AN EXPLICATION OF THOSE PRINCIPLES of Christian Religion, exprest or implyed in the Catechisme of our Church of England, set downe in the Booke of COMMON PRAYER:

Vsefull for housholders, that desire heaven in earnest: and are willing to dis­charge their dutie in examination of their charge, before they send any of them to our Communion.

Begun and finisht in Barstaple, in the Coun­tie of Devon. according to his Majesties late pious Directions, for the renewing and con­tinuing of the ordinance of Catechising, so generally sleighted and neglected: now thus farre published respectively for the benefit of that Corporation.

1 TIM. 4.15.

Meditate of these things and give your selves wholly to them, that your profiting may appeare to all.

LONDON, Printed by I.L. for P.S. and C.M. and are to be sold at their shop, at the Golden Lyon in Pauls Church-yard. 1633.

TO THE RIGHT Worshipfull Mr. Major, the Aldermen, Burgesses, inhabi­tants and housholders: to all within the Liberties of Barstaple, beloved of God, called to bee Saints, Grace to you, and Peace from God our Father and the Lord Iesus Christ.

YOur Towne and Cor­poration is both anci­ent and eminent:Camdens Brit. for healthy Scituation, e­legant building, frequencie of peo­ple, grave government, and store of plentie in every kinde; so en­richt by the Lords bounty with all necessaries for well-being, as that an understanding eye, cannot but stile your seat, and that without suspition of flattery, one of the compleatest corners in this garden of Europe; the lot is falne unto you in a good ground (the Lord grant,Psal. 16.6. your persons may exceed [Page] the place, in transcendent bright­nesse of holy zeale and humble in­nocencie; that such superficiall splendour and cloudy glitterings of terrene felicitie, doe not so op­presse your eyes, but that you pierce thorow to see and desire a further and far-passing glory, To count all but losse, for the excellency of the knowledge of Christ Iesus, Phil. 3.8. you have received from God an ample portion: noted by many more, then acknowledged (emi­nency could not be so farre and easily knowne, were it not for en­uy attending) yet acknowledged by more I thinke, then know and weigh the grounds thereof; next under the Divine providence crowning our deare and dread So­veraigne with a peacefull govern­ment. I am mistaken, or they may be thus reduced.

1. A faithfull dispensation of divine mysteries, by able Pastours, lawfully called, and conscionably discharging their dutie: what trea­sure [Page] you have had or at present do enjoy in this kinde, is not for me to disclose, the Lord enrich their hearts with a double portion of his Spirit and make you abound more and more in practicall thank­fulnesse; it is your obedience that will commend our Ministry.

2. An impartiall administration of justice without respect of per­sons or reward; when the scales are held in such steady hands, as that no sinister blast can shake them, then the common body is most sound and safe, from the fu­ry of wild Bores abroad, and sub­tletie of undermining Foxes at home: and here, if none unchari­tably mistake the end, thus much may be spoken inoffensively, for the glory of God, comfort of the present Major with his assistants and the further exemplary encou­ragement of successours in that place of government—The sword this yeere, Mr. R.M. Major that yeer; 1631. with conscionable vigi­lancie, hath turned indifferently [Page] every way. My hope is, no female breath, no unfriendly perswasion of neighbours or kinred; shall be ever able to crosse or stay that motion; constancy will crowne you with a holy happinesse.

3. A carefull education of youth in godly exercises according to the rules of wholesome discipline; requiring paines in the Pastour, di­ligence in the Schoole-master, and care in the Parents, to bring or see them brought up in the know­ledge and feare of the Lord, daily solliciting the throne of grace for a blessing on all: the first hath not, nor shall, I trust, be wanting in any duty publike or private; thus farre I am bold on my brothers behalfe, unknowne unto him: the second, neither hath, nor is wanting; your owne Schoole having furnisht one age already with great Schol­lers, famous in their kinde; and now the present hopes,Renow­ned Iew­ell: and Harding. by reason of his honesty and abilitie that undertakes the charge, doe in the [Page] eyes of judgement and chari­tie, exceed the former; if the coldnesse of these times, or the unseasonable heate of indulgent parents doe not nippe or scorch the buds appearing: and that in the last, you your selves may not be wanting to your selves, this paines, and danger is adven­tured.

Education of children is one fundamentall prop, either to begin or uphold a societie in well-being; a meanes to stay originall corruption from brea­king forth, to make way for saving grace and to turne the hatred of our enemies into feare,Prov. 22.6. Psal. 127.4, 5. Traine up a childe in the way hee should goe, and when hee is old hee will not depart from it: Happy is the man, that hath his quiver full of such po­lisht shafts, that he may not be ashamed when he speaks with his enemies in the gate.

This were enough, without [Page] further reason or apologie, to warrant all such endeavours as looke that way: I had other Motives, to doe that over a­gaine, which too many (some say) have done already; they may, I confesse, see further; how principles explained can bee too common, I see not: one Sunne shines in divers Coun­tries, but by many beames, so judge of truth proportionably; diversitie of stile, in the unitie of faith and matter, glorifies the Authour with varietie, and confirmes receivers of truth with further testimony; espe­cially considering, how too ma­ny use Catechismes, as they doe Almanacks, for a yeere and then their date is out.

Next after the advancement of his glory and enlargement of his kingdom, whose I am, & whom I desire and resolve to serve in the use of that talent, lent me for the good of his Church.

First, a conditionall necessi­tie, and that, first to manifest unto others, what obedience is due, and what respect hath beene given here, to those So­veraigne commands of such, who with Princely providence and fatherly care, doe or lately did sway the Scepter of this state: under King Henry 8.See the Acts and Monu­ments of the Church. it was ordained, that Curates in their Sermons should delibe­rately and plainly goe over the Pater noster, Creed and Com­mandements, one clause or Ar­ticle one day, and another, ano­ther day; till the whole were taught and learned by little and little, and that they should deli­ver the same in writing. And after—that fathers and mothers, masters and governors of youth should teach or cause to bee taught their children and ser­vants, even from their infancy, the Pater-noster, Creed and Commandements in their mo­ther [Page] tongue: and the same so taught should cause the said youth oft to repeat and under­stand. Vnder Edward the sixt, I finde it enjoyned—That the Creed, Lords Prayer, and ten Commaundements should bee read in English every Holy-day: that the people should bee ex­horted not only to learne them themselves, but also to teach them to their children and fa­mily; that once a yeere all their Parishioners should be exami­ned therein, and that none should presume to come unto the Lords Table (let all Mini­sters take notice, to see this or­der, which by the Law of God ought, and by the lawes of our Land may be, observed in every Parish) without a true know­ledge thereof: the same for substance during the Raigne of that renowned Queene Eliza­beth, King Iames, and his Maje­stie that now is, renewed still, [Page] continued and confirmed: not­withstanding all this, lamenta­ble it is to observe, how the neglect of this dutie increaseth daily; especially there, where nothing, or as nothing, is done the later part of the Lords day; secondly, to render you your owne, as God commands, some testimony of thankfulnesse, for your ready and continuing love (more worth then wealth) since my first comming amongst you: what the good Shunamite did for Elisha: 2 Kings 4.10. you have doubled to me every way; and behold now, you have been thus carefull for mee, with all this care, what is to be done for you? lesse I could not, and more you expect not, dwelling contentedly among your owne people, then meanes to further your salvation; the Lord grant his Word may be in that pow­erfull and plaine evidence of the Spirit delivered, as that many [Page] sonnes and daughters may bee borne unto Christ amongst you. Thirdly, to save the wearisome labour of transcription; called upon we have beene lately and begun, to goe over the same a­gaine; this benefit the Presse affoards; not only to commu­nicate with ease, but also to prevent some inconveniences might happen both to you and mee, by reason of many im­perfect Copies abroad, which cannot be recalled, not other­wayes over-mastered, now if any thing be amisse, it may be amended, if any point ob­scure, it may be explained, or if in any part deficient, a supply may bee added. Fourthly, to minde men and women of that solemne vow and promise made at the Font, in their behalfe, for whom they become sureties, to teach or see they be taught, the use and end of Baptisme, the Creed, Lords Prayer, and ten [Page] commandements in the English tongue, with all other things, which Christians ought to know and doe for their soules health, and that they be vertu­ously brought up, &c. which many, I feare, undertake rashly as a matter of forme and com­plement, never thinking of it after. Fifthly, to point out a common calamity which I find rife in every place; many old people have no other religion, nor ground for salvation, but what consists in a bare and (of­ten) senselesse repetition of this Cathechisme, not finding, but ma­king it a prayer, hoping only in the grace of regeneration by Baptisme, never thinking of, nor endeauouring to performe the conditions, exprest in the administration of this Sacra­ment. Sixthly, in desire at least to redeeme, many precious houres mispent in wanton pro­digalitie which (blessed be the [Page] Lord) I live to bewaile, and make some verball satisfaction, for reall wrongs, I remember, done to others, by enticement, silence, example, &c. which to persons remote and disperst cannot else be effected: as also to repay somthing to the poore and ignorant, in lieu of what I received from the richly-lear­ned: a number of good helps I found and would not lessen them; learning as lands, con­cealed is forfeit, the talent hid is lost; riches are counterfeit, if not currant, so as a portion may successively fall to every mans share; who knowes what good, weakest endeavours may doe to the Church unborne? whose papers shall longest escape the devouring teeth of time and tyrannie? or what dismall cloud of Popish darkenesse (which the Lord prevent and keepe off) may in after times once againe overspread this British Ile, to [Page] lash our wantonnesse and make our people, prize more the meanes of knowledge? when courser fare will be more estee­med, then dainties now.

Secondly, a purpose and de­sire I had (If the Lord should remoove mee from you; a cra­zie body, and the daily depar­ture of others, my deare friends and neighbours, minde mee often of mortalitie) to leave remaining with you, who have beene either called or confir­med by my ministry, the summe of all, which I have at seve­rall times delivered; not with­out presidents; Saint Mat­thew having preacht to the Iewes, and being called to the Gentiles (as Bellarmine inter­prets Eusebius) deemed it pro­fitable to leave (and that in his owne countrey language) some memoriall of his doctrine with them, from whom hee was to depart in body: Bellar. lib. 4. [Page] de verbo Dei non scrip. cap. 4. out of Eusebius lib. 3. hist. Ec­cles. cap. 21. The same is confir­med by Epiphanius and Nice­phorus, adding it was absenti­am scripto compensare; I wish all Ministers would so recompence their wilfull absence. Such was the care and practice of Saint Peter, 2 Peter 1.14, 15 know­ing that shortly I must put off this tabernacle, I will endea­vour, that you may be able af­ter my decease, to have these things alwayes in remembrance: if good bookes abound, in­stead of Cards and Dice, it will proove both exemplary and beneficiall to you and yours; necessitie is laid on vs in pub­like, and woe be unto you, if private duties be neglected; e­very governour hath a charge to teach as well as feed: your wives, children, servants must be instructed out of the word, else what doe you for them, [Page] more then to your irrationall labourers? so Iosephus lib. 2. cont. Apion, according to a continuing practice of his coun­treymen, who point children at five yeeres, to the Bible. Hilarius in Psal. 118. or 119. referring to that place, 2 Tim. 3.14, 15, 16. Chrysost. in Col. Hierom highly commends cer­taine godly Matrons of his time, by name, Paula, Alga­sia, Marcella, Laeta, Fabio­la, &c. as by his Epistles to them appeares, for such spiritu­all employments in their fami­lies. Servulus is noted and laid downe for a patterne by Gre­gory, one Iosephus by Epipha­nius, Theodorus by Cassianus, Cornelia by Cicero, &c. but Abraham and the Baereans by the Spirit of God, Timothy by Paul, [...], &c. therefore let no pro­phane person ignorant of anti­quitie, censure private duties, [Page] as Puritanicall novelties; nor any feare, such labours can be in vaine in the Lord.

Thirdly, it was not the last nor least part of my care, to leave these thus legible, for a helpe unto my partner (a meet helper and a true Israelite) in performance of her duty to­ward our family; as beeing if the Lord call mee from them, the greatest legacie and love-token, I am like to leave them.

Master W. Crompton of the Grange in Bedford neere Leigh in Lanca­shiere.Lastly, a hope, these notes would bee welcome, pleasing and profitable to one, unto whom I owe, next unto God my Father in Christ, what I have or am: if by any meanes I might supply that want of service, which distance of place and necessary absence inevitably occasioneth not without griefe.

Other and better helps, I know, are extant, many; the very same points handled farre more exactly, by divers, only [Page] this you may call your owne: wherein some things toucht by others; about the attributes and decrees of God, the na­ture and order of being and sub­sisting in the B. Trinitie; about Angels, Originall sinne, Eccle­siasticall orders, Offices, Dis­cipline and seperated soules, &c. are omitted: the rest bee you pleased to accept, with the same hand they are offered, and I shall the lesse feele or feare what others censure; all I seeke from you for all, is practice: if any poore soule be convinc'd, confirmed, comforted or in­structed in any point of our Religion or religious dutie, I shall deeme it a rich recom­pence: all I would say unto you more, is by way of ad­vise: content not your selves with meere civill honestie, let not formalitie delude you; search to finde out all your sinnes, French, Spanish, English, [Page] what you confesse, bewaile and reforme, the Lord will cover and pardon: build not your faith upon a morrall change, iudging your selves good e­nough, because not so bad as formerly; give all diligence to make your calling and election sure, rejoycing most, when you have got any assurance your names are written in hea­ven: let mee beseech you by the tender mercies of God in Christ, that you study to a­dorne your profession, with pious practice; let your light so shine with unblemisht bright­nesse before men, that they may see your good works and bee ashamed that falsely accuse your good conversation in Christ; slanderously reporting that wee are all for faith and nothing for obedience. Bee thankefull for the meanes of grace; for your preservation from deserved judgements; such I meane, as [Page] doe usvally befall populous pla­ces; by fire and the plague of pestilence; for your plentie and prosperitie, that your soules may prosper as your bodies doe; for the mercy of God showed unto his Church beyond the Seas, by the hand of that re­nowned Prince the King of Sweden, praying for accom­plishment in his time.

3. In election of capitall Burgesses, whence principall officers are annually called to governe your societie, let pri­vate, carnall ends be set aside, that so you may joyntly ayme at the publike good; as you de­sire the glory of Christ, the advancement of his truth, and to stand with comfort before his judgement seat at the last day, pitch on such as are able to doe him best service; say they be not so rich or great in kin­red as others, yet they will bring more credit and profit to [Page] your companie, then any o­ther; as being the props of na­ture, the noblest; of the world (so Schoolemen call them) and are so respected where Christ is honoured; who did him­selfe, and taught us, to pre­ferre our spirituall, before our carnall kinred.

4. For your Worke-house, I should reioyce to see it as full as your Schoole-house;One of the Iudges in his charge this last Assizes, proposed Dorchester for a pat­terne to these parts. enough you may finde, may it please you, mercifully to stop your eares sgainst the deceit­full cries of fond parents, and to send your eyes abroad into the high wayes, to compell them to come in: a matter it is of great consequence, as that which will proove an ease un­to your selves, in regard of that (other wayes inevitable) bur­den, by poore people daily in­creasing, an honour to your societie, a benefit to the state, and a good meanes to enlarge [Page] Christs kingdome: omit not such an opportunitie, delay not duties, death is at hand.

5. Let the priuate exercise of recalling, reading, prayer and catechising bee more generally and constantly obserued: the later part of Saturday (which some of our ancestours made a vacation, for better preparati­on to the day following) and such parts of the Lords day, as remaining before and after pub­like employment, may be pro­fitably spent that way: to the furthering of which good end, I hope it will please the Lord to put it into the hearts of some of you, to honour him with part of his substance, by building an­other Church, or Chappell, for those poore people (I feare ma­ny) who cannot when they wcd finde roome to stand within the fold: while you haue opportunity, doe good and defer not all till death.

[Page]6. If fasting might take a turne with feasting, and some­times goe round, in priuate I meane, it would helpe much to further the worke of mor­tification: the Lord calls now loude for th'one, not exclu­ding thother, so vnderstand me; feasts of loue may in­crease, if built vpon the decay of excessiue meetings. Symons poore boord that fed many with little, was preferd to Lu­cullus his rich Table, that fed a few with superfluous varie­ties: striue who shall be most eminent, not in building, fea­sting or wearing of rich and o­uer-costly appearell, but in pro­moting and prosecuting good causes (as some of you haue done and at present are so em­ployed) let not good propositi­ons want a conclusion, through carnall delay or factious oppo­sition: Husband well your time, for on the expence of [Page] this moment, depends eternity of weale or woe.

7. Let none of your sonnes or seruants bee vntimely sent beyond Seas, (where there is manifest danger of infection, no ordinary hope of instructi­on) till they bee armed and sea­soned with the knowledge and loue of sound principles: more­ouer in forraigne traffique, let the world see, you preferre the publike weale, to your owne priuate gaine:Non remit­titur pecca­tum nisi restituatur ablatum. August. and to that end, euer content your selues with reasonable increase, and make restitution of what soe­euer you can remember, to haue beene vnlawfully or doubt­fully gotten; for what will it profit a man, &c. as Matth. 16. vers. 26.

8. Let brotherly loue conti­nue and abound, that so you may often taste of that blessing which the Lord offers you, in the neerenesse of dwelling one [Page] by another; to encourage by councell and conference and stir vp one another in the way: for my part, I am perswaded of you, brethren, that yee are full of goodnesse, filled with all knowledge, able to admonish one another, your obedience is gone abroad and I am glad on your behalfe, but yet I would haue you wise vnto that which is good and simple concerning euill; and therefore I haue writ­ten the more boldly vnto you, in some sort, as putting you in mind, because of the Grace that is giuen to me of God; and be­cause I long to see a vnanimous growth in spirituall strength, your hearts as your houses com­pact together in the Lord, that so you may ioyne to serue him with one mind and soule cheere­fully trauailling towards heauen, in Vnitie and Amitie: a speciall meanes to witnesse your sinceri­tie in the profession of Religi­on, [Page] and to shield you from all scandalous aspersions of facti­on, pride, strangenesse and diuisi­on: you see how large a letter I haue written vnto you with mine owne hand, too large for such a discourse, were that re­spected only, but not knowing whether I should euer haue the like opportunity againe, my loue vnto you and care for you, lead me into this errour.

I conclude with our Apo­stle: my dearely beloued if there be any consolation in Christ, if any comfort of loue, if any fel­lowship of the Spirit, if any bowels and mercies, fulfill yee my ioy, that yee be like min­ded, hauing the same loue, be­ing of one accord, of one mind, blamelesse and harmelesse, the Sonnes of God without rebuke, in the middest of a crooked and peruerse generation, among whom yee shine as lights in the world: what soeuer things are [Page] honest, iust, pure, louely and of good report, thinke of and fol­low them: and the God of peace who brought againe from the dead our Lord Iesus, that great Sheepheard of the sheepe, through the bloud of the euer­lasting couenant, make you per­fect in euery good worke to doe his will: in this hope I leaue you, and will neuer cease to pray for you while I re­maine,

From my study in Barum this 9 of May 1633.
Yours to doe you ser­uice in the Lord. W. CROMPTON.

Stand fast in the liberty, wherewith Christ hath made you free, that you be not intangled againe with the yokes of bon­dage. To that end. Pray continually.

O Most gratious God and Al­mighty Lord, Creator and Commaunder of Heauen and Earth, with all therein contained in Iesus Christ a most louing and mercifull father, of whose meere goodnesse it commeth, that so much of the truth is reuealed vn­to vs miserable sinners, lying in the shaddow of death and spiritu­all darknesse, preserue vs good Lord in the knowledge and loue thereof; mae vs walke in all thankefull obedience, worthy of this fauour; for Christ his sake [Page] we entreate, accept of him for vs, of vs, in him; vnite vs as mem­bers into his mysticall body, con­uay spirituall light and life into vs, that we may liue in him and get victory by him ouer all our spirituall enemies: pardon all our sinnes, and giue vs power ouer our many corruptions, remember not the follies of our youth, blot out all our transgressions as it is pro­mised. O bury them in the Graue of Christ, they neuer rise vp to appeare against vs: bathe our wounded and stayned soules in his precious bloud: infuse and stirre vp in vs, a sound and sauing faith, to receiue and put on the spotles roab of his Righteousnesse, wherein appearing we shall be iustified.

Open the eyes of our vnder­standings, that seeing wee may know the truth; rectifie our af­fections, that knowing wee may loue it: conforme our wils that louing we may expresse obedience in practice, with perseuerance in [Page] the day of tryall and trouble: and all to the glory of that great name, good example of our brethren, the present comfort and future safety of our poore soules, that so with the rest of the Saints, we may be timely prepared for death and Heauen, through Iesus Christ our Lord and onely Sauiour. Amen.

Errata.

Pag. 14. l. 18.20. for naturally read mutually, and for worldly read worthy, pag. 13. A. 1. l. 17. for euen read euer, pag. 41. A. 1. l 4. for remaines read remained, pag. 70. A. 2. l. 6. for and read or, pag. 53. A. 1. l 18. for the read though, pag. 74. A. l. 1. 3. for bound read borne, pag. 102. A. 1. l. 7. for Communi­cation read Commination, p 103. l. 1. read to bring in and aduance: so for confirme, l: 12. read conforme, pag. 109. A. 1. l 5. for degrees read decrees, pag. 112. l. 26. for taking read lacking an ordinary oath in some countries, pag. 131 A. 2. l 9. for deuill read euill, p. 154. l. 14 for remissiues read remissenesse, p. 155. A. 2. l. 12. for wates read wakes a terme well knowne in Lancash. pag. 167. l. 7. for sext read sexe, p. 172. A. 1. l. 8. for immodesty read modesty, p. 217. A. 1. l. 5. for of read it, pag. 229 l. 1. place or betweene pro­fession and power, pag. 237. A. 1. l. 8. adde thirdly, and pag. 246. l. 6. for 3 set 4, pag. 258. l. 3. adde these words, and doth nor pardon, pag. 270. A. 1. l. 3. es­chew read reschew or raise vp, pag. 313. A. 1. l. 16. for desire it read desire after it, pag. 367. l. 3. blot out of, pag. 371. l. 21. for intermission read intermissiue, p. 378. A. 1. l. 2. for life our life read life of our life.

‘Multis, non mihi.’

Question. WHat is Catechizing?

A. A diuine ordi­nance perpetually re­quisit in the Church,Deu. 11.19 1 Cor. 3.1. Heb. 6.1, 2. wherein the principles of Chri­stian Religion are familiarly laid open, to the capacity of the ig­norant, by way of question and answer.

Q. Who are to performe this duty?

A. In publike the Pastor of euery congregation,Mat. 28.19. Gen. 18.19 Deut. 6.7. he is to doe it, or by his Curate or lawfull Deputy to see it done. In pri­uate, Husbands are to Catechize their Wiues, Parents their Chil­dren, Masters their Seruants, Schoole-masters their Schollers [Page 2] God-fathers and God-mothers their vndertaken charge.

Q. Who are they that are pub­likely to be Catechized?

A. Either those who being of yeeres of discretion are not yet baptized, but desire to be, whether they be the seed of be­leeuing Parents or Proselyt's:Prou. 22.6. 1 Pet. 3.15. Or else such as are already baptized, who stand bound to learne and giue account of their faith, as the Lord shall enable them.

Q. Why is this exercise so re­quisite in the Church?

A. First, because it is the best remedy against naturall igno­rance.Prou. 29.18 Gen. 4.3. Secondly, it helpes to cure the backwardnesse of many superiours who neglect it, till feare of publike censure driue them to it. Thirdly, because it is ancient, hath euer beene in­ioyned to all sorts in euery age and place; and that profitably, to procure obedience, preserue order and vnity in the Church [Page 3] for matters of faith, to ground children, helpe weake memo­ries, confirme the strongest: to remoue rudenesse, and to re­straine prophanenesse in all.

Q. How may this duty be per­formed publikely?

A. First, by insisting on a set portion of Scripture, containing a principle of Religion,Luke 4.17. Heb 6.2. touch­ing Mans creation, Fal, Redemp­tion, duty after, &c. Second­ly, by vnfolding the summe of al things Catechetically necessary to be knowne or don [...], though without a text: both wayes commendable, yet for vniformi­ty it is best, that there should be one such fully compleate Catechisme generall.

Q. What Catechisme should Diuines make vse of in this case?

A. That Catechisme is most fit and conuenient,Rom. 13.1, 2. 1 Cor. 10.33.11.16. to be explai­ned in the assembly, which is inioyned by publike authority, exprest for vs in our booke [Page 4] of Common Prayer, being a­greeable to Scripture, containing all fundamentall points, neces­sary to saluation both for be­liefe and practice, if fully vn­derstood.

Q. How many parts are there in that Catechisme?

A. Two: the first declareth what is done for vs by the Church in our baptisme; the se­cond shewes what the Church requireth to be done by vs after baptisme; as first, to forsake the Diuell, and all his workes, the pompes and vanities of the wic­ked world, with all the sinnefull lusts of the flesh, neuer to fol­low nor bee led by them. Se­condly, to beleeue the Articles of the Christian faith. Thirdly, to know and keepe Gods holy will and Commandements, all the dayes of our life. Fourthly, to pray and receiue the Lords Supper often.

Q. What is Baptisme?

A. The first Sacrament of the new Testament,Mat. 28.19. Acts 8.36. whereof all within the Couenant must with all conuenient speede partake, being washed or sprinkled with water by a lawfull Minister, in the Name of the Father, Sonne and holy Ghost.

Q. What is done for vs in Bap­tisme?

A. Three things: first the gi­uing of the name, a practice ve­ry ancient and vsefull.

Q. To whom belongs it to giue the name?

A. Vnto the parents proper­ly; by their permission,Gen. 2.19. Luke 2.21. the sure­ties or Minister may doe it, sometime neighbours haue done it, Ruth. 4.17.

Q. Why are names to be gi­uen vs, and why then?

A. First, for distinction sake,Gen. 3.20. 1 Sam. 4.21. Mat. 1.21, 23 that one might bee knowne from another, and euery one cal­led by his right name. Secondly, for signification, to put men in [Page 6] minde of some good by their names. Thirdly, then giuen, that as often as we heare, reade or write our names,Reu. 17.3. we might re­member the Couenant made be­tweene the Lord and vs.

Q. What ought Christians to auoid in giuing names?

A. Three things especially: First, presumption, that none giue the Name of God the Fa­ther, of Christ, of the holy Ghost, or of some Theologi­call graces; As Iehova, Adonai, Elohim, Iesus, Emmanuel, Holy or Holinesse; Faith, hope, loue, &c. Secondly, affected and of­fensiue curiositie, by making a singular composition of many words, which in another lan­guage might, in ours cannot well make a name; as feare God, doe well, &c. Thirdly, scandall and prophanenesse, by making a iest of names, or giuing idle, harsh-sounding, heathenish names.

Q. What is the second thing done in Baptisme?

A. The bringing and recei­uing children into a particular visible Church,Mar. 10.14. & admitting thē to the vse of Christs ordinan­ces and priuiledges of the same.

Q. What is the third thing?

A. The signifying, exhibiting, and sealing to the party bapti­zed,1 Pet. 3.21. his or her ingrafting into Christ, remission of sinnes, and imputation of Christs righte­ousnes vpon a conditionall Co­uenant.

Q. What is that Couenant?

A. That God will bee our God for euer,2 Cor. 6.18. Eze. 36.25, 26. forgiue vs our sinnes and saue vs, if we will be his people, cleaue vnto him with purpose of heart, loue and serue him aboue all other.

Q. Can wee doe this of our selues?

A. No, God therfore in bap­tisme seales also vnto vs, the promise of his grace, thereby to [Page 8] enable vs.

Q. What is that grace?

A. Not any one; but the spi­rit, seed and root of all graces: our right vnto all,Acts 2.38.22.16. is sealed in baptisme, although the actuall possession and manifestation come long after sometimes, by the vse of some other ordi­nance.

Q. Is this Sacrament abso­lutely necessary to saluation?

A. No: God may conuey grace without it,1 Cor. 15.29 Rom. 2.28. Iohn 3.5. who hath not tyed his grace to it; none may sleight it, it is necessary in re­gard of Christs institution as an ordinary outward meanes of sal­uation; nor condemne such who depart this life, neither recei­uing nor contemning the Sacra­ment.

Q. Who may receiue this Sa­crament?

Mark. 10.14. Acts 8.37.16.33. 1 Cor. 7.14.A. Reasonable creatures on­ly; either Aliens conuerted, or infants borne of beleeuing pa­rents [Page 9] within the Couenant: Pa­pists abuse it, baptizing Bels and Ships in a more solemne manner then children.

Q. By whom ought children to be baptized?

A. By lawfull Ministers,Mat. 28.19. to whom the seale and power to preach the Gospell is commit­ted.

Q. Where and when should they be baptized?

A. Neither time nor place set downe in Scripture; there­fore it may be giuen at any time, in any place; if respect be had still to the commands of our Gouernours,Mat. 3.6. Acts 8.38.16.33. who haue thought the Church to be the most con­uenient place, and the Lords Day the fittest time for administrati­on thereof, when all the people are assembled, to pray, to teach, and to learne the Word of God.

Q. How is this Sacrament to be administred?

A. According to Christs in­stitution; that this may be bet­ter vnderstood, we must know, there is something required from euery one present.

Q. What are required of the person to be baptized?

A. Three things: First, presentation of him or her selfe to the congregation: Second­ly,1 Sam. 1.24. confession of the Faith: Thirdly, promise of future obe­dience.Matth. 3.6.

Q. How can infants performe any of these?

A. Yes, all: vertually in and with their beleeuing parents, a­ctually by their sureties,1 Cor. 7.14. who promise it for them.

Q. But is not that a rash and dangerous promise?

A. No: if rightly vnder­stood; for first it is but a condi­tionall promise, if the Lord giue his promised grace. Secondly, it is but a charitable expression of Christian hope, grounded [Page 11] vpon the knowne parents and the continued meanes. Thirdly, for their security,Gen. 17.7. Prou. 6.3. they haue the Word of God, that he is and will be the God, as of the faith­full, so of their seed: onely men should bee wisely sparing and carefull what and for whom they promise.

Q. What are required from the Minister baptizing?

A. First, that he haue what is essentially requisite, as the mat­ter of baptisme, and that is cleane water. Secondly,Matth. 3.11. Iohn 3.5. that he keep the ordinary forme. Third­ly, that he obserue conuenient circumstances;Acts 8.36. Math. 28.19. blessing of the water, dipping or sprinkling water on the parties, and instru­cting of the sureties, if there be any.

Q. May men lawfully adde or alter Ecclesiasticall Ceremonies a­bout a Sacrament?

A. First,Deut. 4.2.12.32. to the essence of a Sacrament, no man nor men on [Page 12] earth may adde any thing, no more then to the Word.Reu. 22.18. 1 Cor. 14.40. Se­condly, to the circumstances Ecclesiasticall Gouernors may adde or take away, for weighty reasons grounded vpon the ne­uer failing Word; prouided they no way adulterate the substance thereby.

Q. What aduice may seasona­bly here be administred?

A. First, that none be super­stitiously conceited about meere Ceremonies enioyned and vsed by the Gouernours of our State, to make thē a part of Baptisme, that it should not bee, where they are not. Secondly, that none be so offended by them, as to leaue the society; to iudge no Minister better onely for refu­sing,Rom. 14.13.14. 1 Cor. 11.16 2 Cor. 10.32, 33. nor any worse only for sub­scribing vnto them rightly vn­derstood. Thirdly, that all learne submission to their lawfull Go­uernours, as in things necessary, much more in things indiffe­rent; [Page 13] studying the peace and qui­et of the Church in all things, praying and waiting patiently the Lords leisure,Matth. 3.12. if any thing there be that offend: Knowing that he keepes the fanne in his owne hand, to purge his owne floore at the time appointed.

Q. What are required from the whole assembly?

A. First, that they stay till the Sacrament be finisht. Secondly, that they pray heartily for the persons baptized. Thirdly, that they meditate seriously of the spiritual mystery, how the inner man is to be washt in the blood of Christ.

Q. What bee the fruits and chiefe benefits of baptisme thus administred and receiued?

A. Many: First, the persons par­taking thereof, are declared to be the adopted Sons of God,Gal. 3.27. Rom. 6.3. wch may be discerned after by their loue of him, and likenes to him. Secondly, their vnion with [Page 14] Christ as members of his mysti­call body is thereby made visi­ble, which by communication of grace, and communion with Saints, is after made infallible. Thirdly,Rom. 4.11. their heauenly inheri­tance is sealed vnto them, bree­ding in them a longing desire after the possession thereof. Fourthly,Act. 22.16. their soules are clean­sed from the filth of sin, which appeares vnto them afterwards by their true faith and repen­tance.1 Cor. 12.13. Fifthly, the Spirit is there­in conferred, which shewes it selfe in its seuerall operations afterward. Sixthly, the new co­uenant is thereby naturally con­firmed,Ier. 31.31. betweene the Lord and his people:Ezech 37.26. all worldly recei­uers comming to yeeres of dis­cretion, are mindfull of this, and carefull in the vse of meanes to procure and nourish the Spirit of Grace.

Q. Which is the first o [...] those things, the Church requires to be [Page 15] done by vs after Baptisme?

A. Eschewing all euill; vnto which we are deceitfully per­swaded and tempted by the di­uell, the world and the flesh.

Q. Why then, dare not you sweare, lye, prophane the Lords Day, drinke drunke, wallow in vncleannesse, coozen, follow euery fashion, boldly embrace the cor­ruptions of the time for aduance­ment, as others doe?

A. No: because I haue made a couenant with the great and glorious Lord God of heauen & earth to forsake them, which I must do, as I hope to be saued.

Q. What is the next thing to be done?

A. To assent vnto that cre­dible truth, proposed vnto vs in that Creed, commonly called the Apostles Creed.

Q. What is the Creed?

A. A briefe confession of some principles of Christian Religion, and no prayer, as too [Page 16] many old and young abusiuely make it,Rom. 10.10. 1 Tim. 6.13. because they haue often seene and heard parents teach their children this Creed, toge­ther with other prayers knee­ling.

Q. Why is it called the Apo­stles Creed?

A. Not because they were the pen-men and disposers of it, in this forme of words; but first, to distinguish it from o­ther Creeds: secondly, because it is a truth collected out of their writings by some of their immediate followers, and in honour of them called after their name.

Q. What is the chiefe sub­iect or matter of the Creed?

A. God and his Church: God, in the vnitie of essence, and trinitie of persons, Father, Son, and holy Ghost, with their pro­per works, specially applyed to euery person; his Church, with the properties and priuiledges [Page 17] thereof, both contained in these twelue Articles following,

I beleeue, &c.

Q. Which is the first article in the Creed?

A. I beleeue in God, the Fa­ther Almightie, maker of hea­uen and earth.

Q. What is faith here meant?

A. A gift of God,Acts 26.27. Heb. 1.1. whereby men are perswaded to assent vn­to the truth of God proposed vnto them in this Creed, by the true Church, with application to themselues.

Q. What is the manifest act of this faith?

A. To beleeue, with limita­tion to the person. I beleeue, not implicitly as the Church be­leeues, nor blindly,Hab. 2.4. Marke 9.23, 24. because the people of God beleeue it, but o­bediently, because it is a part of Gods reuealed truth.

Q. Why doe you say, I beleeue, and not, We beleeue?

A. Because euery one must [Page 18] haue a speciall faith of his own,1 Pet. 3.15. Rom. 14.11. and make confession of these things, by and for himselfe di­stinctly.

Q. What doe you meane, when you say, I beleeue?

A. First, I doe acknowledge these articles to be true, agree­able vnto the rule of truth. Se­condly, I doe make an outward confession of that my know­ledge and assent. Thirdly, I doe specially apply that confession to my owne particular person. Fourthly, I doe heartily resolue to maintaine it vnto death.

Q. What is the proper obiect of this faith?

A. God and his truth, reuea­led concerning himselfe, and all things else needfull to be belee­ued.Ioh. 14.1.

Q. What doe you beleeue con­cerning God?

A. That there is but one God,Iohn 5.7. and three persons, in es­sence, glory, and power, coe­quall [Page 19] and coeternall.

Q. What is reuealed and con­tained herein, for you to beleeue of the first person in Trinitie?

A. First, that he is the Fa­ther,Eph 4.6. both in regard of his na­turall Son, and other his adop­ted children. Secondly, that he is Almightie,Ioh. 1.18. in the manifesta­tion of his power, as his attri­butes and works declare. Third­ly,2 Cor. 6.18. that he is Maker of heauen and earth, that is, of all things being, in,Acts 17.24. and betweene heauen and earth.

