to the example of Christ and his A­postles, because this Sacrament was ap­pointed specially to represent the death and passion of our Sauiour Christ, in which his bodie was crucified, and his blood shed, Matth. 26. 26, 27, 28. Act. 20. 7.

Q. What is the inward grace?

A. Christ 1. Cor. 11. 24. with all ⁶ the benefits of ⁷ his death and passion.

Expos. 6. Not onely Christ his bene­fits, but euen Christ himselfe is offered vnto vs; for we cannot bee partakers of the benefits of Christ, vnlesse we be vni­ted vnto him. Io. 15. 2. Eph. 4. 16. Col. 2. 19. Christ is truely and spiritually pre­sent in the Sacrament, exhibited to the saith of euery worthy receiuer, but not [Page 154] corporally vnited to the bread and wine in respect of place. Act. 3. 21. with Mat. 28. 6. Ioh. 16. 18.

7. The bread signifies the bodie of Christ, the wine betokeneth his blood; the breaking of the bread setteth foorth the crucifying of Christ, &c.

Q. What is the dutie of the Minister in the administration of the Sacrament?

A. To 1. Cor. 11. 23. 24. Matth. 26. 26, 27, 28. Mark. 14. 22. Luk. 22. 19. consecrate ⁸ it by ⁹ declaring the institution thereof, and ¹⁰ prayer, ioy­ned with thanksgiuing ¹¹: as also to break the bread, and afterwards to deliuer the bread and wine to the people of God.

8. To consecrate, is to set apart the bread and wine vnto an holy vse. 1. Tim. 4. 5. Ex. 13. 2. and 22. 29.

9. If Christ had not instituted this vse of bread and wine, it could neuer haue had the beeing, efficacie, and vertue of a Sacrament; therfore the institutiō ought to be declared.

10. God is euer ready prest to bestow a blessing vpon his ordinances, Mal. 3. 10. Psa. 81. 13. but yet looketh to be sought vnto, Ioh. 4. 10. Act. 6. 2. 4. and 4. 31. ther­fore [Page 155] the Minister must craue Gods bles­sing to sanctifie the bread and wine to their right ends.

11. The worke of our Redemption being liuely set forth in this Sacrament; praise to God for that benefit ought not to be omitted, Reu. 5. 9. Psa. 103. 4. Reu. 1. 5. 6. Zach. 9. 9.

Q. What is hereby signified?

A. The action of God the Father, of­fering Christ to all, and bestowing him 1. Cor. 10. 16. effectually vpon the worthy receiuer.

Q. What is the dutie of the receiuers?

A. To Matth. 26. 26, 27. 1. Cor. 11. 23, 24. receiue ¹² the bread and wine deliuered, and to ¹³ eate and drink there­of.

Expos. 12. It is most expedient, to re­ceiue the bread and cup into the hand, and not superstitiously, or vnseemely to haue the bread put, or the wine powred into the mouth. Matth. 26. 26. 1. Cor. 14. 40.

13. Eating importeth more then to suffer a thing to melt in the mouth; for commō bread fit for nourishment which should be vsed, should by chewing, &c. be prepared for the stomacke.

Q. What is signified he rehy?

A. Our 1. Cor. 10. 16. receiuing and feeding vpon Christ by faith.

Q. Is it sufficient to receiue this Sacra­ment once?

A. No: but Act. 2. 42. and 20. 7. we must receiue it ¹⁴ often.

Expos. 14. Christs commandement, 1. Cor. 11. 26. the Apostles practise, Act. 20. 7. our owne necessitie, weaknes of faith, 1. Sam. 27. 1. Mar. 16. 14. dulnesse of vnderstanding, Io. 20. 9. Mar. 8. 17. 18. forgetfulnesse, Luk. 24. 6. and spirituall wants and decayes in grace, Mat. 24. 12. Reu. 2. 4. and 3. 2. doe require that we receiue this Sacrament often, Reu. 3. 2. 3. We must receiue it as often, as it is ad­ministred in that Congregation where we liue, vnlesse wee be iustly hindred; or companies in great parishes bee sor­ted for seuerall dayes, because they can­not commmunicate all at once, Numb. 9. 13. 2. Chro. 30. 12. Act. 2. 42. Mat. 22. 5. 6. 1. Cor. 10. 16.

Q For what end and vse ought we to re­ceiue this Sacrament?

A. To 1. Cor. 10. 16. consirme our ¹⁵ faith, commu­nion with Christ, and all sauing graces in [Page 157] vs, to keepe ¹⁶ in 1. Cor. 11. 24. 26. remembrance the Lords death vntill he come againe, and to testifie 1. Cor. 12. 13. our loue one vnto another.

Expos. 15. The increase of faith, and of communion with Christ, inferre necessa­rily an increase of all graces which spring thence as from the roote. Io. 15. 4. Eph. 2. 21. 22. Io. 7. 37.

16. This stirreth vp to a more serious thinking on Christs loue and goodnes in his death, and so preserues the same more truely in memorie. And by eating this bread, & drinking this wine men do pro­fesse, and after a sort preach vnto others, vnto the worlds ende, the my sterie of the Gospel; the summe and substance where­of consisteth in the death of Iesus Christ, and the fruits that flowe therefrom, sha­dowed in the Sacrament.

Q. What is the danger of vnworthy re­ceiuing?

A. Vnworthy 1. Cor. 11. 27. 29. receiuers ¹⁷ are guiltie of the ¹⁸ body and blood of the Lord, and doe eate and drinke iudgement to them­selues.

Expo. 17. Vnworthy receiuers are such [Page 158] who eate and drinke vnworthily, that is, who receiue the bread and wine without due reuerence & respect to the mysterie contained in them. 2. Sam. 6. 6. 1. Sam. 6. 19. 2. Chro. 30. 20. or to the holy endes why they were ordained, or to the per­son by whose authoritie they were ap­pointed. 1. Sam. 2. 29. with Reu. 3. 4. Luk. 3. 8.

18. To bee guiltie of the bodie and blood of the Lord, is to offer a speciall wrong & iniurie to the person of Christ, and his sufferings, and in a speciall man­ner to sinne against the worke of our re­demption, which is fully set forth in the Lords supper.

Q. Who are to receiue this Sacrament?

A. Such as know ¹⁹ their miserie Matth. 11. 28. by sin, the remedie thereof in Christ, and Exod. 12. 26. 27. the ^•• doctrine of the Sacrament; withall ear­nestly Reu. 22. 17. longing ²¹ to be satisfied with the bread of life.

Expos. 19. Christs death is signified by the Sacrament, and Christ with all the benefits of his death and passion is offe­red herein: vnlesse we knowe Christ, our miserie without him, and the exceeding [Page 159] benefits of his death, we can neuer de­sire, Io. 4. 10. or reioyce in thanksgiuing for that mercie. Rom. 7. 25. Eph. 2. 1. 4. and 5. 8. 1. Tim. 1. 13, 14.

20. This Sacrament is a signe and seale: therefore before we can vse it wel, or prepare to receiue; or examine our selues how we receiue, 1. Cor. 11. 28. we must haue vnderstanding. Exod. 12. 26, 27. Iosh. 4. 6. 2. Chro. 30. 22.

21. The thirsty who are euer lowly, are the onely welcome guests vnto the Lords table, Ioh. 7. 37. Reu. 22. 15. This desire is stirred vp in vs by a considerati­on of the necessitie of the Sacrament, our owne want thereof, Math. 9. 12. the be­nefits bestowed therein, Ps. 63. 1, 2, 3. P [...]. 4. 7. and the helps wee haue thereby to quicken and confirme our faith.

Q. What else is required in them that come to this holy Table?

A. Renewed ²² hatred of all Luk. 3. 12, 13. sinne, an hearty endeauour Matth. 18. 3. to ouercome natural passions, and an vtter and well aduised Luk. 14. 28, 29. &c. forsaking of grosse sinne, willingnesse to Mat. 5. 6. be strengthened in ²³ faith, and a lon­ging Mar. 11. 25. Mat. 5. 23, 24. desire for ²⁴ the good of our bre­thren.

Expos. 22. He that loues sinne, cannot truely thirst after Christ, Matth. 11. 28. beleeue in God, Mar. 1. 15. Act. 15. 9. 1. Ioh. 3. 3. 2. Cor. 15. 17. or haue com­munion with him, 2. Cor. 6. 14. Psa. 5. 4. Amos 3. 3. 1. Ioh. 1. 6. Sinne is of a soy­ling nature, and doth defile Gods ordi­nances vnto vs, Tit. 1. 15. Hag. 2. 13, 14. Heb. 10. 22. Numb. 9. 6. 2. Chr. 23. 19. It sufficeth not that wee hate all sinne, but this must be renewed by labour and care, Matth. 18. 3. Gen. 35. 2. Amos. 4. 12. Luk. 3. 12, 13, 14. to see more throughly the vilenesse and multitude of our particular sinnes, Reu. 3. 2, 3. Ier. 3. 13. purge the heart of them, by iudging and condem­ning, Iam. 4. 8, 9. &c. and quicken the loathing of them in the heart, so that the verie thought of them may be bitter. Ier. 31. 19. 2. Tim. 1. 6.

23. We should desire to haue our faith encreased before we come to the Lords table: for faith was required of such who did desire to be baptized, Act. 8. 37. and 16. 33. 34. It is the eye by which we dis­cerne, 2. Cor. 3. 18. Ioh. 3. 14, 15. and 8. [Page 161] 56. and the hand by which wee receiue Christ, Ioh. 1. 12. & 6. 35. making this feast of the Lord exceeding sweet. Psal. 119. 103.

24. When we come to the Lords ta­ble, we professe our selues to be children of the same Father, 2. Cor. 6. 18. the re­deemed of the same Lord, 1. Cor. 8. 6. such as be guided by the same spirit, 1. Cor. 12. 13. ruled by the same word, fed at the same table, 1. Cor. 10. 16, 17. mem­bers of the same body, Eph. 4. 4, 5, 6. and heires of the same kingdome, Rom. 8. 14. 17. should we not then heartily desire the good of one another, both in soule and bodie? Eph. 4. 3. 1. Pet. 3. 8.

Q. What if a man finde himselfe weake in faith, and full of doubting?

A. He must bewaile Mark. 9. 24. his ²⁵ vnbeleefe, pray for faith, seek to haue his doubts re­solued, and so receiue to bee further strengthened ²⁶ in Iudg. 6. 37, 38. Exod. 12. 1, 2, 3, 4. beleeuing.

Expos. 25. Vnbeleefe hinders the sweetnesse of the Lords ordinances, Ioh. 6. 54. 63. 64. godly sorrow for it quic­kens a desire, and makes way for the in­crease [Page 162] of faith, 2. Cor. 7. 10. wherefore doubtings are to be bewailed, but wee must not thereby bee kept from feasting with Christ.

26. The weake were admitted by Christ vnto this table: Mat. 26. 26. with 26. 56. Mark. 16. 14. Act. 1. 6. The Sacra­ment was ordained not onely for the strong man, but euen for babes in Christ, that they might waxe stronger, Rom. 4. 11. 1. Cor. 3. 2, 3. they may therefore ap­proach vnto this banquet, being inuited by the Master of the feast. Pro. 9. 6. Mat. 22. 9. Luk. 14. 21, 22.

Q. How ought a mans heart to bee affe­cted in receiuing the Sacrament?

A. With Exod. 3. 5. Gen. 28. 17. reuerence, Deut. 16. 15. ioy, and ^•7 com­fort, 1. Cor. 11. 25. meditating on the outward signes, and what they signifie; the dainties pre­pared, and loue of him that prepared them, our communion with Christ, his graces, and faithfull people; whereby the heart is 1. Kin. 8. 66. stirred vp to thanksgiuing.

Expos. 27. From that which we noted before touching the actions of the mini­ster, and the people in the deliuerie and [Page 163] receiuing of this Sacrament, wee may learne how wee ought to behaue our selues in this holy businesse. Exercise the eye in seeing the elements, and the acti­ons belonging thereunto, Exo. 24. 8. the eare in hearing the mysteries explained; the hand in receiuing the elements, and the tast in feeling the comfort of them; exercise also the mind in meditating and remembring of Christs sufferings, & the loue of God, not onely giuing his Sonne to die for vs, Ioh. 3. 16. but offering and sealing vnto vs our redemption thereby, and stirre vp the heart to receiue Christ, Esa. 64. 7. and mourne for sinne, Zach. 12. 10. desire Gods fauour, reioyce in his loue, Neh. 8. 10. stand in awe before him, Psa. 5. 7. fearing after an holy manner, least by any vnruly affections, or vnfit­ting gesture, we shew the least want of due esteeme, and ioy in his presence. Ps. 2. 11. and 4. 4. 1. Cor. 11. 10. and 14. 40.

Q. What must we doe after wee haue re­ceiued?

A. We must ²⁸ endeauour to finde an Prou. 4. 18. Ezeck. 47. 12. increase of faith, loue, and all sauing graces, abounding more and more in [Page 164] well-doing.

Expos. 28. The receiuing of the Lords Supper, is a renewing of our couenant with God, Exod. 13. 9. Genes. 17. 11. 2. Chron. 30. 29. therein we feed spiritual­ly vpon Christ, 1. Cor. 10. 16. are refresh­ed by him, and by faith draw vertue from him, Rom. 8. 2. Phil. 4. 13. therefore after we haue receiued, wee must growe more in grace and knowledge. If we speed not well after wee haue receiued, commonly our want of preparation was the cause thereof, or defects willingly admitted in the act of receiuing, 2. Chro. 30. 19, 20. Iudg. 10. 14, 15. But care must be taken, that out of dislike of our selues, we doe not dislike or deny that measure of grace which the Lord bestoweth vpon vs; nei­ther must wee be ouer-hastie; the Lord doth not alwaies powre his gifts vpon vs, the same day that we come vnto him in his holy ordinances. Psa. 97. 11. Cant. 3. 4. and 5. 6.

Q. What order hath the Lord left in his Church to keepe his ordinances from con­tempt?

A. The vnruly ²⁹ should ³⁰ be 1. Thes. 5. 14. admo­nished, the ³¹ obstinate 1. Cor. 5. 5. excommunica­ted ^32, and the penitent after their fall ³³ restored and 2. Cor. 2. 6, 7. comforted.

Expos. 29. They are vnruly, who are in­ordinate, liue dissolutely, and such who are knowne by speech, gestures, and deedes not to walke according to the rule of the word, or busi-bodies, vaine boasters, idle, &c. 2. Thes. 3. 11, 12. or be fallen into any outward sinne. 1. Cor. 6. 9.

30. Such persons beeing members of the Church, 1. Cor. 5. 11. 12. should be reprehended for their sinne certenly known both to be sinne, and to be com­mitted by them. Leu. 19. 17. Admonition must be performed with meekenes and discretion. Gal. 6. 1, 2. 2. Tim. 2. 25. some­times also with zeale and seueritie. 1. Gor. 4. 21. Gal. 3. 1. fitted to the person sinning, the sinne committed, and the manner of doing. Numb. 12. 9. 10. 14. If the sinne be priuate knowne to few, the admonition must be priuate. Matth. 18 15. Luk. 17. 3. if knowne to part of the Church, admonition must be before [Page 166] them that know it: if knowne to the whole church, the admonition must be publike. 1. Tim. 5. 20. vnlesse it be known by their fault, that haue published it without cause. But alwaies respect is to be had, to the condition of the partie offending. 1. Thes. 5. 14. and that must be done which tends most to the edificati­on of the Church. 1. Cor. 14. 26. If admo­nition at the first preuaile not, then it is to be doubled, vntill either the offender be reformed, or declare his obstinacie, Tit. 2. 10. 11.

31. Such are to be held obstinate, who despise the Churches admonition, & will by no meanes be reclaimed from their sin, notwithstanding the long suffering which the Church hath vsed towardes them. Matth. 18. 17. Tit. 2. 10, 11. 2. Tim. 2. 25.

32. To be excommunicated, is to be debarred from the publike ordinances of God, and societie of the faithfull, both publike and priuate. 1. Cor. 5. 3. 11. 12. 1. Tim. 1. 20. 2. Thes. 3. 6. 14. so farre as necessitie will permit either in respect of their generall, or particular calling. 1. Cor. 7. 20. and 7. 10, 11, 12. with Eph. 5. [Page 167] 31. The ende of these censures is the humbling and reforming of the sinner. 1. Cor. 5. 5. 2. Thes. 3. 14. the terrifying of others. 1. Tim. 5. 20. and keeping the ordinances of God in reuerence. 1. Cor. 5. 6, 7.

33. The censures of the Church, are medicins to cure, not poisons to destroy, inflicted for to humble, and bring into the right way, such as haue gone astray: when the sinner doth truly lament the e­uill of his life, and is vnfainedly sorrow­full, he is to be receiued againe into the bosome of the Church, and comforted, least Sathan by his deuises should bring him to despaire. 2. Cor. 2. 10. 11. 1. Thes. 5. 14.

Q. Besides the forenamed meanes, are there not some other profitable for the in­crease of faith?

A. Yes: Reu. 1. 3. reading, ¹ or ² hearing the Scriptures read in Act. 13. 15. publike, and Act. 8. 13. in ³ pri­uate ⁴ meditation Luk. 2. 51. & Heb. 3. 13. conference ⁵.

Expos. 1. The reading, or hearing of the scripture read, doth furnish the mind more with knowledge. 1. Pet. 1. 19. Pro. [Page 168] 1. 5. Deut. 11. 19. 20. and doth worke vp­on the affection. Deut. 17. 18, 19. 2. Kin. 22. 11. 19. Psal. 119. 93. especially if we apply the commandements for our dire­ction, the threatnings to feare vs from sinne, or to humble vs for it. 2. Chro. 34. 19. 27. and the promises for our comfort and incouragement.

2. As God requires that the Scriptures should be read in publique. 1. Thes. 5. 27. Col. 4. 16. so thereby he hath promised, that his people may learne to feare him. Deut. 31. 12, 13.

3. Priuate reading maketh the publike ministerie more profitable. Act. 8. 30. 31. inableth vs better to iudge of the Do­ctrines taught. Act. 17. 11. thereby we are better fitted for the combate. 1. Tim. 4. 13. 15. and many euills are preuented. Esa. 8. 19. 20. Psal. 119. 9. Iob. 22. 21.

4. Meditation is auaileable for the getting of grounded and setled know­ledge. 2. Tim. 2. 7. Psal. 119. 99. and the increase thereof. 1. Tim. 4. 13, 15. it strengtheneth memorie. Psal. 119. 15. 16. enlargeth our delight in good. Psal. 104. 34. Psal. 119. 16. discouereth corruption, purgeth the heart of idle, and vnprofita­ble [Page 169] wandrings, addeth life and strength to holy duties. Gen. 24. 63. Psal. 143. 5. 6. and hereby we grow more inwardly acquainted with God. Psal. 77. 10. 11. 12. this duty must bee practised euery day more or lesse. Psal. 119. 97.

5. All such who with wisedome, Pro. 10. 32. and 15. 22. Psal. 37. 30. reuerence, 1. Pet. 4. 11. loue, the spirit of meekenesse and gentlenesse, Tit. 3. 2. Col. 4. 6. Ph. 2. 2. 3. and a desire of reaping good, doe conferre religiously, shall preuent rot­ten speeches. Eph. 4. 29. hardnesse of heart. Heb. 3. 13. and much euill. Eccl. 5. 2. shall increase in knowledge. Pro. 1. 5. be resolued of their doubts. Col. 3. 16. 1. Thess. 5. 11. Iob. 16. 4. 5. armed against falling. Act. 11. 23. Iude. 20. Pro. 18. 8. and quickned from their dulnesse. Heb. 10. 2. This will kindle desire of more fel­lowship with Christ. Cant. 5. 16. and sweeten the communion of Saints. Rom. 1. 11. 12. 1. Thess. 3. 2. Rom. 15. 32. 24. v. These duties must carefully be practised of euery man, as he hath opportuni­tie and meanes. Matth. 25. 27. 2. Cor. 8. 12.

Q. Hitherto of the ordinarie meanes [Page 170] whereby faith is increased: bee there not al­so some ⁶ extraordinarie meanes?

A. Yes: and these be holy Luk. 5. 53. fasting, holy Est. 9. 17. feasting, and religious Psal. 50. 14. vowes.

6. By extraordinare duties, are meant such which be of more seldome and rare practise, though they must bee vsed oft a [...] God giueth occasion, and when he calleth thereunto.

Q. What is an holy fast?

A. A religious Hest. 4. 16. abstinence from all Leu. 23. 28. the labours of our ⁷ calling, and Exod. 33. 5. comforts of this life, so farre as comelines and ne­cessity wil permit; that we might be more seriously Dan. 9. 9. 11. Leu. 23. 27. humbled ⁹ before God, and more feruent in prayer.

Expos. 7. A fast is to be kept as a Sab­bath vnto God. Leu. 23. 28. Esa. 58. 13, 14. And therefore as vpon the Sab­bath, such businesses of this life must bee auoided, that agree not with the Sabbath.

8. By the comforts of this life, we are to vnderstand, meate, drinke, costly ap­parell, recreation, and all other delights. [Page 171] Dan. 10. 3. 1. Cor. 7. 5.

9. With fasting must be ioyned a seri­ous meditation of our sinnes. Esr. 6. 4. 6. Neh. 1. 6. 7. Gods iudgements, Neh. 9. 35. 36, 37. and our speciall wants. Dan. 9. 11. 18. The person meete for this exercise must be no nouice in religion. Luk. 5. 36. 37. Matth. 9. 15, 16. A fast is either of one alone, 2. Sam. 12. 16. or of the whole family, Zac. 12. 12. or of a particular con­gregation, or of the whole Church in generall. Iudg. 20. 28.

Q. When ought we to fast?

A. When we feele or Hest. 4. 16. Esr. 8. 21. feare some grie­uous ¹⁰ calamitie vpon vs, or hanging o­uer ¹¹ our heads, want some speciall ¹² bles­sing, are pressed with some special sinne, or goe about some weighty Act. 13. 2. matter.

Expos. 10. As sword, famine, pestilence, strange vnwonted sicknesses, vnseasona­ble weather, &c. Ezek. 14. 21. with Esa. 22. 12. 13.

11. These iudgements hang ouer our heads, which our sinnes, and the sinnes of the land haue deserued, and crie for. Amos. 8. 5. 8. Iam. 5. 4. Genes. 18. 20. and which God hath threatned by his word [Page 172] and ministerie, Zeph. 1. 3, 4, 5. with Zach. 1. 6. Lam. 1. 13, 14. 20. with 2. 17. and hath inflicted formerly vpon like trans­gressors. Ier. 7. 12. Amos 6. 2, 3

12. Notwithstanding the ordinarie and daily prayers of his people, the Lord in great wisedome, will see them want some speciall good thing, that they may seeke him more earnestly in the vse of the dutie of fasting. Iudg. 20. 28.

Q. What is an holy feast?

A. An ¹³ extraordinary 1. Chron. 16. 8. and 29. 10, 11. thanksgiuing for some notable deliuerance, out of some desperate danger; testified ¹⁴ with feasting before God, with ioy and glad­nesse, sending presents to our friends, & Neh. 8. 19. Hest. 9. 22. portions to the needie.

Expos. 13. In a day of extraordinarie thanksgiuing, there should be a serious remembrance of Gods benefits, Ps. 116. 6. and 103. 2. whereby wee should bee stirred vp after a feruent manner, to yeild praise to the Lord, Psa. 34. 3. and 35. 27. Exod. 15. 2. and reioyce before him hear­tily, Deut. 12. 12. tying our selues vnto him by renewing our couenant, Ion. 2. 9. [Page 173] Deut. 29. 3. 10, 11, 12, 13. 2. Chron. 15. 11. 12. and learning to bee more confi­dent in him, hauing experience of his great goodnesse. Psalm. 3. 5, 6. and 52. 9.

14. On the day of thanksgiuing, we may haue a more liberall vse of Gods creatures, both in meate and apparell, then is ordinarie, Neh. 8. 10. Hest. 9. 22. But this must be vsed in moderation and sobrietie, that men may bee better fitted for the exercises of religion, 1. Kin. 8. 65. This exercise, if it be publique, must bee ioyned with the preaching of the word: if priuate, with the reading of the Scrip­ture, or some holy exhortation, for the better stirring vp of affection.

Q. What is a religious vowe?

A. A solemne Deut. 23. 21, 22. Prou. 20. 15. promise vnto God, made by a ¹⁵ fit person, of some ¹⁶ lawfull thing, which ¹⁷ is in his choice, to testifie his loue ¹⁸ and thankefulnes.

15. Such persons are fit to vow, who haue knowledge, iudgement, and ability to discerne of a vowe, and of the duties belonging to the performance of the same. Eccl. 5. 2.