Q. What doe you learne hence, when you call God, Father?

A. I learne: First, to mag­nifie the goodnesse of God,Rom. 11.22. that I who am by nature a childe of wrath, by free grace am made a childe of God. Secondly, to honour and obey him as a Fa­ther,Mal. 1.6. then to expect a childs por­tion from him Thirdly,Matth. 5.48. the dig­nitie of true beleeuers in this, that they are the children of God.1 Ioh. 3.1.

Q. What learne you, when you say, you beleeue, He is Almighty?

A. I learne, First, to feare his threatnings, and so to be dai­ly humbled at the sight of my owne vilenesse.Gen. 17.1. Iohn 10.29. Rom. 8.31. Secondly, not to doubt of his promises, nor be dismayed by a multitude of e­nemies. Thirdly, neuer to de­spaire of the conuersion of o­thers during life, nor of victory ouer my owne strong and long-preuailing corruptions: God is Almighty.

Q. What doe you learne from the manifestation of his power, in the creation of heauen and earth?

A. I learne: First, to behold the goodnesse of God in his creatures;Psal. 19.1. Iob 38.31. Psal. 147.9. not wantonly to gaze on them as on a painted cloth, but to see therein and admire his glory. Secondly, to shun all abuse of the creatures, they are the workemanship of God. Thirdly, that all the vertue, beautie, comfort, and content [Page 21] men reape from, and see in the creatures, is from God. Fourth­ly, that nothing falls out in ei­ther, but according to his dispo­sing pleasure.

Q. Which is the second arti­cle?

A. And in Iesus Christ his only Sonne our Lord.

Q. What is contained in this Article?

A. A description of the se­cond person in Trinitie, with the necessitie of my apprehen­sion and confession of him.

Q. How is he described?

A. By his Titles; which are foure: Iesus, Christ, his Sonne, our Lord.

Q. What signifies that name, Iesus?

A. Sauiour, Matth. 1.21.

Q. What may that informe you?

A. First, to giue all due re­uerence vnto it, as our Church (according to the Scriptures) [Page 22] requires,Phil. 2.10. and to shun the Popish abuse thereof, who by their capping, bowing and scraping, only to the very bare name, make an idoll of it.Iob 5.1. Secondly, to giue neither the name nor thing signified to any other Saint or Angel, liuing or dead. Thirdly, to get assurance,Hosea 13.4. that Hee be to mee a Iesus.

Q. What signifies Christ?

A. Anointed: First, by Con­secration of His humane nature, to the hypostaticall vnion with the Sonne of God;Psal. 2 2. that so he might be a fit Mediatour. Se­condly, by qualification of the same humane nature, with ful­nesse of grace following the v­nion.Luke 2.26.

Q. What doe you learne from it?

Psal. 45.7. A. First, that as Christ, so be­leeuing Christians are anointed with him. Secondly, that the lothsomenesse of sinne is done away from his seruants, by the [Page 23] pleasing sauour of his precious oyntment. Thirdly,Cant. 1.3. Ephes. 4.1. that Chri­stians should endeuour to walke worthy their name and calling; being anointed,2 Pet. 2.22. not to turne with the So [...] againe, to wal­low in the myre of carnall folly.

Q. What is the meaning of His third Title, only Sonne?

A. That this Iesus Christ,Psal. 2.7. Ioh. 11.27 is the true and only Sonne of God the Father.

Q. How can this be so, seeing we reade in Scripture, of many other his sonnes and daughters?

A. It is true,2 Cor. 6.18. God hath o­ther sonnes and daughters by creation and adoption,Ioh. 10.30. but Iesus Christ is his only Sonne by eter­nall generation.

Q. What doe you learne from this?

A. First, to magnifie the loue of God,Ioh. 3.16. in sending his on­ly Sonne to dye, and so pay the price of my redemption.Rom. 5.8.8.32. Se­condly, how men become to be [Page 24] the sonnes of God, euen by the Sonne of God becomming Man. Thirdly, with courage and con­fidence to goe vnto God, for a supply of all my wants; He that gaue mee his only Sonne, how shall he not with Him giue me all things?

Q. What is the meaning of His fourth and last Title here gi­uen, Our Lord?

A. The meaning is. First, that Christ hath absolute pow­er, both to compell and direct his seruants.Iohn 13.13, 14.10.4. Secondly, that his voyce alone should rule, bee heard and obeyed in his house: no Stewards, much lesse inferi­our officers may dispose of his affaires, but according to the will of their Lord.

Q. What doe you learne from hence?

A. First, that Iesus Christ is Lord and Sauiour to all true be­leeuers:Math. 7.22. Sauiourship extends no further then Lordship, if I deny [Page 25] him subiection, I loose saluation. Secondly,Psal. 101.7. Iohn 1.1.2.3.4. to condemne the Iew­ish opinion, granting him the name of Iesus but not of Christ, the Arrian tenent, giuing him the titles of Iesus Christ, but de­nying him to be the onely and eternally true begotten Sonne of God; and the Popish conceit,2 Cor. 3.14. Mat. 20.15. affoording him all but the last; they depriue him of his Lord­ship in the Church by setting vp an Idoll in his roome.Iob 1.21. Third­ly to be patiently content with his disposition and submissiuely obedient to his lawes; a rebelli­ous sinner continuing so, hath no part in Christ for ought he knowes.

Q. Which is the third Ar­ticle?

A. Who was conceiued by the holy Ghost, borne of the Virgin Mary.

Q. What is contained in this Article?

A. A further description of the Son of God, by his assumed state and condition; his incar­nation being the first branch of his humiliation.

Q. Who was incarnate?

A. Iesus Christ, the onely Sonne of God our Lord; remai­ning still what he was before,Rom. 1.3. Iohn 1.14. in the fulnesse of time was made what he was not before.

Q. Why was he incarnate?

A. First, that he might bee faithfull in performance of what hee hath vndertaken on our behalfe.Heb. 2.16.1 [...].18. Secondly, that he might be a perfect mediatour to deale betweene God and Man. Thirdly,1 Tim. 2.5. that iustice might be fully satisfied in the same na­ture, whereby it was offen­ded.

Q. How came hee to bee in­carnate?

A. By assuming and vniting to his person,Luke 1.35. the true and per­fect nature of man in generall; [Page 27] taking his substance,Heb. 2.17. proper­ties and all sinnelesse infirmities.

Q. What doe you learne from his incarnation?

A. First, the dignity of hu­mane nature,Psal. 8.5. Math. 1.23. Psa. 42.1, 2. Phil. 1.23. Heb. 2.18. Psal. 103.13, 14. what it is by this vnseparable vnion with the De­itie; little inferiour to Angels before the fall, aboue them since. Secondly, how holily we should liue, considering Christ is Em­manuel, God with vs. Thirdly, how earnest wee should be in our desires, to be where our na­ture is aduanced, with Christ in Heauen, which is best of all. Fourthly, how comfortable his seruice must needs be, who is so powerfull and pittifull a Sa­uiour; conceiued and borne that he might conceiue and beare our weaknesse.

Q. What is the meaning of this word conceiued?

A. Three things are implied thereby: First,Math. 1.20. that fit matter gathered from all parts of the [Page 28] Virgins body,Esay 7.14. Iohn 1.14. into the house or Cell of life was there brought into forme or shape. Secondly, that a reasonable soule was brought into that matter to in­forme it. Thirdly, that both mat­ter and forme were vnited and sanctified by the infusion of Grace; and all this not succes­siuely but instantly by the effi­ciency of the holy Ghost in the passiue wombe of the Virgin.

Q. What was the matter of his conception?

A. True, reall, and the most pure blood of the Virgin;Esay 7.14. Luke 1.31. who­soeuer adores any Christ not thus conceiued, commits idola­try; as most Papists doe in wor­shipping their god of bread.

Q. After what manner was he conceiued?

A. After a miraculous, ex­traordinarie and supernaturall manner; more cannot be seene or said;Luke 1.35. the Blessed Virgin concei­uing, was ouershadowed by the [Page 29] Holy Ghost,Esay 53.8. to stay the curious from prying ouer farre into this wonder.

Q. What doe you learne from this conception?

A. First, that the imputation of an impure conception is ta­ken away from beleeuers, by Christ his holy conception.Iohn 17.19. 1 Cor. 6.11. Heb 12.14. Se­condly, that as Christ in his cor­porall conception, so beleeuing Christians in their spirituall conception, were and are san­ctified by the holy Ghost: No Sauiour without a holy concep­tion, no Saints without sancti­fication.

Q. Who was the Mother of Christ?

A. The blessed Virgin Mary, Luke 1.27.

Q. How is Shee described in the Creed?

A. Three waies; First, by her name Mary. Secondly, by her condition a Virgin, before,Esay 7.14. in and after the birth. Thirdly, by [Page 30] her labour and trauell,Luke 2.6, 7. as she con­ceiued, so in the fulnesse of time after the ordinary course of women, she brought forth her first borne.

Q. What may you learne from this birth of Christ?

A. First, that Eues transgres­sion,2 Tim. 2.14, 15. is answered by Maries conception; women should not be dis-heartned in the worke of saluation.Matth. 2.2. Luke 1.24. Reu. 3.11. Secondly, that Christ was truely noble, of the bloud Royall, borne King of the Iewes, so beleeuing Christians only are truely honourable. Thirdly, that good conceptions should be cherisht till they bee brought forth: the Word of God is the seed, good motions are spiritu­all conceptions; as Elizabeth when she had conceiued, hid her selfe, so should Christians after Sermons, euen retire themselues a little, (if conueniently they may) to nourish the concepti­on. Fourthly, to yeeld the bles­sed [Page 31] Virgin Mary all due reue­rence, as the Mother of Christ:Luke 1.48. Ier. 7.18. which may be exprest. First, in giuing her those titles the Scrip­ture doth: Blessed, Virgin, Ma­ry: for those other strange titles of Ladie and Queene, we owne them not. Secondly, in praising God for her. Thirdly, imita­ting her, in chastitie, humility, &c. that by faith I may con­ceiue and beare Christ in my heart, as blessed Mary did in her wombe.

Q. Which is the fourth Ar­ticle?

A. Suffered vnder Pontius Pilate, was crucified, dead, bu­ried and descended into hell.

Q. What doth this Article containe?

A. The second part of Christs humiliation, to wit, his passion, with the seuerall de­grees thereof.

Q. Who was it that suffered all this?

Heb. 2.18. 2 Cor. 1.5.A. Iesus Christ the onely Sonne of God, in and after the assumption of humane nature; the person suffered, but in and according to our nature onely, the Deitie remaining still vnca­pable of passion.

Q. What doe you vnderstand by this terme suffered?

A. The passiue obedience of Christ, not excluding his actiue; there being in Christ both a suf­fering obedience and an obedi­ent suffering:Phil. 2.8. by the passiue part his obedient suffering, he tooke away sinne both in regard of guilt, staine and punishment; by the actiue part his suffering obedience he purchased and con­uaied righteousnes to his mem­bers.

Q. What did he passiuely vn­dergoe?

Lam. 1.12.A. All that offended iustice had to inflict on guiltie man for disobedience: as the wrath of God, the curse of the Law? with [Page 33] all those imcomparable miseries,Gal. 3.13. vid: The bleeding Vine. meeting him betweene the wombe and the graue, whereof so high and heauenly a nature was capable.

Q. How is his passiue obedi­ence described in this Article?

A. Two waies: First, by the Iudge vnder whom he suffe­red. Secondly, by the sufferings themselues.

Q. Ʋnder what Iudge did he suffer?

A. Pontius Pilate.

Q. Who was this Pontius Pi­late?

A. A Gentile and a Roman;Luke 3.1. President of Iewry, Deputie for Caesar and a ciuill Iudge among the Iewes.

Q. Why did Christ suffer vn­der a Iudge?

A. First, that he might bet­ter represent the person of a Malefactor, guiltie-man,Esay 53.12. in whose roome he then stood. Secondly, that those reprsen­ted [Page 34] by him might be absolued before the great Iudge of the world.Mar. 15.28.

Q. But why did hee suffer vnder a Gentile and a Roman Iudge?

A. First, for the fulfilling of some prophecies,Mat. 20.19. that he should be deliuered vp vnto the Gen­tiles.Iohn 18.31 Secondly, because the Iewes had no power to put him to death, it was taken from them by the Gentiles.Acts 13.46. Thirdly, as the benefit of his passion was to be offered first to the Iewes, after to the Gentiles: So his passion was begun by Iewes, but finisht by Gentiles. Fourthly, not ob­scurely to fore-shew the suffe­rings of Christ Mysticall vnder his successors, the Roman De­puties, Vicars of Rome, vnder whose iurisdiction a good Christian cannot but suffer.

Q. What doe you learne hence?

A. First, that worldly ad­uancement [Page 35] by wealth, honour, preferment to high places of command, is attended with ma­ny dangers, and doth often oc­casion men to commit greater sinnes,Math. 4.8, 9 then otherwaies they would or should; Pilats autho­ritie made him guiltie of this in­nocent blood. Secondly, that as Christ suffered vnder Pontius Pilate, so true Christians vnder the Pope and all wicked Gouer­nours. Thirdly,1 Pet. 2.21.23. to suffer pati­ently with Christ, if at any time we be called to suffer for righ­teousnesse sake,1 Pet. 3.14. committing all to him that iudgeth righteous­ly.

Q. Which are the sufferings he vnderwent?

A. 1. Apprehension. 2.Mat. 26.55.27.13. ar­raignement. 3. accusation. 4. sentence of condemnation. 5. execution; this last onely exprest in the Creed, as presupposing the rest.

Q. What may this teach you?

A. First, that wicked men a­gree in nothing so well as euill or what tends to euill:Mat. 27.23. Pilate and Herod, Scribes, Pharises and Souldiers that were diuided be­fore, agree now in opposing Christ.Luke 23.12 Rom. 8.34. Secondly, that prophane, impenitent sinners, shall be ap­prehended, arraigned, accused, and condemned by and before the Lord, because they haue no benefit by his passion. Thirdly, that beleeuing penitents shall neuer be arraigned,Luke 23.31. 1 Pet. 4.12, 17. accused or condemned, because Christ suf­fered all these for them.Iohn 15.18. Fourth­ly, not to thinke it strange, if I be thus dealt with by men of the world for Christs sake, and in defence of his truth.

Q. What is the meaning of this word crucified?

A. Fastned to a crosse: the word being compounded of two Latin words,Math. 23.34 signifying so much, and showing the manner of Christs death.

Q. Why was Christ to be cru­cified?

A. First, for the fulfilling of certaine types and prophesies, especially that of the brazen Ser­pent. Secondly,Exod. 15.25 Iohn 3.14. this kind of passion was most answerable to Adams transgression;Col. 2.13. Gal. 3.10. what the the first Adam lost by eating the fruit of a tree, the second regai­ned by suffering vpon a tree. Thirdly, that he might thereby vndergoe the curse for vs,Iohn 12.32. and redeeme all beleeuers from it. Fourthly, that he might draw our eyes and minds vpward.

Q. What doe you learne from this that Christ was crucified?

A. First, that as Christ, so true Christians are crucified in regard of the world,Gal. 5.24. 1 Cor. 2.2. the pow­er of sinne and preuailing lusts of the flesh. Secondly, that all my hope of health and safety is in Christ crucified;Col. 2.14. I attribute no part to the Crosse, but all to him that died vpon the Crosse, [Page 38] the sinnes of his bele [...]uing fol­lowers, being nailed with him, that they might neuer rise vp in iudgement againe.Rom. 5.8. Thirdly, so often as I read or heare of this, I cannot but admire the loue of my Sauiour, grieue for my sins, that were the nailes to pierce his tender body,Heb. 6.6. and heartily de­sire power ouer all my corrup­tions. Fourthly, now to be euer carefull lest I crucifie him a­gaine, (as much as in mee is,) by continuing in any knowne sinne; this bitter death tels me, hee hath suffered enough already.

Q. What doe you meane by this, when you confesse hee was dead?

Math. 27.46A. Viz. That the body and soule of Christ were really se­uered for a time, as in the natu­rall death of any other.

Q Why did Christ dye?

A. First, to show the truth of his humanity and realty of [Page 39] his suff [...]ings Secondly,G [...]n. 2.17. Cor. 5 14. [...]b. [...].15. ohn 3.16. Rom. 11.22. to sa­tisfie iustice [...]o the full, who had before th [...]a [...]ned man with death. Thirdly, to va [...]qu [...]sh death by taking away the sting and making it a passage vnto life. Fourthly, to manifest the infi­nitnesse of Gods loue to man­kind with the seuerity of his iustice against sinne, in one and the same act. Fifthly, that by a propitiatory sacrifice, hee might establish the couenant, which could not bee without such bloud-shedding.

Q. What doe you learne from the death of Christ?

A. First, a threefold assu­rance. First, that by his death I am freed from a double death; in part from the first, wholly from the second. Secondly, that being dead with Christ,1 Cor. 15.55 Heb. 2.14.15 Rom. 8.1. I shall now euer after liue the life of Christ. Thirdly, that the new couenant of grace is now of force.

Col. 3.3. Heb. 8.6.7, 9, 16, 17.Secondly, a threefold resolu­tion. First, neuer more to liue in any knowne sinne, seeing Christ dyed for sinne. Second­ly, to cleaue vnto him with an ardent vnseparable loue. Third­ly, to lay downe my life for him and his truth, to spend all my time and strength in his seruice, who hath not spared to spend his bloud for me.

Rom. 6.2.8.35. 1 Ioh 3.16. Iohn 7.31. Rom. 6.9.10.13.11. Ephes. 5.14.Thirdly, to condemne a three­fold error. First, of the Iewes expecting another Christ, clea­uing to shaddowes, obseruing ceremonies which were to dye with Christ. Secondly, of Pa­pists that maintaine a continuall sacrifice, offering vp and so kil­ling Christ often, when as hee was to dye but once. Thirdly, of carnall Protestants, who lye still snorting vnder the dead sleepe of sinne, yet thinke to be saued by Christs death.

Q. What doe you vnderstand by this, when you say, he was bu­ried?

A. Viz. that Christs body after death was in a desent man­ner laid in a tombe or graue, where it also remaines the same without alteration or corrupti­on,Mat. 27.60. Psa. 16.10. preserued by the presence of the diety.

Q. Why was Christ buried?

A. First, to show vs, that in his greatest extremity, hee had some wel-willers,Mat. 27.58. Rom. 6.6. Hos. 13.14. Mat. 28.6. Heb. 2.15. who per­formed this office of loue vnto him. Secondly, to confirme the truth and certainty of his death. Thirdly, that he might follow death, wrestle with him in his owne Castle, and beate him out of his owne supposed inuinsi­ble hold. Fourthly, by his pre­sence to take away the horrour of the graue, to sanctifie it, to be a chamber of refuge, a sweet bed of rest, and a passage to im­mortality.

Q. By whom was he buried?

A. Ioseph of Arimathea, and Nicodemus; two of his [Page 42] fearefull Disciples in time of need became boldest,Luke 23.50. when such as had made fairer showes deny­ed or left him.

Q. Why was Hee buried by rich men?

A. First, because they were best able to performe it, in a conuenient manner, Christ was the Sonne of Nobles, fit it was he should be buried by men of honour.Prou. 3.9. 1 Tim. 6.17 Secondly, to teach rich men two things: First, to be helpefull with their substance to the members of Christ in distresse. Secondly, not to shun as ashamed, the meanest office, which may bring any glory to God,1 Pet. 4.10. Psal. 84.10. or comfort to his Church.

Q. What may you learne hence?

A. Two things especially. First, a lesson of consolation, cheerefully to follow my Saui­our to the graue,Mat. 28.6. Esay 26.19, 20. where he once lay. Secondly, a lesson of imi­tation and that. First, to per­forme [Page 43] the like vnto any of my Christian brethren. Secondly,Acts 8.2. Rom. 6.4. Exod. 34.6. to spend some time euery day in burying of my sinnes, in and with him who was once buried for sinne.

Q. What meane you by these words, He descended into Hell?

A. First, that Christ after his death and buriall was detai­ned as a prisoner vnder the bon­dage of death,Psal. 16.10. Acts 2.31. for one whole day and two nights. Secondly, during this space that he trium­phed ouer Satan in his owne Kingdome, the manner how is vnknowne.

Q. Why did Christ descend thus?

A. That beleeuers in him might not descend:Heb. 2.14, 15. that death might not detaine them as pri­soners, nor Satan triumph ouer them.

Q. What doe you learne from it?

A. First, to confute Papists, [Page 44] teaching that the soule of Christ descended into Hell, to deliuer some soules there detained, and that the soules of iust men may suffer paine after death, equi­uallent to the torments of Hell, crossing both the end and effect of Christs descent.Gen. 18.27. Iob 40.4. Heb. 10.36. Luke 21.18.19. Secondly, to descend with Christ to the lowest step of humiliation, to be vile in my owne eyes, that I may be pretious in Gods sight through Christ. Thirdly, to possesse my soule in patience and hope: from the lowest ebbe of misery, God is able to re­store, Christ was dead, buried, and descended into Hell, yet raised againe.

Q. Which is the fift Article?

A. The third day he rose a­gaine from the dead.

Q. What doth this Article containe?

A. The first full step or de­gree of Christs exaltation, and that is his resurrection.

Q. Who was it that was thus exalted?

A. Iesus Christ as God and Man:Acts 2.24. 1 Cor. 15.4. the same person that was humbled euen to the death of the Crosse, was raised to liue for euer in glory.

Q. What doe you meane when you say, Christ rose againe?

A. First, that the soule and body of Christ were reunited.Acts 2.24.10.40, 41, 42, 43. Secondly, that Christ was freed from all infirmities of humane nature, keeping still all the pro­perties of a true Body. Third­ly, that the Diety did more ful­ly open it selfe, adorning the humanity with all those finite excellencies, as such a creature is capable of.

Q. How was He raised?

A. First,Iohn 8.18. Ephe. 2.5.6. Mat. 27.53. by his owne pow­er. Secondly, as a publike per­son attended with some others who rose with him as an earnest of the great and generall resur­rection.

Q. Why was Christ raised?

An. First, for the cleerer manifestation of his Diety. Secondly, for the impletion of types and prophesies, and for confirmation of that truth for­merly by him taught.Rom. 1.4. Psal. 16.10. Mat. 12 39. Rom. 4.25.6.4. Thirdly, that his Disciples might be as­sured of his victory ouer death. Fourthly, that he might apply the merits of his passion and perfect the office of Mediation. Fifthly, to cause a double resur­rection to the faithfull, the first to newnesse of life here, and the second to a life of immor­tality in heauen hereafter.

Q. When did Christ rise?

A. The third day after his death: hauing lyen in the graue aboue the space of thirty-sixe houres,Mat. 16.21. 1 Cor. 15.4. he rose the first day of the weeke to teach vs. First, Why the Sabbath was altered, from the last to the first day of the weeke, that is, in memory of Christs Resurrection. S [...]cond­ly, [Page 47] when our Sabbath begins, early in the morning, about that time our Sauiour rose.

Q. Why did Christ rise the third day?

A. To fulfill the Scripture.Mat. 12.39. Luk. 13.32.

Q. From what did Christ rise againe?

A. From the dead, that is, the state of the dead, the pow­er of death and the graue.

Q. What doe you learne from this?

A. First, that Christ is risen, confirmed by infallible testimo­nies, and diuers appearances.Acts 10.40.41, 42. Rom. 4.25. 1 Cor. 15.17 Col. 3.1. Secondly, that hee hath perfe­cted the satisfaction, for the sinnes of all beleeuers. Thirdly, that God will raise all such as he casts downe. Fourthly, that such as are Christs, are risen and shall be raised with him both in regard of the first and second resurrection.

Q. What vse can you make of this.

A. First, to examine my selfe whether I be Christs and risen with Christ for the first Resurrection,Reu. 20.6. Col. 3.1. Iob 19.25. Phil. 3.10.11. which may bee knowne. First, by my seperati­on from the dead that is, wic­ked company. Secondly, by my heartily, heauenly conuersati­on.

Secondly, to cheere vp my selfe and all right beleeuing Christians in an assured hope of a comfortable Resurrection.

Thirdly, to endeauour in the vse of meanes. First, to know Christ thus as raised. Secondly, to rise by and with him. Third­ly, to be prepared during life for the last Resurrection.

Q. Which is the sixt Article?

A. He ascended into heauen, and sitteth at the right hand of God the Father Almighty.

Q. What doth this Article containe?

A. The second part or de­gree of Christs exaltation, that [Page 49] that is, his ascention and coro­nation.

Q. What is the meaning of this, He ascended?

A. That Christ in his glori­fied humanity, did remooue,Acts 1.9, 10. really, visibly, locally from earth into the third heauen,Ephe. 4 [...] 0. where the Lord manifesteth his glory vn­to his Saints.

Q. When did He ascend?

A. Forty dayes after his Re­surrection.Acts 1.3.

Q. From what place did Hee ascend?

A. The mount called Oliuet: whence He came to his passion, there is but one way to the Crosse and to the crowne;Luke 24.50 Acts 1.12. to suffer and to raigne.

Q. To what place did He a­scend?

A. To that heauen, which must containe his humanity till the restoration of all things.Luk. 24.51. Acts 1.11.

Q. Why did Hee ascend thi­ther?

A. First, that he might tri­umph ouer the enemies of his Church, leade captiuity captiue and limit the power of sinne and Satan toward his elect.Col. 2.15. Se­condly,Heb. 9.24. to appeare as an aduo­cate in the presence of God on the behalfe of his people.Ps [...]l. 24.7. Third­ly, to take possession of his own Kingdome in our name and na­ture,Luk. 24.26. to open for vs heauen gates, which were shut against vs by Adams fall. Fourthly, that he might thence send the gifts and graces of his Spirit vnto his Church:Ioh. 14.2, 3. Ephe. 4 8. in a more plentifull manner. Fifthly, that He might prepare a place for e­uery one of his beleeuing fol­lowers, against their next mee­ting.Iohn 16.7.

Q. What doe you learne hence?

Acts 1.9.10.3.21.7.55. A. First, that Christ is as­cended, I may not looke for his corporall presence here till the Iudgement day. Secondly, that if I be Christs, I must ascend [Page 51] with him, daily aspiring after a growth in grace, to haue my conuersation in heauen. Third­ly, that heauen is the place pro­uided for Christs Disciples, their hearts, hands, and eyes must hourely ascend thither­ward.Phil. 3.20. 2 Cor. 5.17. Fourthly, that none can ascend thither but Christ, natu­rall and mysticall, none but with, in, and by Christ, neither in prayer nor person.

Q. What is the meaning of Christs sitting at the right hand of God the Father Almighty?

A. First, that he hath recei­ued the fulnesse of honour and glory in regard of his person. Secondly,Mat. 22.44. the fulnesse also of power and authority in regard of his office,Ephes. 1.20. both of mediati­on and iurisdiction.

Q. Why was our Sauiour thus seated?

A. First, that he might effe­ctually interceade in behalfe of his children sending by him [Page 52] their sad complaints to God the Father.Mat. 11.28. 1 Iohn 2.1. Rom. 8.34. Mat. 28.18. Secondly, that he might gouerne his Kingdome and exercise authority ouer all; while he sits there, he keepes the Keyes in his owne hand and needs no Popish Vice-roy.

Q. For whom doth Christ in­tercead?

Rom. 8.27. Heb. 7.25. A. All, for whom he dyed, that they may be conuerted and prepared for glory.

Q. How can you know, whe­ther Christ hath and doth inter­cead for you?

A. By the Spirit of suppli­cation bestowed on me; I could not heartily pray for my selfe,Rom. 8.26. but by vertue of his intercessi­on for me.

Q. Ouer whom doth Christ beare rule?

Psal. 2.8.9.110.1, 2. A. All, good and bad: ouer his friends to gather, guide, de­fend and prepare them for a crowne; ouer his enemies by restraining their fury and con­founding [Page 53] them in their deepest plots, &c.1 Cor. 15.25

Qu. What doe you learne hence?

A. Generally two things: First, a point of good manners, to giue Christ the vpper hand, seeing God hath done it:Psal. 137.6. to preferre his Embassadors and seruants to others that are not or appeare not so. Secondly,Iohn 9.35.15.19, 20.16.33. a point of doctrine, That those commonly are most esteemed with God, who are or haue beene least esteemed in the world, as Christ was. More specially I learne. First,Mat. 11.28. being perst with the burden of preuai­ling corruption, to runne vnto Christ, who is ready and able to ease me. Secondly, that my endeauours in his seruice the weake and imperfect shall bee accepted through the efficacy of his intercession;1 Iohn 2.1. Psal. 2.11, 12. Acts 7.55. Prayers made by me, are preferred by him. Thirdly, to obey him with [Page 54] reuerence and holy feare that is so high exalted. Fourthly, to looke vp vnto him in all extre­mities, of temptation, perse­cution, death; hee is heauens fauorite, powerfull and compa­ssionate. Fiftly, to be heauenly minded, in an humble submissi­on of what is mine to his go­uerment.

Q. Which is the seuenth.

A. From thence hee shall come to iudge the quicke and the dead.

Q. What doth this article containe?

A. A confirmation of the former Article, and a descrip­on of the last iudgement.

Q. Who is He that shall come to iudge the world?

Ioh. 5.22.A. Iesus Christ the Sonne of God our Lord, who was once iudged by the world.

Q. What meane you by this, He shall come?

A. I meane. First, that Christ [Page 55] shall truely and really appeare in his owne person,Acts 1.11. and in his hu­mane nature. Secondly, that Hee shall manifest to all the world his power and glory in great pompe and state.Mat. 24.30.

Q. From whence shall Hee come?

A. From heauen, where He is now seated on the right hand of God the Father Almighty:1 The. 1.10. but to what place, whether to Mount Oliuet as some Schoole­men thinke,Phil. 3.20. or to the valley of Iehosophat, as other Graue Di­uines, or that it shall be in the Ayre: any, may be receiued as probable, none as certainely ne­cessary.

Q. For what end must Hee come?

A. To iudge and determine of all controuersies, to passe a righteous sentence from which there can be no appeale;Psal. 9.7, 8. no not in the thought of those which shall be iudged.

Q. Who are they that must be iudged by Him?

A. All, quicke and dead: found lying in their graues or liuing vpon earth:Dan. 12.2. good and bad, high and low: as first An­gels with the iudgement of a more glorious retribution.Iohn 5.29. Se­condly, good men with the iudgement of absolution.Iude 6. Third­ly, wicked men and Angels of darkenesse with the iudgement of finall condemnation.

Q. How will Christ come?

A. As a iudge in State and Maiesty, with a sounding Trumpet, that all the world shall heare, and the heauenly hoast attending,Mat. 25.31. 1 The. 4.16. which all the world shall see in their richest furniture.

Q. When will Christ come thus?

A. It is not reuealed; that men might continually waite for it, and not curiously search after the seasons, which God [Page 57] hath reserued in his owne pow­er: preparation for it,Mat. 24.36. Acts 1.7. is better then any disputation about it.

Q. Why is Christ appointed to iudge the world?

A. First for the honour of his p [...]ace and office, it being gi­uen him as a crowne for his suffering. Secondly,Ioh 5.22, 23. Phil. 2.9, 10 that Hee might openly take vengeance vpon those his enemies who would not that Hee should raigne ouer them here in this world. Thirdly,Luke 19.27. that he might bring his owne Subiects into re­all possession of that glory which Hee did purchase for them. Fourthly,2 Thes. 1.8, 9, 10. Luke 21.28. that the myste­ry of iniquity and all hidden workes of darkenesse, might be publikely seene, shamed and sentenced.

Q. What doe you learne from this Article?

A. First, that Christ will certainely come to iudgement. Secondly, that I must appeare [Page 58] in my owne person before the Iudgement seate of Christ.Heb. 9.27. Thirdly,2 Cor. 5.10. to iudge none but my selfe, not the liuing, I know not how God may dispose of them hereafter;Matth. 7.1. nor the dead, I know not how God hath dis­posed of them already:Reu. 14.13. it is Christs office to iudge both. Fourthly,Acts 24.16. to make my account ready euery day, in a holy prepa­ration for it,Heb. 4.16. so to liue as I de­sire to stand then in the presence of Christ.

Q. Which is the eighth Arti­cle?

A. I beleeue in the Holy Ghost.

Q. What doth this Article containe?

A. Two things. First, a de­scription of the third person in Trinity. Secondly, the duty of a Christian concerning him.

Q. How is the third person described?

A. Two wayes. First, by [Page 59] his name Ghost or Spirit. Se­condly, by his title or attribute Holy.

Que. Why is he called, The Spirit?

A. Not exclusiuely, both Fa­ther and Sonne are equally Spi­rit, but emphatically, because He is breathed, as it were,Iohn 4.24.15.26.16.13, 14. in his procession from the Father and the Sonne, noting the man­ner of his subsistence in the Godhead.

Q. Why is Hee called, The holy Spirit?

A. First, in regard of his na­ture, He is holy. Secondly, be­cause it is his personall office to sanctifie both the Church and the Children of the Church,Rom. 15.16. Heb. 6.4. such as are effectually called, and that both with common,Rom. 8.9.10 and with sauing graces.

Q. What is the duty of a good Christian?

A. To beleeue in him.

Q. What is it to beleeue in him?

A. First, to acknowledge him for God.Mat. 28.19. Acts 5.3, 4. Secondly, to confesse him. Thirdly, to ap­prehend him, and relye vpon him for his comforts, gifts and graces. Fourthly, in resolution and preparation to dye in de­fence of this truth. Fifthly, to liue in a constant course of spi­rituall seruice required by Him,Ephe. 4.30. in whom I beleeue.

Q. What doe you learne from the whole Article?

A. First, that there is a holy Ghost, in person distinct from the Father and the Sonne,1 Ioh. 5.7, 8. in es­sence the same. Secondly, that I must beleeue in him, (as in the Father and the Sonne) who is the sanctifier and comforter of my Soule.Rom. 8.9. Thirdly, that if I beleeue in Him indeed,2 Tim. 1.14. Hee dwels and hath his abode in mee.

Q. How may a man know whether He haue the Spirit abi­ding in him?

A. 1. By that spirituall seruice hee is stird vp vnto and enabled thereby to performe:Rom. 1.4. Iohn 6.63. the Spirit quickeneth especially to prayer. 2. By that holinesse of life, which follows the presence of the Spi­rit. 3. By the fruits of the Spirit, loue, ioy, peace, long-suffering,Rom. 6.22. gentlenes, goodnes, faith, meek­nesse and temperance. 4.Gal. 5.22, 23. Rom 8.16. By that inward testimony and comfort a man may feele in all spirituall conflicts and distresses. 5.Ephes. 4.30. By that care he hath, not to grieue the Spirit; but to cherish the motions, and follow the dire­ctions thereof.

Q. Which is the ninth Arti­cle?

Ans. The holy Catholike Church, Communion of Saints.

Q What doth this Article containe?

A. A confession and descrip­tion of the house of God, the Spouse of Christ, the Church: being the second generall part [Page 62] of the Creed.

Q. Whom doe you meane by (Church) here?

Acts 2.47. Heb. 12.22.A. That Vniuersall inuisible society, consisting onely of the elect, ordained to eternall life, quickned by the Spirit and so prepared for glory.

Q. What doe you confesse here touching this Church?

A. First, notwithstanding the Vniuersall corruption of mankind and their desperate e­state vnder sinne,Ephe. 1.3.4. Tit. 2.14. yet God hath his company in the world, there is such a Church, the Mother and nurse of Christians, the pillar and ground of truth.1. Tim. 3.15. Se­condly, that this Church must be beleeued to bee, it is aboue sence and reason,Psal. 14.1, 2, 3. Acts 13.48. they iudging it improbable, if not impossible, therefore called the inuisible Church, in regard of her disper­tion, spirituall condition and mysticall Vnion with Christ.

Q. What is it to beleeue the [Page 63] Church?

A. First,Mat. 16.18.18.17. to acknowledge a number of beleeuers alwayes ex­tant in the world. Secondly, to bee perswaded vpon good grounds out of Scripture,Rom. 16.1. that I am one of her children. Third­ly, couragiously to resolue to liue and dye in the Vnity of this Church. Fourthly, to assent to that truth of God proposed and maintained by that compa­ny, with reference still vnto the rule.

Q. What doe you beleeue of it?

A. First, that it is but one, although it may bee diuersly considered. Secondly,Iohn 10.16. Ephe. 4.4, 5. that Christ is the sole head of this Church both in regard of life and go­uerment. Thirdly,1 Tim. 2.5. Acts 2.47. Mat. 16.18. that I cannot haue God for my Father except I haue this Church for my Mo­ther. Fourthly, that this Church is free from errour, finall and fundamentall, so differing from [Page 64] particular visible Churches, which consisting of a mixt mul­titude, are apt to erre & remoue.

Q. Is grace vniuersall as the Church is?

A. Yes, rightly vnderstood; this Church is not so vniuersall as to containe all men, nor grace so vniuersall as to saue all men.