[Page 174] 16. A man may not vow an vnlawfull, vile, or superstitious thing: Deut. 23. 18. for we are obliged to avoid all euill, yea all appearance of euill, 1. Thess. 5. 22. It is presumption and rashnesse to vowe that to God, which hee hath forbidden, and will not accept. Iudg. 11. 30, 31.

17. What we are not able to perform, either by reason of the common frailty of all men, Eccl. 5. 5. with 1. Cor. 7. 7. or of our subiection vnto others, as the wife, child, seruant, may not vow, with­out the liberty of their superiours, Num. 30. 3, 4. 6, 7, 8. 12. That thing is not to be held in our free choise, which we are ne­cessarily bound vnto before our vowe, Leu. 27. 26. Deut. 23. 22, 23. But yet to quicken and stirre vs vp the better to the performance of our dutie, it is lawfull to renew the couenant and vow which we made vnto the Lord in Baptisme, Psal. 119. 106. To God, vowes were com­monly made with prayers, Gen. 28. 20. Psal. 61. 5. and paid with thanksgiuing, Psal. 65. 1. and 66. 13, 14. and 116. 14. Ion. 2. 9.

18. Vowes should be performed spee­dily, Eccl. 5. 5. Deut. 23. 23. Psa. 76. 11. I [Page 175] vowe rashly, the rashnes is to be repen­ted of, the vowe otherwise lawfull is to be performed; but a vowe should not in any wise be the bond of iniquity. Mat. 15. 5, 6. 1. Sam. 25. 22. 39. Act. 23. 21.

Q. Can faith being wrought and confir­med in vs, be fruitles and vnprofitable?

A. No: ¹⁹ for it Gal. 5. 6. worketh by loue.

Expos. 19. By faith we are knit vnto Christ, Rom. 11. 19, 20. Eph. 3. 17. and cannot be vtterly fruitlesse, Io. 15. 5. se­ing we receiue the sappe of grace from him. Io. 1. 16. Col. 1. 19.

Q. What is the principall worke of faith?

A. It ²⁰ purifieth Act. 15. 9. the heart.

Expos. 20. To purifie the heart is to abate and crucifie the power of sinne in the beleeuers, and by little and little to renew them in holines and righteous­nes, Gal. 5. 24. and 6. 14. The Spirit of God is the author of sanctification, Io. 3. 5. 1. Cor. 6. 11. Gal. 5. 22. Rom. 8. 11. faith is the instrument of the holy Ghost, whereby the heart is cleansed. Col. 2. 12.

Q. What followeth thereupon?

A. A fighting ²¹ and combating a­gainst sinne and corruption. Gal. 5. 17.

Expos. 21. Those that are sanctified, are sanctified in euery part, Col. 2. 11. 1. Thess. 5. 23. Eph. 4. 24. Col. 3. 10. and yet but in part, Pro. 30. 2, 3. Phil. 3. 12. Rom. 8. 13. Col. 3. 5. so that grace and corrup­tion are mingled together in the best, Rom. 6. 13. and 7. 25. whence followeth a spirituall combate, not of the minde with the will, or the will with the affe­ctions onely, Numb. 22. 34. nor of di­uerse desires onely, in respect of sundry and different considerations, but of the part regenerate with the part vnregene­rate, Gal. 5. 17. as of the minde regene­rate, with the mind vnregenerate, and so of the will, &c. This combate is conti­nuall, against the first motions to sinne, not onely against outward grosse euill. Rom. 8. 13. Eph. 4. 22. Rom. 6. 17. The effect hereof is, that a man sanctified cannot doe what he would, Gal. 5. 17. sometimes he is grieuous foiled by the flesh, Matth. 26. 40. 41. but in the ende the Spirit shall get the victorie. 1. Io. 4. 4. and 5. 4. Rom. 8. 2. Reu. 2. 26.

Q. What else?

A. A renouncing Act. 2. 38. of all euill in ²² af­fection, and of ²³ grosse Act. 19. 18, 19. sinne in life and conuersation.

Expos. 22. A pure heart can more de­light in euill, then a cleane fountaine can send forth corrupt waters, Psal. 24. 4. Es. 32. 6. 8. Pro. 12. 5. therefore a purged heart must renounce all euill. Ezek. 36. 26, 27. Ier. 32. 39, 40.

23. The will is the commander of the outward man, 2. Cor. 8. 11. if it be turned vnto God, the conuersation must needs be reformed. Ier. 3. 14. 17. 1. Sam. 12. 20, 21. 1. King. 8. 48, 49.

Q. What is a third thing that followeth hence?

A. Loue Psal. 119. 97. and ²⁴ delight in that which is good, ioyned with a sincere ²⁵ desire, purpose, and Phi. 3. 13, 14. Act. 11. 23. endeauour, dayly to a­mend whatsoeuer is amisse, and to Psal. 119. 6. lead a life according ²⁶ to the lawe of God.

Expos. 24. The same spirit which wrought the grace of faith, and clean­seth the heart, doth sweetely incline it both to long after, and to cleaue with [Page 178] ioy to that which is good. Ezek. 36. 37. Ezek. 11. 19, 20. Rom. 6. 19. Psal. 86. 11.

25. The true beleeuer hath laid aside the practise and desire of all sinne, Psal. 119. 113. 128. 163. not onely out of a foresight of the ill consequences, and fearefull euills that may fall, 1. King. 8. 47. Ezek. 18. 28. Luk. 15. 17. but euen out of loue to the cheifest good, and all goodnes, 2. Cor. 5. 14. and that with a true purpose, Psal. 119. 106. Act. 11. 23. and well aduised deliberation, Ruth. 1. 16. therefore he is willing to espie out, and reforme whatsoeuer is out of order, Psal. 119. 59. But note here, that all haue not the like measure of grace, Rom. 12. 3. neither can with like victorie ouer­come their corruption, Rom. 14. 1. and 15. 1. Phi. 3. 15. The strong should not waxe proud, Rom. 11. 20. Gal. 1. 1. Rom. 14. 3. nor the weake be dismay­ed ouermuch, Rom. 14. 4. Mar. 4. 31. 32.

26. The redeemed of the Lord doe see that many waies they are bound to obey, Psal. 100. 2. 3. and 86. 13. 1. Cor. 6. 19, 20. 1. Pet. 1. 17, 18. and also that it is a blessed thing to beare the yoke, Mat. 11. 29. 1. Io. 5. 3. Psal. 65. 4. and 119. 14. [Page 179] Gal. 6. 16. and so they resolue to denie their owne will, and follow the Lord. Phi. 1. 27. and 3. 20. Act. 26. 7. 1. Pet. 4. 2, 3.

Q. Wherein is the summe of the Lawe contained?

A. In the Deut. 10. 4. and 4. 13. tenne ¹ commaundements.

Expos. 1. These tenne commaunde­ments are an abridgement of the whole Lawe, the full exposition whereof is to be found in the bookes of the Prophets and Apostles, and holy men, who wrote by inspiration of the spirit, Ex. 34. 27. 1. King. 8. 9. Matth. 22. 40. For the right vnderstanding of the tenne commande­ments called the Decalogue, obserue these rules.

1. The lawe is spirituall, binding the soule and conscience to entire obedi­ence. Rom. 7. 14. Matth. 5. 21, 22. 27. 28.

2. The meaning of the precept is to be drawne from the maine scope and ende thereof. Matth. 5. 33, 34, 35, 36, 37.

3. The commaundement which for­biddeth a sinne, commaundeth the con­trary [Page 180] duty, and the commaundement which requireth a duty, forbiddeth the contrary sinne. Psal. 34. 12. 14. Esa. 1. 16, 17. Mar. 3. 4.

4. Vnder one vice expressely forbid­den, all of the same kind, and that neces­sarily depend thereon, as also the least cause, occasion, or inticement thereun­to are likewise forbidden. Mat. 5. 21, 22. 27, 28. 1. Ioh. 3. 15.

5. Vnder one duty expressed all of the like nature are comprehended, as all meanes, effects, and whatsoeuer is neces­sarily required for the performance of that duty, and therefore in diuerse, yea in all the commaundements one and the same duty may in diuerse respects be commaunded, and one and the same sin may be forbidden.

6. Where the more honourable per­son is expressed, as the man, let the wo­man vnderstand that the precept concer­neth her.

7. Where the duty of one man stan­ding in relation to another is taught, there is taught also the duties of all that stand in the like relation one vnto ano­ther; as when the duty of one inferiour [Page 181] towards his superiour is taught, there is taught the generall dutie which all su­periours owe to those that be vnder them, which inferiours owe to them that be ouer them, and which equalls owe one to another.

Q. How are they diuided?

A. Into two ² Tables. Deut. 5. 22. and 10. 1, 2.

Expos. 2. From the commaunde­ments, as they are set downe we may ob­serue. 1. That the law is most perfectly wise, iust, equall, and strictly binding the consciences of all men without ex­ception, and that continually. Deut. 4. 5. &c. Psal. 19. 7. &c.

2. For order of doctrine, there is a perfect distinction of one commaunde­ment from another, but as touching pra­ctise, they are so nearely knit together, that no one can bee perfectly obey­ed, vnlesse all be obeyed, and he that breaketh one commaundement trans­gresseth the, whole lawe. Deut. 27. 26. Gal. 3. 10. Iam. 2. 10. 11.

3. The loue of God is the ground of our loue to our neighbour. 1. Ioh. 4. 20. and 5. 1.

[Page 182] 4. Our loue to our neighbour is a te­stimonie of our loue to God. Rom. 13. 8, 9, 10.

5. Such as bee truely religious, must haue respect vnto all Gods commande­ments. Psa. 119. 6.

6. The duties of the first Table are most excellent, and the breaches thereof more grieuous then of the second, if e­quall proportion be obserued, and com­parison bee made. 1. Sam. 2. 25. Esa. 7. 13.

7. If two Commaundements cannot bee performed at once, the lesser must giue place to the greater: so the loue of God must be preferred before the loue of our neighbour, and morall duties be­fore outward circumstances. Hos. 6. 6. Matth. 12. 4.

8. The law is set forth as a rule of life to them that are in Christ, therefore our obedience is to be performed vnto God, in, and through Iesus Christ. Matth. 19. 17. 18. 19. Exod. 19. 6, 7, 8. with 20. 1. &c.

9. All sinnes here forbidden are to be shunned, and that both alwaies and at all times. The duties commaunded are [Page 183] perpetuall, to bee practised when the Lord giueth opportunitie, and calleth thereunto.

Q. Which are the Commaundements of the first Table?

A. The fowre first, and they teach vs the dutie which wee owe vnto God im­mediately.

Q. Which are the commandements of the second Table?

A. The sixe last, which instruct vs in our dutie towards our neighbour. Eph. 6. 2.

Q. Which is the first Commandement?

A. I am the Lord thy God, &c. Thou shalt haue none other Gods before my face.

Q. What is the generall dutie required in this commaundement?

A. That in ³ mind, will, affection, and the effects of these, we take the true God in Christ to be our God.

Expos. 3. The speciall duties of this commādement are knowledge of God, acknowledgement, estimation, Deut. 4. 39. Isa. 43. 10. Psal. 89. 6, 7. &c. and 9. 1. Ier. 24. 7. and 9. 24. Col. 1. 10. Mic. 7. 18. faith, trust, 2. Chron. 20. 20. Psal. 27. 1. 3. [Page 184] and 3▪ 7. 5. loue, Deut 6. 5. Psal. 18. 1. Mat. 10. 37. feare, reuerence, Psal. 2. 10, 11. and 4. 4. 1. Pet. 1. 17. Matth. 10. 28. Ier. 10. 6, 7. and 5. 22. Leuit. 19. 14. Psa. 130. 3. Reu. 15. 3, 4. hope, Lam. 3. 24. 26. Rom. 15. 13. Ier. 17. 13. humility, 1. Pet. 5. 6. Mic. 6. 8. Gen. 32. 10. patience, Psal. 39. 9. Rom. 12. 12. Heb. 10. 36. Iob. 1. 21. Ier. 14. 22. Ioy, Psal. 33. 1. zeale, or fer­uour of will, Gal. 4. 18. desire of Gods presence in heauen, Phil. 1. 23. 2. Tim. 4. 8. Reu. 22. 17. 20. inuocation, Psal. 32. 6. and 65. 2. Phil. 4. 5, 6. thankefulnes, Psal. 75. 1. and 56. 12, 13. swearing by God alone, Deut. 10. 20. adoration, Deut. 6. 13. and 10. 20. Matth. 4. 10. and profes­sion of his name, 1. Pet. 3. 15. Matth. 10. 32. Dan. 3. 17. and 6. 11. Rom. 10. 10.

Q What is the generall sinne here forbid­den?

A. All ⁴ failing to giue God that afore­said honour which is due vnto him: or else in ⁵ whole or in part giuing it vnto any other.

Expos. 4. The sinnes forbidden are, Atheisme, Psa. 14. 1. Tit. 1. 16. Exod. 5. 2. ignorance, Ier. 4. 22. and 9. 3. Psa. 14. 3. error concerning God, Rom. 1. 23. Ioh. 5. [Page 185] 23. Infidelitie, distrust, Heb. 10. 38. Isa. 7. 9. Ier. 17. 5, 6. presumption, Matth. 4. 7. 1. Cor. 10. 6. 10. Num. 15. 30, 31. want of loue, 1. Cor. 16. 22. of feare or reue­rence, Psal. 36. 1. Deut. 28. 58, 59. pro­phanenesse, Rom. 1. 30. 2. Pet. 3. 4, 5. Pro. 1. 22. despaire, Genes. 4. 13. impatience, Exod. 16. 3. and 17. 2, 3. deadnesse and hardnes of heart, Rom. 2. 5. Luk. 2. 34. and vnthankfulnesse. Rom. 1. 21.

5. Also pride, Act. 12. 23. Dan. 4. 26, 27. Luk. 18. 14. confidence in wit, wealth, friends, wicked deuises, Ier. 17. 5, 6. and 49. 16. 2. Chro. 16. 12. carnall loue, Mat. 10. 37. Ioh. 12. 43. 2. Tim. 3. 2. feare of man more then of God, Reu. 21. 8. Mat. 10. 28. Ier. 10. 2. base delights, that draw the heart from the fountain of goodnes, Matth. 24. 37. Luk. 21. 34. and 14. 18. &c. Inuocation of wood, stone, or Saints de­parted, Dan. 3. 2. &c. Esa. 63. 16. sacrifi­cing to our nets, Hab. 1. 16. or blessing an Idoll, Esa. 66. 3. 1. Sam. 31. 9. Psa. 106. 28. dedicating holy daies to the honour of Saints, Exod. 32. 6. or to the crosse, pro­fessing homage or obedience to the Pope, 1. Cor. 7. 23. representing God by an image, Deut. 4. 12. 25. Esa. 40. 18. so­cietie [Page 186] of marriage with idolaters of this kind, Deut. 7. 1. Exod. 34. 11. 15. 2. Chr. 21. 6. seeking to wizards for help, Leuit. 20. 6. 1. Sam. 28. 11. &c. and ascribing any thing whether it be properly a work or the glory that belongeth to the Lord alone, to any creature, or thing, though we acknowledge it to be no God, Eph. 5. 5. Phil. 3. 14. Exod. 32. 8. Rom. 1. 23. 25. 1. Cor. 10. 20.

Q. Which is the second Commaunde­ment?

A. Thou shalt not make to thy selfe, &c.

Q. What is the generall duty which this Commandement requireth?

A. That we doe ⁶ worshippe the true God purely according to his will.

Expos. 6. The particular duties of this precept, comprised vnder that generall, are hearing and reading the word, and prayer either publique or priuate, Math. 28. 19, 20. Deu. 33. 10. Luk. 4. 15. and 11. 1. and 1. 10. 1. Tim. 2. 1. administration of the Sacraments, Matth. 3. 1. 6. and 26. 26. &c. and discipline, Mat. 18. 15. &c. 2. Cor. 2. 6. 2. Thess. 3. 15. meditation, Ps. 1. 2. and 37. 31. and 77. 15. conference, [Page 187] Deut. 6. 7. Mal. 3. 16. fasting, Luk. 5. 35. Act. 13. 2. and feasting, Est. 9. 17. with all meanes and furtherances thereof: all which must bee approoued, exercised, maintained, and performed purely, as God offereth opportunitie, without car­nall imaginations and conceits, Deut. 4. 2. and 12. 32. Act. 17. 29. Esa. 40. 18. 22. &c.

Q. What is the generall sinne forbidden?

A. All ⁷ omission of Gods true wor­ship when it is required, and all false worship, either inuented by others, or taken vp of our owne heads.

Expos. 7. The omission of any of the former particular duties required, as of hearing, &c. Luk. 14. 19. Esa. 64. 7. is here forbidden. As also carnall imaginations in Gods worship, Act. 17. 29. liking and approbation of our owne inuentions, Num. 15. 39. making images for a religi­ous vse, Leuit. 19. 4. and 26. 1. worship­ping God in, at, or before an image, 1. Kin. 19. 18. 2. Kin. 18. 4. adding to, or de­tracting from, or changing any thing of the word of God, instituting false Sacra­ments or offices in Gods Church, Deu 4. 2. and 12. 32. 1. Kin. 12. 31, 32. wil-wor­ship, [Page 188] grounded onely vpon good intent or custome, Matth. 15. 9. Col. 2. 18. 23. as Popish fastings, going on pilgrimage, vowes of pouertie, single life, or any su­perstitious or vaine thing: tying Gods presence to time or place, Num. 23. 28. 29. 1. Sam. 4. 4. 7. 2. Sam. 15. 25. Ioh. 4. 20. praying vpon beads, maintaining of any idolatrous customes, as fit and de­cent to adorn and beautifie the worship of God, Deu. 12. 30. Esa. 30. 22. societie with false worshippers of God in marri­age, Deut. 7. 3. 4. Exod. 23. 32, 33. and making leagues of amity with them. 2. Chron. 19. 1, 2.

Q. What is the third Commandement?

A. Thou shalt not take the name of the Lord thy God in vaine, &c.

Q. What is the generall duty required in this Commandement?

A. That wee should ⁸ vse the titles, properties, works, and ordinances of the Lord, with knowledge, faith, reuerence, ioy, and sincerely in thought, word, and conuersation.

Expos. 8. The speciall duties of this precept are, reuerent meditation of Gods titles, properties, and word, Psal. [Page 189] 8. 1. &c. Psal. 1. 2. and diligent obserua­tion of his workes, both of creation and prouidence, mercy and iudgement, Psal. 104. 24. and 107. 43. Hearing the word, and calling vpon Gods name, with de­sire, Psal. 42. 1. care, diligence, Eccl. 4. 17. Iob 5. 27. constancie, Psa. 122. 2. zeale, Iam. 5. 16. Matth. 11. 12. faith, Iam. 1. 6. Ioh. 5. 24. ioy, Matth. 13. 44. and humi­litie, Esa. 66. 2. and 57. 15. Receiuing the Sacrament with due preparation and right affection, 1. Cor. 11. 28. Numb. 9. 6. &c. making confession of our sinnes with griefe, Ezr. 9. Dan. 9. broken-hearted­nesse, Psal. 51. 17. and purpose of amend­ment, Iob. 39. 37. 38. Speaking of Gods word and workes with sinceritie, feare, and reuerence vpon iust occasions, Psal. 119. 46. Deut. 28. 58. Swearing by the name of God in truth, iudgement, and equity, beeing lawfully called thereun­to, Ier. 4. 2. vsing apparell, meat, drinke, sleepe, recreation, &c. after a sanctified manner, with prayer, moderation, and to the glorie of God, 1. Tim. 2. 9. Luk. 21. 34. 1. Tim. 4. 45. 1. Cor. 10. 31. and with an outward profession of religion, ioy­ning an vnblameable conuersation, Phil. [Page 190] 1. 27. 1. Pet. 3. 1, 2. Tit. 2. 10. Matth. 5. 16.

Q. What is the generall sinne forbidden?

A. Omitting ⁹ the dutie here required, vsing ¹⁰ his name when we ought not, or otherwise then we should.

Q. When is the name of God taken other­wise then it should?

A. When it is vsed ignorantly, super­stitiously, without faith, rashly, not to a right ende, hypocritically, falsely, a­gainst conscience, and when men name themselues Christians, but liue scanda­lously.

Expos. 9. The speciall sinnes forbid­den, are omission or neglect to knowe, Psal. 92. 5, 6. &c. obserue, Zeph. 3. 5. me­ditate, or make vse of the titles, proper­ties, ordinances, or workes of God. Matth. 13. 19. and 7. 26. &c. and 10. And also light, vnreuerent, vaine, false super­st [...]tious or wicked thinking thereof, Mal. 2. 17. Psal. 5. 21. praying without vnder­strnding, 1. Cor. 14. 15. desire or care to speede, Matth. 6. 7. or faith in Gods pro­mises, Rom. 10. 14. hearing without at­tention or care to get good thereby, E­zek. 33. 30. Act. 28. 21. 22. receiuing the [Page 191] Sacrament ignorantly for custome, with­out holy preparation, and affection re­quired, 1. Cor. 11. 17. &c. Swearing vain­ly, Ier. 5. 7. Matth. 5. 34. rashly, 2. Sam. 19. 7. Eccl. 9. 2. falsly, Zach. 5. 3. Ier. 5. 2. and wicked blasphemy against God, Le­uit. 24. 11. 2. King. 19. 22. cursing and banning, 1. Sam. 17. 43. abusing the crea­tures in excesse, Amos, 6. 1. &c. Or su­perstition, Col. 2. 20, 21. Gen. 32. 32. ma­king a sport of sinne, Prou. 14. 9. Ier. 11. 15. and liuing scandalously in the pro­fession of religion, 2. Sam. 12. 14.

Q. Which is the fourth Commaunde­ment?

A. Remember the Sabbath day, &c.

Q. What is the generall duty here requi­red?

A. That the whole ¹¹ Sabbath or Lords day be set apart from all common vse, as holy to the Lord, both publique­ly and priuately in the practise of the duties of necessitie, holinesse, and mer­cie.

Expos. 11. In this commaundement it is enioyned, that we finish all our world­ly businesse in sixe dayes, Deu. 5. 13. and that we rise betimes in the morning vp­on [Page 192] the Sabbath, Mark. 1. 35. compared with ver. 38. 39. Exod. 32. 5, 6. Psal. 92. 2. and prepare our selues for the publike congregation, by prayer, meditation, thanksgiuing, and examination of our hearts, Eccles. 4. 17. Psal. 93. 5. 2. Tim. 2. 19. going about the workes of mercy, and instant necessitie with heauenly mindes, Matth. 12. 1. &c. Luk. 13. 15. It is also required that wee ioyne with the people of God in the publique congre­gation, hearing the word read and prea­ched, calling vpon Gods name, recei­uing the Sacraments, praising God for his mercies, singing of Psalmes, 2. King. 4. 23. Act. 13. 14, 15. 44. and 15. [...]1. and 16. 13. and 17. 2. and 20. 7. In which ex­ercises wee must be all the while atten­tiue, Act. 16. 14. reuerent, Esa. 66. 2. & eager to get good, Psa. 42. 1, 2. not de­parting till the blessing bee pronounced, Ezec. 46. 1, 2. 10. Act. 10. 33. 1. Cor. 14. 16. After the whole day is to bee spent with delight, and cheerefulnesse in reli­gious meditation, reading and confe­rence, and the works of necessitie and mercy, Esa. 58. 13. 14. Act. 17. 11. Psal. 1. 2. Luk. 24. 14. 17. 1. Cor. 16. 2.

Q. What is the generall sinne there for­bidden?

A. All neglecting ¹² of the duties of that time, or ¹³ prophaning of that day in whole or in part, by needlesse works, words, or thoughts, about our callings or recreations.

Expos. 12. Here is forbidden idlenes or a negligent omission of any dutie re­quired, either in whole or in part, for matter or manner: as sleeping out of the Sabbath in the morning, sleight prepa­ring our selues for the publike assem­blie, absence from it, comming late, slee­ping there, staring about, going foorth before the blessing, misapplying the word. Mat. 20. 6. Act. 20. 9.

13. All prophanation of the Sabbath, or any moment of that precious time, with worldly cares, words, or businesse, is condemned also, Esa. 58. 13. as trauai­ling iourneys, Exod. 16. 29. 30. keeping faires, Neh. 13. 15, 16, 17. labouring in seed-time and haruest, Exod. 34. 21. go­ing on trifling errands, &c. vaine recre­ations, as bowling, shooting, hunting, stoole-ball, &c. on this day are vnlaw­full.

Q. Which day is to bee set apart as holy to the Lord?

A. It is morall and perpetuall to keep one day in seauen as holy: from the crea­tion to the resurrection of Christ, the se­uenth day was instituted: after Christ his resurrection, the ¹⁴ first day of the weeke was ordained, and is to be kept for euer.