Q. Cannot a man be wrought out of this Catholike Church: be­ing once in it?

A. No: hee is kept by the power of God through faith vnto saluation.Ier. 32.4. 1 Pet. 1.5.

Q. But cannot a man bee wrought out of a particular visi­ble Church?

A. Yes, he may be cast out by two doores: First, of legall expulsion; by that high and fearefull Ecclesiasticall censure of excommunication,1 Cor. 5.2. Math. 16.19 1 Iohn 2.19. rightly or­dered. Secondly, of voluntary se­paration, by heresie, schisme, or for some gainefully carnall ends.

Q. How may a man know such [Page 65] a visible Church from which hee can not offensiuely separate?

A. First, by the pure and powerfull preaching of the Word of Christ. Secondly,Ioh 8.30.47. Acts 2.42. Mat. 18.17. Psal. 1.1, 2. by a sincere administration of Sa­craments, according to Christs institution as neere as may be attained. Thirdly, by a good forme of discipline agreeable to the Word, at least in the rules and grounds thereof, although there may be many faults and failings in the execution. Fourth­ly, by a conscionable practice of obedience in the perfect mem­bers of it.

Q. Is this nationall Church here with vs in England such a one?

A. Yes, as I am fully per­swaded, hauing all the marks of a sound visible member, of the Catholike Church, before ci­ted.

Q. What doe you learne from this confession?

A. First, how vnlikely a thing [Page 66] it is,Psa. 14.1, 2, 3 and strange to flesh and blood, that there should be any such companie in the world, see­ing it must be beleeued.Rom. 5.12. Acts 2.47. Mat. 10.16.18.17. Ephes. 4.1. Second­ly, the necessitie of getting into, and the excellency of being in this Church, like Noah: Arke wherein none can perish. Third­ly, wisely to discerne of assem­blies therein, lest I mistake a den of theeues, for the house of God, all companies laying claime to the Church. Fourthly, hum­bly to submit to her doctrine, comparing it still with the rule; I may not so beleeue the Church, as to take her word before Christs; the honour of the Church consisting in her du­tifull subiection to him. Fifthly, continually to behaue my selfe, as becomes a child of the Church in all holinesse of life and con­uersation.

Q. How is the Church descri­bed?

A. Two waies: First, by her [Page 67] properties Holy and Catholike. Secondly, by her priuiledges set downe to the end of the Creed, Communion of Saints, remissi­on of sinne, resurrection of the flesh, and life euerlasting.

Q. Why is the Church called Holy?

A. First, because of her se­paration in her members, from the prophane multitude in the world. Secondly,Iohn 15.19. 1 Cor. 12.13 Cant. 6.4. Heb. 12.14. Reu. 17.1, 2. because of the imputation of holinsse from Christ her Head and Husband, who endowed her with all his good things on the marriage day, especially faith and loue. Thirdly, by reason of the incho­ation of holy practice, and Christs acceptation of her en­deauours. Fourthly, for distin­ction sake of the Militant from the Malignant Church, which is a most prophane and impure companie.

Q. What doe you learne from this property?

A. First, that if I be in this Church, I must be holy; parti­cular visible Churches containe a mixt multitude of good and bad,Reu. 21.2, 27 Psal. 93.5. this Catholike Church re­ceiues none but good. Secondly, as in all places and companies, so especially I must manifest ho­linesse in the Temple and com­panie of the Saints, assembled holinesse becomes Gods house for euer. Thirdly, sharpely to reprooue Papists, for giuing this title (and more) to the present Pope; not only holy but (which is a name of blasphemie) his ho­linesse.

Q. Why is the Church called Catholike?

A. First, because it is disperst ouer the face of the whole earth. Secondly,Acts 10.34, 35. Ephes 2.13. Acts 2.47. it hath been in all ages and shall continue to the end of time. Thirdly, it containes pe­nitent sinners of all sorts and conditions, none simply exclu­ded. Fourthly, in respect of the [Page 69] truth she teacheth which is Ca­tholike. Fifthly, to difference her from particular visible Churches, whereof no one can be called the Catholike Church.

Q. What doe you learne from it?

A. First, a lesson of comfort, seeing Christ hath prouided so large an Arke to saue his chil­dren in, let none despaire.Hab. 2.3. Esay 26.20. Ezech. 9.4. 1 Kin. 19.18. Se­condly, to reprooue Papists, who tye this terme Catholike to the particular Church of Rome, against the light and voice of common sence. Third­ly, what a stay good men haue here against the feare of com­mon corruptions, whereby the Lord is prouoked daily. The Church is Catholike; as God is grieued and dishonoured by wicked men euery where, so he is againe well pleased and ho­noured with the seruice of his children euery where: seuen thousand wee reade of, that [Page 70] neuer bowed their knees to Baal.

Q. What is the meaning of this word Communion?

A. That there is a societie or co-partnership of many toge­ther,Acts 2 44. Ephes. 1.10.4.13, 16. 1 Cor. 12.12, 13. Heb. 11.40. in the possession and vse of spirituall riches: implying three things: First, vnion with them with whom we haue commu­nion, mystically and spiritually knit, as members vnder one head. Secondly, mutuall com­munication in giuing to one a­nother, and receiuing from one another. Thirdly, an obligation or tie to employ all our strength and gifts to the good of the whole bodie.

Q. Who are meant by Saints here?

A. Not the dead onely, much lesse such as are canonized by the Roman Bishop,Rom. 1.7. 1 Cor. [...].2. 2 Tim. 2.19. but all that are in Christ, sanctified by his Spirit, and washt in his blood, whether dead and liuing.

Q. Why are they called Saints?

A. First, because of their se­paration from the rest of the world (who are heartie enemies to sanctifie and holy walking) by an effectuall calling. Secondly,2 Cor. 6.17. Heb. 7.26. 1 Cor. 6.2. by reason of the imputation of Christs holinesse, in number, waight and measure, to all his members. Thirdly, in regard of their inherent (though imper­fect) sanctification, wrought in them by the Spirit of God in the vse of his Ordinances. Fourthly, in respect of their right to a Saint-ship in glorie.

Q. How many parts are there of this Communion?

A. Two: First, of all the Saints with Christ their Head. Secondly, amongst themselues, one member with another.

Q. Wherein consists the Com­munion of Saints with Christ?

A. In two things: First, in that Christ giues some things to [Page 72] them which are his as his Bodie and Blood,Gal. 1.4. Esay 53.4. Acts 9.4. Spirit and Graces, Crowne and Kingdome. Second­ly, in that Christ takes some­things vnto himselfe, which be­long vnto them, as sin, punish­ment, persecution.

Q. What Communion is there among the Saints themselues?

Acts 2.44.4.32.A. Threefold: First, among those Saints that are in the Mi­litant Church, a communion of affection, profession, afflictions and distribution both of spiri­tuall gifts and worldly wealth for the mutual reliefe one of an­other.Rom. 12.13.16.2. Iohn 17.21. Reu. 5.12. Luke 16.29. Secondly, amongst those Saints which are in the trium­phant part of the Church, there is a Communion, of vision, con­solation, action or employment. Thirdly, betweene both, these on earth and those in heauen, there is a Communion. First, in that the Saints in Heauen doe heartily affect the welfare of those on earth generally at least. [Page 73] Secondly,Phil. 3.20. Reu. 5.8. in that the Saints on earth haue their consolation in Heauen, earnestly desiring a dissolution to enioy their com­pany.

Q. What is it to beleeue this Communion of Saints?

A. First,Heb. 12.22. to acknowledge such a society, whereof Christ is head. Secondly,Eph. 4.12, 13 to be perswa­ded I am a member thereof. Thirdly, to reioyce in it, as if I saw a most delightfull sight. Fourthly, to resolue neuer to forsake it what euer come.

Q. Suppose a man be out, how may hee get into this Commu­nion?

A. First, by regeneration,Iohn 3.5. for except a man be borne from a­aboue, he cannot see the King­dome of God. Secondly,Luke 14.33 9.62. Math. 7.21. hee must then forsake all other so­cieties that are contrary. Third­ly, he must be bound vnto them as an apprentise for terme of life. Fourthly, he must faith­fully [Page 74] promise, and seasonably performe the worke of that companie.

Q. How may a man know hee is admitted into this socie­ty?

A. First, by his humiliation and reformation; none are bound, many made free of this companie.Ioh. 8.34, 36 Secondly, by that in­ward combate he shall after find in him, against sinne, Satan, and wicked men.1 Ioh. 2.15. Thirdly, by the earnest of the Spirit, receiued at his admission.1 Iohn 4.13.3.14.1.6, 7. Fourthly, by his loue to that societie, and com­passion of them in all their suf­ferings. Fifthly, by his heauen­ly conuersation; his language, ap­parell and behauiour is such as they vse.

Q. What doe you learne hence?

Col. 1.18.A. First, that there haue beene, are and shall be till the end, such a societie in the world, consisting of Christ and Chri­stians. [Page 75] Secondly the necessity of cleauing to this corporation,Iohn 15.5. Psal. 16.3. al­though it be contemned and op­posed: will any free towne burne their Charter or be ashamed of their Priuiledges, because the countrie people enuie and ma­ligne them? Thirdly,Eph. 4.3. Mark. 8.38. to acknow­ledge it with respectiue affecti­on, where euer I see or beleeue it,1 Thess. 5.14, 15. as the onely representation of Heauen. Fourthly, to seeke the good of this companie by all possible meanes, comforting some, reprouing others, praying for all. Fifthly,Heb 13.1. 1 Thes. 5.13 I learne that nei­ther distance of place, nor meane­nesse of condition, can dissolue or hinder this Communion, it is the Catholike Church. Lastly, to liue in loue and peace with Gods people, reioycing in their companie aboue all others.

Q. Which is the tenth Arti­cle?

A. The forgiuenesse of sinnes.

Q. What doth it containe?

A. A second priuiledge of the Church, to haue sinnes re­mitted vnto her, and to be an in­strument whereby this fauour is procured to others.

Q. What is the meaning of this Article?

A. First, that there are sinnes in the Church, euen among the Communion of Saints.Cant. 1.5. Num. 23.21. Second­ly, that all sinnes are remissible to that societie, and onely to them. Thirdly,1 Ioh. 1.8, 9. that good Christi­ans are to beleeue both the be­ing of sinne in the Church, and forgiuenesse thereof to the Church.

Q. What is sinne?

1 Iohn 3.4.A. A transgression of the Diuine Law, in thought, word or deed.

A. How many sorts of sinne are there?

A. Many: originall; actuall, of omission and commission, of knowledge and ignorance, [Page 77] of weakenesse and presumpti­on, &c.

Q. What is remission of sinne?

A. It is an effect of Gods loue vnto his Church,Ier. 33.8. Ezec. 18.22. Col. 1.21, 22 whereby he acquits his chosen from the guilt of sinne, through the infi­nite merit of Christs sacrifice, so that they stand vnspotted and vndefiled in his sight, as if they had neuer sinned.

Q. What is it to beleeue the forgiuenes of sinne?

A. First, to acknowledge such a power in God, that he is able to doe it. Secondly,Math. 8.2.19.26. to as­sent to the truth of God reuea­led in Scripture for the manner of it. Thirdly,2 Sam. 12.1 [...] to be perswaded vpon good grounds, that I am one of the number to whom this priuiledge belongs; Fourth­ly, to labour daily during health and life,Acts 2.38.3.19. either to procure or to renew and continue it to me.

Q. Who can forgiue sinne?

A. He onely, against whose law sinne is committed,Marke 2.5. and that is God; for who can forgiue sin but God onely.

Q. Cannot men and Ministers forgiue sinne?

A. No: yet thus much is taught vs.Mat. 18.21, 22. Luke 24 47. Iohn 20.23. First, that men may remit an offence giuen them, by any of their brethren, not the sinne committed thereby against God. Secondly, men may be in­struments whereby remission of sinne is procured. Thirdly, Ministers may declare Gods will, and pronounce the sentence of remission vpon condition; if men presume to goe further, they trench vpon Gods prero­gatiue.

Q. How is sin remitted?

Esay 43.25. Iohn 20.13.A. Principally by the Lord himselfe, acquitting the sinner, blotting out the sinne, and coue­ring both with the imputation of Christs righteousnesse instru­mentally [Page 79] by his Ordinances and Messengers, preaching, praying,1 Pet. 3.21. and administring Sacraments.

Q. How may a man get re­mission of sinne?

A. By repentance and conuer­sion:Acts 2.38.3.19. Mat. 11.28. for first there must be a sense and feeling of the burden of sinne. Secondly, a free and full confession. Thirdly, selfe condemnation with hatred and detestation of sinne. Fourthly,1 Iohn 1.9. heartie supplication for pardon in and through Christ.Psal. 51.1, 2, &c. Fifth­ly, a purpose to leaue all knowne euill, withall appearance of e­uill.

Q. How may a Christian be as­sured in some good measure of it?

A. First,Acts 15.9. Esay 1.18. Prou. 28.13. Iohn 15.3. by faith in the pro­mises, seeing and beleeuing what the Lord hath spoken in his Word to this end. Secondly, by answerable reformation of life in obedience to Gods knowne will. Thirdly, by spirituall strength, and power ouer sinne, [Page 80] in the vse of appointed meanes; which whosoeuer desires in­deed,Mar. 16.17. 1 Iohn 3.21.5.10. hath and shall haue vi [...]to­rie. Fourthly, by the inward te­stimonie of a rectified consci­ence, which being purified, is al­so pacified.

Q. What doe you learne from this confession?

A. First, how miserable and wretched I am,Rom. 7.24. by reason of sin remaining, although I be in and of the Church.Luke 24.47. Secondly, for my comfort, I learne hence where remission of sinne is to be had and how.Matth. 7.12. Luke 10.20 Thirdly, to doe as I would be done vnto, for­giuing as I would be forgiuen. Fourthly,Ephe. 4.32. Acts 8.22. that this is one of the rarest priuiledges in the world, and hardest to be got­ten, onely by faith. Fifthly, to sue out this pardon for my selfe; aboue all to auoide multi­plying of sinne, and deferring of Repentance.

Q. Which is the eleuenth [Page 81] Article?

A. Resurrection of the bo­die.

Q. What doth it containe?

A. A third priuiledge of the Church, to haue the bodies of of her children raised from death to life, and from the graue to glorie.

Q. How can it bee a priui­ledge to the Church, when others without the Church: shall partake thereof?

A. None can enioy it in that manner the Church doth and shall:Iohn 5.29. Dan. 12.2. others shall be raised by the externall power of Christ as a Iudge, commanding them from prison to the place of exe­cution; but the children of the Church shall rise by the inward vertue of Christ, as a head of that bodie, conueying quickning power into euery member vni­ted to him.

Q. What is the meaning of this Article?

Iob 19.27.A. First, that the bodie after dissolution, shall be restored to his former integrity both for parts and proportion.1 Cor. 15.42.43.44.45. Second­ly, that euery bodie shall haue his owne soule brought backe, vnseparably vnited to giue life and motion.Phil. 3.20. Thirdly, that all corruptible qualities shall be laid aside and both made wholly im­mortall like the glorious bodie of Christ.

Q. What is the resurrection?

1 Cor. 15.52A. A raising vp againe of what was fallen and a re-vnion of those things which for a time by death, were separa­ted.

Q. What is it to beleeue the resurrection of the body?

Math. 3.9.A. First, to acknowledge the mightie power of God, a­ble of stones, dust and ashes, to raise vp children to Abraham. Secondly,Iob 19.25. to be assuredly per­swaded my bodie shall be raised againe. Thirdly, with content [Page 83] and inward delight to assent to this worke of God in regard of my owne particular.Psal. 27.13.

Q. What bodies shall be raised againe?

A. The very same that die,2 Cor. 5.10. 1 Cor. 15.38 with seuerall statures, without diminution or imperfection, al­tered onely in qualities.

Q. Who are they that shall be raised?

A. All, good and bad,Math. 25.32 Acts 24.15. iust and vniust, young and old, that euer were.

Q. By whom shall they be rai­sed?

A. Christ, Lord of all things,Iohn 6.44. Phil. 3.20. and the onely head of his bodie the Church: thy dead men shall liue, together with my dead bodie shall they rise, saith the Lord, Esay 26.19.

Q. How shall they be raised?

A. First, the dead in their graues shall heare the powerfull voyce of Christ,Iohn 5.28. and come forth. Secondly, for those which [Page 84] shall be found liuing vpon the earth at that day,1 Thess. 4.15, 16. they shall be changed in a moment and pre­pared to meet him.

Q. Why must all bee raised thus?

Reu. 1.7.A. First, for the glorie of God, in a further manifestati­on of his mercie and iustice. Secondly, for the infliction of deserued punishment vpon the wicked,Math. 25.46 who often flou­rish here. Thirdly, for the performance of Gods pro­mise, and perfecting the worke begun in his Children, who were of all, most mise­rable,1 Cor. 15.19 if they had hope only in this life.

Q. When shall this resurrecti­on be?

A. At the day of iudge­ment, called by Iob the latter day;Iohn 6.54. by our Sauiour the last day; with patience to be expected, because not reuealed.

Quest. What doe you learne [Page 85] from this Article thus explai­ned?

A. First, that all must dye and fall before they can rise a­gaine. Secondly, that all shall vndoubtedly rise to liue againe in the fulnesse of time.Heb 9.27. Third­ly, as I dye, so must I rise to stand in the presence of Christ, with the same eyes, parts, &c.1 The. 4.14. Fourthly, I learne to oppose this truth against the feare of death and immoderate griefe for friends departed. Fifthly,Iohn 11.24. to eschew sinne,Acts 24.15, 16. especially the cor­ruptions of that age wherein I liue, phantastike fashions in at­tire, long lockes, &c. and to a­dorne my minde with good workes, which will rise with me. Sixthly, to prepare for it by a daily meditation of it, still supposing I heare that voyce: Arise yee dead and come to iudge­ment Seuenthly, that the despi­sed Saints of Christ who now lye buried in silence and disgrace, [Page 86] shall ere long bee raised with credit and reputation. Eighthly, that a ioyfull Resurrection doth euer follow remission of sinne, as this Article doth the former, no thinking of the one, till the other be procured.

Q. How may a Christian be assured of his Resurrection to life and glory?

A. He must purchase it, with prayers, teares and a diligent vse of meanes all his life:Phil. 3.10.11. for first, if he be truely humbled for his sinnes,Reu. 20.6.14.13. if hee were euer cast downe and haue had his part in the first Resurrection. Second­ly, if he haue chosen Christ for his Lord and Sauiour, casting himselfe into his armes and rest­ing wholly vpon Him.2 Tim. 4.7, 8 Third­ly,Dan. 12.3. if he endeauour with zeale and cheerefulnesse to keepe faith and a good conscience in all things: then may he be assured to dye in Christ, to rest with Christ, till hee bee raised by [Page 86] Christ to reioyce and sing for euermore.

Q. Which is the twelfth Ar­ticle?

A. Life euerlasting.

Q. What doth it containe?

A. A fourth priuiledge of the Church, to haue life eternall bestowed vpon her and all her children.

Q. How is it a priuiledge of the Church, when wicked men shall also rise to liue againe?

A. None shall rise to liue the life of glory in heauen,Col. 3.3, 4. Mat. 25.41. but Children of the Church; the life of wicked men in hell, is rather an euerlasting death.

Q. What is the meaning of this Article?

A. First, that all the belee­uing members of Christ, shall be partakers of another life,Iob 14.14. Esay 26.19. far better then this. Secondly, that, of that life there shall bee no end.

Q. What is this life euerla­sting?

A. It is the being and exer­cise of spirituall actions in man agreeable to the Will of God: begun here by grace,Iohn 6.47.17.3. but to be perfected hereafter in glory.

Q. Wherein consists the ex­cellency of that life in glory?

A. It cannot be exprest, de­scribed it may be darkly and a­farre off,Psal. 36.9. to consist. First, in an immeditate fruition of God, when the Saints shall see, know, loue and reioyce in him perpe­tually.1 Cor. 2.9. Secondly, in a perfect Sabbath when the Saints shall serue him both for matter and manner according to his owne Will,Iohn 17.21. Iere. 31.3. 2 Pet. 1.11. without Popish trinkets, wearinesse or distraction. Third­ly, in the continuance and dura­tion of both, immutably, euer­lasting, without any possibili­ty of loosing or lessening.

Q. What is it to beleeue life euerlasting.

A. First, to haue the life of [Page 89] Grace begun here, as the mani­festation of election and the earnest of glory;Iohn 4.14. for none can rightly beleeue it, but hee that hath it, Reu. 2.17. Secondly,Phil. 1.6. to assent vnto the truth of God concerning the immortality of the Soule, and the life to come.Iohn 20.28. Thirdly, to be assured,Reu. 2.10. after the examination of my estate, that I am one of those to whom this priuiledge belongs. Fourthly, to resolue vpon fidelity in Gods seruice till death, that hee may glorfie his Name, by bestowing vpon me this Crowne of life.

Q. What must a Christian doe to attaine it?

A. First, he must endeauour to keepe the Commandements, Eschew euill, doe good,Mat. 19.17. and liue for euermore. Secondly, he must sow to the Spirit,Psal. 34.12, 13. and liue holyly. He that soweth to the Spirit,Gal. 6.8. shall of the Spirit reap Life euerlasting. Thirdly, he must be constant in both,Rom. 6.22. in [Page 90] a right manner,Reu. 2.10. to a right end, till the Lord call him away.

Q. How may a man know whether this life bee begun in him?

A. First, by the death of sinne,Rom. 6.11.12. for the dominion thereof in his affection. Secondly, by an inward griefe for corrupt motions, blasphemous thoughts and carnall inclinations,Col. 3.5. with a daily fighting against them.Rom. 7.24. 1 Iohn 3.14. 2 Tim. 4.8. Acts 9.6. Thirdly, by a communicating loue to the Saints on earth. Fourthly, by an inward longing after Christs second comming. Fifthly, by a hearty submission of himselfe to the whole reuea­led Will of God.

Q. When is this life wrought in the elect?

A. By degrees and at seuerall times; partly in this life by the spirit,Iohn 17.3. nourishing the incorrup­tible seed of the Word, more fully, immediately after death, but most fully & compleatly af­ter [Page 91] the Resurrection of the flesh.10.10.

Q. What doe you learne from this confession and description?

A. First, that there is a re­ward for true beleeuers. Second­ly,Rom. 6.23. Psal. 19.11. 1 Tim. 4.10 Heb. 11.35. that euerlasting life is the end of my faith and labours. Thirdly, to preferre that life a­boue this moment any life I now enioy, and the meanes to attaine that, aboue the meanes to pre­serue this. Fourthly, to assure my heart aboue all things, of the beginnings thereof,1 Tim. 6.19. Heb. 10.36. and to endeauour in the vse of meanes all my dayes. Fifthly, pati­ently to suffer the Lord to worke it in me, how and when he pleaseth, saying, Amen to his prescriptions.

Quest. Supposing a Christian thus farre right for his faith what is next to be done for salua­tion?

A. An endeauour to know and keepe the Commandements of Almighty God.

Q. How many are there?

A. Ten: Exod. 20.1, 2, 3, 4, &c.

Q. Which is the first Com­mandement?

A. Thou shalt haue no o­ther Gods before me.

Q. What is the meaning of this Commandement?

A. 1. That there is but one true God, to whose lawes I am ab­solutely bound. Secondly, that all spirituall seruice and diuine worship inward or outward,1 Iohn 5.7. is due and must be performed by me to that God.Matth. 4.10. Thirdly, that I may not make to my selfe,Deut. 6.14. nor worship any other God.

Q. How can a man make to himselfe other Gods?

A. By robbing the true God of his honour and glory, and giuing it to that which is not God: as first by faigning gods, [Page 93] which haue no being but in i­magination onely. Secondly,Ios. 24.25. 2 Tim. 3 4. by admitting dangerously-false conceits of the true God,Deut. 6.14. in priuate thoughts or prayer, which haue no ground in Scrip­ture. Thirdly,Ier. 3.11. by giuing diuine worship, to any other beside the true God, whether Angell, Saint, &c. Fourthly, by seeking and affecting any of the crea­tures, before or more then the Creator, as the couetous, luxu­rious, selfe-seeking, vaine-glo­rious man doth, &c.

Q. What is commanded here?

A. First, that I should cleaue vnto Iehoua, as the onely true God, submitting to his lawes,Mat. 22.37. seruing him and seeking his glory with all my heart. Se­condly, that I doe this to him onely according to his will.

Q. What duties are you to performe by vertue of this com­mand?

A. Many, first to labour af­ter [Page 94] a sufficient,Ier. 9.24. Iohn 17.3. 1 Ioh. 5.10. Psal. 34.8. and sauing know­ledge of the Lord, as hee hath reuealed himselfe in his Word. Secondly, to beleeue the Word of God, both for the precepts, threatnings and promises there­in contained. Thirdly, to place my whole affiance in him, as reconciled through Christ, which includes filial feare, sound hope, confidence, and flexible humility, considering his excel­lency and my vilenes.Psal. 31.23. 1 Iohn 4.19. Reu 3.19. Phil. 4.4. Ephe. 5.20. Rom. 12.12. Heb. 10.36 Fourthly, to loue him simply for himself, friends we may loue in him, e­nemies for him, and creatures as sent vs from him. Fifthly, to be zealous for his glory, sincere­ly, moderately and seasonably. Sixthly, to reioyce in the Lord alwayes, both in times of peace and persecution. Seuenthly, to be thankefull for euery thing; health and sickenesse, prosperi­ty, and aduersity. Eighthly, to be patient vnder the crosse, or­dered by his prouidence, for [Page 95] the chastisment and tryall of his children,1 Cor. 6.20. M [...]l. 1.6. and must bee borne cheerefully, meekely, and con­stantly. Lastly, to honour God. First, priuately by my selfe, or with others, reading, praying, conferring, singing of Psalmes,Col. 3.16. 1 Cor. 10.31 Psal. 27.4. Prou. 3.9. Deut. 10.20. Mat. 10.32. eating, drinking, buying, sel­ling, and all to the glory of God. Secondly, publikely by ioyning with the true Church which the Scriptures doe demonstrate, by furthering the true Religion, swearing by his name being lawfully called, and by confes­sing the truth boldly, in the face of the enemy.

Q. What is here forbidden?

A. To set vp any other God in my heart, to giue diuine wor­ship to any other thing; not to conceiue aright of the true God,Ios. 24.23. Gen. 35.2. or not to performe this spirituall seruice to him onely.

Q. What sinnes are you espe­cially to auoyde by vertue of this prohibition?

A. Diuers, as first denying of God directly, or by conse­quence,Rom. 1.19. when men liue as if there were none, or none such as the Scriptures declare.Tit. 1. ult. Se­condly, multiplying of Gods, either with the idolatrous Gentiles,Ephes. 5.5. superstitious Papists, or with carnall Protestants who adore their riches,Phil. 3.19. pleasure, honour, &c. Thirdly, abusing of the true God either in opi­nion, as Arrians, Iewes, Turkes. Epicures doe; or in practice and that,Ephes. 4.18. First, by ignorance of God and his Will, whether af­fected or carelesse:Esay 1.3. as also by a meere speculatiue knowledge, separated from obedience. Se­condly,Iohn 3.12. by infidelity, when men respect neither the power, Word nor workes of God;Iam. 2. ult. bringing Christians, that con­tent themselues with an histo­ricall,Psal. 50.22. idle, counterfeit faith, vpon presumption or despaire commonly. Thirdly, by for­getfulnesse [Page 97] of God, not hi­ding his Word or not laying it as a rule to order our affaires.Luke 12.19. Fourthly, by distrust of Gods goodnesse, power and proui­dence,Matth. 6.25. manifested by a carking care,Prou. 30.9. and vse of vnlawfull means either for deliuerance or ad­uancement. Fifthly,1 Sam. 28.7. by hatred of God, his truth, graces, or ser­uants,Rom. 1.30. whether naturall or ad­uentitious;1 Iohn 2.15.16. which is common­ly attended by an excessiue loue of worldly honour. Sixthly,Rom. 10.2. by a blind, vntutored zeale, which is furious, immoderate, vnsea­sonable and short;Reu. 3.13. as also by coldnesse and luke-warmenesse in matters of Religion.2 Tim. 3.2. Seuenth­ly, by ingratitude for blessings receiued and impatiencie vnder the crosse. Eighthly, by disho­nouring the Lord any way in priuate or publike:Mal. 3.14. louing any thing aboue him, fearing any thing more then him,Nehe. 13.10.11. Mark. 8.38. hindering his worship, denying his truth [Page 98] in time of danger, swearing by creatures, accompanying famili­arly with his profest enemies,Ier. 5.7. 2 Cro. 19.2. or breaking any of his knowne commands.

Q. What doe you learne from this Commandement thus explai­ned?

A. First, how holy and strict the Lord is,Deut. 12.32. in the matter of his worship and seruice. Secondly, therefore speedily and heartily, to abandon all false gods,Ios. 24 23. withall carnall conceits and blasphemous thoughts of the true God. Thirdly, to labour to know the Lord, as he hath reuealed him­selfe, which is life eternall. Fourthly,1 Sam. 7.3. to giue him so knowne, my heart, to serue, to depend vpon him and to put my whole trust and confidence in him.Mat. 22.37. Fifthly, to admit of no opinion nor practice contra­rie to his law.Iohn 12.42, 43. Psal. 139.7.8 Sixthly, boldly to acknowledge him, by con­fessing him and his truth,Ier. 9.24. stan­ding [Page 99] vp for both in all assem­blies. Seuenthly, to consider my selfe as alwayes before him and to doe nothing without a serious thought of his presence; glorying most, that I am seruant to such a Lord.

Q. Which is the second Com­mandement?

A. Thou shalt not make to thy selfe any grauen image, nor the likenesse of any thing that is in heauen aboue, or in the earth beneath or in the water vnder the earth; thou shalt not bow downe to them nor wor­ship them, for I the Lord thy God am a iealous God and visit the sinnes of the fathers vpon the children vnto the third and fourth generation of them that hate me, and shew mercy vnto thousands in them that loue me and keepe my Commande­ments.

Q. What is the meaning of this Commandement.

A. First, that after know­ledge and right choice, I must make an outward profession of the true God.Rom. 10.10.12.1, 2. Secondly, that this profession must be ioyned with seruice and solemne wor­ship. Thirdly, that both these be done according to the rules and directions, exprest in his reuealed Will, the written Word.

Q. How parts are there in it?

A. Two: First, the Com­mandement it selfe. Secondly, the confirmation of it with reasons to moue obedience.

Q. What is the Sunne of the command?

A. In regard of the mind, first that I conceiue aright con­cerning the Lords spirituall manner of subsisting,Esay. 66.1. not to be represented by corporall shapes, nor seene with corporall eyes.Ioh. 4.22.23 1 Sam. 15.22. Secondly, that I rest in that holy manner of worship, which he [Page 101] hath prescribed in his Word, ayming at his ends.2 King. 5.8. In respect of the body-first,Exod. 32.5. that no ima­ges be made for any religious vse in Gods seruice, without expresse direction. Secondly, that no man bow vnto, nor before any image,1 Ioh. 1. ult. with respect and reference to the image.Deut. 4.12. Thirdly, that no religious ser­uice nor diuine worship be per­formed to any images whether carued or painted. Fourthly, that none offer to conuay his seruice,Prou. 4.27. by or through an image to the true God, he hath willed no such thing. Fifthly,Esay 1.12. that euery man endeuour to expresse his deuotion in that forme of worship which the Lord wil­leth in his Word,1 Kings 12.33. whether hee preach, pray, receiue the Sacra­ment, fast or vow, &c. All must be done in obedience without will-worship in sincerity with­out hypocrisie.

Q. How is it confirmed?

A. Three wayes: First, from a description of God, I the Lord thy God am a iealous God and will not giue my ho­nour to another nor my praise to grauen images. Secondly, from a communication, to visit the iniquity of the fathers vp­on the children, vnto the third and fourth generation of them that hate me. Thirdly, from a gracious promise of showing mercy vnto thousands of them that loue him and keepe his Commandements without ad­dition or detraction, for mat­ter and manner.

Q. What sinnes are here espe­cially forbidden?

A. Many: some directly: as first, all false carnall conceits touching the manner of diuine being in it selfe. Secondly, all will-worship with a secret di­staste of euery prescribed forme, loathing that simplicity of seruice, the Lord requires, [Page 103] to bring in aduance humane in­ventions,Col. 2.18, 23. Deut. 4.15, 16.16.22. vnder the plausible name of deuotion. Thirdly, to make images of any creature, for any religious ends. Fourth­ly,Esa. 42.8. Deut. 12.30. to represent any person in the Godhead, by an image or picture. Fifthly, to giue ho­nour and worship vnto any i­mage by kissing, bowing, &c. vnder what presence soeuer. Sixthly, to confirme vnto Ido­laters, by adding such orders,2 King. 16.10. rites and ceremonies as they vse contrary to Gods Word.

Other things by necessary consequence. As first,Deut. 12.3. 1 Cor. 11.17. all ap­probation of idolatry, idole worship, by presence, silence, as­sistance; supplying Idolaters with such Images, and as most know, they grossely abuse. Se­condly, all wilfull running vpon the snare of other mens super­stition.Prou. 28.9. Ezech 33. Thirdly, all irreligious behauiour in the solemne per­formance of Gods worship, e­uery [Page 104] vndecent gesture in the publike assembly, withall con­tempt and neglect of his wor­ship. 4. All formall selfe-concei­ted, superstitious seruice, when men giue all to the outward,Esay 1.12. Matth. 15.9 or all to the inward part of Gods worship so diuiding what God hath ioyned, conformity and sincerity. Fifthly, all humane inuentions, corrupting, hindring or darkning that manner of Gods worship establisht by his order for gouernment.Reu. 13.16. Num. 33.52. Esay 2 16. Deut. 18.14. Reu. 21.8. Acts 8.20. Mat. 21.12.13. Sixthly, all worshipping of Satan, to effect great matters by forbid­den meanes, of Antichrist and his agents by submitting to him and receiuing his marke. Se­uenthly, all abuse of sacred things, employed, to further the seruice and worship of God, especially sacriledge and Symony in the common accep­tion, with-holding buying and selling spirituall liuings, odious and abominable to the Lord.

Q. Are all images, and the vse thereof simply here forbid­den?

A. No: good vse may bee made of them: as first, to helpe the weakenesse of memory.1 Sam. 6.5. 1 King 6.23 Se­condly, to reuiue and continue affection towards our godly departed friends. Thirdly, to prouoke vnto imitatiō. Fourth­ly, for ornament they may bee vsed; prouided, they bee of men, not of God.

Q. Are all humane inventi­ous, in ordering the worship of God for the manner, condemned here as will worship and vnlaw­full?

A. No: for first there are inuentions politicall, lawes and constitutions of men, compel­ling to keepe the precepts of the second table. Secondly, in­uentions ecclesiasticall or cere­moniall,Rom. 13.1. 1 Cor. 11.2. directing men in the obseruation of the first Table; touching the time, place, man­ner [Page 106] and other circumstances a­bout Gods worship, not onely lawfull but requisite, prouided all bee done with reference to those generall directions set downe in the Word, and to the practice Apostolicall. Third­ly, such onely as are against Gods Word and doe hinder his worship are here forbidden.

Q. What duties are here en­ioyned to be done?

A. First, to conceiue a­right of God, and to dedicate the body wholly to his seruice and worship.1 Cor. 6.20.14.40. Secondly, con­stantly to vse the meanes and ordinances prescribed in his Word. Thirdly, strictly to obserue in a descent manner, those rules and orders, set downe for the manner of Gods publike worship in the vse of his ordinances.

Qu. What doe you learne hence?

A. First, that Gods seruice [Page 107] must especially be spirituall both for matter and manner.Iohn 4.24 Second­ly, to bow my body together with the heart in the worship of God. Thirdly,1 Cor. 6.20.10.32, 33.11.16. in things of indifferency, neither comman­ded nor forbidden in Scripture, wherein Gods worship doth not consist and whereby it is not hindered, to conforme my selfe to the present Church, who hath power to order the assembly, for the auoiding of offence, confusion and disor­der. Fourthly, to reprooue Papists, who will not haue this to be such a distinct Comman­dement that they may more freely make and worship ima­ges, as appeares both by their doctrine and practise. Fifthly, to reuerence the true Image of God in Christ and Christians,1 Cor. 11.7. 2 Cor. 4.4. labouring to haue it renewed and perfected in me daily.

Q. Which is the third Com­mandement?

A. Thou shalt not take the name of the Lord thy God in vaine, for the Lord will not hold him guiltlesse that taketh his name in vaine.