14. The worke of our redemption is the greatest worke that euer was, Ioh. 3. 16. and by Christ his resurrection from the dead, a newe creation was as it were finished: wherefore seeing that he rose a­gaine the first day, it was (as diuines a­gree) mee [...]e the Sabbath should bee changed to the first day. Act. 20. 7. 1. Cor. 16. 2.

Q. Which is the fift Commaundement?

A. Honour thy Father and thy Mo­ther, &c.

Q. Who are meant by Father and Mo­ther?

A. Not onely naturall parents, but also ¹⁵ all Superiours in office, age, and gifts.

Expos. 15. All Superiours are called by the name father and mother, 2. Kin. 2. 12. and 5. 13. Esa. 19. 13. because they [Page 195] are sweet and pleasant names, apt to sig­nfie both the affection that Superiours ought to beare towards their inferiours, and also to perswade inferiours cheere­fully to performe their duty. Houshold society also is of all others the first, from which all others spring, by the encrease of mankind. Gen. 4. 1, 2. and 9. 1.

Q. What is it to honour?

A. To acknowledge the excellencie that is in men by vertue of their place, and accordingly to yeeld it to them.

Q. Are the duties of inferiours only here intended?

A. No: but of Superiours and equals also.

Q. What then is the generall duty requi­red in this commandement?

A. That we carefully ¹⁶ obserue that order God hath appointed amongst men, and doe the duties which wee owe vnto them, in respect of their places and degrees.

Expos. 16. Of all men as they stand in relation one to another, here is required wisedome and iustice, to yeeld to euerie man that which appertaines to his place, 1. Pet. 2. 17. loue and diligence in fitting [Page 196] themselues with gifts meete for their place, 2. Tim. 2. 15. and doing their duties modestly, and moderation in bearing with the defects of others, Gal. 6. 1. and prayer for the mutuall good of others, Iam. 5. 16.

Q. What is the duty of Inferiours to their Superiours?

A. To bee subiect ¹⁷, reuerent, and thankfull, bearing with their wants, and couering them in loue.

Expos. 17. The wholesome lawes of Magistrats must bee carefully obserued, Tit. 3. 1. 1. Pet. 2. 13. Rom. 13. 1. their persons reuerenced, Pro. 24. 21. 1. Pet. 2. 17. and defended with the goods, body, and life of the subiect; and to them tri­bute and custome is freely and willingly to bee payed, Rom. 13. 6. 7. 2. Sam. 18. 3. and 21. 17. The ministers of the Gospel must be had in singular loue, for their workes sake, 1. Thess. 5. 13. their do­ctrine must be receiued with gladnes of heart, Heb. 13. 17. Luk. 10. 16. 1. Thess. 2. 17. themselues defended against the wrongs of wicked men, Rom. 16. 4. and made partakers of all good things for this life, Gal. 6. 6. Wiues must after a spe­ciall [Page 197] manner loue, feare, and obey, their husbands, yea though they be froward, which must be manifested in word and behauiour, Eph. 5. 33. 22, 23, 24. Col. 3. 18. 1. Pet. 3. 1. 1. Sam. 25. 3. they must be helpers to them in godlines, and in the things of this life, Gen. 2. 18. 1. Pet. 3. 1. Pro. 31. Children must imbrace the in­structions of their parents, continue in feare and obedience to the ende, not be­stow themselues in mariage without their consent, Eph. 6. 1. Luk. 2. 51. Exod. 18. 19. Ruth. 3. 5. Iudg. 14. 2. and mini­ster freely vnto their necessities, 1. Tim. 5. 4. Gen. 47. 12. Seruants must wisely, faithfully, willingly, and painefully be­stowe their time appointed in their go­uernours seruice, Tit. 2. 9, 10. Eph. 6. 5, 6. Gen. 31. 38. 1. Tim. 6. 1, 2. submitting themselues to holy instruction, bearing rebukes and chastisements, though they be vniust, without grudging, stomack, sullen countenance, answearing againe or resistance, Tit. 2. 9. 1. Pet. 2. 18. vntill they can vse some iust and lawfull reme­die. Weake Christians must not censure the strong, for vsing their liberty, Rom. 14. 2, 3. Young men must giue due re­spect [Page 198] to the aged, asking their counsell, rising vp before them, giuing them leaue to speake before them, &c. Tit. 2. 6. 1. Pet. 5. 5. Leuit. 19. 32. Iob. 32. 4. 6. Infe­riours in gifts, must not grudge or dis­daine their superiours, but seeke to make benefit of the gifts that God hath giuen them, Ioh. 4. 19. Rom. 16. 1, 2, 3. &c. All these duties are cheerefully, diligently, and faithfully to be performed to superi­ours, though they be wicked and vngod­ly, in respect of the commandement, wil, and authority of God, who hath so ap­pointed. Psal. 119. 4. 14. 32. 117.

Q. What is the duty of Superiours?

A. To carry ¹⁸ themselues grauely, meekely, and after a seemely manner to­wards their inferiours.

Expos. 18. Magistrats ought by all good meanes, to procure the good of their subiects, making holy and iust lawes, for the maintenance of piety and iustice, appointing officers that be wise, couragious, and fearing God, to see iu­stice executed, and labouring to roote out sinne by punishing offenders iustly, and incouraging the Godly, 1. Tim. 2. 2. 2. Chron. 19. 5. &c. Rom. 13. 4. Deut. 7. [Page 199] 18, 19. Psal. 101. 6, 7, 8. 1. Pet. 2. 13. Esa. 49. 13. Ministers must labour in priuate reading, meditation, prayer, and publike teaching, by instruction, exhortation, rebuke, and comfort, keeping the holy things of God from contempt, and watching ouer their flocks, that their people bee not corrupted by false do­ctrine, or scandalous conuersation. 1. Tim. 4. 13. 16. and 3. 2. &c. 1. Sam. 12. 23. Deut. 33. 10. Ezek. 33. 7. &c. and 34. 4. Act. 20. 28. Matth. 7. 6. Pro. 27. 23. Ezek. 44. 23, 24. Husbands must choose reli­gious wiues, dwell with them as men of knowledge, louing them dearely, bea­ring with their infirmities, protecting them, prouiding things necessary for their state and calling, allowing them competent maintenance, imployment, and liberty, specially for the seruice of God, reioycing and delighting in them, prudently admonishing them in great loue and tendernes, and praising them for their faithfulnes. 2. Cor. 6. 14. 1. Pet. 3. 7. Eph. 5. 33. Gen. 24. 67. Gen. 20. 16. 1. Sam. 30. 5. 8. Eph. 5. 28, 29. Exod. 21. 10. Pro. 5. 18. Gen. 26. 8. Esa. 62. 7. Gen. 30. 2. Iob. 2. 10. Fathers must bring their [Page 200] children to holy Baptisme, Gen. 21. 4. Mothers must nurse their owne children if they be able, 1. Tim. 5. 16. Gen. 21. 7. 1. Sam. 1. 22. both must bring them vp in instruction and feare of the Lord, Eph. 6. 4. Deut. 6. 6. 7. 20. Exod. 12. 26. keepe them in subiection, traine them vp in some honest labour and calling, Gen. 4. 1, 2. louingly, and seasonably correct their faults, not without compassion and sorrow. Pro. 23. 13. and 19. 18. and 22. 15. and 29. 15. 17. Eph. 6. 3. bestowe them fitly in mariage, and that in due time, 1. Cor. 7. 36. 38. Ier. 26. 6. and lay vp something for them as ability will suffer, 2. Cor. 12. 14. Pro. 19. 14. Masters must choose into their houses, true, and religious seruants, and when they are entertained, take care to informe them priuately, and see that they serue God in publique also, Psal. 101. 6. Act. 10. 2. Iosh. 24. 15. Gen. 18. 19. Exod. 20. 10. prouide and giue them fit meate, lod­ging, wages, worke, time of refreshing, Pro. 27. 27. 1. Cor. 9. 9. Deut. 24. 14, 15. Pro. 31. 15. take care of them when they be sicke, that they perish not for want of good attendance, Matth. 8. 6. and ad­monish, [Page 201] rebuke, correct them, if neede require, Pro. 29. 19. Eph. 6. 9. Col. 4. 1. Strong Christians must beare with the infirmities of the weake, seeking to build them forward, vsing their liberty aright, for edification and not for of­fence, forbearing euen things lawfull for the good of their neighbour, Rom. 15. 1, 2. and 14. 13. 15. &c. 1. Cor. 8. 13. Old men should bee examples of patience, sobriety, and holines, sound in faith, a­ble to giue good counsell and direction, Tit. 2. 2, 3, 4. Such as excell in gifts must not despise others, but imploy their gra­ces for the good of them.

Q. What is the duty of equalls?

A. Equalls must regard the dignitie and worth of each other, modestly carry themselues one towards another, and in giuing honour goe one before another. Eph. 5. 21. Rom. 12. 10.

Q. What is the sixt Commaundement?

A. Thou shalt doe no murther.

Q. What is the generall dutie of this com­mandement?

A. That by all meanes lawfull we de­sire and study to preserue our ¹⁹ owne person, and the ²⁰ person of our neigh­bour.

Expos. 19. The speciall duties of this commandement, in respect of our selues, are loue and care to preserue the vigor of mind, and strength of body, that they may be seruiceable to the Lord, and fit for our brothers good, Eph. 5. 29. to which ende we must vse cheerefulnes, Pro. 17. 22. sobriety in care, meate, drinke, apparell, recreation, and vse of Physick, Matth. 6. 34. Pro. 25. 26. and 23. 2. as also moderation in labours, Ec­cles. 4. 8. and sleepe, seeking lawfull means of refuge from violence and dan­ger, as giuing soft words, curteous an­swers, Iudg. 8. 23. Pro. 15. 1. flying and shunning the company of angry per­sons, Prou. 22. 24. 26. vsing the benefit of lawe, Deut. 17. 8. &c. and weapons for our necessary defence, &c.

20. The speciall duties in respect of our neighbour, are loue, Rom. 13. 8. re­ioycing at the good of their person, 1. Cor. 12. 25, 26. Rom. 12. 15. compassi­on and tendernes of hart towards them, Eph. 4, 31. 32. patience, bearing wrongs, forgiuing iniuries, Col. 3. 12, 13. passing by some wants in mens words, or acti­ons, [Page 203] Eccles. 7. 21. Pro. 17. 9. couering them with silence, taking all things in the best sence, 1. Cor. 13. 5. 7. curteous behauiour, Eph. 4. 32. easines to be en­treated, Iam. 3. 17. gentle answers, Pro. 15. 1. hearing our inferiours speake in their iust defence, Iob. 31. 13. auoiding all occasions of strife, parting with their owne right, sometimes for peace sake, Gen. 13. 8, 9. not neglecting any duty of loue and friendship, though wee be for­ced to goe to law for our right, Rom. 12. 18. Releeuing the needy, visiting the sicke, cloathing the naked, lodging the stranger, &c. Heb. 13. 2, 3. Iob. 31. 19. 20. pleading for the life and person of the poore, and such as be wronged, & deliuering them also if it stand in our power, Pro. 24. 11, 12. vsing mildnes in rebukes, and moderation in correction, Gal. 6. 1. yet according to the quality of the offence, Iude. v. 22. 23. And in a word bee harmelesse, and innocent towards all men, Psal. 15. 3. taking care that they su­staine no harme by vs or ours, Exod. 21. 8. in their persons, in taunt, Matth. 5. 22. stripe, or ill handling, Leuit. 24. 19. To our owne and our neighbours cattell [Page 204] wee must also shewe mercy. Pro. 12. 10.

Q. What is the generall sinne here forbid­den?

A. All neglect of our ²¹ owne or our neighbours ²² preseruation, or desire of our owne or their hurt, conceiued in heart, or declared by word, gesture, or deede.

Expos. 21. In respect of our selues, by this commaundement is forbidden, ex­cessiue sorrow, Pro. 17. 22. distracting care, thoughts against our selues, solita­rie musing on the temptations of Satan, neglect of meate, drinke, apparell, recre­ation, physicke, sleepe, labour, &c. or excesse therin: medling with other mens matters, Amos 4. 1. Prou. 23. 21. & 26. 17. desperate aduentures, companying with them that be make-bates, quarrel­lous, and furious, &c. Prou. 26. 20, 21. doing that whereby wee are or may bee stirred vp to anger, and refusing to craue the aide of the Magistrate.