Q. What is the meaning of this precept?

A. First, that hauing rightly disposed of my heart and bodie, to the seruice and worship of the true God, I must think next of glorifying that God in the ordinarie course of my life,Psal. 50.15. yea in all my actions.1 Cor. 10.31 Secondly, that this glorifying of Gods consists principally, in a reuerent vse of his name, and a holy obseruati­on of his day. Thirdly, that who­soeuer offends in either, doth highly displease Almightie God and is held guiltie of eternall death.

Q. What doth this Comman­dement containe?

A. Three things: First, a ma­nifest prohibition thou shalt not take the name of God in [Page 109] vaine. Secondly, an included di­rection, but shalt reuerence the Name of God. Thirdly, a rea­son to mooue obedience, drawne from the nature of an vpright Iudge, not to hold offenders guiltlesse.

Q. What is here meant by the Name of God?

A. First,Exo. 34.5.6. his essentiall attri­butes, as power, holinesse, wise­dome, goodnesse, truth,23.21. &c. Se­condly, his regall soueraigntie manifested by his degrees be­fore time, and a constant execu­tion of them accordingly in time. Thirdly,Iohn 17.6. his titles where­by hee hath made himselfe knowne vnto men of what countrie or language soeuer. Fourthly, all the meanes,Deut. 28.58 where­in men may hononr him as his Word and Ordinances.Ier. 23.27. Fifth­ly, his creatures vpon which he hath set his name; his mer­cies and iudgements whereby he hath and doth daily magnifie his name.

Q. What is it to take Gods Name in vaine?

A. First, to vse Gods Name vainely,Psa. 50.16, 17 139.20. wantonly, rashly, vnre­uerently, either in idle oathes, ordinarie talke, or a formall pro­fession of Religion.Ier. 23.10. Secondly, to make vse or Gods Name falsely in false things to testifie a lie; or prophanely, in periurie, blasphemie, cursings, enchant­ments or other superstitious ce­remonies.Zach. 5.4. Thirdly, to debase his Word,Phil. 1.15. through ignorance, rudenesse, lewdnesse; speaking and not doing it.1 Cor. 10.31 Fourthly, to vsurpe his authoritie ciuill or sacred.Eccl. 5.4, 5. Prou. 30.9. Fifthly, to abuse his creatures, excessiuely, vnne­cessarily, when nature requires none. Sixthly, to breake a law­full vow or falsifie a promise made vnto another in the Name of God.Ier. 23.34. Acts 2.13. Seuenthly, by dishono­ring God any way in thoughts, words, actions or behauiour; rushing rudely vpon religious [Page 111] duties, turning the Lord Word or works into prophane iests or charmes,2 Sam. 12.14 ioyning a scandalous conuersation with a Christian profession.

Q. Why may you not take Gods Name in vaine?

A. First, because he hath for­bidden it, and threatned seuerely to punish it. Secondly, I should not then answer the end of my creation,Deut. 5.11. Psal. 139.20 which was to seeke the honour and glorie of God the Creator. Thirdly, I should neuer get pardon of any of my sinnes, but must remaine e­ternally guiltie without repen­tance.

Q. What course must you then take in glorifying Gods Name.

A. I must cheerefully doe what he hath commanded, and circumspectly auoide what he hath forbidden to that end.

Q. What hath the Lord for­bidden in this precept?

Psal. 14.1.50.21.A. First, all blasphemous, vn­reuerent, dishonorable thoughts, concerning Gods infinite Maie­stie. Secondly, all grosse propha­nations of the Name of God, blaspheming, or causing others to blaspheme.Rom. 2.24. Thirdly, all more plausible abuses of his name, mentioning it in a ridiculous matter, after a superstitious care­lesse manner, to a wicked end, as in forged with and wrongfull sentences, beginning commonly In the Name of God Amen, &c, taking it vp for a shelter onely against iudgements, as carnall Christians doe; or for a snare, to delude men and gaine the more, as hypocrites and Iesuits doe. Fourthly,Math. 5.34. Iames 5.12. Ier. 5.7. all sinnefull swearing, whether idlely in common talke, falsely, or truely before a Magistrate, by that which is not God.Zeph. 1.5. Vsing oathes whether vertuall onely as by faith and troth; by taking, &c. Pharesai­call by the head, by Ierusalem, [Page 113] &c. Popish by Saints and Idols,Amos 8.14. &c. as by Saint Mary, Saint Anne, by the Masse, &c. heathe­nish as by love, &c. or Atheisti­call by the blood of God, wounds of Christs,Deut. 28.58 Phil. 2.10. &c. Fifth­ly, an idle, wanton repeating of any of the names of God in or­dinarie discourse. Sixthly,Esay 19.13. Prou. 7.14. all formall hypocriticall praying, hearing, professing, preaching with a heartlesse mouth for car­nall ends. Seuenthly,1 Sam. 23 21. all breach of lawfull vowes and promi­ses, in baptisme, sickenesse, dangers: vnthankefulnesse for Gods blessings, spirituall, corpo­rall; &c.

Q. What hath he commanded here to be done?

A. First,Psal. 29.2. 1 Cor. 10.31 to sanctifie the Name of God in my heart, mouth and life, by thinking, speaking and walking holily. Secondly, in all my actions, whe­ther in or out of Gods seruice, to aime at his glorie. Thirdly, [Page 112] [...] [Page 113] [...] [Page 114] to vse his name in lawfull and weightie affaires onely,Num. 25.6. Deut. 28.58 then to stand vp for him and his truth zealously.Ier. 4.2. Psa. 15.2, 4. Fourthly, to sweare by his name only in truth iudge­ment and righteousnesse, being lawfully called. Fifthly, to make profession of his religion in sin­ceritie without hypocrisie, pur­pose of changing or backe-sli­ding.1 Tim. 4.4. Psal. 116.14 Col. 3.17. Sixthly, to be thankefull for mercies, faithfull in vowes and promises. Seuenthly, to re­ceiue and vse the Word and Creatures of God, as from his hand and in his sight.

Q. What is required that you may endeauour to keepe this law?

A. First, knowledge how the Lord hath combined his owneglorie and the saluation of his children, vnder one and the same meanes; one cannot be had without the other. Secondly, a grounded feare of the great name of the Lord my God.Deut. 28.58 [Page 115] Thirdly, loue of his truth aboue all worldly things. Fourthly,Psal. 15.2. Acts 11.23. purpose of heart to cleane vnto him, and to aduance his honour and glorie. Fifthly,Psal. 39.1. setting and keeping of a constant watch o­uer my heart and lips.

Q. What doe you learne from this Commandement thus explained?

A. First, to be zealously for­ward in all things,Num. 25.8. Eccles. 5.2. both in regard of my selfe and neighbours, whereby God may haue any glorie. Secondly, neuer to thinke or speake of God without great reuerence. Thirdly,Iames 5.12. 2 Tim. 2.22 aboue all to auoid swearing in ordinarie talke, and as a witnesse to sweare truely. FourtWy, to goe about all the parts of Gods seruice and worship heartily. Fifthly, to en­deauour to make a holy vse of all Gods blessings;1 Tim. 4.4, 5 Rom. 13.4. especially of his Word the food of my soule, and of his creatures the suste­nance of my bodie. Sixthly, [Page 116] that Magistrates who supply Gods roome on earth, should not hold a swearer guiltlesse nor passe ouer any vnpunisht.

Q. Which is the fourth Com­mandement?

A. Remember that thou keepe holy the Sabbath Day: sixe daies shalt thou labour and doe all that thou hast to doe, but the seuenth Day is the Sabbath of the Lord thy God, in it thou shalt doe no manner of worke, thou nor thy Sonne, nor thy Daughter, thy man seruant, nor thy maide, nor thy beast, nor thy stranger that is within thy gates: for in sixe daies the Lord made Heauen and earth, the Sea and all that in them is, and rested the seuenth Day, wherefore the Lord blessed the seuenth Day and hallowed it.

Q. What is the meaning of this Commandement?

A. First, that the whole course and continuance of time [Page 117] is measured out in seuen daies often comming and going.Gen 2.3. Se­condly, that sixe of those daies must be spent in some lawfull calling and necessarie emploi­ment whereby the Church or Common-weale may be benefi­ted;Luke 13.14. mispence of our time and prophanation of Gods time are both vnlawfull. Thirdly,Gen. 2.3. that a seuenth Day must be kept holy, separate from common busi­nesses to be spent holy in spiritu­all exercises;Exo. 16.29. that God may be that day more especially glorifi­ed by vs.

Q. Is this precept morall or ceremoniall?

A. Partly morall, that one day in seuen should be set a part to the solemne seruice of God: partly ceremoniall, that this or the other should bee the day: Iewes kept the last day of the weeke for their Sabbath in me­morie of their creation:Exo. 34.21. Acts 20.7. Christi­ans haue the first day of the [Page 118] weeke,Reu. 1.10. in memorie of the ac­complishment of their redemp­tion, by order and practice of Christs Apostles.

Q. What doth this Comman­dement containe?

A. First, a strict iniuncti­on, touching the sanctifying of the Lords Day. Secondly, an amplification of this precept, pointing to whom it belongs, superiours, inferiours, sonnes, daughters, seruants, cattle, stran­gers, with all in our iurisdiction. Thirdly, Reasons of it to en­force obediēce;Luke 13.14. which are three: First, because God hath granted sixe daies vnto men, to follow their owne businesse.Reu. 1.10. Secondly, the seuenth is the Lords Day. Thirdly, wee haue the Lords owne example; hee rested and hallowed it, to teach vs what wee should doe.Gen. 2.2. Fourthly, it containes a word or note of speciall obseruation aboue the rest.

(Remember)

Q. What is the meaning of the word?

A. First, that such a day of rest hath beene or ought to haue beene obserued from the begin­ning, remember it is no new thing. Secondly, that it must continue till the end of time, e­uen as long as Matrimonie,Gen. 2.2, 3. they were ordained and shall end to­gether. Thirdly, that men ought to haue a speciall care of this, aboue other, and to thinke of it before it come. Fourthly,Esay 58.13. Iohn 9.16. that it is a verie difficult thing to keepe this day Holy as wee ought.

Q. How is the Lords Day kept holy?

A. By abstaining from the ordinarie works of our calling (except it be a worke of and for the day) in obedience vnto God and spending the whole day in those spirituall employments, in that deuout manner, and to [Page 122] [...] [Page 123] [...] [Page 120] those holy ends, hee himselfe hath appointed, to the com­pleate sanctification of this day these things are requisite. First, a grounded knowledge tou­ching the diuine institution thereof, else we may keepe it vnto men,Esay 58.13. not vnto God. Se­condly, some answerable prepa­ration both in regard of our worldly businesse and inward disposition of mind,Exod. 35.32.5. by thin­king vpon it, euer the day be­fore, and rising so that the pri­uate duties of meditation and praier by our selues,Acts 13.14, 15.16.13.20.7. with our charge, may be performed be­fore the publike begin. Third­ly, Christian practice of those duties in publike which are the workes of the day, comming at the beginning, staying till the end. Fourthly, Meditation af­ter,Psal. 92.5. application and holy confe­rence about the Word and workes of God. Fifthly, a sea­sonable conclusion of it, by [Page 121] repeating what we haue heard,Acts 8.30. 1 Cor. 3.6, 7 examining those vnder vs, praising God and praying vnto him for a blessing vpon the whole.

Q. Why this day institu­ted to bee kept thus holy?

A. First,Exod. 31.13 1 Thes. 5.23 that all may know (who heare and know of such a day) the Lord to be the sole author of sanctification. Second­ly, for the preseruation of our publike Ministrie, in the exercise of doctrine and discipline;1 Cor. 16.2. Acts 2.1. Ephes. 4.13. ther­fore the chiefe Actors in the publike sanctification of this day, (Ministers) are enioyned by the Law, to reside vpon their particular charge: Thirdly, that the Church might one day at least in seuen be gathered toge­ther visible;Deut. 5.14. Exod. 22.31 to giue strangers good example, to signifie their meeting in Christ as members of one bodie, to exercise and haue their graces increased, and to show their hope of a future [Page 122] meeting one day in Heauen, ne­uer to part. Fourthly, for a helpe of humane frailtie and weake­nesse, not able labour conti­nually without rest; exceeding subiect to forget God and his seruice.1 Pet. 1.16. Leuit. 10.3. Fifthly, to teach men what they should be, holy, &c. as also what they may expect if they be such, an eternall Sabbath of rest, from labour, feares, sinne and all the euill consequents thereof.

Q. What benefit is there in keeping this day holy?

A. Much euery manner of way: for first it is an expressi­on of obedience vnto Gods command;1 Sam. 15.22 and Euangelicall obe­dience is better then any legall Sacrifice.Iohn 9.16. Secondly, it is a signe of grace and of the filiall feare of God.Esay 56.2.58.14. Thirdly, it is a spiritu­all Faire or Market day for the inner man, as we haue many for the outward carefully obserued. Fourthly, men thereby are made [Page 123] more holy, procuring Gods blessing on them and theirs all the weeke after: a consciona­ble keeper of the Lords day can­not but walke with God euery day.

Q. What is forbidden in this precept?

A. All pollution and propha­nation of the Lords Day:Exod. 34.21 as First, not keeping it, but follow­ing worldly businesse.Esay 113, 14 Amos 8.5. Second­ly, keeping it superstitiously, the outward rest without any inward disposition towards san­ctification. Thirdly, mispen­ding it in worldly thoughts and constant vncheerefulnesse in e­uery dutie. Fourthly, abusing it,Esay 58.13. Exod. 32.6. by idlenesse; vanitie in prophane talke, games and pastimes; and impietie, by feasting immode­rately, gluttonie, drunkennesse; with all vnprofitable meetings. Thou shalt doe no manner of worke.

Q. May men doe nothing [Page 124] on that day?

A. Yes: the workes of the day; as: First, of pietie, touching the being or wel-being of that seruice which is to be perfor­med vnto God.Math 12.5. Iohn 7.23. Mat. 12.11, 12. Luke 6.9. Secondly, of charitie, concerning the being or wel-being of the creature, as feeding of cattel, releeuing those in distresse, visiting the sicke, dressing necessarie prouision, making and keeping peace, &c: Hither referre the labour of Physitians and Mid-wiues, &c. Thirdly, of necessitie vnfained, as the labour of Mariners on the Sea, fighting of souldiers in de­fence of their countrie; it is law­full to doe good on the Sabbath Day.

Q. How then is it most vsu­ally prophaned amongst vs?

A. First, when men rest not from seruile works that day; either in regard of the mind by sinne, or bodie by an improui­dent ordering of businesse, or [Page 125] referring some worldly affaires purposely to that day (so ma­king bold to borrow a part of Gods time,Exod. 16.29 Esay 58.13. Matth. 20.6. 1 Kin. 18.21 to ich out their owne) whereby they are hinde­red wholly, or made very vnfit for Gods seruice. Secondly,Acts 26.28. when men rest from labour but sanctifie not; making rest the end, when indeed it is but a meanes to a further end: idle­nesse condemned all the weeke, cannot bee allowed that day. Thirdly, when men rest and sanctifie partly; giuing one halfe to God, another to themselues for profit or carnall delight; run­ning to Ales, wakes or reuels; gaming, dancing, drinking, &c. The Lord saith, Remember to keepe the whole day, these forget one halfe. Fourthly, when men rest and sanctifie it wholly themselues, but regard not those within their gates,Neh. 13.19. Amos 8.5, 6. they are sent on iournies, set to drie Mault, kept in to prouide for a Mun­daies [Page 126] Feast, &c. Fifthly, when men rest and sanctifie it wholly both by themselues and theirs, but not to the right end; they could be content if there were none, or not so much preach­ing, or that it were quickly past.

Q. What doe you learne from this precept thus explained?

A. First, a necessitie of cea­sing frō all seruile labour for our pleasure or profit on the Lords Day: superiours may not de­priue their inferiours of this priuiledge. Secondly, to dedi­cate it wholly to his seruice in spirituall exercises with cheere­fulnesse and delight.Leuit. 19.30 Ios. 24.15. Gen. 18.19. Thirdly, to permit none within my charge publike or priuate, to be idle or ill employed that day through my default.1 Tim. 5.17. Phil 2.29. 1 Thes. 5.13 Fourthly, to affect and reuerence the Ministerie as the meanes vnder God of this daies sanctification: where this is wanting, all humane lawes are [Page 127] not able to preuent a prophana­tion. Fifthly, to confine my thoughts, words and actions that whole day to religious ob­iects, or to others in order there vnto.

Q. Which is the fifth Com­mandement?

A. Honour thy Father and thy mother that thy daies may be long in the land, which the Lord thy God giueth thee.

Q. Why is this made the first precept of the second Table?

A. First, to show that vnse­parable connexion which is be­tweene the seruice of God and the loue of our neighbour;Mat. 22.37, 39. hy­pocrites diuide them, when good Christians looke vnto both. Secondly, because this is the foundation of obedience, vnto the rest that follow: re­spect to superiours keeps men from killing, stealing, &c.Ephes. 6.2. Third­ly, because it containes a pro­mise, which preuailes much [Page 128] with men, and ought to pre­cede the worke as a motiue to encourage.

Q. What is the meaning of this Commandement?

A. First, that when men haue disposed of their hearts and bo­dies for the seruice of the true God, they must then thinke of their dutie towards men,Math. 6.33. 1 Pet. 2.17. and not before. Secondly, that amongst men speciall regard must be had to superiours.1 Tim. 2.1, 2, 3 Thirdly, that humane societies doe consist and are preserued in being and order by the due performance of mu­tuall duties.

Q. What doth it containe?

A. Two things: First, a pre­cept, honour thy Father and Mother.Eph. 6.1, 2. Secondly, a promise, that thy daies may be long, or then they shall be long: which is not absolute, but conditionall, as it may stand with Gods glorie, and be good for the obedient childe of God.

Q. Who are meant by Father and Mother here?

A. All superiours, in calling,Phil. 2.22. Ios. 7.19. 1 Cor. 4.15. 2 Kin. 5.13. Prou. 22.7. 1 Tim. 5.1, 2. age, gifts: such as our naturall Parents, Schoole-masters, Magi­strates, Ministers, Masters, Hus­bands, Benefactors, &c. yea and all that excell others in common gifts, sauing grace, multitude of daies, &c.

Q. What is meant by ho­nour?

A. All due respect in words, deeds and gesture, which the place, age, gifts or condition of any of our superiours require: as: First, reuerence either in­ward to acknowledge, approue and submit vnto Gods Ordi­nance;Leu. 19.3, 32 1 Pet. 3.6. or outward to manifest this submission by action, rising [...]p to them,1 Tim. 5.4. going to meet them, standing bare, bowing the bodie,2 Cor. 8.22. keeping silence while they speake, giuing place and termes of honour. Secondly, loue to their persons, place and [Page 130] gifts:Col. 3.20. Thirdly, cheerefull obedi­ence to all their commands law­full and possible.Rom. 13.1. 1 Tim. 2.1, 2. Gen. 9.23. Fourthly, thankfulnesse to God for them, and vnto them vnder God for the good wee enioy by them; to aide them with our persons, purse and praiers. Fifthly, pati­ence ioyned with modestie and humilitie towards them, bea­ring with their passions, co­uering their infirmities, so far as we may with a good consci­ence.

Q. But suppose your superiours be carnall, impious and so vnwor­thy of honour?

A Howeuer God is wor­thy to be obeyed,Acts 23.5. let them bee neuer so vnworthy to haue it: seeing God hath iudged them worthy of the place,Math. 22.21 either with his liking or leaue, disposition or permission,1 Pet. 2.18. may not iudge them vnworthy of that honour which belongs to the place: on­ly in honouring them I must [Page 131] learne to distinguish the person and his office, from the vicious­nesse in either.

Q. What are here comman­ded?

A. All those duties, which superiours and inferiours ought mutually to performe each to other, for the preseruation of that honour and dignitie which God hath bestowed vpon them.

Q. What is the duty of Ma­gistrates?

A. First, to gouerne in the Lord, seeking his glory, the ad­uancing of his truth, and the good of his people. Secondly, to correct for the Lord with courage,Rom. 13.4. discretion and mode­ration; so bearing the sword, that the good may reioyce, and the euill tremble.

Q. What is the duty of sub­iects?

A. First, to acknowledge their authoritie. Secondly, to testifie their awfull submission [Page 132] thereunto by obedience; pray­ing for them, paying what their necessitie demands,1 Pet. 2.19.20. and patient­ly suffering without rebellious thoughts,Matth. 15.4, 5. what shall be laid vp­on them.

Q. What is the duty of Mini­sters?

Heb. 5.4. A. First, to waite till the Lord be pleased to call them vn­to a charge,Acts 20.28. not to run before they be sent, much lesse to pur­chase it. Secondly, to reside a­mongst those people,1 Pet. 5.2. of whose soules the holy Ghost hath made them ouer-seers. Thirdly, to teach them the good wayes of God fully and faithfully.Acts 20.18, 19, 20. Fourthly,2 Tim. 4.12. to liue and walke be­fore them according to the strictest rules of godlinesse;1 Tim. 4.16 con­sidering the common sort are more led by the eye, then the eare: for the particulers let Mi­nisters reade Pauls Epistles to Timothy and Titus.

Q. What is the peoples duty?

A. First, to cleaue vnto them firmely,Iohn 10.5. so as not to prefer and follow strangers. Secondly, to affect them dearely. Thirdly,1 The. 5.13. to reuerence them highly as instru­ments of greatest good.Heb. 13.17. Fourth­ly, to obey them readily when they bring diuine authoritie with them. Fifthly,1 Tim. 5.17, 18. to reward them liberally; it is a great shame for men to suffer their Pastors to want,Gal. 6.6. while themselues haue any thing. Sixthly, to procure a supply speedily, where a Shep­heard shall chance to bee wan­ting; lest while they feare to giue a part, the Woolfe come and deuoure all.

Q. What is the duty of Schoole-masters?

A. First, to be both able and willing to spend themselues and their time wholly in that fun­ction. Secondly,Rom. 12.6, 7. to instruct painfully and profitably in the grounds of their art. Thirdly,Psal 34.11. to obserue the nature and seuerall [Page 134] conditions of their Schollers,Col. 3.21. Psal. 101.2. 1 Tim. 4.12. terrifying the stubborne, draw­ing the tender-hearted with the cords of loue correcting all sea­sonably and moderately. Fourth­ly, to giue them good example. Fifthly, to Catechize them in the necessary grounds of religi­on; to enquire of their behaui­our, both at home and abroad that they may encourage and re­proue accordingly.

Q. What is the duty of Schol­lers?

1 Cor. 12.31 Phil. 4.8. 1 Pet. 2.18.20.A. First, to learne what shall be taught them, out of their owne book, the booke of God, and the booke of manners. Se­condly, to loue, reuerence and obey their Master in all his iust commands. Thirdly, to keepe their Masters counsell, not tat­ling abroad what is forbidden. Fourthly, patiently to vndergoe deserued correction, without murmuring or complaining whē there is no iust cause.

Q. What is the husbands du­ty towards his wife?

A. First,Ephes. 5.25.28.33. to loue her and ma­nifest it by bearing with and passing by all infirmities. Se­condly,1 Pet. 3.7. to dwell with her as a man of knowledge, instructing her in points whereof shee is ignorant or doubtfull; prote­cting her against enemies, che­rishing her as the most tender part of himselfe,1 Tim. 5.8. See my Wed­ding Ring. prouiding and communicating things necessa­ry, wisely gouerning her and o­thers, that she may haue honour as the weaker vessell; and all this that their prayers be not hinde­red.

Q. What is the duty of a good wife towards her husband?

A. First,1 Pet. 3.6. Col. 3.18. to acknowledge him as her head and lord, giuing him reuerence accordingly, by her gesture, silence, feare to of­fend, &c. Secondly, to obey him in the Lord, keeping house and wisely dispensing what is left [Page 136] to her trust.Tit 2.4. Thirdly, to cherish him in sicknesse by attendance, in health by louing behauiour, endeauouring to conforme her selfe to his conditions beeing good.1 Pet. 3.4. Fourthly, to keepe her on­ly vnto him;1 Pet. 3.1, 2, 3, 4, 5, 6. shewing no light behauiour, nor frequenting any suspected company, which might stirre vp iealousie. Fifth­ly, to doe him good and not e­uill all the dayes of her life;Gen 2.18. both in the things that concerne this and a better life,Prou. 31.10, 11, 12, 13, 14, 15. that if any o­bey not the word, they may be wonne by the conuersation of the wiues, &c. the rest see Prou. 31.10, 11, &c.

Q. What is the duty of pa­rents?

Iudges 13.8 A. First, to loue their chil­dren. Secondly, carefully to see vnto their spirituall estate; and so to pray for them while they are in the wombe;Psal. 103.13. to procure for them the signe of the coue­nant,Luke 1.59. and to bring them vp in [Page 137] the feare of God,Prou. 22.6.23.13, 14. catechizing and correcting them by words and blowes sutable to their age and faults, grieuing and praying for a blessing. Thirdly, seasona­bly and as meanes is offered to prouide things honest euen for this life, nourishing them,1 Tim. 5.10. brin­ging them vp in some lawfull calling,Ephes. 6.4. & timely marrying them as the Lord shall direct. Fourth­ly,1 Cor. 7.36. to keepe them from places of danger and lewd company.

Q. What is the duty of chil­dren towards their parents?

A. First, to loue and obey them in the Lord,Col. 3.20. although they be carnall or meane in conditi­on. Secondly, reuerently to submit vnto them, while they command, instruct, correct, &c.Gen. 31.35. Thirdly, to be thankefull vnto them for their care and paines in our education expressing this thankefulnesse by praying for them,Heb. 12.7. Prou. 23.22.27.10. as they shall see them stand in need, reioycing their [Page 138] hearts, and crowning their heads by our vertuous life; hel­ping them in all their wants ac­cording to our power, louing their friends for their sakes, and defending their honour both in life and death.

Q. What is the duty of Ma­sters in the Family towards their Seruants?

A. First, to bee alwayes mindfull they themselues haue a Master in heauen,Col. 4.1. doing as they would be done vnto.Iob 31.13. Secondly, hearking to them and reasoning with them meekely.1 Tim. 3.5. Thirdly, commanding them things law­full and possible. Fourthly, carefully prouiding for the good of their soules by teaching them and praying for them; re­quiring from them no seruice on the Lords day, but such as may stand with the true sanctificati­on thereof.Ephes. 6.9. 2 King 5.13. Fifthly, gouerning them as fellow-seruants, chil­dren, nay brethren in Christ. [Page 139] Sixthly, Rewarding them as the Lord hath blest vs and their seruice to vs (knowing that it is a great blessing to haue a good seruant) paying them their wa­ges duly rather more then lesse,Gen. 39.5. Iam. 5.4. preferring them as we may, and respecting them euer after, kindly. Seuenthly, the last,Prou. 17.2. not the least duty, to bee carefull whom they entertaine,Psal. 101.6. and to keepe no irreligious, incorrigi­ble persons (enemies to God) long in their family.

Q. What is the duty of ser­uants?

A. First, to seat themselues where they may serue God as well as man. Secondly, to feare,1 Cor. 7.21. Mal. 1.6. reuerence and honour their Ma­sters whether good or bad. Thirdly, to bee content with their wages, not coueting to bee commanders before their time. Fourthly,1 Tim. 26.1. Col. 3.22, 23. humbly to sub­mit to their commands and de­serued correction, without [Page 140] murmuring or answering a­gaine.1 Pet. 2.18. Fifthly, to be faithfull, no way wasting their Masters goods,Tit. 2.9. or divulging secrets, and painefull for the good of their Masters.Gen. 24.12 Sixthly, to pray vnto the Lord daily to direct, assist, and blesse them about their Masters businesse. Seuenth­ly, to bee humble, gentle and sparing in words.

Q. What sinnes are hero for­bidden?

A. All, which are contrary to the formerly mentioned du­ties, with all like vnto them, and all occasions leading to the dishonour of our selues or o­thers, especially superiours.

Q. What sinnes are here con­demned in Magistrates?

A. First, to walke vnwor­thy of honour, sordidly, proud­ly,1 Sam. 15.27. lightly, dissolutely, &c. Se­condly, to gouerne tyrannously. Thirdly, to passe sentence par­tially.2 Kin. 3.14 Fourthly, to correct fu­riously, [Page 141] and for carnall ends.2 King 10.6 Fifthly, to heare or see God dishonoured patiently.

Q. What in Subiects?

An. First, to curse or rise vp in their owne thoughts against their rulers:Eccl. 10.20. to despise them in authority by vnreuerent behaui­our. Secondly, to disobey their lawfull commands. Thirdly,Rom. 13.2. to deny their iust demands, for their owne maintenance and better support in their places.Matth. 15 6 Fourthly, to resist or murmure against their correcting power.Prou. 15.10. Fifthly, to liue vnder them and receiue benefit by them,1 Tim. 2.1, 2. with­out praying and praising God for them.

Q. What sinnes are condem­ned in Ministers?

A. First, Symonie (so called either from the fact of Symon Magus, Acts 8.18. or the wicked practice of our couetous patrons, who will not present till they See­mony) whereby men runne and [Page 142] indirectly purchase places for themselues before they bee cal­led.Cant. 1.6. Ezec. 44.8. 1 Tim 4.12.16. Secondly, carelesse non-re­sidencie, either not teaching or teaching to no purpose. Third­ly, euill examples in life and con­uersation, when they are in­temperate, irreligious, vncha­ritable, couetous, &c.

Q. What in the people?

A. First carelesnesse of them, not weighing much whether they haue any or none,Amos 7.12, 13. good or bad; when they are the greatest blessing or iudgement that can befall a people. Second­ly, disobedience and disrespect vnto them:Deut. 18.19. Gal. 6.6. manifested by not hearing, not practising or not making them partakers of all their temporall good things.

Q. What sinnes are here con­demned in Schoole-masters?

A. First, disability. Second­ly, imprudencie seene either in a neglect of their calling, fol­lowing it amisse or not discer­ning [Page 143] the nature of children. Thirdly, impiety omitting one halfe of their duty, teaching but not correcting, or corre­cting but not instructing them in faith and manners.

Q. What in Schollers?

A. First, idlenesse and negli­gence, not hearing what their Master teacheth or not caring to learne what they heare. Second­ly, disobedience, not doing what is commanded, or doing it in an vndutifull, vnreuerent manner. Thirdly, repining and murmuring at moderate corre­ction, which is one of Gods or­dinances. Fourthly, complain­ing abroad without cause, and hearing their Master euill spoken of with delight and consent.

Q. What sinnes are here con­demned in Husbands?

A. First, to hate their Wiues, so as to beate them, driue them from bed or board, denie them competent maintenance, accor­ding [Page 144] to abilitie.1 Tim. 2.11 1 Pet. 3.7. Secondly, base­ly to betray their wiues for gaine. Thirdly, to neglect or omit their instruction, either out of ignorance because they cannot, or out of weakenesse that they dare not: so more wiues perish, then either ser­uants or children, for want of knowledge.Col. 3.19. 1 Kin. 11.4. Fourthly, furiously to rule with a kind of rigorous tyrannie, stamping, chaffing, frowning, threatning, as if their wiues were slaues. Fifthly, fondly to dote vpon them, and so to become their vnderlings contrarie to the order of na­ture.

Q. What in wiues?

A. Fi [...]st, to reiect the coniu­gall yoke put on them by the Lord,1 Tim. 2.11, 12. and to vsurpe vnlawfully and to their owne disgrace, do­minion ouer their Husbands.2 Sam. 6.16 Secondly, not to cherish and re­uerence their Husbands as the head and chiefest part of them­selues. [Page 145] Thirdly, to prouoke them, by words, gesture and doing that in the house, which (being of an indifferent nature) they know will be displeasing vnto them. Fourthly, to hin­der them, when as they were appointed to bee helpers: and this may bee done. First,Prou. 7.11, 12. by idlenesse. Secondly, euill house­wifery within dores, or wanton gosipping abroad. Thirdly, pride, feeding or cloathing themselues and their children, beyond abili­tie and calling.

Q. What sinnes are here con­demned in parents?

A. First, want of naturall affection. Secondly, neglect of education,Rom. 1.31. both in regard of their spirituall and temporall e­state. Thirdly, indulgencie,1 Tim. 5.8. whereby fond parents nourish the seeds of pride and traine them vp in all idlenesse and vani­tie to the dishonour of God and their owne griefe.1 Sam. 2.23, 24. Fourth­ly, [Page 146] to send them into places or countries dangerously infected, or permit them to spend their time in wicked company.Ephes. 6.4. Fifth­ly, to hinder and discourage them in any pious proceeding, of profession or practice.

Q. What in Children.

A. First, to hate their Pa­rents, curse or strike them. Se­condly, to vncouer their naked­nesse,Prou. 20.20. and propose them to scorne and derision. Thirdly, to despise their persons because of their age or pouertie,Gen. 9.22. Prou. 15.20 30.17.5.12, 13.15.5. or disobey their commands. Fourthly, to refuse instruction or correction. Fifthly, to be vnthankefull, not praying, releeuing, honouring them euery way. Sixthly, to marry without their know­ledge or consent, &c.

Q. What sinnes are here con­demned in Masters of Fami­lies?

A. First, to forget their Great Master in Heauen, a maine [Page 147] occasion of all rebellion.Psal. 50.22. Se­condly,Psal. 101.6, 7. to bee carelesse in the choyce of their seruants, retai­ning euery ragged Ruffian, swearer, drunkard, lyer, &c. any that can doe their seruice well-a-fine. Thirdly,Deut. 24.14, 15. to tyran­nize ouer them and be too hard vnto them, seene in comman­ding things vnlawfull or aboue their strength;Ephes. 5.9. requiring much worke, affoording little and heartlesse meat, grudging to pay wages at the last, &c. Fourthly, to let loose the reines of autho­rity,Prou. 29.19 and permit them to doe what they list. Fifthly, to neg­lect their spirituall good while they be with them, and not to further their temporall good when they goe from them.Deut. 15.13, 14.

Q. What in seruants?

A. First, a desperate bold­nesse, aduenturing to liue any where, so they may haue meat and wages. Secondly, an inward loathing of them, and a careles­nesse [Page 148] of their credit and welfare with whom they liue; seene in slothfull idlenesse, vnskilfulnesse and vnfaithfulnesse, taking more vpon them, then they can doe, wasting their goods, purloyning victuals or cloathes, to please their idle and vnpleasant neigh­bours,Ephes. 6.5. who sinne in tempting poore seruants to such vngodli­nesse.1 Tim. 6.2. Thirdly, disobedience to them, which appeares: 1. in despising them, not standing in awe of them and their words.1 Pet. 2.18. 2. in answering againe, repeating their words scornefully,Tit. 2.9. plea­ding for some other thing to be done first, more necessarie as they thinke. 3. in eye-seruice only. 4. in divulging secrets a­broad, to one another when they meete, so mispending pre­cious houres and sinning against God. Fourthly, neglect of pray­er and Gods seruice; he or shee can neuer be a faithfull seruant to man, who is vnfaithfull to [Page 149] the Lord. Fifthly, in pride, stub­bornenesse and a multitude of words, &c.

Q. Why must we be so carefull to obserue all these?

A. First, it is for the preser­uation of ciuill societies in be­ing and order. Secondly,Prou. 30.17. euery man desires to liue long, these duties seasonably performed are the meanes vnder God. Third­ly, it is very pleasing vnto God,Exod. 21.17 he hauing forbidden, threatned and seuerely punisht the contra­ry: as in Cham, Korah, 2 Kings 2.23, 24. Numb. 16.3. Dathan and Abiram, Elies sonnes, and those fortie two children which mockt the Prophet, it doth ap­peare. Fourthly, it is a marke of sound Grace, when any man knoweth to doe the duties of his place and calling in obedi­ence to God commanding.

Q. What is required in you, that you may endeauour to keepe this Law?

A. First, a restoration of the [Page 150] Image of God, defaced by sinne and Satan.Gen. 1.26. Secondly, vnderstan­ding to discerne the image of God in all superiours.Matth. 7.12. Thirdly, a serious consideration of the law of nature, to doe as I would be done vnto, if I were a superi­our.1 Thess. 5.6. Mat. 26.41. Fourthly, Christian watch­fulnesse ouer my selfe, and mine, in that place and calling where­in the Lord hath placed me.

Q. What doe you learn hence?

A. First, as a superiour to walke worthy honour. Second­ly,Mal. 1.6. as an inferiour to giue honour and respect vnto all my superi­ours. Thirdly, to bee alwayes more ready to giue, then to take honour, much lesse to striue for it;Mat. 25.26. Luke 14.7.8.9. it being commendable in gi­uing honour to goe before ano­ther. Fourthly, that long life if good,Rom. 12.10. is a blessing, and obedi­ence to our superiours a meanes to procure it.Prou. 16.31. Fifthly, that ig­norance or negligence of mutu­all duties,Ios. 23.16. in publike or priuate, [Page 151] is sinne enough to bring the sword, famine, banishment, and death, to a nation many waies.