22. In respect of our neighbour here is forbidden hatred, 1. Ioh. 3. 15. enuie, Prou. 14. 30. vnaduised anger, Matth. 5. 22. pride, Pro. 13. 10, desire of reuenge, foolish pitie, reproching for sinne, or any [Page 205] other infirmity; as pouertie, basenes of blood, stammering, Leuit. 10. 14. &c. chidings, brawlings, crying with an vn­seemely lifting vp of the voice, Eph. 4. 31. complaints to euery one of the iniu­rie wee haue receiued. Disdainfull or scornefull carriage, as deiectednesse of countenance, Genes. 4. 5. nodding the head, pointing with the finger, or vsing any other prouoking gesture, Pro. 6. 17. stubbornnesse, implacablenesse, Rom. 1. 31. breaking iests vpon our neighbour. Oppression, Leuit. 19. 13. with-drawing corne from the poore, Prou. 11. 26. de­taining the hirelings wages, Leu. 19. 13. Ier. 22. 13. not restoring the pledge, Ex­od. 22. 26. Quarrelling, Tit. 3. 2. striking, wounding, Exod. 21. 18. 22. 26. placing manhood in reuenge or bloodshed, Pro. 20. 22. extremitie of punishment, Deut. 25. 2. all taking away of life, otherwise then in case of publique iustice, iust war, and necessarie defence, Exo. 21. 12. Gen. 9. 6. and all sparing those the Lord com­maundeth to bee punished. Prouer. 17. 15.

Q. What is the seauenth Commaunde­ment?

A. Thou shalt not commit adulte­rie.

Q. What is the generall duty of this com­mandement?

A. That we should ²³ keep our selues pure in soule and bodie, both towards our selues and others.

Expos. 23. The speciall duties of this commaundement are, puritie of heart, 1. Thess. 4. 3, 4. speech sauouring of sobrie­tie, Col. 4. 6. temperance in sleep, recre­ation, diet both for quantitie and quali­tie, Luk. 21. 34. 1. Thess. 5. 6. conuenient abstinence, watching, and fasting, mo­desty in apparell, 1. Tim. 2. 9. grauitie in behauiour, Tit. 2. 3. making a couenant with our sight, hearing, and other sen­ses, Iob. 31. 1. Ps. 119. 37. possessing our vessels in holinesse and honour, 1. Thess. 4. 5. finally, in such as haue not the gift of continencie, holy marriage with such as be fit, 1. Cor. 7. 2. 9. 39. and therein due beneuolence, fidelitie, and confidence each to other. 1. Cor. 7. 5.

Q. What is the generall sinne here for­biddden?

A. All vncleanenes of ²⁴ heart, speech, gesture, or action, together with all the [Page 207] causes, occasions, and signes thereof.

Exp. 24. The speciall sins forbidden in this commaundement, are filthy imagi­nations and lusts, Col. 3. 5. speaking or giuing eare to rotten and corrupt com­munication, Eph. 5. 3, 4. 1. Cor. 15. 33. wantonnesse of the eyes, Matth. 5. 28. gi­uing them libertie to wander, and to roue about, 2. Sam. 11. 2. Idlenesse, Ezec. 16. 49. intemperance in sleep or diet, Ier. 5. 8. excesse, Eph. 5. 18. new-fanglenesse, Zeph. 1. 8. immodesty in apparell, Esa. 3. 16. &c. wearing that which agreeth not to our sexe, Deut. 22. 5. lasciuious pi­ctures, 1. Thes. 5. 22. impudency or light­nesse in countenance or behauiour, Prou. 7. 13. painting the face, 2. King. 19. 30. vnnecessarie companyings with lewde persons, Prou. 5. 8. promiscuous dancing of men and women, Mark. 6. 22. fornica­tion, Deut. 22. 28. adulterie, Deu. 22. 32. incest, Leuit. 18. 6. abhorring marriage, or vnlawful entrance into the same, whē the parties are within the degrees of affi­nitie prohibited, Leuit. 18. 6. formerly contracted, Deut. 22. 23. or married to some other who are yet aliue, Rom. 7. 2. vnseasonable, or intemperate abuse of [Page 208] the marriage bed, Leu. 18. 19. Heb. 13. 4. and also all vnnaturall lusts. Leu. 18. 22. 23. Rom. 1. 26. 27.

Q. What is the eight Commaundement?

A. Thou shalt not steale.

Q. What is the generall duty of this Com­mandement?

A. That by all good meanes we fur­ther the outward ²⁵ estate of our selues, and of our neighbours.

Expos. 25. The speciall duties of this commaundement are, an honest calling, 1. Cor. 7. 20. Gen. 4. 2. faithful labouring, Eph. 4. 28. true and honest dealing there­in, Psal. 15. 2. frugalitie, honestly kee­ping what we haue gotten, wisely orde­ring our expences, and conueniently v­sing what God hath giuen, that we may be helpefull to others, Pro. 21. 20. con­tentation with our estate be we neuer so poore, 1. Tim. 6. 6, 7, 8. borrowing for need and good endes, what we are able to repay, and making payment with thankes and cheerfulnes, Ex. 22. 14. 15. at time appointed, Ps. 15. 4. or if we cannot keep day, thē by all other means conten­ting the creditour. Giuing freely, Luk. 6. 30. iustly, Esa. 58. 7. and cheerefully, 2. [Page 209] Cor. 9. 7. according to our abilitie, and our neighbours necessitie, 2. Cor. 8. 13. lending freely, not requiring our owne before the day appointed, not compoun­ding for gaine, forbearing or forgiuing the whole, or part of the summe lent, if it cannot be paid without the hazard of vndoing the borrower, Luk. 6. 35. vsing truth, faithfulnesse, iustice, and indiffe­rencie in buying, selling, letting, hiring, partnership, &c. Mat. 7. 12. 1. Thess. 4. 6. not concealing the faults of our wares, or other commodity, nor taking aduan­tage of the necessitie or vnskilfulnesse of the one parties, but equally respecting the good of each other, Gal. 5. 13. seaso­nable and faithfull restoring of things committed to our trust, Prou. 3. 28. of things found, Deu. 22. 1, 2, 3. & of things vnlawfully gotten, Leuit. 6. 2. &c. Good aduisednesse in vndertaking suretiship, in matters not aboue our abilitie, and for such as are knowne and approoued Chri­stians, Pro. 11. 15. and 17. 18. moderati­on in recouering that which is our owne, Phil. 4. 5. Ministers that receiue the tythes must feede the flock committed to their c [...]arge, Ezech. 34. 2. Lawyers must take [Page 210] no cause into their hands, which they see can haue no good ende with equitie, Esa. 5. 20. Psal. 15. 5. and they must followe those which they vndertake to defend with all honest diligence and faithfulnes, for loue of equitie, and not of gaine, en­ding sutes with all possible dispatch and good expedition. Exod. 18. 13. &c.

Q. What is the generall sinne here forbid­den?

A. All ²⁶ neglect to further our owne, or our ²⁷ neighbours wealth, all impeach­ment or hinderance thereof, and all en­crease thereof by vniust and indirect dea­ling.

Expos. 26. Actuall sinnes of commissi­on here forbidden, are idlenesse, inordi­nate walking, Prou. 12. 11. 2. Thess. 3. 11. couetousnesse, 1. Tim. 6. 10. misera­ble pinching, and defrauding our selues of the good things which God hath gi­uen vs, Eccles. 6. 1. &c. and 2. 26. wast­full consuming of our substance by la­uish spending in meate, drinke, apparell, buildings, vnnecessarie, gifts, sports, &c. Prou. 21. 17. Eph. 5. 18. and by vnaduised suretiship. Prou. 23. 13.

[Page 211] 27. In respect of our neighbour, grutching at the prosperity of others, borrowing to maintaine idlenes, defrau­ding men of their right, what we are not able to repay, Ezek. 18. 7. also borrowing vpon interest, vnlesse it be in case of ne­cessity; denying what we haue borrow­ed, or repaying vnwillingly, Psa. 37. 21. Leui. 19. 13. lending vpon vsury, Exod. 22. 25. Exacting increase meerely for the loane, Ezek. 18. 8. cruelly requiring all a mans debts, Esa. 58. 3. without mer­cy, or compassion. In barganing, buy­ing, seeling, letting, hiring, partnership to vse in iustice, craft, fraud, or false­hood, 1. Thess. 4. 6. as making things li­tigious and doubfull, respecting a mans owne commodity onely; parting with bad wares for good, Amos. 8. 5. or good at an excessiue rate, enhaunsing the iust price meerely because we sell for day, ingrossing wares into our owne hands, that we may sell them at our owne plea­sure, dispraising what we are to buy, Pro. 20. 14. or praysing what we are to sell without iust cause, and for our meere aduantage: buying vnderfoote, especi­ally of such who sell for neede; abusing [Page 212] mens simplicity and vnskilfulnes, vsing false waights, balances, measures, and lights to deceiue, Leuit. 19. 35. Pro. 11. 1. selling things hurtfull, and not vendi­ble, as dispensation for s [...]nne, charmes, church-liuings, Pro. 20. 25. Mal. 3. 8. cru­cifixes, &c. Detaining things strayed, found, Exod. 23. 4. Deut. 22. 1, 2, 3. or the meanes of our neighbours liuing layd to pledge, Exod. 22. 26, 27. as also things committed to our trust and custody, Deut. 27. 19. Prolonging of suites, de­fending bad causes, immoderate, or vn­ciuill contending at lawe for our owne right, selling iustice, Pro. 15. 27. remoo­uing auncient bounds, Deut. 19. 14. rob­bery by land, or sea, Zach. 5. 3, 4, 5. whe­ther it be stealing goods, cattell, Exod. 22. 1. seruants or children, Exod. 21. 17. Deut. 24. 7. with, or without colour of lawe, receiuing of things stollne, Pro. 29. 24. Psal. 50. 18, 19. 22. And all vnap­prooued and vnprofitable trades of lifes or callings (if they may be so tearmed) as iesters, iuglers, Parasits, carders, di­cers, gamesters, players, fortune-tellers, figure-casters, sturdy rogues, and such as be makers of the proper instruments of [Page 213] vnlawfull games, Ier. 10. 2. Iob. 30. 1, 2, 3. 2. Thes. 3. 10. Act. 19. 19.

Q. Which is the ninth Commandement?

A. Thou shalt not beare false witnesse against thy neighbour.

Q. What is the generall dutie here requi­red?

A. That by all meanes we seeke to maintaine our ²⁸ owne and our ²⁹ neigh­bours good name, according to truth and a good conscience.

Expos. 28. The speciall duties of this commandement, are to speak sparingly, Pro. 10. 19. and to speake the truth from the heart, Psal. 15. 2. In respect of our selues, rightly to knowe and iudge of our selues, Gal. 5. 26. 2. Cor. 13. 5. to procure our owne good name, Pro. 22. 1. by see­king Gods glory first and principally, Math. 6. 33. Heb. 11. 2. 39. iudging and speaking well of others, Math. 7. 2. and walking vnblameably, Eccles. 10. 1. Luk. 1. 6. Iob. 1. 1. to defend it also when neede requireth, but modestly and in a sort vnwillingly.

29. In respect of our neighbour, we are commaunded to desire and reioyce in his good name, Rom. 1. 1. Gal. 1. 23, [Page 214] 24. sorrow for his infirmities, Psal. 119. 136. Ezra. 9. 6. and couer them in loue, Pro. 17. 9. 1. Pet. 4. 8. hoping the best with patience, and so iudging, 1. Cor. 13. 5, 6, 7. not bewraying his secrets be­fore we haue admonished him, Pro. 11. 12. and 25. 9, 10. yea though we doe it with greife, and to such as wee desire might help and redresse them, rebuking him to his face, Matth. 18. 15, 16. Gal. 2. 11. when iust occasion requireth, but yet louingly and meekely, Gal. 6. 1. Pro. 25. 12. with remembrance of what is praise­worthy in him, 1. Cor. 1. 4. 10. Reu. 2. 2, 3, 4. commending him where he deser­ued well, yet rather in his absence then presence, 1. Thes. 5. 22. defending the good name of him, whose vnblameable carriage is knowne vnto vs, by testimo­ny, hand writing, and oath if neede re­quire, Philem. 10. 11. &c. not receiuing idle or false reports against our bro­ther, Psal. 15. 3. Pro. 25. 23. and 26. 20.

Q. What is the generall sinne forbidden?

A. All failing to procure, defend, and further our ³⁰ owne, and ³¹ our neighbours credite: all vniust defence, wrongfull suspition, or accusation of [Page 215] our selues or others.