Q. Which is the sixt Comman­dement?

A. Thou shalt doe no mur­ther.

Q. What is the meaning of this command?

A. First, that the life of man ought to be precious in our eyes. Secondly,Gen. 9.4, 5. that in humane socie­ties, there should be mutuall care one of another for the preser­uation of the whole. Thirdly, that no man may desire, seeke or procure the destruction of any himselfe or others, inwardly,1 Cor. 12.25. or outwardly, but must study to preserue both.

Q. What is murther?

A. A fellonious killing of an­other vpon malice pretended: or, a hurting of the life of any person, by hindering the being or well-being of our selues or others.

Q. How many sorts of mur­ther are there?

A. Two in generall: First, of our selues, and so first by hur­ting or cutting off the life natu­rall,2 Sam. 17.23. Matth. 27.5. as when men refuse the meanes of preseruation, wilful­ly cast themselues vpon danger, committing some crime deser­uing death (though the Magi­strate neuer know,Prou. 6.32. nor the law take hold) becomming their owne butchers, laying violent hands on themselues, as Achito­phel and Iudas did. Secondly, hindering or destroying the life spirituall, as when men neglect the meanes of saluation,Prou. 19.16. seeking for life in death, happinesse and content in the world; continu­ing in any knowne sinne (or which may be possibly known) of opinion or practice, without repentance. Secondly, of others, and that first of the outward man,Prou. 24.11. Tit. 3.2. by suffering any to perish, whom we might and ought to [Page 153] preserue; by fighting, woun­ding in words or blowes;Leuit. 24.19. Gen. 9.6.4.8. 2 Sam. 11.15. killing by open violence as Abell was murthered, pretended law as Naboth, politike stratagems as Ʋriah, or by secret potions of poysonfull receits, as many o­thers: secondly,1 King. 21.13. 2 Pet. 2.8. of the inward man; which may be done diuers waies: first, by wrongfull vexa­tion of the soule of the righte­ous: secondly, by sowing the tares of heresie and false do­ctrine in the hearts of men:Ezech. 33.6. thirdly, by vnlawfull commands, or a carelesse permission of some to run to hell, when we might and ought to reclaime them; fourthly, by inticement vocall or exemplary, &c.

Q. How many wayes may murther be committed?

A. First, by the heart, yeel­ding to rash anger, harbouring hatred and malice as Cain did a­gainst his brother for the good hee saw in him. Secondly,1 Ioh. 3.15. by [Page 154] the tongue, in brawling, railing and scolding,Ephes. 4.31. as Shimei, in reui­ling vncharitably, threatning, scoffing,Mat. 5.22. cursing, slandering, &c. Thirdly,Prou. 3.34. by the hand either har­ming or not relieuing. Fourth­ly, by the purse, when men ioyne with or hyre others to doe it.Iam. 3.9. Prou. 1.14. Fifthly, by neglect of particuler callings,Acts 23.2. whereby the life of men is preserued. Sixthly, by authority deriued from good lawes abused, whether in remis­siues or cruelty. Seuenthly, in and by the signes of murther in gesture, countenance, or voyce, by lowd speaking or vsing passi­onate interiections, such as Raca, &c.

Q. Why must men doe no mur­ther?

A. First, because man is made after the Image of God. Se­condly, by reason of the cōmu­nitie of nature deriued from one common parent,Gen. 9.6. Ephes. 5.29 so that he is flesh of our flesh and bone of [Page 155] our bone. Thirdly, because in it selfe, it is a crying sinne of­ten forbidden and threatned, neuer hid, but strangely reuea­led and punisht.

Q. What is it then that is here especially forbidden?

A. To hurt or endamage a­ny person, any way in regard of their life spirituall or corpo­rall.

Qu. Who are guilty of this haynous sinne, or may be?

An. By reason of naturall corruption, all men and women in one kind or other:Deut. 25.3. as first the Magistrate, condemning wrongfully, punishing exces­siuely for priuate reuenge or selfe delight: sparing when punishment might be Physicke,Num. 35.33. or permitting any thing which is ordinarily followed by warre, plague, famine or bloudshed,1 Sam. 15.9 as disordered wates, Reuels, sin­gle combats of duellists, drin­king of healthes and drunken­nesse, [Page 156] &c.Esay 56.10, 11, 12. Secondly, The Mini­ster, by famishing those soules committed to his trust, through his insufficiency, or non-resi­dencie. Thirdly, Physitians and Cookes, either through igno­rance or treachery. Fourthly, all women that hinder or destroy the fruit of the wombe, or bringing forth, deny it conue­nient nourishment after; such are many ouer tender and deli­cate women, which must repent or else it will goe worse with them. Fifthly, all other of any inferiour ranke.

Q. How doth a priuate person breake this law in regard of him­selfe?

A. First, in hurting the life of his bodie, through defect of preseruatiues,1 Tim. 5.23 as of meat, drinke, exercise, physicke, &c. or ex­cesse in meat, for quantitie or qualitie; when men run vpon danger or any way offer vio­lence to nature.Mat. 4.6, 7.6.25. Secondly, by [Page 157] neglecting or oppressing the spirituall life, which he doth or should liue; and that: First, by refusing the meanes of life,Acts 3.23. Christ and his benefits,1 Pet. 2 2. Esay 5.18. Reu. 3.19. offered in the word. Secondly, by drink­ing in iniquitie like water, which is poison to the spiritu­all part. Thirdly, by surfeiting vpon good things, taking in abundance, digesting no­thing through want of the spirituall heate of faith and zeale.

Q. How doth he breake it in regard of others?

A. First, by hindering or shortning their naturall life; through discord and contenti­ousnesse,Exod. 21.18 Math. 5.22. frighting and wrong­ing them; wishing, threatning, or any way indeauouring their deaths; as also by all vnnecessa­rie crueltie, either towards the liuing bodies of men, such were the sword-plaies in Rome, our fencing prizes, the practice of [Page 158] some Mountebanks vpon their boyes by poyson, wounds or stabs:Reu. 11.9. or the dead bodies of men, not suffering them to bee buried, lancing and cutting them; burning them out of a desire of reuenge: or lastly towards the liuing bodies of beasts, reioy­cing,Leu. 19.17. 1 Cor. 8.10, 11. Hosea 4.6. and delighting (as in a sport or play) at their mutuall enmitie. Secondly, by continu­ing, effecting or any way fur­thering their spirituall death: which may be done. First, by teaching heresie, or giuing euill example through corrupt com­munication or a loose conuersa­tion. Secondly, hardning men in their naturall estate, by flattering them in their sinnes, carrying our selues strangely and chur­lishly towards them, while there is any hope of reformation; la­bouring indirectly their conuer­sion after a passionate, furious, bitter manner; or laying stūbling blocks in their way by our [Page 159] earthly mindednesse. Thirdly, keeping our children, seruants or neighbours for some small pleasure or profit, from the meanes of life.

Q. What duty is especially here enioyned?

A. A constant care to procure by all lawfull meanes in our power both our owne good and the good of others, to pre­serue our owne liues and the liues of others, both spirituall and corporall.

Q. What is enioyned in regard of our selues?

A. First, to auoid all mani­fest danger, with all temptati­ons to danger. Secondly,Math. 4.7. Acts 27.34. to vse those meanes with wisedome and moderation, which God hath ordained for our preserua­tion both spirituall and corpo­rall.

Q. What in regard of others?

A. First, in respect of their spirituall estate, to walke cour­teously [Page 160] towards them in ciuill affaires,1 Cor. 9.20, 21. Tit. 3.1, 2. to aduise them meekly, draw them gently, and pray for them heartily till they be con­uerted, and after, neuer to vp­braide them with their former faults, but to informe and con­firme them by good counsell, admonition,Luke 22.32. encouragement, &c. Secondly, in regard of their naturall life, to rescue them from danger, if we may, aduenturing boldly for their sakes as Abra­ham did for Lot, and to preserue their liuelyhood, to the vtmost of our power.Math. 22.39 Rom. 12.18. Thirdly, with reference to both. 1. to loue them. 2. to seeke to liue peace­ably with them; dealing iustly, offering reconciliation vpon any, discourtesie, meekely suff [...]ring and abounding in compassion.Iam. 2.15, 16 Thirdly, to relieue them, with our persons, purse and prayers for their good euery way.

Q. What is required for the better keeping of this law?

A. First all occasions and cau­ses of murther must be auoided: in regard of life naturall. First, giuing of offences, and sudden taking of all giuen. Secondly,1 Cor. 10.32 Math. 5.22. 1 Sam. 25.10 secret grudges with desire of reuenge. Thirdly, rash anger, with all bitter, scornefull and re­proachfull termes; vpbraiding men with their former sinnes, to shame, not to saue them. Fourthly, multiplying of words, in a furious manner about any difference. Fifthly,Prou. 15.1.26.20. coueteous­nesse, drunkennesse, with an vn­necessarie number of blind Ale­houses, carrying of tales, conten­tions for superiority, &c. In re­gard of life spirituall, First, in­sufficient vnconscionable Mini­sters must be remooued, through whose default innumerable soules may perish. Secondly, scandals must bee auoided, lest our weake brethren stumble and perish, for whom Christ died.

Secondly, all things must be practised, which tend to the preseruation of life,Prou. 22.24.14.29. Rom. 12.18, 21. loue and peace: in regard of naturall life. First, command ouer our owne passions. Secondly, slow in re­gard of anger and reuenge. Thirdly, readinesse to forgiue, so to ouercome euill with good. Fourthly, bearing with many infirmities and leauing some of our owne right for peace sake.1 Cor. 13.7. Gal. 6.9, 10. Fifthly, a taking of euery thing in the best sense, better (if it may bee) then it was meant. Sixtly, a resolution daily renew­ed, to doe all the good possibly we may to our selues or others in respect of life spirituall. First, able and faithfull Ministers must be procured. Secondly, all op­portunities taken to further men. Thirdly, a daily watch kept, &c.

Q. What doe you learne from this precept thus explained?

A. First, that blood may be [Page 163] shed and yet no murther com­mitted,Exod. 22.18 1 Sam. 25.28 Exod. 2.22. Deut. 19.4, 5 as by Magistrates and Iudges vpon Malefactors; soul­diers in a lawfull warre, and pri­uate men killing others either in their owne defence, or by meere chance; for whom the Lord prouided a sanctuary. Secondly, that murther may be commit­ted and yet no blood shed, such was Hamans murthering of Mordecai, by anger, enuie,Hest. 5.13. dis­daine and desire of reuenge. Thirdly, to be throughly sorry and heartily humbled for the daily breach of this law;Psal. 51.1, 2. 1 Tim. 5.23. where­by much blood is spilt and the pure eyes of the Lord offended. Fourthly,Math. 16.26 Prou. 24.11. to vse all lawfull meanes for the preseruation of my owne life, spirituall and cor­porall; preferring the first to the later. Fifthly, next to looke vn­to and labour the good of my neighbour as opportunity is of­fered. Sixthly, conscionably to shunne all occasions, whereby [Page 164] the keeping of this command may be hindered, or the breach furth [...]red; and all in obedience to the Lord.

Q. Which is the seuenth Com­mandement?

A. Thou shalt not commit adulterie.

Q. What is the meaning of this law?

A. First, that Gods seruants must respect, not onely the place and life of themselues and their neighbours (enioyned in the fift and sixt Commandements) but also the purity of both. Second­ly,Phil. 1.10. Iob 38.11. that the nurserie of Com­mon-weales: 1. the Marriage-bed, must be hedged in and fenst about, as in Gods appointment, so in our owne conceits and in the apprehension of others. Thus farre may you goe and no fur­ther. Thirdly, that no man or woman must attempt or occasi­on the pollution of himselfe or others,Ezec. 37.23. any manner of way. [Page 165] Fourthly,1 Thes. 4.4 that all should studie to preserue and possesse their vessels in sanctification and ho­nour.

Q. What is adultery?

A. First, properly, it is a breach of the band of wedlocke, by actuall incontinencie after an application of the remedie.Prou. 6.29. Mat. 5.28. Se­condly, more generally it may be described to be, any staine or pollution of our selues or o­thers any way, whether by practicall or speculatiue wan­tonnesse.

Q. How many waies may a­dultery be committed?

A. First, with the heart, by wanton thoughts and boyling lust of carnall concupiscence,Math. 5.19. Hosea 7.4. 1 Cor. 7.9. whether suddaine and momen­tanie, or inueterate and lasting, called burning lust, both before and after consent of will: Se­condly with the eies, suffered to goe awhoring after deceitfull obiects;2 Pet. 2.14. looking and itching to [Page 166] taste of forbidden fruit,Pro. 23.33. doe ei­ther entangle or are entangled euer thereby.Gen. 34.2. Thirdly, with the tongue, by rotten and filthy communication defiling the hearers,Ephe. 4.29. as also with those eares which delightfully receiue such rotten stuffe. Fourthly, with the body acting folly with wo­men,1 Cor. 6.18. single, betrothed or marri­ed to others.

Q. Why is adultery here for­bidden next after murther?

A. First, to teach vs, that chastitie and purity should be as deare vnto vs as our liues. Secondly,2 Cor. 11.2. because it confounds the distinction of bloud and fa­milies,Iam. 2.11. so tending to the ruine and ouerthrow of humane so­cieties,Prou 6.33. as well as murther.

Q. What sinnes are condem­ned and forbidden by this law?

A. First, all vncleannesse and that. First, inward and mentall by wantonnesse in opinion, iudg­ing matrimony a matter of mo­nie, [Page 167] onely fornication a small sinne,1 Cor. 6.12, 13. the Marriage-bed a place of carnall dalliance (hither re­ferre all dishonourable conceits touching marriage) by wanton­nesse in contemplation proper to the heart, yeelding to raging lust or inordinate motions, tho neuer so suddaine and fleeting. Secondly, outward and corpo­rall, and so either by wanton­nesse in speculation proper to the eye (the conduit of much euill this way) or by wanton­nesse in practice,Gal. 5.19. 2 Pet. 2.7. Leu. 18.23. as first by con­iunction vnnaturall with beasts or any of the same sext.Rom. 1.26. Second­ly, by coniunction vnseasona­ble before marriage. Thirdly, by coniunction, vnreasonable, marrying within the degrees forbidden, comming too neere which is scandalous and dange­rous, or running to others after marriage. Fourthly, by coniun­ction imaginary, vsing one, and thinking of another, more [Page 168] fully to satisfie vnsatiable lust. Fifthly,Gen. 38.9. Deut. 23 10 Ezec. 18.6. by selfe pollution with­out coniunction, whether slee­ping or waking. Sixtly, by v­sing the marriage-bed immo­destly, or immoderately, in the daies of separation or humilia­tion. Seuenthly, by an iniurious diuision,Mal. 2.14, 15 Deut. 24.4. marrying manie at once, wishing or seeking an vn­timely diuorce by law or death to enioy another more affected. Eighthly, by a temperate vse of of the marriage-bed, ioyned with an vnfaithfull feare of in­crease; so distrusting Gods pro­uidence, thwarting one petition in the Lords Praier, and cutting of one end of marriage.

Secondly, all occasions of vn­cleannesse,Eze. 16.49. Prou. 23.33. 2 Sam. 11.2 as: 1. rash vowes of single life. 2. idlenesse with in­temperance by excessiue eating and drinking, whereby the fire is both kindled and nourished. 3. pride and immodestie appea­ring in countenance by an im­pudently [Page 169] wanton eie called the whores fore-head;Prou. 7.13. Ier. 3.3. in words light and vnsauorie, called cor­rupt communication;Ephes. 4.29. Esay 3.16, 17 in gesture loose and phantastically affected; in haire and apparell, strange ei­ther in matter or manner from the vsuall garbe of godly men and women,Zeph. 1.8. Prou. 7.10. Ephe. 5.3, 4. called the attire of an harlot. 4. hearing of wanton Musicke, foolish jesting, ob­scene songs, &c. 5. reading of lewd ballets and play-bookes. 6. seeing of lasciuious pictures, common stage-plaies, lasciuious dancing and wanton dalliance of others. 7.Math. 5.28. Prou. 5.20. Hosea 2.2. haunting vnchaste companie, especially women going with naked brests and shoulders, or giuen much to vaine singing. 8.Iob 31.9. Gen. 26.8, 9 frequenting suspected places, of euill report, irreligious, bawdie, and Ale-houses of that nature. 9.Prou: 6.27, 28, 29. all of­fensiue familiaritie of men and women, which may occasion iealousie or breed suspition. 10. [Page 170] long absence of man and wife one from another,1 Cor. 7.5. without any urging necessitie.

Q Why must these euils be so carefully auoided?

A. First, because they are most displeasing vnto God, wil­ling vs to possesse our vessels in holinesse and honour;1 Thes. 4.4, 5 not in the lust of concupiscence, as the Gentiles with all naturall men and women doe, who know not God.1 Cor. 6.18, 19. Secondly, hereby men and women sinne against their own bodies, deface the Image and defile the Temple of God. Thirdly,Prou. 5.11.6.26. Leu. 20.10. they disgrace their fa­milies, consume their bodies, goods and good name. Fourth­ly, the temporall punishment of this sinne was death by the law of God and so most odious vnto him. Fifthly, because of the spi­rituall danger following there­on,Prou. 2.19.6.32. through the raritie and dif­ficultie of repentance; few ha­uing trod these pathes, returne [Page 171] againe to take hold on the paths of life.Eph. 5.5.

Q. What must hee doe to bee saued, that hath broken this law?

A. As Dauid did: First,2 Sam. 12.13. con­fesse it to God and his people offended by it. Secondly,Psal. 51.1, 2. be­waile it with teares, praying ear­nestly for pardon. Thirdly,Iohn 8.11. hee must doe so no more; but shun it and all occasions thereof, so endeauouring to keepe the law.

Q. By what meanes may a man keepe it?

A. One of these two waies:Mat. 19.12. 1 Cor. 7.9. either by the gift of continen­cie, or by the helpe of Matrimo­nie with Gods blessing vpon his ordinance.

Q. What must a Christian doe to reape benefit by this remedie, all doe not, but are worse after, than before?

A. First, he must desire and seeke it, as a remedie against, not [Page 172] as a meanes to satisfie lust.Prou. 31.30. Phil. 4.11. Se­condly, he must learne to be con­tent with his owne lot.Math. 15.19. Third­ly, hee must suppresse by resi­stance corrupt motions and sug­gestions of Satan to the contra­rie.Iob 31.1. Fourthly, he must make a couenant with his eies Fifthly,Pro. 7.25, 27 5.20, 21. he must shun those houses, that companie and all such occasions, whereby he hath or maybe en­dangered to fall. Sixtly, let him seriously and often consider the fearefull issue of a relapse into the same disease, after the Lords remedie applied; what else can helpe him?

Q. What vertues are here com­mended and commanded?

A. First, chastitie of minde and bodie in matters pertaining to generation, with all the signes, meanes, duties and occa­sions,Titus 2.5. procuring and maintaining it.Prou. 23.33. Secondly, sobrietie in the vse of meate, drinke, pleasure, &c. Thirdly, immodestie, in words, [Page 173] haire, countenance, attire and be­hauiour as becomes men and women professing godlinesse.1 Tim. 2.9.3.2. Fourthly, a laborious industry to preserue all these both in our selues and others.

Q. What must we doe to pre­serue them in our selues?

A. First, we must neuer feed without feare, especially where there is variety both of cates and companie. Secondly,Iude 12. 1 Cor. 9.27. wee must fast often, as we see occa­sion offered; the flesh rebelling against the spirit. Thirdly,Prou. 6.23, 24. we must keepe good companie and be diligent in some lawfull cal­ling. Fourthly, we must often meditate of the excellencie of chastitie, virginall, coniugall and viduall,Prou. 13.20. Mat. 12.45. and that there can be no roome for the spirit of God and his graces, where such vn­cleane spirits are not cast and kept out of the heart by con­stant endeauour. Fifthly,1 Cor. 7.3, 5 wee must seeke and take the benefit [Page 174] of marriage;2 Cor. 6.14. prouided there be, equalitie for condition and reli­gion;Levit. 18.6. 1 Cor. 7.38. no neerenesse of blood by consanguinity or offensiue affi­nitie, and consent both of par­ties and parents.Mat. 19.11. Sixtly, we must pray heartily and priuately, which is a meanes to obtaine a­ny blessing from God.

Q. What must we doe to pre­serue them in others?

A. Generally it behoues all. First,Prou. 5.8. Ephes. 4.29. to giue good example, sa­uoring of humilitie, modestie, sobrietie, chastitie; with a dete­station of euery thing contrary. Secondly, to betray none by temptation to dishonestie. Thirdly,Gen. 39.9. to preuent what euill we may in this kind, as occasion serueth,2 Sam. 13.13 so Ioseph and poore Ta­mar did.

Specially it is required. First, of Ministers that they often re­prooue. Secondly, of Magi­strates that they often punish all dishonestie and vnseemely2 Kin. 9.30. [Page 175] behauiour obserued or complai­ned of. Thirdly,Pro. 7.10, 11 of parents that they defend watchfully their childrens chastitie,Deut. 22.19 not suffering them to goe garishly, gad abroad loosely as Dinah did,Gen. 24.4. Ruth 3.1. nor associ­ate themselues with light com­panie; and seasonably prouide the remedie.

Q. What may be learned from this law thus explained?

A. First,Math. 19.8. that adulterie with all the parts, degrees and bran­ches thereof, was neuer,Pro. 5.19, 20. Gen. 2.24. nor e­uer can be made lawfull by any distinction or dispensation. Se­condly, to direct all such natu­rall motions seruing for the pro­pagation of mankind, vpon the lawfull vse of the marriage-bed. Thirdly, so to order our carri­age, in all things,Iob 31.1. places and companies,Math. 5.28. as may manifest to others such an inward dispositi­on. Fourthly, to examine our liues most strictly, grieuing for youthfull follies and all former [Page 176] offences in this kind.Psal. 25.7.51.10. Prou. 4.23. Fifthly, to pray vnto the Lord for a pure heart and to keepe it with all di­ligence. Sixtly, to shunne all oc­casions of vncleannesse and to vse all good meanes for the preseruation of puritie and cha­stitie; of bodie and minde, in our selues and others; know­ing that no vncleane thing can enter the Kingdome of Hea­uen.Reu. 21.27.

Q. Which is the eighth Com­mandement?

A. Thou shalt not steale.

Q. What is the meaning of this law?

A. First, that it is the Lords will,1 Kin. 21.3. there should be a proprie­tie of goods, euery man should know and looke to his owne.Acts 17.26. Secondly, that there must be a place in our consideration,1 Tim. 5.8. Math. 6.25. a care for and about our outward e­states, but it must bee the last place; the soule is better then the bodie, and the bodie more [Page 177] worth then raiment. Thirdly,Leu. 19.36. that in mutuall dealings, men ought to haue speciall respect vnto iustice. Fourthly, that no man may seeke to enrich him­selfe any way with the hurt and damage of his Neighbour.Psal. 15.2, 3.

Q. What doth it containe?

A. Two things: First, a manifest prohibition of stealing. Secondly, an included directi­on how men should carry them­selues in regard of their owne outward estates, and the estates of other men.

Q. What is here forbidden?

A. All kinds of theft, with all sorts of iniustice, whether committed against our selues or others.

Quest. Can a man rob him­selfe?

Ans. Yes, by idlenesse, luxu­rious liuing, vaine expenses, ga­ming, bad bargaines,Prou. 22.26, 27.23.21. rash sure­tiship, &c.

Quest. When are men said to [Page 178] steale from others?

A. When they couet, take and keepe, what of right be­longs to their Neighbour with­out his knowledge or con­sent.

Q. What is theft.

A. First, properly it is a de­frauding of our Neighbours in act or desire by open violence or any secret conueyance.1 Cor. 7.5.

1 Thes. 4 6.Secondly, and more general­ly it is an [...] hurting or hindering of our selues or others in the outward estate.

Q. How many sorts of theft are there?

A. Two: first inward of the heart, which consists in coueting after the goods or con­senting to the wrong of our neighbour.Hosea 6.9. Secondly, outward of the hand, when corrupt mo­tions are brought into executi­on:Rom. 13.9. and that first in ciuill af­faires, so theft is threefold. First,Luke 19.8. legall, at least vnder a pre­tence [Page 179] of law, by extortion, op­pression, vsury, &c. Secondly,Ezec. 18.7. Mar. 10.19. illegall against and without any colour of Law, by vsurpation, pyracy, robbery, theeuery, &c.Luke 3.14 Thirdly, lusory, when men turne recreation into a vocation, gaining and liuing by gaming. Secondly, in spirituall and eccle­siasticall matters and so theft may be committed three wayes:1 The. 5.22 First,Acts 8.18. by buying or offering to buy spirituall gifts and cures, things sacred which are not saleable. Secondly, by vsurping the goods of the Church, in­truding vpon and touching the Arke without a lawfull calling.2 Sam. 6.6, 7. Thirdly, by alienating and alte­ring the property of such goods, gifts,Prou. 20.25. tenthes or other Church liuings, which were lawfully dedicated and consecra­ted towards the maintenance of Gods pure worship, without any reasonable consideration of a supply.

Q. Why is theft here forbid­den?

A. First, to teach vs, that a wilfull hurting of men in their outward estate comes neere vn­to murther.1 Cor. 6.13. Secondly, that a mans outward estate is a meanes vnder God to preserue his life.1 Kin. 21.3. Prou. 9.17, 18.

Q. How and by whom is this law most vsually broken?

A. First, by the Magistrate, either through bribery selling iustice for rewards, or partia­lity, when the guilty are par­doned lightly, and the poore depriued of that reliefe allot­ted for them in penall statutes.1 Sam. 8.3. Esay 1.23. Secondly, by the Minister, ei­ther entring into the Church at a wrong doore, or discontinu­ing vnlawfully from the flocke,Iohn 10.1. not from the fleece,Esay. 56.10, 11. Ezech. 34.2, 3. through present absence or an absent pre­sence in regard of any liuely ex­ecution of his ministeriall fun­ction. Thirdly, by Guardians [Page 181] and Patrons of the Church, that take mony for presentations, or by composition deduct some­thing from the Church in con­sideration, so selling the bride,Mat. 26.15. as Iudas sold the Bridegroome. Fourthly, by Physicians that faigne skill, and keepe men in suspence, either when they might soone cure them, or that there appeare no possibility of recouery. Fifthly, by Lawiers that take fees on both sides, warrant cases, being doubtfull or manifestly vnsound, prolon­ging suits, and agreeing to beare one with another till their owne turnes bee serued, strutting in Silkes and Veluet, when their poore clyents haue not where­with to couer nakednesse. Sixth­ly, by all priuate persons one way or other (so generall and almost vnsearchable is this sinne of theeuery growne) in regard of themselues or others.

Q. How doe they breake it [Page 182] in regard of themselues?

A. First, by inordinate wal­king and that: First, in no cal­ling,2 The. 3.11. Deut. 15.4. as common rogues, lazy beggers, superfluous seruing-men, many Ale-house-keepers, &c.Luke 16.3. Secondly, in a bad calling, or course of life which is but the shadow of a calling, as Bawdes, and Panders, Stage-players, Iugglers, Vsurers, Fid­lers,Prou. 18.9. &c. Thirdly, in a constant neglect of the duties of a law­full calling:2 The. 3.10. secondly, by pro­digality vainely wasting what might bee honestly gotten,Luke 15.13. in drinking, feasting, gaming, wearing apparell ouer costly,1 Tim. 5.8. hunting, whoring, &c. but shutting their eyes and hands, against their needy Neighbours. Thirdly, by a secr [...]t enmity betweene man and wife: th'one hides and st [...]ales from th'other, so children or seruants are en­courag [...]d to rob them both.

Q. How in regard of others?

Ans. Two wayes: First, in contracts and bargaines, pro­pounding their owne gaine one­ly,1 Thes. 4.6. plotting to ouer-reach their brethren, praising the commo­ditie excessiuely,Pro. 22.22 20.14. concealing the faults to flatter the buyer, dark­ning of shops purposely: sel­ling that which is not theirs to sell, as Vsurers doe charitie, and others time, deluding the coun­try with counterfeit or vnpro­fitable commodities, as Cards,Amos 8.6. Prou. 11.1.20.14. Dice, Ballets, &c. couzening with false weights and mea­sures, mixing and so selling wa­ter for wine, dispraising wares to buy them vnder vallew; op­pressing and enhauncing Mar­kets, as Hucksters, ingrossers, Forestallers, Regraters vse to doe;Amos 8.14. taking excessiue gaine vp­on aduantage of mens necessi­ty, breaking to defraud credi­tors of their right, &c. with other dishonest shifts innume­rable. Secondly, out of bar­gaines [Page 184] in the course of their life and so.Exo. 22.12. 1 Kin. 21.19 2 Thes. 3.10. First, by failing that trust put in them by their dead or absent friends. Secondly, by raising their name and estate by any vn [...]arrantable meanes, as by Mortgages, things found and the owner knowne; detaining the hirelings wages, preying vp­on widdowes and poore or­phanes;2 Thess. 3.10. racking of rents, &c. Thirdly,Prou. 28.7. by giuing vnto and so maintaining lusty wanderers,Prou. 28.7. and lazy beggers in idlenesse. Fourthly, by seruing their Ma­sters with eye-seruice, else not caring how time and goods be mispent. Fifthly, by pilfering and purloyning from others any way.

Q. What directions are here giuen for the right ordering of mens estates?

A. First, that all men get and increase their outward estates lawfully. Secondly, that they rest in that portion allotted [Page 185] them by diuine prouidence,1 Cor. 7.24. Heb. 13.5. 1 Tim. 6.8, 9. do­ing to others as they would be done vnto. Thirdly, that they dispose of their estate wisely and discreetly, for the mainte­nance of Gods worship, giuing something euery yeere to pious vses; of themselues and theirs;Math. 7.12. 1 Tim. 6.18, 19. the charitable and daily reliefe of the needy, performance of promises, paying of debts and so laying vp a good foundation for the time to come. Fourth­ly,1 Pet. 4.10. Gal. 6.10. that they be ready to helpe and further their Neighbours in their outward estate, sea­sonably and cheerefully, as their owne.

Qu. What is required, that Christians may endeuour to keepe this law?

Ans. First, to know their owne, the lawfull meanes of gaining from all vnlawfull or doubtfull,Rom. 14.22. remembring and ac­knowledging it a voyce from Heauen.Psal. 16.6. Know thy selfe and [Page 186] thine. Matth. 6.11. Secondly, moderately to desire and to take care for a timely prouision of things ne­cessarie and conuenient,Prou. 30.8. 1 Tim 5.8.6.9. with­out any resolution or lingring desire (which is insatiable and an occasion of much mischiefe) to be rich suddenly. Thirdly, diligently to bee employed in some lawfull calling;Ephe. 4.28. 2 The. 3 12. ordering expenses according to their meanes, and prouiding that no­thing perish through their de­fault.Rom. 13.9, 10. Fourthly, charitably to conceiue of their Neighbours,Prou. 30.9. touching their estate: if poore not to oppresse them, if rich not to enuy or hinder them, if needie to releeue them, lest they be forced through the hardhear­tednesse of men to steale and take Gods name in vaine.

Qu. What may bee learned from this Law thus explained?

A. First, to bee thankefull vnto God for our owne porti­on more or lesse. Secondly, to [Page 187] labour for our owne liuing;Psal. 116.12, 13. Ephe. 4.28. if riches encrease not to set our hearts vpon them, but to bee helpefull to others with them. Thirdly,Psal. 23.1, 2, 3. to goe no way vnto gaine, except we see the Lord goe before vs. Fourthly,Luke 19.8. the necessity of restitution accor­ding to abilitie, of all goods vnlawfully gotten; the manner how may be gathered from cir­cumstances,Ruth 4.6. vpon the know­ledge of particular cases. Fifth­ly, to confute two erroneous opinions. First, of Anabaptists,Acts 2.44. A commu­nity in ex­ercise being free, may stand with a propriety in possessi­on. denying a proprietie, to vphold their communitie of goods. Se­condly, of Atheists acknow­ledging in practice, no other in­terest men haue in their goods but by vertue of humane lawes, going euer as farre as they per­mit, if not further.

Q. Which is the ninth Com­mandement?

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

Q. What is the meaning of this law?

A. First, that when men haue taken care about their soules, bodies and goods, they must then endeauour to procure and preserue a good name,Prou. 22.1. at home and abroad, their neighbours as their owne. Secondly, that the best way to get and keepe a good name,23.23. is to speake, main­taine and propagate the truth of God with all our might. Third­ly, that in all reports of men and differences betweene man and man,Ier. 4.2. those that are called to deale therein, whether priuately or publikely, vnder or without an oath, must haue a speciall care to testifie all and onely the truth.

Q. What doth this law presup­pose amongst men?

A. Three things: First, con­trouersies and differences. Se­condly, Iudges to heare and de­termine according to Law. [Page 189] Thirdly,Deut. 25.1. witnesses to speake what they know impartially, without feare, fauour, flatterie,17.8, 9. falsehood, affection, mentall re­seruation or equiuocation,17.6. &c of the matter in question.

Q. What is forbidden in such a case?

A. First,Rom. 1.18. Iames 3.14. to impaire or dimi­nish the credit and good name of our selues or neighbours. Se­condly, to hinder, or hurt the truth any way: both which are done diuers waies, as: First, by words vnprofitable tending to Gods dishonour, our owne or our neighbours hurt,1 Sam. 22.9. in spiritu­all or corporall affaires. Second­ly, by words vncharitable,Prou. 17.4. Gen. 39.19. ten­ding to the diffamation of our our neighbours,Prou. 10.18. hearing wil­lingly, iudging rashly, and re­porting greedily, what may dis­grace another, and to that end. 3. by words improbable, in iest or earnest,12.22. Psal. 5.6. false or falsely deliue­red, with an intent to diffame or [Page 190] deceiue any.

Q. What is it to beare false witnesse?

A. First, to make shew of that which is not,Acts 5.14. as Ananias and his wife did, pretending what they did not intend.Gen. 9 22. Se­condly, maliciously yet freely to vtter or receiue reports whe­ther true or false, aiming at the disgrace of our neighbours. Thirdly,1 Kin. 21.13 before authoritie in the seate of iustice to publish and maintaine an vntruth either to hurt or helpe our neighbour. Fourthly,Phil. 4.8. professing religion, to pursue such things as are of euill report amongst the godly. Fifthly, purposely to crosse the truth, to defame our selues or others for any end.

Q. What commonly moues men to beare false witnesse?

A. First a corrupt heart and a blinded vnderstanding within, seeking selfe satisfaction against reason, stirr'd vp by Satan with­out, [Page 191] who takes his name from this sinne. Secondly,Iob 2.5. M [...]tth. 26.59, 60. hope of gaine, with a desire to please friends by flatterie, or to be re­uenged vpon enemies. Thirdly, carnall pitty to free men indi­rectly from deserued punish­ment. Fourthly, a carelesse wan­tonnesse, when men consider not, what disgracefull things they doe or suffer; what them­selues heare or speake of others behind their backe; proclaiming their want of charitie, by iesting out another mans infamy.

Q. Why is false witnesse bea­ring forbidden here, next after theft?

A. First, because it is a branch of theft, by a false witnesse men may loose life, goods,1 Kin. 21.3. Acts 6.13. Heb. 6.16. and good name at once. Secondly, to teach vs two things. First, it is Gods will wee should re­gard not onely the life and goods, but also the good name of our selues and Neighbours. [Page 192] Secondly, it is Gods ordinance, that witnesses should endeauour to put a right end to all strife: that euery man might enioy his owne, freed from vsurpation and all lasting contentions.

Q. How may this law be bro­ken?

A. First, in respect of iustice and the execution thereof, it is broken. First, in electing, of two or more, the more or most vnworthy person to any place of authority and publike go­uernment,1 Sam. 16.7. looking to wealth, kinred or some carnall ends.Prou. 17.15.24.23. Se­condly, when the Magistrate passeth a rash and an vnrighte­ous sentence; either for the per­sons sake or his gift,Esay 5.23. wresting the Law and abusing his autho­rity. Thirdly, when Registers and Clarkes deale falsely in re­cording, defacing or citing re­cords. Fourthly, when Law­yers & Atturnies vndertake and encourage men in bad causes,Prou. 21.6. [Page 193] play on both sides,Acts 24.4. betray their clients or make vse of any sub­tleties to ouerthrow the right of the aduerse party. Fifthly, when men goe to law for re­uenge principally, forging deeds,1 Cor. 6.7, 8. 1 Kin. 21.10. faigning wrongs, suborning witnesses; denying knowne truths, inuenting slanders, ap­pealing vniustly and shifting, from court to court,Iob 31.33. Pro. 6.18, 19, 21.28. from cause to cause, &c. Sixtly, when wit­nesses produced giue a false te­stimonie, swearing what they know not to be so, or know it to be contrarie; grounding them­selues vpon other mens infor­mation, or their owne probable coniectures.

Secondly, in regard of religi­on, it is broken. First, when men preach or write false doctrine,Zach. 13.3. 1 Cor. 15.15 saying they are sent and come with the Word of the Lord, when it is not so. Secondly, whē men professe hypocritically and deale deceitfully with God, [Page 194] with men or their owne soules, faigning grace when they haue none, or denying that which they haue.

Thirdly, with reference to mens priuate dealing in ciuill af­faires, it is broken. First, by vn­aduised promises, when men ei­ther purpose not,Psa. 15.4. or performe not what they promise. Second­ly, by an absolute deliuerie of what is vnknowne, doubtfull or conditionally true onely. Third­ly,1 Sam. 1.13. Acts 28.4. by groundlesse suspitions, rai­sed by enuie or tyrannizing iea­lousie. Fourthly; by imperfect relations, taking some part not the whole sentence; the words, but not the apprehended mea­ning of the speaker.1 Sam. 22.9. Math. 26.61 Fifthly, by slanderous reports, flying tales, and popular rumors, raised, re­ceiued and spread with delight, and so it is broken by common lyers, tatling gossips, tale-bea­ring sowers of sedition,Exod. 23.1. the drunken crew and time-seruing [Page 195] ciuillists, whose Religion stands not in mending but finding faults. Sixthly,Prou. 27.14 Acts 12.22. by flattery and dissimulation, commending men excessiuely, fainedly, impiously for their owne gaine,Ier. 9.8. and the parties ruine, counterfeiting loue, common in ordinary sa­lutations and inuitations, saying eate, eate, when the heart is not with them. Seuenthly,Matth. 7.1. by mali­cious accusations, rash & vncha­ritable iudgement of mens per­sons, or conditions with all op­position of truth morall or di­uine.

Q. What must they doe that haue broken it?

A. First, they must seriously consider what a foule sinne it is, hatefull to God, hurtfull to men and be humbled for it. Second­ly, they must vndoe it, where it was done,Iob 34.32. Psal 39.1. by acknowledge­ment; if that cannot bee, let them confesse it vnto the Lord. Thirdly, they must set and keepe [Page 196] a watch before the doore of their lips, that they offend not so againe.

Qu. What is here comman­ded?

An. A right ordering of speech and behauiour, so that heart and tongue agree in one truth:Psal. 15.2. Ephes. 4.15. as first, to be such as we seeme to be in all companies and and causes, intending what wee pretend. Secondly, to maine­taine the truth, that it be neither euill spoken on for vs nor tram­pled vnder feet and betrayed by vs. Thirdly, studiously to pre­serue our owne credit and the good name of our Neighbour in priuate and publike as much as in vs lyeth.

Quest. What is required for the preseruation of our owne cre­it?

Ans. First, to haue a right conceit of our selues, gifts and place,Rom. 12.3. 2 Cor. 12.6. neither debasing nor ex­alting more then meet. Second­ly, [Page 197] to keepe our Word, tho past much to our hinderance. Thirdly,Psal. 15.4. to frequent good com­pany. Fourthly, to pursue such things onely as are of honest re­port among the best,Phil. 4.8. Eccle. 10.1. carefully auoyding all vndiscreet carria­ges of our affaires. Fifthly,Prou 10.7. to be wisely zealous in profession and maintenance of the true Re­ligion:Psal. 112.6. a good man cannot long liue in obscurity or infamy. Sixt­ly, to cleere our selues from false imputations,Acts 22.1.25.11. as much as wee may, by apologies or appealing to authority and declaring the truth. Seuenthly, to shunne all appearance of euill; not doing, if wee may chuse,Ruth. 3.14. Rom. 14.21 1 Cor. 8.13. what wee know will be offensiuely taken by strong or weake bretheren.

Q. What is to be done, that the good name of our Neighbour may be preserued?

A. First the iudgement must be rightly informed, how pre­tious a good name is. Secondly, [Page 198] the heart charitably disposed to tender it. Thirdly, the whole man must be diligently employ­ed in professing and applying both, as occasion is offered: and so it is required. First, that we giue not eare lightly to euery flying tale;Pro. 25.23. much lesse to spread reports which are or may be slanders. Secondly, that we make the best of things, so farre as we may, not harming the truth,1 Cor. 13.7. nor thwarting the rule of right vnderstanding. Thirdly,Mat. 10.16. Pro. 10. [...]2. that we couer and con­ceale, what infirmities may be inoffensiuely kept secret. Fourth­ly, that wee admonish them freely in priuate, what is spo­ken abroad or obserued tending to their discredit.Mat. 18.15.22 39. Fifthly, that we be ready to doe good vnto all,2 Iohn 4. Gal. 6.10. especially vnto the houshold of faith; reioycing and grie­uing together; standing vp in their defence, against their ma­lignant enemies. Sixthly, that [Page 199] we daily consider, what duties the Lord requires of vs in our places to that end.

Q. What is a Christians duty as a witnesse?

Ans. To testifie the truth,Prou. 14.15.24.11. freely, onely, wholly and vp­rightly.

Q. What is a Christians duty as a Lawyer?

A. First to ayme at Gods glory, finding out and maine­tayning of the truth with the preseruation of iustice and cha­rity, Secondly,Mat. 22.35, 36, 37, 38, 39. to entertaine no causes which appeare to be vn­sound or vniust. Thirdly, to maintaine a good cause with a good conscience, not desiring so much his owne gaine as that the wronged party might bee righted.

Q. What is a Christians duty, before he may, and while he goeth to law?

A. First, patiently to beare some wrongs, to see whether [Page 200] he can ouercome his Neighbour by suffering.1 Cor. 6.7. Secondly, to con­ferre priuately;Mat. 18.15. meekely, ma­king knowne his demands and offering conditions of peace. Thirdly,1 Cor. 6.5. to referre differences vnto such who are able to iudge betweene their brethren. Fourth­ly, then to seeke the benefit of the law, before beleeuers onely, and that iustly, plainely, chari­tably, not seeking, nor taking all aduantages, which subtle heads may offer.

Q. What is the duty of a Christian, as a Iudge?

A. First, to cut of all needles controuersies. Secondly, to keep himselfe that he be notwilfully accessary to any false testimony, by prolonging of suits to enrich Clerkes and pay Notaries wa­ges; rashly imposing oathes vpon vnaduised witnesses swea­ring they know not or care not what: or admitting of an oath contrary to his owne know­ledge. [Page 201] Thirdly,Deu. 19.18. Gen. 18.21. to heare and see a through discussing of the cause, both by aduocates parties themselues & witnesses. Fourth­ly, to passe an impartial sentence,Exod. 18.21. according to euidence, without respect of persons, or gifts.Leui. 19.15. Fifthly, to maintaine his said sentence against vniust appeales and to defend the oppressed poore.

Q. What is required more ge­nerally in all Christians that would endeauour to keepe this Law?

A. First, loue to their neigh­bours and the truth with ioynt equality. Secondly,1 Kin. 15.5. delight in prosperity of both as in their owne good. Thirdly,Rom. 1.8. delibe­ration before they assent vnto or publish abroad any thing may tend to their Neighbours hurt.Eccle. 5.2. Fourthly, Christian valour and courage,Psal. 50.19, 20. Mat. 28.15. neuer to betray the truth or wrong their neighbour by any testimony for gaine or [Page 202] reuenge.Psal. 15.4. Fifthly, constancy in promises, aduising before, re­soluing in, to performe season­ably after, if the Lord permit. Considering often, that a false witnesse shall not bee vnpuni­shed,Prou. 19.9. and he that speaketh lyes shall perish: and that of euery idle word men shall speake, they must giue account in the day of iudgement.Mat. 12.36.

Quest. What doe you learne hence?

Ans. First, rightly to esteeme and iudge of the precious excel­lency of a good name,Prou. 22.1. studying by a godly life to get and keepe it.Eccles. 7.1. Secondly, to seeke after in­formation, in all those parts of reuealed truth,Gal 6.4. Phil. 4.8. which may con­cerne our selues or others, to, of, or for whom we are to speake. Thirdly, to liue and dye in defence of both; that truth and a good name both in respect of our selues and others may flourish together, vowing [Page 203] with holy Iob — All the while my breath is in me and the Spi­rit of God is in my Nostrils,Iob 27.3.4. — my lips shal not speake wic­kednesse, &c.

Q. Which is the tenth and last Commandement?

A. Thou shalt not couet thy Neighbours house, nor his wife, nor his man-seruant, nor his maid-seruant, his Oxe nor his Asse, nor any thing that is his.

Q. What is the chiefe end and meaning of this Law?

A. First, that man was once endowed with originall iustice,Eccle. 7.29 in minde and will, whereby he was able to haue walkt vp­rightly, both towards God and man vniuersally, so as, not to haue swarued in thought.Gal. 3.10. Secondly, that God requires of man, absolute, perfect and vni­uersall obedience, vnder paine of the curse, as if he still had ori­ginall iustice. Thirdly, that in­ordinate [Page 204] thoughts rising from carnall concupisence and origi­nall corruption euen in the re­generate,Rom. 7.7, 24. Prou. 5.19. though there bee no consent of the will,Gen. 33.9. are euill and displeasing vnto God. Fourthly, that the desires of men should be so satisfied with their owne,2 Kin. 4.13. that they might inwardly delight in the good things of their Neighbours generally, without enuy or de­sire of them.

Q. What is it to couet?

A. To thinke of, delight in, with a longing after any good thing that is our Neighbours,Pro. 21.26. though there be no consent of the will to get it: such euill thoughts are first cast into vs by Satan, either mediately or immediately,H [...]b. 2.19. and if we present­ly cast them out againe, they are his sinnes, not ours. Secondly, raised within vs, whereby the heart is tickled with the sud­daine apprehension of some for­bidden [Page 205] fruit, against the rule of charitie and out of selfe-loue.

Q. May men couet nothing at all?

A. Yes: First, there is a na­turall coueting after meate and drinke,Mich. 2.2. which preserue nature in being. Secondly, a spirituall co­ueting after the best things,1 Cor. 12.31 con­taining good motions and a lu­sting of the spirit against the flesh; both lawfull.

Q. What may wee not couet?

A. First, that which for the present neither is, nor ought to bee ours. Secondly,Mat. 20.14, 15. any good thing which we cannot enioy without the manifest hurt and dammage of our neighbour: whether they be goods mooue­able, as wife, seruant,Mich. 2.2. Oxe or Asse; or immooueable, as house, with all the appurtenances, both within and without doores.

Q. Why is this euill coueting forbidden here in the last place?

A. First, because it points [Page 206] vnto the fountaine, whence flowes the breach of all the for­mer commands.Mat 15.18. Secondly, it is and ought to be a rule, briefely to try and examine our obedi­ence to the rest.Rom. 13.9. 2 Cor. 10.5. Thirdly, to teach vs, that thoughts are not free, but the last internall enemy to be op­posed by a Christian.

Q. What is here condemned?

A. First, generally, originall corruption,Gen. 25.22. carnall concupis­cence, wandring thoughts, and inordinate desires after the good things of others.1 King. 21.2.

2 Sam. 23.15 Gal. 5.26.Secondly, specially, disconten­tednesse, with our outward e­state; which doth depriue vs of all comfort in our life.

Q. How many wayes may this law be broken?

A. Two: First, in regard of our selues. Secondly, with re­spect to others.

Q. How in regard of our selues?

A. First, by vnder-valueing our present condition; when [Page 207] men thinke they haue nothing,Gen. 25.22. because not euery thing; that they are no bodie, because not e­uery bodie. Secondly,1 Kin. 21.4. by a ve­hement desire after change, be­ing presently more happie could they see it,Prou 24.21. then they should be after. Thirdly, by entertaining Satans suggestions with delight, and giuing the minde leaue to play with euery sudden corrupt motion.

Q. How is it broken with re­spect to others?

A. First,Psal. 35.15. by desiring and de­lighting in their losse. Secondly, by enuying their happinesse in such and such particulars.Pro 24.17, 18 Third­ly,Gen. 30.1. Eccles. 4.4. by wishing their good things from them: as wiues, seruants, houses, gardens, fields, &c. Fourthly, by boasting in a vaine and light manner, of our owne good things,2 Sam. 11.4 in the audience of others, whereby they are stirr'd vp to couet.

Q. What is here commended [Page 208] and enioyned?

A. First, generally originall iustice, spirituall vprightnesse in all thoughts and motions of the heart.Gen. 17.1. 1. Tim. 6.6. Secondly, specially conten­tednesse with our outward state and condition.

Q. What is required in Chri­stians that they may endeauour to keepe this law?

A. First, a right disposition of iudgement, will and affe [...]ti­on. First, of iudgement, con­cerning the wisedome and goodnesse of God,Psal. 34.8, 9.16.5, 6. that he hath and doth dispose of his seruants, most wisely and louingly. Se­condly, of will to rest satisfied in obedience vnto him, with what they haue or want, till the Lord see it fit to change their e­state. Thirdly, of affection, to loue their neighbours as them­selues, and to delight in Gods blessings affoorded them.

Secondly, an humble conceit of themselues and their owneGen. 32.10. [Page 209] worth,18.27. the lowest hauing more then he deserues, or can vse well; and enough in his owne conceit, to answer for.

Thirdly,Prou. 4.23. Eccl. 10.20. watchfulnesse ouer the heart with all diligence:

Fourthly, a present dislike of all inordinate thoughts or desires vpon their first rising, which aime at their neighbours hurt, vnder what pretence soeuer: as to couet their neighbours wife, not for any vncleannesse but for some speciall personall qualifi­cation, it may be religion; to wish their neighbours place, house, land or liuing not gratis, Zach. 8.17. but vpon reasonable exchange or paiment of the worth in mony;1 Kin. 21.1, 2 as Ahab did Naboths vineyard: except in some approued case of vrging necessitie.

Q. What may bee learned hence?

A. First,Psal. 19.10. how perfect the law of God is, requiring perfection of obedience. Secondly, that [Page 110] the thoughts of men,Heb. 4 12. naturally, are directly opposite to the law of God. Thirdly, to be content with that outward estate of life,Rom. 8.7. wherein it shall please the Lord to place vs.Phil. 4.11, 12 Fourthly, carefully to resist and in desire to sup­presse all corrupt motions, im­pious, iniurious or luxurious, a­rising from some obiect ap­prehended by any sense, formed in, or represented to the mind. Fifthly, to vse all good meanes, for the suppressing of euill and right ordering of all our desires: as: First, when we wake, to keepe our minds from wandring about vaine and vnprofitable things. Secondly, while we sleep to commit our spirits and bo­dies vnto the Lords dispose; endeauouring our eyes may close with a meditation vpon some text of Scripture.Ephes 6.11. 2 Cor. 10.5. Third­ly, in both to put and keepe on our spirituall armour of faith and loue: daily practising these [Page 211] three duties: First,1 Cor. 10.24 to weaken selfe-loue by discouerie and dis­like. Secondly, to curbe and re­straine an euill eye:Phil. 4.11. looke on no­thing that is thy neighbours with enuious delight. Thirdly,Pro. 30.8, 9 pray earnestly for contentednes, wherein all present happinesse consists.

Q. Can any man now keepe all these lawes?

A. No: none of them,2 Cor. 3.5. Gal. 3.21. nor part of any, with that perfection of obedience as is required.

Q. Why then was the law gi­uen?

A. First, to shew vs our hap­pinesse by creation, able to haue kept them all. Secondly,Eccles. 7.29. Gal. 3.19. to lay open sinne vnto vs, as in a glasse, and our misery since the fall. Thirdly,Iames 1.23. Gal. 3.24. to pronounce the sen­tence of death and damnation to all Adams posterity. Fourthly, to let vs see what God expects from vs, and what we must en­deauour to doe, in this case.

Q. Why what must we doe?

A. First, acknowledge our weakenesse and wretchednesse with teares vpon our knees of­ten.Gen. 6.5. Secondly, seeing the curse and wrath of God hanging ouer our heads as a storme,Rom. 7.24, 25. we must runne to Christ and cast our selues into his armes for suc­cour.Psal. 119.5. Thirdly, wee must pray for grace, to haue respect vnto all; and God for Christs sake will then accept the will for the deed.

Q. Which is the next duty re­quired to be done by vs for salua­tion after Baptisme?

A. Prayer; for faith to be­leeue that credible truth propo­sed by the true Church and for grace to obey the Commande­ments.

Q. What is prayer?

A. A messenger of the soule, sent from a contrite heart vnto God by Christ,Psal. 50.7. for a supply of wants: the summe of the mes­sage [Page 213] being. First,1 Tim. 2.5. Iohn 16 23 a compassio­nate description of our miserie both generall and particular. Se­condly,Psal. 51.1, 2.3.4.5.6. an earnest petition for mercy, as for life. Thirdly, a de­precation for the auerting of iudgements deserued.Iames 5.16. Fourth­ly, intercession for our liuing brethren. Fifthly,Psal. 50.14. thanksgiuing for all the testimonies of Gods loue vnto vs in Christ.

Q. What is required in him that would pray with successe?

A. First, affiance in God,Heb. 11.6. Eccles 5.2. faith to beleeue he is able and willing to heare. Secondly, reuerence and filiall feare considering to whom we pray. Thirdly,Iames 5.16. Mat. 5.23, 24 an in­ward feeling of the want of those things wee craue at his hands. Fourthly, feruent zeale, whereby we wrestle with God till he blesse vs. Fifthly,Luke 18.1. charity towards our offending or any way distressed brethren. Sixtly, patience with constancy till we haue our desire.

Q. When must men pray?

A. The time of prayer is two-fold:Psal. 55.17. Dan. 6.10. 1 Thes. 5.17. First, ordinary, mor­ning, euening and at noone day. Secondly, extraordinary; such are the times of temptation, affli­ction, or any heauy visitati­on.

Q. Where must we pray?

A. The place of prayer is two-fold: First, publike in and with the Church; where the Minister is or ought to be Gods voice to the people in teaching,Mat. 21.13.6.6. and the peoples voice to God in prayer. Secondly, priuate, and that first alone, in our chamber, closet, or any other retired or conuenient place: then with our charge, if we haue any: no time nor place amisse, if circumstan­ces be answerable.

Q. Why must men pray?

A. First, because of their wants,Math. 20.30 31, 32, 33. not able to thinke a good thought; full of wounds and sores they are and haue nothing [Page 215] of their owne to cure them.Psal. 50.14 Math. 7.7. Se­condly, this is the Lords ordi­nance; his meanes appointed to supply our defects, ease our hea­uy hearts, enrich vs with health and grace.

Q. But I cannot pray, or not without many troubled thoughts and failings which terrifie me from the duty and distract mee?

A. First, where there is no ability nor desire to pray, there is no spirituall life. Secondly,Phil. 1.6. euill thoughts dislikt, may di­stract the petitioner,1 Tim. 5.5. but they cannot frustrate prayer; resist them by degrees; wrestle not with them ouer much nor ouer long at any one time. Thirdly, if they so farre preuaile at any time, as that you cannot speake,Psal. 77 4. point to your sores as maimed dumbe men vse to doe, lay open your wants in thought, and tell the Lord plainely what hinde­reth you. Fourthly, highly prize the ability to pray; and what is [Page 218] [...] [Page 219] [...] [Page 216] omitted at one time, resolue, if the Lord giue strength, to re­deeme at another.

Q. I haue prayed long and of­ten, yet feele my selfe nothing the better?

A. First, let such a one search himselfe,Psal. 66.18. 2 Cor. 12.9 Iames 4.3. there may be some be­loued sinne, not forsaken, or ne­uer repented of. Secondly, the Lord would haue you to bee more earnest, to prize his fauour and grace more. Thirdly, it may bee the Lord hath heard and granted your request, in it self or something better, though you apprehend it not; a Christian liues and prayes by faith not sence. Fourthly, else you pray amisse for matter or manner.

Q. Why, how must we pray?

A. According to Gods will reuealed in his Word;Math. 6.9.21.22. especially with reference to that forme of prayer, which Christ himselfe (who best knew the will of his Father) taught and left vs say­ing, [Page 217] Our father which art in heauen, &c.

Q. How many parts are there in that prayer?

A. Three: First, an intro­duction or preface, in these words, Our Father which art in heauen: Secondly, the pray­er of selfe contained in seuen petitions following. Thirdly, the close or conclusion, in the last words.

Q. Why is that preface set be­fore the prayer?

A. First, to teach vs that we presume not to present our sup­plication without some prepa­ration. Secondly,Eccle. 5.2. Heb. 12.29. to admonish vs of his glorious Maiesty, to whom we are about to speake.

Q. How must we conceiue of God in prayer?

A. As he hath reuealed him­selfe in the Word. First, resist all carnall conceits, that would represent him vnder a forme or shape. Secondly,Deut. 4.15. keepe in mind [Page 218] some of the Lords attributes,Esay 40.18. Exod. 34.6.33.18.19. as holy, iust, powerfull, &c. Thirdly, conceiue him to bee an excellency beyond conceit, apprehension or expression. Fourthly, fixe your thoughts first vpon the glorified humani­ty of Christ, ascending by de­grees towards the Deity, ad­miring and adoring what you cannot apprehend.

Q. What is the meaning of this Title Father?

Iohn 17.10.A. First, that God is indeed a Father of Christ by eternall generation and personall Vnion: of beleeuing Christians by spi­rituall regeneration and adopti­on.Matth. 6.6. Ephes 3.14. Rom. 8.14, 15. Secondly, that the petitioner is or ought to bee One of his children, else he beares false wit­nesse against God in calling Him Father.

Q. What may be learned from it?

A. First, to whom we ought to direct all our prayers;Ioh. 16.23. to the [Page 219] Father, through the Sonne, by the Spirit; rightly acknowledg­ing and endeauouring to ap­prehend the Trinitie of persons in the Vnitie of essence, as the obiect to terminate our thoughts in prayer. Secondly,Gal. 4.5. that be­fore we can pray to God, wee must be endowed with the Spi­rit of adoption,Matth. 7.11 whereby wee cry Abba Father. Thirdly, euer after we may be confident of a gracious answer,Mal. 1.6. praying to a mercifull Father. Fourthly, that we be continually carefull to please him, lest we be disinherited

Q. Why is it said here: Our Father?

A. Not that it is vnlawfull to pray in the singular number and say—my Father; but first because prayer presupposes loue extending it selfe to all.Matth. 5.44. 1 Tim. 2.1. Second­ly,Acts 2.44. to put vs in mind of that Communion amongst Christi­ans,Ephes. 3.14. especially for the exercise of prayer. Thirdly, to teach [Page 220] vs, God is a Father, to all be­leeuers, without respect of persons, rich or poore.

Q. What is the meaning of these words—which art in Hea­uen?

A. Not that God is contai­ned there so as to be no where else,Esay 66.1. Psal. 19.1. but it is spoken: First, in regard of the speciall manifesta­tion of himselfe,Ephes. 6.9. his Maiesty and glory to his Saints and An­gels in heauen.Col. 1.5. Secondly, with respect to the finall glorification of his Children in heauen.

Q. What is to bee obserued hence?

A. First, that God dwels onely in heauen and the heauen­ly minded.Esay 57.15. Secondly (in our prayers) heart, hands and eyes must be lift vp towards heauen.Iohn 17.1. Thirdly,Psal. 39.12. that all Gods Children are strangers here; their Father, House, Countrey and patrimo­nie is in Heauen,Phil. 3 20. from whence comes all their maintenance [Page 221] helpe and comfort.

Q. Which is the first petition we are to direct to our Father which is in heauen?

A. Hallowed be thy Name.

Q. Why are we to pray for that in the first place?

A. First,Ioh 12.28. because a reuerent esteeme and vse of the name of God, is a principall signe or marke whereby a Child of God may be knowne. Secondly, be­cause wee should preferre the Glory of God our Father,Leuit. 10.3. a­boue all things whatsoeuer.1 Cor. 10.31 Thirdly,2 Cor. 4.15. because al the following petitions, doe looke backe vnto this with submission: this onely absolute, all the other petitions are conditionall.

Q. What may be vnderstood here by the Name of God?

A. First, God himselfe, the name put for the thing. Second­ly,Esay 26.8. the seruice and worship due vnto the Name of God. Third­ly,1 King 5.5. the workes and Creatures of [Page 222] God,Psal. 116.13.138.2. on which he hath set his Name. Fourthly, the Word of God, whereby hee hath made himselfe knowne both for name and nature.Mat. 28.9. Fifthly, the titles and attributes, whereby he is called vpon, by all men in seuerall lan­guages.

Q. What is it to hallow the Name of God.

A. First, to know and ac­knowledge it for holy. Second­ly, to set it a-part for holy vses and ends.Psal. 96 8. Leuit. 10.3. Eze 38.23. Thirdly, to be mind­full of the name of God in a holy and reuerent manner.

Q. What doe we pray for then in this petition?

A. First, illumination of the vnderstanding,1 Pet. 1.16. Ephes. 1.17. sanctification of the heart, that we our selues may Hallow it in knowledge and practice,Psal. 67.3.100.3. apprehending, profes­sing and conforming to the ho­linesse thereof. Secondly, that it may be sanctified and hallowed by others, ouer the world, so [Page 223] expressing both our duty and desire.

Q. How is the name of God hallowed by men?

A. Three wayes: first in thoughts: and so three wayes. First,1 Cor. 6. [...]0. by a holy conceit & appre­hension thereof in all the moti­ons and meditations of the heart. Secondly,Psal. 139.17. by heauenly raptures,Mat. 11.25. admiring beyond ex­pression the glory and holinesse of God,Esay 8.13. especially in contem­plation and Prayer. Thirdly, by a hearty longing desire it may be so entertained with others. Secondly in words;Iohn 7.19. and so foure wayes: First, by confession of his truth and of our owne sins against the same. Secondly,Psal. 50.23.145.21. by thankesgiuing for his excellent greatnesse and goodnesse. Third­ly, by speaking often of God and alwaies in an honourable manner. Fourthly,Rom. 1.25. 1 Tim. 1.17. by maintai­ning his honour and glory, a­gainst pollution and prophana­tion. [Page 224] Thirdly,Num. 25.7. Math. 5.16. Iohn 21.19. in deeds, and so two waies: First, by a blame­lesse life. Secondly, by a patient death if we be called to suffer for his name.

Q. How is Gods name propha­ned and polluted?

A. First, by carnall thoughts of God,2 Sam. 12.14 Rom. 2.24. and carelesnesse, forget­ting or neglecting his honour and glory. Secondly, by corrupt communication,Eph. 4.29, 30 swearing, ly­ing, blaspheming, &c. Thirdly, by a scandalous life in all those that are called by his name.

Q. What doth this petition presuppose in men?

Marke 6.52.A. First, a readinesse by na­ture to dishonour the Name of God through ignorance,Luke 18.11. hard­nesse of heart, spirituall pride, in­gratitude or securitie.Psal. 69.9. Second­ly, a forwardnesse by grace to glorifie God our selues, with a desire to haue him glorified by others.

Q. What is required in a [Page 225] Christian that he may hallow and glorifie the name of God?

A. First, viuification, by the spirit of sanctification,Rom. 8.11. to liue a new and holy life. Secondly, illumination,Eph. 3.18. to know and ap­prehend according to our mea­sure, the holinesse of his glory. Thirdly, separation,2 Tim. 3.5. mentall from the loue of sinne; corporall from the qualities and condition of sinners. Fourthly,Acts 2.46. sinceritie and zeale in the expression of filiall feare, knowing that none but glorifyers of God, can be glorified with God. Fifthly, a serious consideration of the danger of the contrarie; disho­nouring God by commission as Herod, Acts 12.23. Num. 20.12. or by omission as Moses did, at the waters of Meri­bah.

Q. What sinnes doe you spe­cially pray against in this peti­tion?

A. First, Atheisme, in thoughts, words or behauiour. [Page 226] Secondly, ignorance of the meanes whereby God is and may be glorified.Psal. 10.4. Thirdly, pro­phanenesse,Rom. 1.21. when men are so gi­uen vp as not to thinke of, nor regard the honour and glory of God, but study the contrary. Fourthly, hypocrisie whereby men draw neere God with their lips,Prou. 30.3. Eze. 33.31. while their hearts are farre from him; praying rather for their owne good then Gods glory.

Q. What doe you learne from this petition thus explained?

Psa. 119.139.A. First, that euery childe is or should be rauisht with an ar­dent zeale to, and loue of Gods name.Iohn 7.18. Secondly, that their care and endeauour, aboue all things, should be to haue the Name of God glorified both by them­selues and others.Luke 2.14. Thirdly, that all our prayers should be direct­ed to the glory of God,Phil. 2.10. begin­ning and ending with honour to his name. Fourthly, that when­soeuer [Page 227] wee make vse of the Name of God, we be mindfull of hallowing and glorifying the same.

Q. What is the second petition, we are to make vnto our father which is in Heauen?

A. Thy Kingdome come.

Q. What is the meaning of this petition in generall?

A. First,Iohn 18.36. that there are two spirituall Kingdomes, one of light, wherein Gods Name is hallowed, another of darknesse, wherein it is prophaned conti­nually. Secondly,Mat. 12.26. Ephes. 2.2. that euery man by nature, is a subiect vnto Satan, borne vnder his domini­on, and must be translated before he can be saued. Thirdly,Iohn 8.36. that euery free-man must praise and glorifie God for his freedome by Christ. Fourthly, that the way and meanes to glorifie God, is to seeke his Kingdome prin­cipally and the righteousnesse thereof.Math. 6.33.

Q. What are we to vnderstand by Kingdome, here?

A. First, the manifestation of Gods power, partly towards his subiects,Psal. 18.1.110.1, 2. in gathering, ruling, defending and preparing them for his kingdome aboue; and partly towards rebels, in restrai­ning their fury and subduing their forces. Secondly, the aug­mentation of his grace,Rom. 14.17. with the meanes and instruments thereof, in regard of place and persons. Thirdly,Reu. 22.12. 2 Thes. 1.10. the glorification of his elect: as in the first petition we pray God may be glorified by vs, so in this second, that wee may be glorified by him.

Q. How is the kingdome of God said to come?

A. First, by the administrati­on of iustice,Psal. 97.1. by that power and soueraigntie reserued to him­selfe in the gouernment of his Church. Secondly, by the pro­mulgation of his Gospell,Math. 9.38.12.28. sen­ding it where it was not before [Page 229] in or profession power.Eph. 2.19. Third­ly,Col. 1.13. by the addition of Elect in­fants, conuersion and translation of others more aged. Fourthly,1 Cor. 15.24 by a perfect consummation of the happinesse of both in glorie.

Q. What is it then that wee desire in this petition?

A. First,Psal. 58.11. that God would glorifie himselfe, in ruling and prouiding for his Church and chosen. Secondly,Rom. 8.21. that he would free them, from the bondage of Satan, dominion of sinne,1 Thes. 1.5. and the tyrannie of hellish instruments. Thirdly, that the word of his grace might be both more vni­uersall and powerfull to our selues and others. Fourthly, that he would hasten the destructi­on of Satans kingdome,Reu. 6.10. and the bringing of his owne to perfe­ction.

Q. Why are we to pray for the comming of his kingdome.

A. First, for the glory of God, that we may be able to [Page 230] glorifie him,2 Thes. 1.10 and fit to be glori­fied by him.2 Tim. 4.8. Secondly, this loue and longing after the kingdome, is a certaine testimonie of our right and adoption to it. Third­ly,Acts 30.8, 9, 10. because of those many ene­mies there are in the world, who bend themselues against his kingdome.1 Cor. 16.9. Fourthly, all our comfort consists in this,Reu. 21.4. when the kingdome is come, we shall neither sinne, nor suffer any more.

Q. What doth this petition presuppose?

A. First, that God our fa­ther hath and euer will haue a spirituall kingdome,Luke 1.33. 1 Iohn 3.2. wherein there are lawes, subiects and re­bels. Secondly, that his children are not alwaies assured, nor yet full possessours of this king­dome,Rom. 7.24. therefore they pray for it. Thirdly, that the tyrannie of Satan, dominion of sinne and rage of euill men, is great and grieuous to such as are spiritu­ally [Page 231] aliue, and feele it. Fourthly,Psa. 147.20. 1 Cor. 16.9. that the meanes of grace is wan­ting in many places, finding ma­ny rubbes and lets where it is. Fifthly,2 Pet. 3.9. that the Lord willingly and graciously doth delay his kingdome of glorie, for the conuersion of some, confirmati­on of others, and preparation of all that belong vnto him.

Q. What must we doe that his kingdome may come?

A. First, we must be sensible of our slauish seruitude vnder the tyrannous raigne of sinne and Satan. Secondly,Exod. 3.7. Reu. 6.10. wee must long to enioy the priuiledges of his kingdome and delight in the amplitude thereof,Acts 9.6. Psal. 27.8. vsing all meanes to enlarge it. Thirdly, we must be readie and willing to entertaine it,Reu. 22.20. and to enter in­to it, being called by the Word of Life or any of the messengers of death. Fourthly, wee must be instant and constant in praier, for the consummation of Gods [Page 232] election by appointed meanes.

Q. How can we pray for the Kingdome of glory, seeing it will be so terrible when it comes.

Amos 5.18. Luke 21.28.A. First terrible indeed to the disobedient and rebellious; who as often as they say this praier, desire the prosperitie of Sion, but their owne ouerthrow. Secondly, a day of ioy, rest and refreshing to all the faithfull, though despised; let them not feare, it is their fathers will, to giue them a kingdome.

Qu. What doe you learne from this petition thus explai­ned?

A. First, that Gods children do prize and esteeme the King­dome of God aboue all King­domes in the world;Psal. 84.18. Rom. 8.14. nothing else will content them. Second­ly, if wee be his children hee must rule by his spirit in our hearts,Mar. 13.33. as in his Church and Kingdome. Thirdly, that the Kingdome of God, should ne­uer [Page 233] come vpon vs vnawares,1 Tim. 2.1, 2 but euer desired and expected. Fourthly, to pray for all the meanes whereby the kingdome of God is furthered,Eph. 6.19. Reu. 22.20. especial­ly for Christian Magistrates, Ministers and Schooles of lear­ning. Fifthly,2 Tim. 4.8. daily to looke for and earnestly to desire, the second comming of Christ to iudgement, that the power of sinne and Satan may be subdu­ed, and the Image of God perfectly restored— The spirit and the Bride say come, let him that heares and reads, say come; Come Lord Iesus, come quickely.

Q. Which is the third petiti­on, we are to direct to our Father which is in Heauen?

A. Thy will be done in earth as it is in heauen.

Q. What is the meaning of this petition?

A. First, that the comming of Gods Kingdome, both for [Page 234] time, place and persons, de­pends vpon the good pleasure,Ephes. 1.5. purpose and decree of God, ordered and determined by the same.Math. 7.21. Secondly, that the sub­iects of Gods Kingdome are knowne from others, by their obedience and submission to his wil; praying is insufficient with­out doing.Heb. 11.40. Thirdly, that there are two parts of Gods spiritu­all kingdome, and so two sorts of subiects,Matth. 22.30, [...]2. one militant here below, another triumphant a­boue, betweene whom there should bee perfect amitie, to will and nill the same things. Fourthly, that God is then glo­rified, his regall authoritie ma­nifested, when his will is done by both vniuersally with ioynt consent.

Q. What are we to vnderstand here by the Will of God?

A. First, that eternall decree and purpose of God,Math. 26.39 for the disposition of his Creatures to [Page 235] their seuerall ends. Secondly,Ephe. 1.11. Psa. 103.21. the Law of God whereby his Subiects are gouerned.Ephes. 1.9. Third­ly, that order which is obserued by God, agreeable to both the former, in the dispensation of iustice and mercy.

Q. When is the Will of God said to be done?

A. First, when his decrees are executed by meanes accor­ding to his predetermination.Mat. 26.39.7.21. 1 Sam. 3.18 Secondly, when his commands affirmatiue and negatiue, actiue­ly and passiuely considered are obeyed. Thirdly, when the manifest expression of his good pleasure,Iohn 6.29. Mat. 9.13. for our safety and com­fort, takes place in vs: as first, when we beleeue in his sonne whom he hath sent. Secondly, when we relieue the oppressed by shewing mercy according to our abilitie. Thirdly,1 Thes. 4.3. when we possesse our Vessels in holinesse and honour. Fourthly,1 Tim. 2.4. when we suffer patiently what he layes or [Page 236] permits to bee laid vpon vs. Fifthly, when wee lay hold on eternall life steadfastly; then is the Will of God done.Iohn 6.40.