Expos. 30. Here is forbidden an ouer, or vnderweening of the good things in our selues, Luk. 18. 9, 10, 11. Exod. 4. 10. 13. Ier. 1. 7. bearing our selues aboue our worth, Phil. 2. 3. boasting, Pro. 27. 1. excusing our selues vniustly, 1. Sam. 15. 15. Gen. 3. 12. debasing our selues, dissembling that others might praise vs, procuring our selues an ill name by wal­king vndiscreetly or offensiuely, 2. Sam. 12. 14. Rom. 2. 23, 24. and a needlesse lessening the good opinion others haue of vs, by bewraying our weakenes, as want of learning, &c. to the carper.

31. Here are condemned euill, suspi­tions, Matth. 7. 1. 1. Sam. 1. 13. want of de­sire, care, and reioycing in our neigh­bours good name, 1. Pet. 2. 1. reioycing in his infirmities, contempt, or foolish admiration of others, Act. 12. 22. Pro. 27. 14. vniustly renewing the memory of our neighbours crimes which were in tract of time forgotten, Pro. 17. 9. cal­ling good euill, or euill good, Esa. [...]. 20. flattery, Pro. 27. 14. Iob. 17. 5. forbea­ring to speake in the cause or credit of our neighbours, Pro. 24. 11, 12. and 31. [Page 216] 8, 9. rash censuring, Matth. 7. 1, 2. nod­ding the head, winking with the eye, pointing with the finger, or any other vilifying or deriding gestures, Matth. 5. 22. speaking the truth with desire of our neighbours discredit, 1. Sam. 22. 14, 15. with Psal. 52. 1, 2, 3. listening to tale­bearers, Prou. 25. 23. raising false reports, Leuit. 19. 16. relating mens words to their disgrace, contrarie to their meaning, 1. Sam. 22. 9, 10. Matth. 26. 60, 61. spreading abroad flying tales, Pro. 26. 20, 21, 22. libells, false present­ments and citations, giuing false eui­dence, and pronouncing false sentence, Leuit. 19. 15. 35. Exod. 23. 6. Deut. 19. 16. Pro. 19. 5. In respect of our selues and our neighbours, here is for­bidden lying and equiuocating, Eph. 4. 25. Col. 3. 9, 10.

Q. What is the tenth Commaundement?

A. Thou shalt not couet, &c.

Q. What is the generall dutie here com­manded?

A. That we be truly ³² contented with our owne outward condition, and hear­tily desire the good 1. Tim. 6. 8. 1. Cor. 7. 29, 30. Act. 26. 29. of our neighbour in all things belonging vnto him, great and [Page 217] small.

Expos. 32. In this commandement we are inioyned to acquaint our selues with thoughts of good towards our neigh­bour, Esa. 32. 8. 3. Io. 2. Iob. 31. 29. and that which appeartaineth to him; to reioyce in the present good estate of our selues and our neighbours, Psal. 34. 2. and 119. 74. and cheerefully to praise God for it.

Q. What is the generall sinne forbidden?

A. All thoughts of minde, wishes, and desi [...]es of heart, and delightfull remem­brances of euill against contentednes. Iob. 31. 29.

Q. Is any man able to keepe this law?

A. Not perfectly: for the Iam. 3. 2. godly of­ten fall, the most holy ³³ faile Exod. 28. 36, 37, 38. ³⁴ alwaies in their best actions: but the child of God ought 1. Ioh. 2. 14. Ioh. 14. 15. 25., may, and vsually doth 1. King. 15. 5. walke ac­cording to the law sincerely.

Expos. 33. In the seruants of Christ there remaines some roote of bitternes, Heb. 12. 1. Rom. 7. 23. the flesh lusteth a­gainst the spirit, Gal. 5. 17. their know­ledge [Page 218] is but in part, 1. Cor. 13. 12. Psal. 119. 18. their obedience therefore can­not be perfected. Ios. 9. 14. 15. 2. Sam. 12. 9. 12. 2. Chron. 35. 22. Luk. 1. 20.

34. Often in the matter, and manner of doing, Iosh. 9. 14. 15. continually in the measure of dutie, the most holy doe offend. Neh. 13. 22.

Q. Should not a Christian omit doing of good altogether, seeing he cannot doe it in that measure that God requireth?

A. No: but ³⁵ with 2. Cor. 7. 1. diligence and singlenes of heart, striue against corrup­tion, looke 2. Chron. 16. 9. Phil. 4. 13. for the assistance of Gods Spirit, and labour to 1. Pet. 2. 2. and 2. Pet. 3. 18. grow in grace.

Expos. 35. The sinne which cleauing to the worke defiles it, is by all means pos­sible to be auoided, Math. 6. 1, 2, 3, 4. &c. Psal. 37. 27. but the worke it selfe is not to be forborne. For we haue an absolute charge from God, to exercise our selues in all good workes, Esa. 1. 17. 1. Pet. 3. 11. Col. 1. 10. 2. Pet. 1. 5. and a mercifull promise, that he wil forgiue the infirmi­ties, which our corruption doth fasten vpon them, and fauourably accept our [Page 219] sincere endeauour to walke in all holy o­bedience, though now and then we tho­rough weakenesse doe steppe awry. Iob. 42. 7. 2. Chro. 30. 19, 20. Esa. 40. 11. Can. 2. 14. Numb. 23. 21. Ezek. 34. 16.

Q. What meanes should a man vse to grow in grace?

A. He must throughly examine ³⁶ his Hag. 1. 5. 7. waies, ³⁷ iudge 1. Cor. 11. 31. himselfe, watch ³⁸ ouer his heart, at all times, in all places, occasions, and conditions, 2. Tim. 4. 5. Eph. 5. 16. redeeming the ³⁹ time, to store his ⁴⁰ heart with good, and preserue Heb. 10. 35. 36. 38. his ⁴¹ faith.

Expos. 36. Examination which is a di­ligent, exquisite, and vnpartiall search of our hearts, thoughts, and waies, Lam. 3. 40. by the word of God, Rom. 7. 7. as in his presence; is a speciall meanes to pre­serue from pride, securitie, hardnesse of heart, and falling into sinne, Heb. 3. 13. Psal. 4. 4. It doth quicken to prayer, Gen. 24. 63. Psa. 19. 12. is a good steppe to re­pentance, Ps. 119. 59. Hag. 1. 5. setleth in a Christian course, Psal. 39. 1. prouokes forward in godlinesse, Ps. 119. 59. 60. and makes charitable towards others. Gal. 6.

[Page 220] 37. To iudge a mans selfe, is to passe an vnpartiall sentence against himselfe, a­greeable to the word of God, according to the measure of that iniquitie which by examination he findeth in himselfe, Ezec. 16. 61. and 20. 43. Dan. 9. 8. Luk. 15. 18, 19. This awakeneth the heart, Ezec. 36. 31. maketh vs afraid of sinne, Gen. 39. 9. spurreth vs to sue to the throne of grace, 1. King. 8. 38. and preuenteth the iudge­ments of God. 1. Cor. 11. 31.

38. Watchfulnesse, which is a narrow, carefull, and continuall keeping, obser­uing, and ouerseeing of our hearts, and all our waies, Prou. 4. 23. is both excee­ding necessarie, seeing that of our selues we are apt to erre, Psa. 95. 10. and haue many occasions besides to draw vs away from godlinesse, Luk. 14. 18. 20. and ex­ceeding profitable to preuent or with­stand Sathan, 1. Pet. 5. 8. Matth. 26. 41. keep vnder lusts, avoid and cut off stray­ings and wandrings of mind and life, 2. Tim. 4. 5. 1. Cor. 16. 13. Psa. 101. 2. keepe the heart in good order, and to eschewe dangerous decaies, fals, and discomforts, which otherwise men shall runne into. 2. Sam. 11. 2. 1. Tim. 2. 14. 2. Cor. 11. 3.

[Page 221] 39. To redeeme time, is so to husband it, that euery moment thereof may bee spent for our best aduantage, Eph. 5. 16. Col. 4. 5. Time is a precious thing, beeing lost it is vnrecouerable, though God may pardon it to the penitent, Esa. 1. 16. 18. therefore wee must redeeme the time of youth, Eccl. 12. 1. of the Gospel, 2. Cor. 6. 2. the Sabbath, Exod. 20. 10. the time of sickenesse, health, and vacancie from businesse in our callings, &c. Luk. 19. 42. Ioh. 9. 4. Gal. 6. 10. Pro. 10. 5.

40. When mans heart is emptied of e­uill, it will quickly gather filth again, (as garments will dust,) vnlesse it be fraught with good. Matth. 12. 43, 44, 45.

41. If faith decay in vs (as needes it must, vnles it be carefully stirred vp, pre­serued, and exercised, 2. Tim. 1. 6.) god­linesse must needes wither, 1. Tim▪ 1. 5. for faith is the victorie whereby wee ouer­come the world, 1. Ioh. 5. 4. thereby wee wrestle against sinne, by the almightie power of Iesus Christ, Gal. 2. 20. and our liues must needes be full of doubtings or securitie, drowned with carnall delights, 1. Kin. 11. 4. and sinfull pleasures, and the word will loose it efficacie, Heb. 4. 2. the [Page 222] exercises of religion their sweetnesse. To the end that faith might be preserued, we must value it aboue gold and siluer, 2. Pet. 2. 1. often meditate vpon the sweet­nes, Psal. 119. 103. and 139. 17. constan­cie, Reu. 1. 5. 2. Cor. 1. 20. and perpetuity of the most precious and free promises which are the grounds of faith, Hos. 14. 5. Ezec. 36. 22. walke according to the rules thereof, learne to exercise it liuing thereby, Heb. 10. 38. Rom. 1. 17. and sin­cerely, constantly, and conscionably vse all those means, wherby faith is wrought or nourished.

Q. How else?

A. He must take Ephes. 6. 14. vnto him the whole armour ⁴² of God, and with Prou. 2. 3, 4. Coloss. 4. 2. care, vp­rightnesse, and constancie vse the meanes of grace before prescribed, in one Iob 27. 10. e­state as well as another.

Exp. 42. All Christians are called to be soldiers, Reu. 12. 7. to fight vnder Christ Iesus their captaine, against the flesh, Rom. 8. 13. the world, 1. Ioh. 2. 16. and the deuill, 1. Pet. 5. 8, 9. a spirituall, subtile, and malitious enemie, Eph. 6. 12. Reu. 20. [Page 223] 2. Matth. 13. 28. 39. that can neuer be ap­peased; they had need therefore take vn­to them the whole armour of God, which they must daily put on, and continually keep on, that at all times they haue it rea­die for vse, to repell and quench the fie­rie darts of the deuil. The parts of this ar­mour are sinceritie, loue of righteousnes, the gospel, faith, liuely hope, and the word of God, Eph. 6. 14, 15, 16, 17, 18. These are kept on by earnest prayer, watchfulnes, and holy meditation.

Q. What priuiledges doth God afford vn­to his children in this life, who labour accor­ding to his will to grow in grace?

A. ¹ They may be 1. Ioh. 3. 13. Io. 1. 12. assured ² of his fa­uour and fatherly ³ care 1. Tim. 4. 10. Mat. 10. 30. ouer them, the direction Psa. 143. 10. of his spirit, their Col. 1. 9, 10. growth in ⁴ grace, and Phi. 1. 6. perseuerance to the ende.

Expos. 1. It is first of all to be obserued that none of these priuiledges can be en­ioyed without great strife and labour. 1. Cor. 16. 13.

2. Not onely some vncertain hope, or dimme sight of Gods fauour, but assu­rance [Page 224] therof may in this life be obtained, Iob. 19. 25. 2. Cor. 5. 1. 2. Tim. 4. 8. and 1. 12. for the Scripture exhortes vs to make our calling and election sure, 2. Pet. 1. 10. layeth many sufficient grounds of assu­rance, 1. Ioh. 4. 13. and 3. 14. Phil. 1. 6. and proposeth diuers examples of them, who haue attained thereunto, Rom. 8. 34. 38, 39. Luk. 2. 29. Heb. 11. 9, 10. This is a rare and precious priuiledge, because it may constantly bee inioyed with an in­crease thereof, Hos. 13. 14. Malac. 3. 6. 1. Thes. 4. 1. 10. is alwayes accompanied with ioy vnspeakeable, and sweete con­tentment, Cant. 1. 1. Psa. 4. 6, 7. Ioh. 8. 56. 1. Pet. 1. 8. and the longer it is possessed, the sweeter it is; daintie meates may be­come loathsome, but we cannot surfet of Gods fauour. Psa. 17. 15.