Q. After what manner are we to pray, that his Will may bee done by vs on earth?

A. As it is done in heauen, by Angels and separated soules departed hence and in part glo­rified.Psal. 103.20.21.

Q. How is it done by them?

An. First, readily without contradiction. Secondly, spee­dily without delay.Luke 1.19. Esay 6.6. Thirdly, faithfully without hypocrisie. Fourthly, purposely without any sinister ends. Fifthly, con­stantly without fainting.Heb. 1.14. Sixth­ly, cheerefully without weari­somenesse, dulnesse or discon­tent; and all this, with Vnitie and Vniformity.

Q. Why are wee to pray for this, seeing wee know it cannot be attained in this life?

A. First, the terme of qua­lification [Page 237] here vsed (as) implyes not equalitie of degrees,Phil. 1.6. but similitude of manner, their obe­dience should bee a patterne to vs. Secondly,Psal. 119.5. it is to assure vs by this kind of prayer, that God hath begun in his children a per­fection of parts and will finish it before he leaue them. Third­ly, it is to teach vs what wee should desire, endeauour after and resolue, neuer to rest till we attaine it; a chearefull, vni­uersall submission of our will to Gods Will.

Q. What is it then that wee desire in this petition?

A. First,1 Cor. 13.12 a cleerer and more plaine manifestation of the will of our Father to vs specially in such and such particulars.Rom. 12.1, 2. Se­condly, a fuller expression of obedience on our part, vnto the knowne Will of God as our King.Heb. 13.21. That there might be a­greemept in the Church, a­mongst the profest members [Page 238] thereof,Eph. 4.12, 13 for the manner of Gods seruice and worship, which cannot be except all bee guided by the reuealed will of God.Mat. 26.39. Fourthly, wee desire perseue­rance in our search after, and o­bedience of the Will of our Fa­ther in all things.

Q. Why are we to pray thus that the Will of God may bee done?

A. First, that his Kingdome may come,Psa. 40.7, 8. Mat. 18.4. as it doth and euer shall, when and wheresoeuer his Will is done. Secondly, be­cause what man lost by following his owne Will,Psa. 143.10. may be re­couered by doing the Will of God. Thirdly, because we can­not doe the Will of God, with­out his Will.2 Cor. 3.5. Fourthly, to shew the insufficiencie of our selues to will any good, and our dependance wholly vpon our God.

Q. What doth this petition presuppose?

A. First, that man by creati­on had ability to doe the Will of God, as fully as the Angels;Eccle 7.29. Iohn 1.13. the same is and shall be restored vnto him againe by Christ. Se­condly, that mans will now na­turally, is corrupt, vniust, par­tiall and opposite to the Will of God. Thirdly,Ephes. 2.3. that separated soules of the Saints departed,Rom. 6 7. doe enioy true happinesse with the elect Angels; restored to their created integritie, they liue and moue in a constantly pleasing obedience. Fourthly,1 Cor. 13.12 that our exactest obedience here is imperfect, we pray for perfection.

Q. What must wee doe else that Gods Will may be done; to pray onely is not enough?

A. First, we must deny our selues and our owne will.Luke 9.23. Se­condly, we must study to know the Will of God,Rom. 12.2. declare and proue it, as being his executours in trust. Thirdly,Psal. 84.4. we must iudge [Page 240] our happinesse to consist in such obedience, as his elect Angels and glorified Saints yeeld him. Fourthly,Iob 1.21. we must be content, when we see it is done, vpon our selues or others. Fifthly, we must prepare for a dissoluti­on,Esay 38.1. and desire to be dissolued, with submission to his Will.

Q. What Sinnes doe you pray against here?

A. First, ignorance of the Will of God. Secondly, im­pietie against the Will of God. Thirdly, pride and impatiency vnder the hand of God; wish­ing rather to haue our owne wills, then to vndergoe the Will of God.

Q. What doe you learne from this petition thus explained?

A. First, that the Will of God is done in Heauen onely by way of perfection,1 Cor. 13.10 in Holy and Heauenly minds by way of in­choation and acception. Second­ly, to seeke in the vse of meanes [Page 241] after absolute perfection of obe­dience,1 Cor. 12.31. such as a created nature was euer capable of, in the best estate. Thirdly,Acts 7.60. to pray for dis­obedient Rebels on earth, that they may be conuerted if it bee his Will. Fourthly,Matth. 5. [...]4. Esay 1.12. that the Will of God is a rule of obe­dience, a iudge to decide all con­trouersies in the Church. Fifth­ly, that it is one propertie of a childe of God,Acts 4.19. to preferre the Will of God, before the will of any man or men whatsoeuer: not what this, or that man wils, but what the Lord willeth, let that be done on earth as it is in heauen. Sixtly, that it is a pro­pertie of Gods children, to pro­pose the examples of the best for their imitation, Let it bee on earth, as it is in Heauen.

Q. Which is the fourth peti­tion?

A. Giue vs this day our dai­ly bread.

Q. What is the meaning of [Page 242] this petition?

A. First that it is Gods will his creatures should be sustained by meanes till they attaine their preordained ends.Acts 27.31. Psa. 147.9.145.15. Secondly, that all his creatures, men espe­cially are to depend daily vpon the prouidence of God in the vse of meanes, for their main­tenance. Thirdly, that all tem­poral blessings come from God,Iames 1.17. Psal. 37.2. of him we must beg them, con­tenting our selues as petitioners with the receit of a daily porti­on.Ruth 1.6. Fourthly, that those which feare him as a father, endeauou­ring to doe his will and calling daily vpon him, shall certainely be fed.

Q. What are we to vnderstand here by Bread.

A. First, Christ the Bread of Life,Iohn 6.48. in and by whom we haue right to all good things. Se­condly,Prou. 31.14 that bodily food made by humane skill, of corne, ground, knead and baked, com­monly [Page 243] called bread. Thirdly, all outward helps approued,2 The. 3.12. which tend to the preseruation of our naturall life in wel-being.

Q. Why did our Sauiour men­tion bread, rather then any other thing?

A. First,Ezek. 4.16. because bread is the principall staffe of life, it can­not be but well with vs, if we haue bread. Secondly, because we are to make more vse of bread in our life,Matth. 7.9. then of drinke or any other dainety. Thirdly, to bridle our luxurious desires,1 Tim. 6.7, 8 to set bounds to our pride and intemperate wantonnesse, abu­sing the creatures through super­fluous variety. Fourthly,Luk. 16.19. Matth. 6.31, 32. to minde us of Gods speciall pro­uiding for vs and blessing to vs euery peece of bread wee eate, if we be his sonnes and daugh­ters.

Q. Why did hee teach vs to pray for bread onely?

A. To informe vs. First, [Page 244] how vnable we are to make a right vse of much:Prou. 30.9. more dif­ficulty in vsing riches well then in getting. Secondly, how ready to surfeit vpon varieties, and to grow wanton with abundance. Thirdly,Phil 4.11. that nature is content with little; grace with lesse.

Q. How is this bread said to be ours?

A. First, by an eternall gift of God vpon our creation.Psal. 78.25. Se­condly, by a restoration of vs to that right, in our redemption by Christ. Thirdly, by diuine disposition in time, of seuerall portions to particulars, accor­ding to his good pleasure and euery mans necessitie. Fourth­ly,Reu. 22.14. by a diligent employment in some lawfull calling, which giues vs a proprietie to it,Acts 17.26. Ephes. 4.28. exempting vs from vsurpation.

Q. If it be ours why are we to pray for it?

A First, because the right of possession and power of dispo­sition [Page 245] remaines still in God. Se­condly,Psal. 24 7. we can receiue no com­fort from the creatures, with­out his leaue and blessing;Prou. 10.22 the nutritiue vertue in bread, flowes from Gods ordinance. Thirdly, no labour in any calling can re­lieue vs, if God forsake vs.Psal. 127.2. Fourthly, to teach vs, that wee must doe something for our bread, before we eate it,2 Thes. 3.12. lest it prooue stollen, not giuen. Fifth­ly, to assure vs,1 Tim. 4.4, 5 our right to the creatures is restored in Christ, being sanctified by the, gift, Word of God, and praier.

Q. How and after what man­ner are we to pray for bread, with all temporall blessings?

A. First, in the plurall num­ber—Giue vs;Neh. 8.10. pointing out both our societie in the communion of Saints and our charitie ex­tended to others. Secondly,Mat. 6.34. for the time present—This day: teaching vs. 1. to auoide coue­teousnesse and distrust, sufficient [Page 246] vnto one day is the euill thereof. 2.Psa. 22.9, 10 to depend vpon God euery day, as if the present should be last.55.17. 3. to pray vnto him euery day; our praiers must be multi­plyed as daies. 3. vpon conditi­ons:Prou. 30.8. as: 1. that it may be daily, conuenient, and constant. 2. ac­cording to the will of God.Iames [...].15. 3. that thereby wee may be helpe­full, not hurtfull to our owne or others.

Q. May not a Christian law­fully pray and prouide for the time to come?

2 Cor. 12.14A. Yes: prouided. First, that they looke therein more and ra­ther to posteritie, then to them­selues, who haue no time cer­taine but the present.Habak. 2.6. Secondly, that what is laid vp by them, be the fruit of their owne hands, in some lawfull calling.Psal. 62.10. Thirdly, that they set not their hearts vpon that treasure so prouided.1 Tim. 6.18. Fourthly, that they intend and seasonably employ it in good [Page 247] and godly vses. Fifthly, that they be contented with their portion in present,Heb. 13.5. neither prescribing God in their desires before,Eccles. 5.13. nor murmuring after, if they be not answered. Sixtly,Prou. 16.3. that men ne­uer sacrifice to their owne nets, policy or industrie but depend still and receiue all as from the hand of God.

Q. What is it then that wee desire of our father in this petiti­on?

A. First, not much, not dain­ty, nor long,Gen. 28.20. but what the Lord wils and knowes to be conueni­ent,Prou. 30 8. both for quantity quality and continuance. Secondly,Psal. 30.5. that he would renew his mercies e­uery morning. Thirdly, that he would answere our lawfull de­sires by honest labour to pro­uide for our place and charge.1 Tim. 5.8. Fourthly, that he would conti­nue the nourishing power in his creatures for our sustentati­on. Fifthly,Matth. 4.4. and sanctify the use [Page 248] of his Creatures unto us this day;1 Tim. 4.4, 5. to see his prouidence in them, be content and thankfull for them.

Q. What must wee doe that this petition may bee granted vs?

A. First, we must take paines in some allowed calling; no la­bouring,2 Thes. 3.10. Psal. 24.1.34.10. no eating. Secondly, we must beleeue that the earth is the Lords and the fulnesse thereof. Thirdly, we must seeke the Creator more and before the creature, being euer readie to helpe the needie according to abilitie,Iohn 6.12. as wee would God should giue vs in our necessitie. Fourthly, we must be wise and frugall in ordering the portion allotted vs, shunning ryot and prodigality.

Q. What sinnes doe you pray against in this petition?

A. First, idlenesse, the bane of all goodnesse, doing nothing, or no good, or not to a right end. Secondly, prodigallity, [Page 249] when men fare deliciously & go daintily euery day. 3.Prou. 18.9. Luk. 16.19. coueteous­nes caring and desiring immode­rately for the time to come, &c.

Q. What may be learned from this petition thus explained?

A. 1.Psal. 104.14, 15. Gen. 28.20. That bread is the gift of God, of him we must craue it and to him be thankfull for it. 2. that wee stand in daily need of bread,Iohn 6.12. and must be instant with our father for a cōtinuall supply. 3 to be carefull and prouident in the vse of bread for the preser­uation thereof. 4.1 Tim. 6.8. Psal. 37.3. to be content with bread affoorded and proui­ded,2 Thess. 3.10. though we had nothing else. 5. to depend vpon the Lord in the vse of means for all things needfull. 6. to doe him daily ser­uice, as we craue and receiue frō him daily bread. 7. to reprooue such as take it without asking, fleight and spill bread (as many seruants doe) or make little ac­count and vse of bread,Prou. 27.7. being all for drinke and Tobacco.

Q. Which is the fift petition, we are to direct to our Father which is in heauen?

A. And forgiue vs our tres­passes, as we forgiue them that trespasse against vs.

Q. What is the meaning of this petition?

Luke 16.10.A. First, that he onely who doth rest vpon the prouidence of God for the feeding of his bodie, may and can indeed relye vpon the mercy of God for the good of his soule in the pardon of sinne; if we distrust him for the first being lesser, we cannot trust him for the second being greater.Math. 6.33. Secondly, that men, e­uen the children of God doe of­ten offend in the abuse of tem­porall blessings. Thirdly, that as we desire and receiue bread daily,Iob 1.5. so it is our dutie to pray daily for the pardon of such of­fences.Luke 16.19. Fourthly, that men out of charitie with their brethren, haue no present right to the [Page 251] creatures,Mat. 18.34, 35. nor hope of pardon remaining such: we desire bread and remission vpon condition.

Q. How many parts are there in this praier?

A. Two: First, the petition it selfe; forgiue vs our trespasses or debts. Secondly, the conditi­on: As wee forgiue them that trespasse against vs.

Q. What are we to vnderstand by trespasses or debts here?

A.Mat. 6.11. Euery sinne committed by the sonnes of men against the law of God is a trespasse or debt: and that. First,Luke 7.41. because thereby we violate the law, and so iniure the law-maker.Eze. 18.4. Second­ly, in euery sinne we denie to pay him what is his due from vs by vertue of a bond in Bap­tisme. i. Obedience. 3.Mat. 18.24. because euery sinne bindes ouer the sin­ner to satisfaction or punish­ment.

Q. What is it to forgiue tre­spasses?

A. First, to pardon the of­fence committed. Secondly, not to exact dammages nor in­flict punishment deserued ac­cording to the Law.Matth. 18.27. Ier. 31.34. Thirdly, to forget all iniuries as if they had neuer beene.Iam. 1.5. Fourthly, to accept the satisfaction of Christ, im­puting his purchased righteous­nesse vnto vs,Ezech. 18.22. whereby we stand in his sight as in our created in­tegritie,Mat. 3.17. the holy and righteous children of God.

Q. What is it then wee desire in this petition?

Iob 6.24. Psal. 51, 3, 4.A. First, grace to see and ac­knowledge our wrongs and in­iuries done against our Father, with griefe and shame. Second­ly,Mat. 18.25. that hee would mercifully consider the impossibility in vs, by reason of our pouertie to yeeld him any other recom­pence.Iohn 1.29 Thirdly, that hee would looke vpon his owne Sonne with purpose of acceptation of him for vs,Iob 33.24. Rom. 8.16. of vs in him. Fourth­ly, [Page 253] that he would seale the assu­rance thereof to our soules by the euidence of his spirit,Phil. 3.8, 9. Ephes. 4.30. ena­bling vs by faith to apprehend it.

Q. Why are wee so earnestly to desire pardon?

A. First, that we may escape deserued iudgements and be sa­ued. Secondly,Ier. 4.14. the soule is more comforted and eased by the par­don of sinne,Matth. 11.28, 29. then euer the bo­dy was or can be delighted with any creature. Thirdly, because it is a heauie, miserable and bit­ter thing to liue any one day out of the fauour of God. Fourthly,Ier. 2.19.18.23. without this we can enioy no blessings of God in mercy;Mat. 18.32. our table will turne to a snare. Fifth­ly, because it is granted to none but such as heartily seeke it with paines, praiers and teares.

Q. What may wee learne hence?

A. First, that we doe sinne against God in the breach of [Page 254] his Law daily.Eccl. 7.20. Secondly, it is sinne onely that makes our bread bitter vnto vs and our life vn­comfortable.Esay 59.2. Thirdly, that of­fended iustice is now satisfied by the passion of Christ,2 Kings 4.4. and sinne is pardonable.1 Iohn. 1.9. Fourthly, sanctification is imperfect here: there are sinnes committed and remitted after baptisme,2 Cor. 7.1. rege­neration and iustification,Heb. 2.17. ob­tained of God freely for Christ his sake,4.16. without respect to humane merit or satisfaction. Fifthly, to haue recourse boldly vnto the throne of Grace, by the Kings fauourite to sue out our pardon and make euen with God daily,Math. 5.24. that our account may bee easie at the last day. Sixthly, to put vp our prayers for others, euen our enemies, as for our selues.

Q. What must wee doe that this petition may be granted?

A. First, all particular tres­passes knowne vnto vs must bee [Page 255] confest. Secondly,Psal. 32.5. 1 Iohn 1.9. there must be a manifestation of hearty sor­row by some outward acts. Thirdly,Mat. 26.75. promise and perfor­mance of amendement, with detestation of such courses. Fourthly, an apprehension of pardon by the hand of faith,Prou. 28.13. of­fered in the promises. Fifthly,Mar. 10.52. a publication of this pardon to our accusers with ioy; coue­nanting to shunne temptations and all future occasions of euill.Rom. 8.33. Sixthly,Math 6.15. we must performe the condition here exprest, to for­giue all offences committed a­gainst vs by our brethren.

As we forgiue them that tres­passe against vs.

Q. What are wee to vnder­stand by this condition?

A. First, no equality for power and perfection of remis­sion,Mat. 18.23. but onely a conformity for the truth and sincerity there­of. [Page 256] Secondly,Ephe. 4.32. that it is a signe, marke and an assured testimony,Luke 6.37. God hath and will pardon vs, if wee for Christ his sake can pardon our brethren, so farre forth as wee stand bound by Law.

Q. What doth this condition presuppose?

A. First, that Neighbours may offend and trespasse one a­nother daily,Mat. 18.7. and that they should arme themselues accor­dingly.1 Cor. 3.4, 5. Secondly, that it is a harsh matter to flesh and bloud, to passe by and put vp iniuries. Thirdly,Marke 11.25, 26. that the consideration of our sinnes against God, his mercy to vs, should prepare and keepe vs in readinesse, to pardon one another often, in all manner of trespasses.

Q. If all trespasses must bee forgiuen, how then can wee goe to law with our brethren for tres­passes?

A. Not without griefe that [Page 257] we are put to that extremity, and feare least we offend there­in, these rules obserued; First, let all priuate and faire meanes be vsed;1 Cor. 6.7. first with some expe­ctation, after warning, of volun­tary satisfaction. Secondly,Mat. 18.15. we must prepare our hearts before, banishing pride,Rom. 12.18. malice and de­sire of reuenge; vse plaine and lawfull meanes, ayming at the right ends, chiefely that right may be restored, offenders re­formed, and peace maintained. Thirdly, during the suit, wee must be still ready and willing to accept of submission, though it be to our owne hinderance.

Q. What doth this teach vs?

A. First, he that will haue mercy must shew mercy. Se­condly,Iam. 2.13. Mat. 18.22. that wee must forgiue our brethren trespassing often, seeing God is so patient as to endure vs and mercifull as to forgiue vs,Luke 17.4. Mat. 5.24. daily vpon repen­tance. Thirdly, that there is no [Page 258] saluation without brotherly loue and reconciliation;Mat. 6.15. he that prayes for pardon,18.35. binds him­selfe from the mercy of God.

Q. Which is the sixt Peti­tion?

A. And lead vs not into temptation.

Q. What is the meaning of this Petition?

1 Cor. 10.13 A. First, although sinne be forgiuen vnto the children of God,Mat. 26.41. yet they are still in dan­ger of a relapse into sinne again. Secondly, that there are many enemies and prouoking meanes to draw vs into sinne;1 Cor. 10.13 no man sinning but ouercome first by some preuailing temptation. Thirdly, that all temptations are ordered by the power and pro­uidence of God.Psal. 76.6. Fourthly, that the wrath of God due vnto sin and sinners is fearefull to bee seene,Mat. 27.46. 1 Pet. 5.8, 9 intolerable to be felt in diuine and spirituall assaults. Fifthly, that the penitent par­doned [Page 259] sinner, is most subiect to temptations, remission & temp­tation being for the most part inseparable. Sixthly, whosoe­uer hath once obtained pardon,Gen. 39.9. Iohn 5.14. will bee euer after carefull to continue in it, by preuention of all occasions of falling.

Q. What are we to vnderstand by Temptation here?

A. First, any tryall of our strength in a spirituall combat;Math. 4.1. Luke 22.31. whether it be diuine with God, diabolicall with Satan and his in­struments,Iohn 13.2. Iames 1.14. or naturall with our owne wounded consciences or preuailing corruptions. Second­ly, any enticement of the soule to sinne by outward prouocati­ons and allurements.

Q. What is it to lead into temptation?

A. First, to search and proue men to the farthest,Iames 1.12. in shewing them their sinne and the desert thereof. Secondly,Iob 2.6. to permit Sa­tan to assault and sollicite them, [Page 260] by casting baits, which may al­lure them vpon the right or left hand.Matth. 4.1. Thirdly, to bring and leaue them in the field together; somtimes on the bed of greatest sicknes, & weaknes. Fourthly, to giue thē ouer to be vanquisht & ouercome by the tempter. Fifth­ly, suddainly to aduance or cast down without answerable grace to order such affaires.

Q. How are we led into temp­tation, and by whom?

A. First, by God, actiuely, or permissiuely, and our owne wounded conscience,Iob 2.6. before whom wee are often called to appeare.Gal. 6.1. Secondly, by Satan and his factors, a world of wicked men;1 Cor. 7.5. and that foure wayes: First, by open conference and verball perswasion,Gen 3.4, 5. with argu­ments and reasons to mooue. Secondly, by secret suggestions, by casting in and tickling the phantasie with euill motions;1 Pet. 5.8. driuing some out of their wits, [Page 261] and making others thinke they haue beene bewitched. Thirdly,Ios. 7.2. by a bare proposall of such ob­iects as are most delightfull to our naturall corruption;2 Sam. 11.2. gathe­ring and concluding vpon our inclination by our conuersation. Fourthly,1 Kin. 21.2. by abusing and draw­ing aside the eye of our iudge­ment, either vpon the right hand to presume in prosperity, or vpon the left, to despaire in aduersitie. Thirdly, we are temp­ted by our owne corrupt hearts,Iam. 1.14. entising the will, to giue a sud­den consent with carnall delight to Satans baits, or to parlee with him about forbidden things—all ayming at seuerall ends.

Q. Can God lead into tempta­tion, and be no Author of sinne vnto which wee are tempted?

A. Yes, diuers wayes. First, by a iust desertion, withholding the operation of his abused grace. Secondly,Psal. 51.11. by a free per­mission of Satan with his cun­ning [Page 262] power to winnow vs.Iob 2.6. Thirdly, by ministring occasion not in it selfe euill,1 Kin. 22.23 but which may bee by vs abused to euill. Fourthly, by sustaining, orde­ring and disposing the agents with the action, during the con­tinuance of any temptation.

Q. Why doth God lead, or suffer vs to be led into temptati­on?

A. First, for tryall, in the exercise of our gifts,Deut. 13.3. that our behauiour might be exemplary, and the rust crept on vs by se­curity rubb'd off.Heb. 11.17. Secondly, for the punishment of some for­mer sinne.2 Sam. 12.2. Thirdly, for instru­ction to let vs see where we are weakest,2 Cor. 12.9. that we might more magnifie the power of grace. Fourthly,1 Tim. 6 9. for the manifestation of glozing hypocrites, who seeme to stand, but in time of temptation fall away. Fifthly, for the confirmation of his,Iam. 1.2, 3, 4. in the assurance of his loue, ma­king [Page 263] them thereby more sensi­bly thankefull for his helpe.

Q. What is it then that we desire in this petition?

A. First, that the Lord would preuent vs with his mercy, by writing the new couenant in our hearts,Psal. 59.10 to keepe vs close vnto himselfe from sinne and Satan for the time to come.Psal. 79.8. Se­condly, that he would gracious­ly consider our weakenesse and neuer tempt vs himselfe beyond our strength,1 Cor. 10.13 Mark. 1.34 but with the temp­tation make away to escape, that we may be able to beare it. Thirdly, that he would not suffer Satan to cast such baits before vs which are able and likely to en­thrall vs;Rom. 8.37.16.20. but that wee might reap some good from euery ob­iect. Fourthly, that he would neuer leaue vs to our selues, nor forsake vs in this danger,Psal. 22.1. Rom. 12.21 least our bondage proclaime Satans victory. Fifthly, power ouer, as well as pardon of sinne.

Q. Why must we pray so ear­nestly against temptation?

A. First, because of our owne weakenesse, readie to yeeld vn­to euery pleasant toy,Gen. 3.6. Ephes. 6.12. vpon the first assault. Secondly, because the temptour is powerfull, sub­till and greedy. Thirdly, the burden and spirituall weight thereof is grieuous to be borne; when men see nothing but Gods wrath,1 Pet. 5.8. Prou. 18.14. Luke 8.13. and deeme them­selues firebrands of hell. Fourth­ly, the ayme and drift of Satan is our apostasie, finall destructi­on both of bodie and soule.

Q. What must wee doe that this petition may be granted?

A. First, desire not to bee great nor rich in worldly wealth or honour;1 Tim. 6.9. they that will bee rich fall into temptation. Se­condly,1 Cor. 7.5. tempt none, but shunne occasions whereby you haue beene or may be tempted. Third­ly,1 Pet. 5.8. obserue and note the diuels order and method in tempting; [Page 265] alluring to sinne, aduising to des­paire and then to destroy our selues. Fourthly,2 Cor. 2.11. Esay 8.20. in all motions haue recourse to God and his Law, before you resolue on pra­ctice: if Angels should teach you other wayes beleeue them not. Fiftly,Prou. 4.27. arme your selues on both hands, so carefully resi­sting Satan,Mat. 16.23. as not to be drawne wilfully into any extreme, either of presumption or despaire.Iames 4.1. Sixtly, watch and pray that yee enter not into temptation; or if ye doe enter,Matt 26.41. put on the whole armour of God, that yee may stand it out and goe home with victorie.

Q. I am so tempted as neuer man was, finde no rest day nor night, what shall become of mee?

A. First, that is not true;1 Cor. 10.13 there hath no temptation taken you but such as is common to man;Iam. 1.2, 12. Gods children haue felt the like. Secondly, endeauour to make a good vse of such temptations [Page 266] and be not discouraged; Satans hatred, may assure vs of Gods loue; temptations make experi­entest Diuines and Christians.Rom. 16.19, 20. Thirdly, bee patiently constant in the vse of ordinary meanes and expect victorie; God will not suffer you to be tempted a­boue that yee are able; with the temptation will make a way to escape and treade downe Satan shortly.

Q What must I do in a temp­tation?

A. First, consider the author and danger, whether it be from God,Eccl. 4.10. Satan, men or your owne hearts, preparing accordingly. Secondly, abide not long alone; acquaint your fellow souldiers with your condition. Thirdly, looke vp vnto Christ your Cap­taine;Heb. 2.18. and if you feare the losse of that iewell your heart, giue it wholly vnto him, who is able and willing to keepe it.

Q. But I haue beene ouer­come [Page 267] and vanquisht in this and that temptation, what shall I doe?

A. First,Psal. 137.1. weepe and mourne as the Hebrewes did in their Ba­bilonish captiuitie, remembring Zion. Secondly, desire freedome,Iohn 8.11. in the vse of meanes. Thirdly, be wise and warie to shun the like.

Q. What may wee learne from this petition thus explai­ned?

A. First, that no man is compel'd but tempted onely to sinne: Secondly,Iames 1.14. 1 Cor. 10.12 that men in the state of grace haue need still to looke vnto themselues; let him that stands take heed lest he fall;1 Thes. 3.5. temptation followes remission of sinne. Thirdly,Mat. 11.28. that Satan with his instruments are conti­nuall temptors, yet their malice and power is limited. Fourthly,Gal. 6.1. that there is no burden like vn­to sinne, nor griefe like a distres­sed conscience. Fifthly, that [Page 268] Gods children are daily subiect to be tempted and must pray daily against it;Ier. 10.23. to haue their soules knit vnto God their hearts seasoned with grace and establisht by his free Spirit, whose desire shall bee gran­ted.

Q. Which is the seuenth and last petition?

A. But deliuer vs from e­uill.

Q. What is the meaning of this petition?

Acts 8.23.A. First, that sinne is a bon­dage to the soule; our Church teacheth vs to pray:2 Pet. 2.9. Though we be tied and bound with the chaine of our sinnes, yet let the pittifulnesse of thy great mer­cy loose vs.Luke 22.32. Secondly, that Gods children penitent and pardoned may be tempted and not ouer­come.Heb. 2.18. Thirdly, if it fall out they be vanquisht,Rom. 6.7. as it may be, yet there remaines still hope of free­dome; there is a deliuerer. [Page 269] Fourthly,Phil. 4.13. that corruption remai­ning in the regenerate, is the moouing cause to temptation;2.13. at one time shall we bee freed from sin and temptation. Fifth­ly, that we haue no power in or of our selues to free our selues from either;Ier. 10.23. all our strength is in and from the Lord.

Q. What are we to vnderstand by euill here?

A. First, the euill of sinne in euery kind; open, secret,Mat. 9.4. of o­mission and commission. Se­condly, of punishment,Amos 3.6. and that is threefold: First, present here onely with an euill heart and eye; with euill men and women,Mat. 6.23. and with the euill tongues of both;12.29. with the euill of deserued iudgements, persecutions, cros­ses, visitations, which separate and hinder vs in the seruice of God,Zeph. 3.15. so making our life grie­vous and incomfortable vnto vs. Secondly, future hereafter [Page 270] onely,Iohn 7.7.17.15. with the euill of losse and of paine, vnder eternall death with the torments following, if we be not deliuered.1 Pet. 4 15. Thirdly, both present and to come, bring­ing vs into bondage here to vexe vs hereafter as all spirituall enemies to Christ mysticall;Gal. 1.4. the euill world with the Arch-euill and enemy to all goodnesse Sa­tan.Math. 5.37. Some part of our English Liturgie, yeelds an ample expo­sition vpon this petition.

Q. What is it to deliuer from euill?

A. First, to enable vs against the power of all euill generally.Eph. 6.12. 1 Cor. 10.13 Secondly, to eschew such as are fallen or in eminent danger of falling.Esay 57.1. Thirdly, either to take the euill from vs, or vs from the euill.2 Sam. 24.25 Rom. 8.28. Fourthly, by moderation so to alter the nature thereof, that it prooue not euill to vs. Fifthly, to hasten and perfect the worke of grace with glo­ry, putting an end to temptation.

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

A. First, that in all temptati­ons wee may neither doe nor suffer euill. Secondly,1 Pet. 4.15. 1 Cor. 10.13 that hee would not leaue vs to lye ouer long vnder any temptation.2 Thes. 3.2. Psal. 25.22. Thirdly, to succour vs against the world of euill men, vnrea­sonably malicious, and furiously tyrannous. Fourthly, so to mi­tigate all other troubles wee meet with heere,1 Chr. 4.10. that they ne­uer ouerwhelme vs. Fifthly, to preuent vs with his restraining grace,Zach. 3.2. when we are about to yeeld, and to plucke vs as brands out of the fire. Sixtly, to re­mooue vs in his time from all euill simply both of sinne and punishment.

Q. Why are wee to pray for such a deliuerance?

A. First, because wicked men onely lye contentedly vn­der the power of euill.1 Ioh. 5.19. Second­ly, many and great are the euils [Page 272] we doe and may meet with, be­tweene the wombe and the graue.Psal. 34.19. Rom. 7.19. Thirdly, euill is more delightfull to our corrupt nature then good,Ier. 6.15. and so the more dan­gerous. Fourthly, it is a thing most odious to be done and in­tolerable to be suffered.2 Chr. 20.12 Fifthly, vnlesse we be deliuered, we shall be ouerwhelmed with euils and perish eternally: we haue need to cry and seeke who shall de­liuer vs from this bodie of death.

Q. How doth God deliuer his children?

A. Diuers waies, according to the quality of the euill vnder which they are;Iohn 3.16. as: First, by the death of his Sonne, paying a ran­some for our great deliuerance. Secondly,Psal. 34.7.5.10. by the ministerie of Angels and men. Thirdly, by a destruction of their enemies, scattering their forces, confoun­ding their plots.Dan. 3.27. Fourthly, by restraining the naturall proper­ties [Page 273] of his creatures,Zeph. 2.3. fire and wa­ter, &c. Fifthly, by prouiding a sanctuary,Esay 57.1. whither his children may flie against a storme; as he did for Noah and Lot. Sixtly, by death calling them from all cause and feare of euill.

Q. What doth this petition presuppose?

A. First, that Gods children during their militancy are sub­iect to euils,Rom. 7.9. Psal. 34.19. Eph. 6.12. both of sinne and punishment. Secondly, they haue many combates with all sorts of euill,2 Tim. 2.24. especially with sinne, Satan and wicked men. Thirdly, that they haue no pow­er ouer nor vnder these euils,Psa. 103.14. to helpe themselues. Fourthly, that God their Father, the chiefest good, is of more power then the greatest euill. Fifthly,2 Pet. 2.9. al­though the Lord doe not sud­denly,Prou. 18.10. yet he will seasonably de­liver his children that call vpon him. Sixtly, that euill in the e­uill should bee more earnestly [Page 274] opposed, and praied against, then euill in the good.

Q. What must wee doe that this petition may be granted?

A. First, we must beware of men,Mat. 10.17. 2 Thes. 3.2. euill, tyrannous and bloody, as of the diuell. Secondly, wee must not cast our selues into a­ny euill,1 Thes. 5.22 nor affect it, if we be ouertaken with any. Thirdly, wee must make vse of that strength and skill God hath be­stowed vpon vs for such ends.1 Sam. 17.37 Fourthly,2 Cor. 1.10. we must ground our selues vpon some former expe­rience of Gods power and mer­cy; that he hath, doth and will deliuer.Psal. 50.15. Fifthly, wee must be thankefull, for deliuerances re­ceiued. Sixtly, we must not re­ward euill for good,Prou 17.13. unto any; whosoeuer doth so, euill shall not depart from his house.

Q. But I haue prayed long, obserued the former conditions and yet finde no deliuerance?

A. First, to call and cry hear­tily [Page 275] for helpe vnder the burden of miserie is some part of free­dome. Secondly,Rom. 8.26. know the ransome is paide oftentimes long before the prisoners bee freed. Thirdly,Iob 33.24. Psal. 42.2. it may seeme long vnto thee through thine owne weaknesse, the multitude of enemies, and griefe concei­ued by absence from thy Fathers house, yet deliuerance will come and is comming daily;1 Cor. 15.23 Iames 4.3. some are deliuered euerie mo­ment, but euerie man in his owne order. Fourthly, suppose thy selfe delighted with some secret euill,Acts 27.20. 2 Cor. 1.9. if after a long vse of the meanes, thou findest no strength against it. Fifthly, mans greatest necessitie is Gods op­portunitie.

Q. What doe you learne hence?

A. First, that any euill and euill onely is opposite to the li­bertie of Gods children.Iohn 17.15. Se­condly, that God our Father is [Page 276] the author of deliuerance;Psal. 34.19. hee onely knowes how to deliuer the godly out of temptations. Thirdly,2 Pet. 2.9. that this is the last pe­tition wee are to make vnto God, the hardest thing to get and longest in getting. Fourth­ly, vpon the apprehension or sound hope of deliuerance, we must remember our dutie;Luke 1.74. be­ing deliuered out of the hands of enemies, to serue him in holinesse and righteousnesse, all the daies of our life.

Q. Which is the third part of the prayer, called the close or con­clusion of all?

A. For thine is the kingdome, power and glorie, for euer and euer, Amen.

Q. What is the meaning of this conclusion?

A. First, that God doth de­liuer his children for manife­station of his power and Maie­stie; and that the glory of praise must bee returned vntoEsay 44.23. [Page 277] him after euery deliuerance for the praise of his glory. Secōdly,Psa. 50.15, 23 that a praier rightly framed, doth rauish the heart and mooue it with admiration to breake forth into the praises of God. Thirdly,Psa. 57.7, 8. that petitioners may and ought with modestie and humilitie alleadge reasons out of Gods Word why their petiti­ons should be granted,Exod. 32.11, 12. as Mo­ses and Iosua did, our Sauiour confirming their practice by his doctrine here. Fourthly,Ios. 7.9. that men before they cease praying should manifest some confi­dence by words, gesture or both, of acceptation with God and a gracious answer in season.

Q. What are we to vnderstand by these words; Thine is the king­dome?

A. First,Psal. 50.12.103.19. a speciall proprie­tie God hath in all kingdomes, of Heauen, Earth, and Hel [...], both for ordination and disposi­tion. Secondly, an absolute in­dependencie [Page 278] of God in regard of his soueraigntie;1 Chr. 29.11 all vpon him, he depends vpon none: teaching all superiours three things:Rom. 13.1. First, that they are Gods deputies. Secondly, they must command for him and the bene­fit of his Kingdome,Luke 16.2. requiring obedience to his lawes. Third­ly, to him must they yeeld ac­count of their places.