3. God would haue his children know that in euery state he wil saue and vphold them, Ps. 9. 10. and 32. 6, 7. euen when his wrath doth burne against his enemies, E­sa. 33. 4, 5, 6. and 27. 7, 8. hee will teach them the good way which they ought to followe, Ps. 25. 12. 14. Pro. 3. 32. giue his angels charge ouer them, carie them in his bosome, Ps. 91. 11. 12. &c. The amia­ble, [Page 225] sweet, and comfortable titles that Christ giueth to his spouse, calling her my loue, my doue, my sister, my spouse, my vndefiled, doth shew what great re­gard he hath of euery Christian. Can. 1. 8, 9. and 2▪ 14.

4. The seruants of Christ are exhorted and commaunded, to grow in grace and godlinesse, 1. Thess. 4. 1. 10. Col. 1. 10. there are patternes of holy men left vnto vs in Scriptures, that haue growne rich in wisedome and holinesse, Reuel. [...]. 19. what God commaundeth in the Gospel, that Christians should beleeue he wil in­able them to doe, Ioh. 6. 63. 1. Ioh. 5. 3. & what ordinarie grace any of the faithfull did obtaine, the same may all the faith­full looke for, Zach, 12. 10. Eph. 4. 4. 2. Pet. 1. 1. if it be for their good, Rom. 8. 28. for they are all vnder the same couenant, haue the same redeemer and sanctifier, & haue the same promises made vnto them. 2. Cor. 6. 18. 1. Tim. 2. 5. 6. Ephes. 4. 30. & 2. 12.

Q. What other priuiledges doth God af­ford vnto them?

A. They are ⁵ kept Psal. 32. 10. Act. 16. 25. from, comforted in, and deliuered out Prou. 11. 8. of many troubles, [Page 226] taught to Lam. 3. 27. Phil. 4. 12. vse all estates aright ⁶, preser­ued Luk. 1. 6. from ⁷ soule offences, enabled ⁸ to Psal. 37. 23, 24. rise againe, if they Eph. 2. 10. fall, instructed to ⁹ liue godly, and haue Luk. 8. 15. possession ¹⁰ of the word.

Expos. 5. The godly shunne the sinnes which others followe with greedinesse, Gen. 39. 9. and 42. 18. Neh. 5. 15. Iob 31. 1. order their affaires with godly wise­dome, Act. 23. 6. and 22. 26. and 18. 11. with 19. 37. and foresee the euill to come and hide themselues, Prou. 22. 3. and 26. 12. therfore they are preserued from ma­ny troubles that others fall into: and yet for want of care and watchfulnesse, they often drawe no small greife vpon their heads, from which they might be free, if they would carefully subdue their passi­ons, and looke vnto their waies. Can. 5. 2, 3, 4, 5, 6. 2. Sam. 11. 2. 3. Psa. 51. 8.

6. In prosperitie the godly are taught to edifie themselues, Act. 9. 31. to walke in meekenesse, lowlinesse, feare, and com­fort of the Lord, doing good, Iob 14. 15. [...]1. 24. in aduersitie, to be humble, pati­ent, [Page 227] pray, 1. Pet. 5. 6. Iob 1. 21. Psal. 39. 9. and 30. 7, 8. growe out of loue with this world, 2. Cor. 4. 1. 2. 3. 4. prize the Lords fauour, Psal. 73. 26. 28. cleaue close vnto God, examine their hearts, and reforme their wayes, Lam. 3. 40. Zeph. 2. 1. Es. 27. 9. In their callings to take triall of their wisedome, faith, sinceritie, loue of righ­teousnesse, and patience, and so to goe a­bout the same mith hearts affecting the things that be aboue. Psa. 112. 5. Gen. 31. 38, 39, 40. Gal. 5. 22. Gen. 17. 1, 2. Zach. 8. 16. Luk. 21. 19.

7. If the godly be ouertaken with some reproachfull euil, Gen. 9. 21. and 19. 33. it is not ordinarie, Rom. 8. 1. 2. Cor. 5. 7. but for a time, Ps. 37. 34. when they haue cast off their armour, and neglect their watch, 2. Sam. 11. 1. 2. Mat. 26. 40. 41. the Lord suffring them to fall, to let them see their weakenes, correct their carelesnes, cure in them pride of heart, and contempt of others, and ordering their slips for the glorie of his great name, the comfort of the weake, and the good of the partie fallen, after that by repentance he is risen againe.

8. The righteous may fall, but the [Page 228] Lord will not suffer them to perish, Ioh. 10. 28. Christ hath praied for them, Ioh. 17. 20. Luk. 22. 32. the immortall seede abideth in them, 1. Ioh. 3. 9. the spirit of God doth quicken them, Rom. 8. 2. 11. so that afterward they take heart and cou­rage againe to sight against sinne and Sa­than; therefore they can neuer be vtter­ly vanquished, though for a time they be throwne downe. 2. Cor. 4. 8. 9.

9. If the faithfull seeke vnto the Lord, he wil teach them with delight and com­fort to liue godly in all places, and cal­lings, Prou. 2. 3. 4. 9. Esa. 30. 21. but yet they shal finde the flesh rebelling against the Spirit, Gal. 5. 17. Psal. 42. 5. 11. that they might not trust to themselues, but in the Lord, Prou. 3. 5, 6. no longer liue, then finde need to pray, Lord strengthen me, 1. Thess. 5. 17. be thankfull to God for the mercies they haue receiued, Psal. 54. 6, 7. not triumph before the victorie, nor walke in securitie, as though they had no enemie, 1. Pet. 5. 8, 9. and that by how much the fight is more painfull, sharp, & difficult, by so much the victory should be the more delightfull, sweet, & glorious. Rom. 16. 20. Reu. 12. 10.

[Page 229] 10. The word of God is possessed when it is receiued truly as our owne, is kept and laide vp safely, as a treasure in our minds and hearts, so that we haue it in readines, for our direction and com­fort, and doth rule ouer vs with an ho­ly and vniuersall soueraigntie. Luk. 2. 51. Col. 3. 16, 17. Psal. 119. 111. 112. 33. 34.

Q. Doe all the godly, or any at all times inioy all these priuiledges?

A. No: some are ignorant of them, not beleeuing, or at least faintly beeleeuing that there are such; others are carelesse, who prize not, and so take not paines for these things as they ought.

Q. What other hinderances doe depriue Christians of these priuiledges?

A. Iam. 4. 1, 2, 3. Inordinate passions, as feare, an­ger, selfe-loue, pride, loue of pleasure, cares of the world, and earthly incumbe­rances, and inconstancie in good duties; temptations also to distrust, doe keepe vnder many.

Q. How should a man bridle and reforme these vnruly passions?

A. Let him highly esteeme a Christian life, pray earnestly, set himselfe most a­gainst [Page 230] the corruptions that be strongest in him, shun the occasions of sinne, hide the Psalm. 119. 51. commandement in his heart, and ap­plie 1. Ioh. 5. 4. the death of Christ for the killing of corruption.

Q. How may a man ouercome his temp­tations to distrust?

A. He must not giue credit Mat. 4. 3, 4. to Satans suggestions against Gods truth: but con­sider of Gods Matth. 8. 2. Esa. 40. 28. ¹¹ power Psal. 51., goodnes, Ier. 31. 3. vn­changeablenes, former Psal. 77. 11. mercies, and free Rom. 5. 8, 9. grace in giuing vs his sonne ¹²: so that weakenes, vnworthines, want of feeling comfort, should not dismay him,

11. God is in power all-sufficient, so that he can helpe vs, Eph. 3. 20. and in loue euerlasting, Io. 13. 1. 2. Thess. 2. 16. Ier. 31. 3. seeing then he hath once loued vs, we may be assured that he will neuer leaue vs. Ph. 4. 19.

Expos. 12. God giues Christ to them that are lost in themselues, Esa. 61. 1. 2. Matth. 8. 12, 13. and the weak as well as the strong are partakers of his merits, 1. [Page 231] Ioh. 2. 1. strength of grace in vs, and soundnes of a Christian conuersation, is not the roote of comfort; neither should weaknes, and vnworthines in vs breed doubting of our saluation, Heb. 10. 22. The ground of all comfort is, that God of his free grace hath giuen his Sonne to vs miserable sinners, euen to as many as beleeue in him, 1. Io. 2. 2. and Io. 3. 16. & the weake faith doth lay hold vpon Christ as truely, though not so comfor­tably, as the strong doth. 1. Io. 2. 12. 13. 14.

Q. What else must be done?

A. Consider what promises the Lord hath made, to Matth. 19. 18. Luk. 22. 32. keepe and vphold vs, what 1. Ioh. 3. 23. incouragements he hath giuen vs to beleeue ¹³, and how acceptable a thing it is Matth. 8. 10. and 15. 28. Rom. 4. 20. that we should so doe.

Expos. 13. God commandeth, per­swadeth, intreateth the thirstie and bur­dened to beleeue, hath bound himselfe by couenant vnto them, Esa. 43. 25. sea­led it by the Sacraments, and confirmed the same by oath, Gen. 22. 16. 17. Psal. 105. 9. Luk. 1. 73. And the deeper our [Page 232] miserie is, the more we glorifie his name by resting vpon him for succour, Psa. 22. 1. Rom. 4. 18. 20.

Q. What other things is to be learned for the ouercomming of these temptations?

A. We must iudge our selues Psal. 119. 11. Psal. 13. 1. not by present ¹⁴ feeling, or by our owne Psal. 51. 10. decer­ning the fruits of grace, but by that which we Psal. 77. 11. haue felt, and the 2. Cor. 2. 10. 11. fruits of grace which appeare to others.

Expos. 14. A man may haue faith that feeles not comfort and grace, that sees not the fruits of grace, Psal. 22. 1. and 77. 8. 9. The soule is sometimes sicke, E­zek. 34. 4. 16. Cant. 3. 5. and sometimes in a swound, Cant. 5. 6. sometimes we iudge amisse of our estate, Psal. 116. 10. 11. and 77. 10. obseruing what motions we haue to euill, but not how we resist them, supposing we haue no grace, be­cause we haue not what grace we desire, or because we find not our selues at all times alike affected, and comforted, or else we want what others haue, or we conceit them to haue; whereas God giues not all graces to one man, nor to [Page 233] all in the same measure, Eph. 4. 7. Zach. 12. 8. And also it is the propertie of men in affliction, to admire smal things in o­thers, and deny great and many graces in themselues. Likewise the vastnes of desire causeth that which is much in comparison to seeme nothing. Sathan works vpon the timorous disposirion of some▪ and perswades them that they haue fearefully consented to those suggesti­ons which they alwaies abhorred, and in which they neuer tooke delight: or that they wilfully offend, when some sinneful motions arise in their hearts, to which they doe not consent, but which they re­sist, praying to God for forgiuenesse and assistance; & because we in temptations want one grace which accompanies faith, to wit, ioy, Io. 8. 56. 1. Pet. 1. 8. we conclude that we haue no faith at all, whereas faith and ioy bee not insepera­ble companion, Iob. 13. 15. Heb. 11. 1. Psal. 77. 2, 3. the violence of tcmptation hindring the sense of mercie, when God doth not withhold comfort; for which causes we must not ouermuch trust our selues, or credit our feeling, but giue credit, to the testimonie of the godly [Page 234] and faithful..

Q. What may be a further helpe beside?

A. It is good to Psal. 4. 4. examine our ¹⁵ hearts, and vse the aduise 1. Thess. 5. 14. of others: but we must know withal, that groning after and Matth. 11. 28. la­bouring to rest our wearied soules vpon the promises of grace, being neuer satis­fied vntil our doubtfulnes be remooued, will bring a good ende.

Expos. 15. God with-holdeth or with­draweth comfort sometimes, by reason of some secret sinne not yet repented of, or suffereth Sathan to buffet vs that we might more seriously repent of some corruption, Iob. 40. 3, 4, 5, 6. with 42. 6. 2. Cor. 12. 7. And hereby the Lord doth correct our not przing comfort at high rate, Cant. 5. 3, 4, 5. our forgetfulnes to praise him for it: we ought therefore wisely to take triall of our waies, nei­ther sparing any sinne, nor censuring that to be sinne, which is iust and law­full, not making light account of any sinne, nor yet calling our repentance in­to question, because some things haue been amisse, or we haue not attained to perfection.