Q. What conceiue you is meant by these words, thine is the pow­er?

A. First, that God is able to doe whatsoeuer he will;Psal. 62.11.115.3. power belongs vnto God. Secondly, that all created power is bor­rowed and communicated from that fountaine of power and being:1 Chron. 20.12. teaching Gods Children three things: First, there is no power to hurt them without his permission. Secondly, no power can helpe them but by his free donation.Ier. 32.27. Thirdly, to seeke vnto him and depend vp­on [Page 279] him.

Q. What is the meaning of these words; Thine is the Glo­ry.

A. First, that all true honour and glory is in and from God. Secondly,Reu. 5.13. Luke 2.14. that glory must be as­cribed vnto him by men: all their prayers directed to his glory; teaching Christians three things: First,Psal. 115.1. if men offer vs glory by a good report de­seruedly in praise and commen­dation, wee must offer it to God againe, if not, we must be contentedly patient; know­ing all honour and glory both diuine and humane are his to dispose, fret not because you haue no more, enuie not others enioying more; liue well, seeke it not, and you cannot want it.Ioh. 5.44.12.43. Secondly, that no glory is worth any thing, except it be diuine, in and from God. Thirdly,Acts 24.16. that they neither esteeme nor affect any other, which cannot be got [Page 280] nor kept with a good consci­ence.

Q What intends our Saui­our by the addition of these words, for euer and euer?

A. First, that Gods soue­raigntie is made incomparable by eternitie.Psal. 90.2.145.13. Secondly, that glo­ry and power to heare prayers and grant requests alwayes were and alwayes shall be his. Third­ly,99.1. that the grants of God to his humble petitioners are con­stantly immutable and eternally durable: teaching vs two things: First, by constancie in good, men come nearest to the nature of God.Rom. 11.29. Heb. 13.8. Secondly, no place can hinder, nor time depriue vs of Gods blessings: yester­day and to day, he is the same for euer.

Q. What doe they all containe together?

A. Three things: First, rea­sons why the Lord may and should grant the former petiti­ons, [Page 281] drawen from diuers con­siderations: First,Luke 18.7, 8. of his regall authoritie; it is the part of a King to receiue and answer the complaints and petitions of his Subiects. Secondly,1 Iohn 5.14, 15. of his ab­solute abilitie to giue more then wee deserue or can desire.Iohn 12.28. Thirdly, of the end we must ayme at in our prayers,Heb. 13.8. His glo­ry. Fourthly, of his inaltera­ble immutability in regard of himselfe and promises. Second­ly, testimonies to confirme an assurance in vs of a grant, drawne from the Nature of God,Reu. 4.11.15.3, 4. personally profest and ap­plyed by vs. Thirdly, praise issuing from both; Our Father hath, doth and will heare, that his children may haue occasion to sing and say, blessing, honor, glory and power be vnto him that sits vpon the throne, and vnto the Lambe for euer and euer.

Q. What is required in vs, [Page 282] that we may conclude our Prayers thus indeed and truth?

Ans. First, denyall of our selues, that wee haue neither Kingdome,Dan. 9.8. power nor glory of our owne.1 Cor. 2.9. Secondly, appre­hension by faith, that diuine riches,Heb. 11.6. power and glory doe far exceed any thing we haue euer heard or seene. Thirdly, a strong perswasion, God is able and willing to heare and helpe vs for the glory of his name.Psal. 50.13, 14. Fourth­ly, knowledge, that praise is as necessary as Prayer, they must goe together.

Q. What doe you learne from this conclusion?

A. First, the dignity and safe­ty of Gods Children, especial­ly after the manifestation of their adoption;Psal. 149.9 Subiects they are of his Kingdome, obiects of his sauing power,Luke 17.17, 18. and heires of glory. Secondly, that when God grants our prayers he may and doth looke for praise. Third­ly, [Page 283] Mat. 11.25. in prayer and praises we must learne to giue God his owne Titles and attributes. Fourthly,Rom. 8.18. Gods Glory is both the begin­ning and end of our Prayers;1 Iohn 3.2. the first in our intention, the last in execution. Fifthly, that our present possessions are farre inferiour to our future hopes.

Q Why is this word Amen added in the last place?

A. First, as a seale by way of confirmation, that in the for­mer petitions we haue fully ex­prest our mindes to content­ment. Secondly, as an earnest of our longing to be heard in euery particular. Thirdly, as a wit­nesse of our faith, beleeuing not onely a possibility but a per­formance of our requests.

Q. How many wayes is this Word taken and vsed in Scrip­ture?

A. Three wayes: first no­minally,Reue. 3.14. by way of denomina­tion being a name our Sauiour [Page 284] once tooke to himselfe. Second­ly,Iohn 1.51. aduerbially, for a vehement asseueration. Thirdly, really, by way of emphaticall significati­on, when wee vtter thereby some thing vnto God, which cannot be so well exprest in o­ther termes; and so here.

Q. What then doth it signifie here?

2 Cor. 1.20.A. First, a possibilitie these petitions may bee granted, being good and true,1 Cor. 14.16. directed to him who is goodnesse and truth it selfe.Psal. 62.8. Secondly, an ar­dencie of affection to haue them granted. Thirdly, a cer­taintie of perswasion they shall be granted:Iames 1.6. being thus much in effect, it is so, so be it, and it shall be so.

Q. What doth this word pre­suppose, as contained in it and re­quired in the speaker thereof?

A. Foure fruits of faith or properties of a beleeuing petiti­oner: First, knowledge in the [Page 285] vnderstanding of those things desired;1 Cor. 14.16. how can he say Amen that knowes not what is said? Secondly,Reu. 7.12. assent in the minde and will, to the things vnder­stood. Thirdly,17. speciall appli­cation in the person, of the pe­titions knowne and assented vn­to. Fourthly,Rom. 4.21. heartie confidence with cheerefulnesse, grounded vpon the promise of Christ,1 Ioh. 5.15. that our requests knowne, assen­ted vnto and applyed shall be granted.

Quest. What may be learned hence?

Ans. First, the duty of Gods Children,Neh. 8.6. vnto all good things to giue their assent readily; e­specially to euerie good prayer,Psal. 106.48. and praise of God in publike to say Amen onely. Secondly, wherein many are faultie; ei­ther by no Amen, assenting to few good motions without many delayes and some vio­lence; or by a false Amen: such [Page 286] are. First, a senselesse Amen, saying it to they know not what. Secondly, a spiritlesse A­men, without any inward fee­ling, faith or feruency. Thirdly, a hasty Amen, running vpon it all the prayer time, that they may clap it out and bee gone. Fourthly, a lazy Amen, drawing it out as if they would quarter the word, betweene sleeping and waking.

Quest. Why is this duty so re­quisite in the people, to say A­men vnto the Ministers Pray­er?

Ans. First, to keepe their mindes the better intent vpon the businesse in hand. Second­ly, it doth wonderfully eleuate the heart, expelling drousinesse to cheere the whole man. Third­ly, it is beneficiall vnto others hearing it, if seasonably and deuoutly deliuered. Fourthly, it serues to put men in minde where and what they are; pri­uate [Page 287] persons in Gods presence; where the Minister is the mouth of God to them, their mouth vnto God; so their mind goe along, an audible voyce is not necessary till it come to their turne to say A­men: a disorder it is in some places, men will say all the pray­ers, together with the Minister, striuing who shall bee low­dest.

Q. Is this a Prayer, or but the forme of a Prayer onely?

A. It is both; a forme for imitation, a prayer for vse; prouided. First,Matth. 6.9. we vnderstand it according to our weake capa­citie. Secondly, that we referre our wants to the right heads as neere as may be. Thirdly,Eccle. 5.2. that we runne it not hastily ouer (as the manner of some is) but re­peate euery part in a feeling af­fectionate manner.

Q. Are Christians tyed to this forme?

A. Yes certainely; for mat­ter and substance, not for words, liberty is left,Iohn 17.1. to expresse them­selues in other termes, obser­uing these cautions.Acts 4.24. First, that it be without dislike of this forme, proceeding from an vn­derualewing conceit thereof, or an ouerualewing of our owne abilities.Prou. 10.19. Secondly, it must be with reference to this; that these petitions,Matth. 6.7. perfectly suffi­cient for vs, may bounde our de­sires. Thirdly, let all bee in the language of Canaan, without vaine and tedious repetitions; our wants must bee exprest in the most pithy, feruent and sig­nificant manner possible.

Q. Is this a prayer when it is read onely, as well as when it is said without booke?

A. Yes doubtles, reading or speaking being but outward circumstances and cannot alter the nature of Prayer;Mar. 19.39. presuppo­sing. First, it bee read with [Page 289] that decency and grauity which which become so admirably ex­cellent a Prayer. Secondly,1 Cor. 14.15. that the heart and mind goe along with it. Thirdly,Hosea 14.2. that men con­tent not, nor tye themselues to the bare reading or saying ouer of these words onely, but growing in grace and know­ledge, they endeauour to ex­presse themselues in other good termes sutable with their occa­sions.

Q. If wee doe all you haue taught vs herein, may wee bee assured of hearing?

A. You may: God hath pro­mised, Christ hath purchased all for such petitioners:Matth. 7.8.9, 10, 11. what man is there of you, whom if his some aske bread, will giue him a stone? if he aske fish, will giue him a Serpent? if ye then being euill know how to giue good gifts vnto you: chil­dren, how much more shall your Father which is in Heau [...]n [Page 290] giue good things to them that aske him.

Q. What may bee obserued from all in generall?

A. First, the priuiledges of a Child of God, who hath li­bertie to speake vnto God, di­rections how and assurance to be heard in euery petition.1 Iohn 5.14. Mat. 17.21.21.22. Se­condly, the excellencie of pray­er and of this aboue all other; yeelding vs an euident testimo­ny of the diuinity of Scripture.Iames 5.16. Thirdly, the necessity of know­ledge, that we may beleeue and assent vnto the promises of God: Masters and parents are bound to instruct their charge in all these particulars. Fourth­ly,Mat. 6.33. that order we are to obserue in prayer, first for spirituall, af­ter for temporall blessings.

Q. Which is the last duty re­quired in this Catechisme to be done for saluation after baptis­me?

A. A prepared, reuerent and [Page 291] often receit of the Sacrament of the Lords Supper.1 Cor. 11.26.

Q. What is a Sacrament?

A. An outward visible signe ordained by Christ, consecra­ted by his Word, for the con­ueyance of inward,Rom. 4.11. inuisible grace to his adopted sonnes and daughters: or thus,Acts 2.38, 39.22.16. A diuine seale of conditionall promises, not signifying onely but truely exhibiting, offering and sealing Christ with all his benefits to the worthy receiuer.

Quest. How many things are required to make a Sacra­ment?

A. Foure: First, a com­mand of Christ,Matth. 26.26.28.19. that such or­dinances shall bee vsed in the Church for such ends. Secondly, a promise annext to this com­mand. Thirdly, signes signify­ing, whether wee respect the sensible Elements, or the acti­ons necessary for the preparati­on thereof. Fourthly, grace sig­nified [Page 292] by that created substance wee see, or taste.

Q. Whether or no doth the efficacy of Sacraments depend vpon outward circumstances, as vpon the holynesse of the place, or worthinesse of the person ad­ministring?

A. No, but vpon the truth and power of diuine institution,1 Cor. 3.7. presupposing that matter and forme be obserued according to the first ordination.

Q. Why did Christ leaue Sa­craments in his Church?

1 Cor. 11.25.A. First, for pledges of his loue, to mind vs of something promised,1 Pet. 3.21. to assure vs of per­formance, and to bind vs ouer to some seruice.Deut. 6.20. Secondly, to be as conduits, to conuey the Water of Life vnto thirstie soules. Thirdly, for the further propagation of the Gospell; men seeing Sacraments will bee moued to aske what they meane, and must bee answered [Page 293] out of the Word of God;Ioh. 13 35. which is the deed containing the couenant. Fourthly,Exod 12.22, 23. for the preseruation of Christian ami­tie, and heartie loue amongst those which are entred into this association, and Communion with Christ and Christians. Fifthly, for distinction of his company from all other socie­ties, vsing them not, or not a­right.

Q. When is a Sacrament rightly vsed?

A. First,1 Cor. 11.23.15.3. when the Authors form is obserued with all possi­ble care and purity: without mingling or mangling, adding or taking away. Secondly,Mat. 22.12. when su [...]h persons onely are admitted to whom the Sacra­ments belong. i. the houshold of faith. Thirdly, when the Church proposeth the same ends in administration, which Christ did in his ordination. Fourthly, when receiuers vn­derstanding, [Page 294] are mindfull of the oath there taken and carefull to keepe it.

Q. What doe wicked impeni­tent sinners receiue in this Sacra­ment?

Mat. 22.12. 1 Cor. 11.27.29.A. First, such ought not to come thither; they stand ex­communicate by the word, and should be kept backe by force of Ecclesiasticall discipline.Acts 8.13. Se­condly, if they presume to come vnprepared (at their perill be it) they receiue nothing but the bare outward Elements to their further condemnation; because they are not actually, for any thing they know, within the couenant, no promise belongs vnto them.

Q. What is the Lords Sup­per?

A. It is the other Sacrament of the New Testament,1 Cor. 11.23, 24. Mat. 26.26. ordai­ned by Christ in memory of his death, till his comming againe, whereby his sanctified mem­bers [Page 295] are daily nourished in eter­nall life, and haue their assurance sealed vnto all the benefits of his passion.

Q. Why is this Sacrament to bee administred and receiued of­ten?

A. First, because it is as food to nourish vs, or a nourishing Sacrament. Secondly, that where there is a multitude, which can­not all conueniently come at one time, successiue opportunities might be offered for all to come at one time, or other. Thirdly,Math. 6.11. our inward man lookes for it, as the outward man doth for daily bread; that those breaches made by spirituall combates may bee repaired, and our couenant re­newed. Fourthly,1 Cor. 11.26 it is a meanes to helpe the weaknesse of our memory, who are exceeding apt, to forget what Christ hath done for vs, to grow secure, cold and carelesse.

Q. Doth the administration [Page 296] of this or the other Sacrament al­waies require preaching of the Word at the same time?

A. First, an opening of the couenant, a declaration of the substance of a Sacrament, to the vnderstanding of such whom it concernes, is required before the administration of either Sacra­ment in the plantation of a Church,Mat. 28.19. Act. 2.40, 41.8.38.16.15, 33. least men receiue they know not what. Secondly, preaching by way of explicati­on and application, is most con­uenient, seasonable, and profita­ble at the same time. Thirdly, but not absolutely necessary; where the Gospell hath beene before, and may be after preacht and prest; as in settled Churches it is, or ought to be.

Q. Why was the Sacrament of the Lords Supper ordained?

A. First, for a continuall re­membrance of that one suffici­ent sacrifice of the death of Christ,1 Cor. 11 25 once offered for the sins [Page 297] of all penitent beleeuers.Iohn 20.27. Se­condly, for the confirmation of their faith, vpon the promises. Thirdly, for the conueynig of benefits arising from both; but no way to be a propitiatory sa­crifice, neither for the liuing, nor for the dead, as the Papists would haue it to be.

Q. How many parts are there in this Sacrament?

A. Two: First, visible signes signifying bread and wine,Iohn 6.63. 1 Cor. 10.16 con­consecrated by a lawfull Mini­ster, according to the forme pre­scribed in Scripture. Secondly, inuisible g [...]ace signified; the bo­dy and blood of Christ offered to euery beleeuing guest at that Table.

Q. What is it that we do feed vpon there?

A. First, All, good and bad feed vpon bread and wine con­secrated;Mat. 26.26. or may and ought to receiue both; if either be taken purposely from any, the Sacra­ment [Page 298] is maimed.Ioh. 6.50, 51 Secondly, on­ly the beleeuing penitent sinners doe feed also vpon the body and blood of Christ really and truely.

Q. Is there no change of the Elements in the Sacrament?

A. Yes: by way of conse­cration of them to a new end and office;Mat. 26.26. 1 Cor. 10.16 not by way of change of the substance; bread and wine they were before, so they re­maine after; else there could be no Sacrament: and therefore we must shun adoration of the crea­ture, lest we offend the Creator by Idolatry.

Q. What is it in vs that is fedde and nourisht by that food, body, soule, or both?

A. First, with the outward signes signifying,Corpus vi­vens propriè obiectum nu­tritionis. properly the body is nourished, or if you will the whole outward man. Secondly, with the inward grace signified, neither body nor soule properly, but the inward man [Page 299] called the new man, after God created in righteousnes and true holinesse: it is a feast for rege­nerate men onely,Ioh. 6.50.51 Eph. 4.24.2.8. to whom Christ. First, by a secret and sweet working of his spirit, offers himselfe to bee that in them, which he is for them. Secondly, in like manner gently (but infallibly) stirres vp their faith (his owne gift) to appre­hend and apply him; so being borne againe and nourisht by one and the same inexplicable meanes.

Q. Why ought men to come vnto this feast?

A. First, in obedience vnto Christ calling, lest they should giue offence vnto him, and iustly incurre his displeasure, who will admit of no excuses. Secondly,Math. 22.5.6, 7. Heb. 12.23. for that good company they do or should meet there; being an assembly of the new borne, whose names are written in the booke of life. Thirdly, for the [Page 300] comforting and refreshing of the inner man,Esa. 55.1, 2. longing after Christ, as the hungry stomacke after meate, or the parched earth after raine.

Q. Who are they that doe come and must be admitted to this table?

A. First, none may come but men and women baptized,1 Cor. 11.28.29. endowed with the exercise of of reason, and iudgement to discerne the Lords Body, Holy, from ordinary Bread and Wine. Secondly, none should come, but such as haue sensibly past the pang [...] of the second birth,Mat. 22.12. Iohn 13.26.27. conuerts sanctified, and iustifi­ed. Thirdly, many doe come vncalled, such as are openly prophane, hauing neither in­ward nor outward call from the Church, and may expect enter­tainment accordingly. Fourth­ly, more come vnprepared, though outwardly called: such as are accounted members of [Page 301] a visible Church, for their ciuill behauiour, going no further; and both these last are vnwor­thy Communicants.

Q. Is it necessary that men come fasting to this feast?

A. First, no, it is not of ab­solute necessity,Luk 22.20. Christ ordai­ned it, and the Apostles receiued it after Supper. Secondly, but as thing [...] now stand it is of commendable conueniency,1 Cor. 11.21.9 27. and vsefull; for first, fasting wee haue the most sensible free­dome, and spirituall abilitie to performe any diuine duties in a most cheerefull manner.Mat. 6.33. Esay 58.6. Se­condly, it may be instructiue to vs: First to mind vs of see­king and taking spirituall before corporall food daily. Secondly, that we must fa [...] from sinne and carnall delights, if we will re­ceiue Christ, yea to leaue our ordinary repast for him, and his sake: prouided, first, that sicke persons be not hindered, nor [Page 302] weake censured who cannot hold out to fast so long: second­ly, that superstitious conceits be avoyded (which make fa­sting necessary, yea meritorious, and eating sinnefull) doing it out of a pious deuotion to keepe the flesh in more sub­iection; and such doe best, who begin this fast not the morning onely, but the day be­fore.

Quest. Doe all receiue be­nefit that come to this Sacra­ment?

A. No, but such as come with appetite, prepared to re­ceiue and disgest the food there offered;Iob 6.35. hauing the new man raised vp and enliued in them by the Spirit of Christ.

Q. How may a man know whether he hath any spirituall life in him or no?

Mat. 11.28. A. F [...]rst, by a sence and fee­ling of spirituall misery. Se­condly, by a longing after and [Page 303] delight in spirituall food. Third­ly, by heate, breath,1 Pet. 2.2. and moti­on in spirituall employments.Rom. 8.5. Fourthly, by an vniuersall hatred of sinne, which is an enemy to the inner man, as poyson is to the outward.

Q. What is required to be done by such a spirituall man, before he come, that he may be a worthy communicant?

A. First, examination of him­selfe. Secondly, confession of his sinnes and daily failings. Thirdly, Humiliation,1 Cor. 11.28. Luke 15.18, 19. with con­trition for sinne. Fourthly, ap­plication of the promises in speciall Fifthly, resolution to continue this renewed reconci­liation.

Quest. What is examinati­on?

Answ. It is an impartiall search,Psal. 119.59 139 23. and an exact tryall of a mans selfe, in and about all things necessary or any wayes conducing to Saluation.

Q. How must a Christian ex­amine himselfe?

A. First, let him retire into some priuate place for that end, that he may set himselfe only in the presence of God.Psal. 4.4. Second­ly, l [...] him endeauour to remoue all impediments,77.6. the fig-leaues of excuses and extenuations, that he may throughly see into euery corner of his heart and conscience.139.24. Thirdly, let him set open before him the Law of God, explained by some expe­rienced diuine. Fourthly, let him then examine himselfe in foure things more especially.

Q. Which is the first?

A. Concerning knowledge, which wee haue or ought to haue;Iohn. 17.3. and [...]hat, first of God, that [...] i [...] on [...] in essence,2 Cor. 13.5. three in person, Father, Sonne, and Holy Ghost, what he hath d [...]ne for vs,2 Iohn 8. and requires of vs. Second­ly, of our selues and that: First, in what estate we were crea­ted, [Page 305] and that was holy and righ­teous. Secondly,Eccle. 7.29 Acts 4.12. whether wee did continue so; and wofull ex­perience will tell vs no.Iohn 3.16. Third­ly,Gal. 4.4, 5. how then we hope to escape eternall death, which by sinne we haue deserued and that is, only by faith in Christ, who tooke our nature on him, suf­fering what we deserued to re­new his image in vs,Heb. 6.1, 2. and to re­deeme vs captiues from the bondage of Satan. Thirdly, of the termes of our Art and pro­fession;2 Tim. 1.13 whereof daily vse is made as in the practice of Diui­nitie, so of Christianitie; such are Election, Creation, Re­demption, Vocation, Conuer­sion, Regeneration, Iustification, Sanctification, Mortification, Viuisication.

Q. What is Election?

A. It is an vnchanging pur­pose of God freely choosing from all eternitie (out of man­kinde dead in sinne) some in [Page 306] Christ Iesus vnto saluation,Ephe. 1.4, 5, 6. Ioh. 13.18. to the praise of his rich mercy.

Q. How may a Christian bee comfortably perswaded of his own election in particular?

A. First, by that dominion and Soueraigntie, Christ the head and foundation of election exerciseth in his heart,2 Cor. 13.5. Isa. 66.2. working him desirous and wishing to yeeld cheerefull obedience to e­uery of his known commands. Secondly, by that awefull reue­rence, and respect he giues to the word, and ordinances of Christ.2 Tim. 2.19. Thirdly, by the Spirit of prayer, and power ouer for­merly preuailing corruptions.Luk. 21.13. Ioh. 15.19. Fourthly, by that enmitie ma­nifested by men of this world a­gainst him, only for religion, and vertues sake? I haue chosen you out of the world (saith our Sa­uiour) therefore the world hates you.Rom. 8.16. Fifthly, by the in­ward testimony of the Spirit,Gal. 15.19. perswading him vpon good [Page 307] grounds to cry Abba, Father, and by some appearing fruits of the Spirit. Sixthly, by a consci­onable vse of the meanes,1 Thes. 1.4, 5. yeel­ding readily vnto it, both for profession and practice.

Q. What is Creation.

A. It is a raising or framing vp of man by the finger and power of God,Gen. 1.26. Reu. 14.11. out of the dust of the earth after the Image of God, in righteousnesse and true holinesse, hauing breathed into him the breath both of a natu­rall and spirituall life at once.

Q. To what end did God create man, and especially after this fa­shion?

A. First,Ephes. 2.10. Gen. 18.27. to serue him and seek his glory. Secondly, that hee should not be proud of him­selfe. Thirdly, that he might not forget his Maker, bearing his I­mage about on his brest. Fourth­ly, that he should not abuse any of his fellow-creatures, mispend his breath (which is diuine) nor [Page 308] liue one life with [...]ut the other.

Q. What doe you vnderstand by this terme Redemption?

Rom. 8.29, 30.A. First, that there was a meanes appointed to recouer mankinde out of the state of damnation.1 Pet. 1.18, 19. Secondly, that this meanes consisted in paying of a sufficient price for the ransome of all. Thirdly, that this price was in Gods eternall purpose fully paid for the satisfaction of diuine iustice, before mercy tooke place in the deliuery of any from the bondage of cor­ruption.

Q. Who paid this ransome, and thus became our Redeemer?

A. Iesus Christ the eternall Sonne of God, made man, shed­ding his precious blood in that painfull and shamefull death of the Crosse,1 Pet. 1.18, 19. C [...]l. 1.14. Gal. 3.13. therein to wash their soules from the deepe staine of sinne, and become a powerfull Mediatour in their behalfe.

Q. Were all redeemed by his death?

A. First, a sufficient ransome was paid for all: Secondly, one­ly they enioy the benefit, who either vsing the meanes are stir­red vp and quickned by the Spi­rit, to sue out their pardon,Iohn 10.11.17.9. to lay hold on Ch [...]ist by th [...] h [...]nd of a liuely faith,Ioel 2.32. applying his promises and merits to them­selues, or not able to vse the meanes,Luke 1.68. haue Christs merits ap­plied vnto them extraordinari­ly, as infants, idiots, strangers, &c. may.

Q From what were the Elect redeemed?

A. First,Gal. 3.13. Col. 1.13. from the curse of the law, brought on them by their brea [...]h of the first couenant of workes. Secondly, from the power of sinne and Satan.Heb. 2.15. Thirdly,1 Thes. 1.10. from a slauish feare of death. Fourthly, from eter­nall torments deserued and re­serued for vnbeleeuers and mis­beeleuers [Page 310] in Hell-fire.

Q. To what end were they redeemed?

A. First, to serue their Re­deemer in holinesse,Luke 1.74. Phil. 1.29. 2 Tim. 2.12 and righte­ousnesse all their dayes, hauing communion with him, receiuing life and motion from him. Se­condly, to suffer with him and for his sake, persecutions, re­proaches, disgrace and death. Thirdly, to raigne with him in glory hereafter for euermore.

Q. What is vocation?

A. First, Generally, it may be described to be a sufficient in­vitation,Mat. 11.28. directed from the loue of God to men in miserie and pointing out for thē the way to mercy;Luke 14.17, 18. Acts 16.14. offering life in the means sufficient to make fire-brands of hell,Rom. 8.28.9.24. heires of heauen. Second­ly, more specially, it is an effectu­all perswasion & calling in time and at seuerall times,Gal. 1.15. of Gods Elect in Christ, from sinne to grace, from sicknesse to health, [Page 311] from darkenesse to light,Phil. 3.14. and from the state of death to life.

Q. How doth the Lord call men?

A. Two waies: first out­wardly, and so diuers waies: First, by reports, of mercy shew­ed or iudgements inflicted vpon others, as Rahab was called.Iosua 2.10. 2 Cor. 33.12 Se­condly, by afflictions inward or outward, reall or verball, as Ma­nasses with diuers other; called or prepared thereby for an effe­ctuall calling. Thirdly, most or­dinarily and vsually by his Word in the ministery of men; which being preacht and prest with wisedome, zeale, and power, is Gods Ordinance to effect a three-fold worke: First,Acts 16.14. to o­pen his heart that is to be cal­led, by the Law,Zach. 13.1. Iohn 5.3, 4. 1 Cor. 1.21. so as to let him see himselfe in his naturall e­state. Secondly, to offer him balme from Gilead, the merits and blood of Christ to cure, and [Page 312] cleanse his blacke and wounded soule,2 Thes. 2.14 1 Cor. 3.5. Iohn 3.8. by the promises in the Gospell. Thirdly, to stirre vp his affection trembling at the sight of himselfe, in a longing desire to haue this remedie ap­plied. Secondly inwardly, God speakes to the heart. First, by the reflecting voice of consci­ence, telling him what is best to be done. Secondly, by the worke of his owne spirit gently bow­ing the will, enlightning the vn­derstanding, ordering the affe­ctions, &c. and neuer leaues moulding, till such be called and brought obediently subiect to the Gospell of his Sonne.

Q. Doth not Satan labour much to hinder this calling?

A. Yes, much and many waies:Gal. 3.1. Pro. 1 10, 11 Mat. 13.19, 20. as: First, by delusion, ioyning with mans deceitfull heart to counterfeit graces, and so to perswade men they are called when they are not. Se­condly, by avocation, busying [Page 313] men with contrary employ­ments. Thirdly,Luk. 14.18. by temptati­on, telling men they are not cal­led when they are;2 Pet. 1.10. we should therefore giue the more dili­gence to make our calling and election sure.

Quest. How may a Christian know when he is called, or whe­ther he be called or no?

Ans. First, euer when hee enioyes the meanes, or feeles any inward motions to good,1 The. 5.19. then let him perswade himselfe he is called. Secondly, if he be heartily seperate in affection and conuersation from the wic­ked world,Rom. 5.5. Iohn 8.32. and the corrupti­ons therein, purposely cleauing vnto the Lord in holinesse of life. Thirdly, if hee perceiue the loue of Christ issuing from that coniugall Vnion betweene him and his Church, shed a­broad in his heart, by a longing desire it. Fourthly, if he bee sensible of any spirituall liberty,Gal 4.15. [Page 314] inward peace,Psa. 119.11 Mat. 10.41. secret ioy, groun­ded on the knowledge of diuine mysteries.Acts 10.25.16.33. Fifthly, if hee doe earnestly affect the meanes, and messengers sent to call him; he may be assured of an effectuall calling, and consequently of his redemption and election.

Q. But suppose one finde no markes of Election, no signes of an effectuall calling, nor progresse in grace after many calles?

Mar. 20.6. 1 Cor. 15.8. 2 Pet. 1.10.A. First, let such an one feare, not despaire of the power and goodnesse of God: there are diuers houres of calling in the day. Secondly, let him acknow­ledge the hinderance in himselfe, and search for it. Thirdly, let him make his case knowne to some experienst Christians. Fourthly, let him double his di­ligence in the vse of all holy means with constancy; the Lord will be entreated.

Q. What thinke you of such as being called often, neglect or [Page 315] refuse to come?

A. First,Luk. 17.1, 2. some fault may be in the messenger calling: as: First, in his person, weakening, and discrediting his doctrine by his life. Secondly, in the manner of deliuery of his message after a cold, heartlesse fashion, seldome working on the affections of a­ny: then their case is lamenta­ble. Secondly, if the fault be in themselues,Pro. 1.24, 25 Heb. 3.13, 15 Iohn 15.22. then it is dange­rously desperate: for: First, God will not heare their prayers, when they call and cry in grea­test misery. Secondly, the pre­sent call may be the last in mer­cy, and the next may be in fu­ry, and wrath to iudgement. Thirdly, all former calles will rise vp as witnesses against them.

Q. Is this calling necessary?

A. Yes, without which com­monly no man comes vnto God:Mat. 20.6.22.3. when our Sauiour moued this question: why stand yee [Page 316] here all the day idle?Prou. 9.3. 1 Cor. 1.21. the answer is; because no man hath hired or called vs: whosoeuer thinks otherwaies, and out of a pro­phane spirit vilifies the mini­stery, hee may know he is not called.

Q. If calling be so necessary, what thinke you of Ministers who are sent to call onely and are not called?

A. First, if they be not effe­ctually called,Rom. 8.30. Psa. 51.13. they cannot bee saued. Secondly, they should be called, before they be sent to call others.Math. 5.13. Luk. 22.32. Thirdly, they may be called after, although the Scrip­tures imply that to be both a rare and a difficult worke. Fourthly, they must consciona­bly heare others as well as speak to others; so helping one ano­ther towards heauen.

Q. How may a Christian heare the call of God in his Word by his Ministers with profit?

A. By preparation with di­ligence before. Secondly,Eccl. 5.1. Mar. 4.24. Iames 1.25. 1 Cor. 3.7. by at­tention, with reuerence in. Thirdly, by meditation with conference after. Fourthly, by praise and praier for a blessing, resoluing vpon practice with­out delay, both before and after hearing.

Q. How may a Christian know hee hath beene a profitable hearer?

A. First,Heb. 5.12. Acts 9.6.2.37. by an increase of knowledge both sufficient and sauing. Secondly, by a flexibili­ty in the will, graciously dispo­sed and fitted for holy employ­ments. Thirdly,Mat. 13.23. Iohn 15.14. by tendernesse of conscience, which before was hard and large enough. Fourthly, by ardencie of affe­ction towards God, his grace, and the meanes whereby it is conueied. Fifthly, by seasonable conformitie in practice and loue vnto the Ministers.

Q. What is conuersion?

Psal. 80.19.Ans. It is a supernaturall worke of grace (from effectu­all calling vnseparable) where­by they that be effectually cal­led,Can. 1.4. are morally changed, and really turned from one state to another; viz. from the state of nature, to the state of grace.

Q. By what meanes are men thus conuerted?

A. First, by the Word of God calling them: preaching is Gods ordinance to conuert,Cant. 6.13. and the grace of couersion first appeares in the affection.Acts 9.4. Se­condly, by the Spirit tempering the hardnesse of their hearts, as fire doth Iron,Iohn 6.63. Reu. 3.20.22.17. till they yeeld vnto the stroke of the word gently remouing resistibility, to place in stead thereof a flexible freedome for diuine impressi­ons. Thirdly, not without a concurring act of their owne will manifested. First, in an aptitude to receiue the habit of grace, hauing disposed faculties, [Page 319] capable of such an alteration. Secondly, in action, and moti­on after the first infusion of spirituall life, to see the necessi­ty, will, and labour after per­fection; presupposing free­dome in part by diuine restitu­tion, before any of their re­newed faculties begin to stirre; being made good trees by pre­uention, they beare good fruit by assistance.

Q. From what and to what are men conuerted?

A. First, from the tyrannous dominion vnder sinne, and the power of darkenesse vnto the liberty of true conuerts vnder grace;Col. 1.13. Heb. 2.15. actually manifested in and after their conuersion,1 Cor. 6.11. al­though the habit of grace (it may be) was infused long be­fore in their regeneration.1 Tim. 1.13 Se­condly, from the society of rebels, seruitude of lusts,Rom. 12.2. and phantastique fashions of the world, to haue Communion [Page 320] with Christ,Gen. 3.9.16.8. conformity with his Death and Life. Thirdly, from a violent course towards hell and perdition in the darke shaddow of death, to tread that path, leading into euerlasting life, in glory, vnder the bright Sun-shine of the Gospell.

Q. Doe men conuerted al­wayes know the time of their con­uersions?

A. First, some may know it by carefull obseruation, or extraordinary reuelation; all doe not. Secondly, let none deny the worke of grace, through doubtfull distrust,Iohn 3.8. because hee knowes not the time when it was bestowed. Thirdly, let all study to find the thing in them­selues rather then the time.

Q. How may a Christian dis­cerne the grace of conuersion in himselfe?

A. First, by obseruation of such inward motions, as hee may remember once to haue [Page 321] had,Rom. 7.18.24. 1 Tim. 1.13 suggesting vnto him in what case hee was then, and what were best to bee done; some such preparation euer pre­cedes conuersion. Secondly,1 Cor. 6.11. by a sensible change in the whole man;Ephes. 5.8. inwardly in the will and vnderstanding;Luk. 22.32. outwardly in all actions sacred, or secular. Thirdly, by that experimentall knowledge he hath in himselfe, of the difference there is be­tweene the two estates of na­ture and grace. Fourthly, by that loue and reuerence hee beares,Acts 16.15, 33, 34. and by that chearefull helpe hee affoords vnto all the profest seruants of God, so of­ten as ability meets with oppor­tunity; wee know that wee haue passed from death to life because we loue the brethren,1 Iohn 3.14. saith Saint Iohn.

Q. But hauing gone astray so long, and so farre, is it possible now for me so aged to be conuer­ted?

A. It is possible, while it is called to day:Heb. 3.15. for further sa­tisfaction,Luke 15.18, 19. take these directions. First, bewaile what is past, ha­uing gone astray so long. Se­condly,Matth. 18.3. know conuersion is ne­cessary to saluation. Thirdly, be perswaded as great or greater sinners haue beene conuerted;Reu 3.9. it is not the greatnesse, but con­tinuance in sin that condemnes.Matth. 9.13. Fourthly, deferre no longer to redeeme both time and way;1 Pet. 4.3. be more wisely zealous in good, then euer you were foolishly forward in euill courses.Eccles. 12.1. 2 Tim. 3.15. Fifthly, let young men and women, to preuent this feare and trouble, seeke their Creatour in the dayes of their youth, least a custome in euill presenting a pretended impossi­bility, driue you to this straight, to doubt whether it be better to turne for heauen, or to des­paire, and so drop downe to destruction.

Q. What is regeneration?

A. A Christians second birth, wherein he hath the new man raised vp in him,Iohn 3.3. 1 Pet. 1.23. the Image of God repaired, spirituall life in­fused; and the seed of euery necessary grace reimplanted.

Q. How, by whom, and when is regeneration wrought?

A. First,Iohn 3.5. the principall agent is the Spirit of God, infusing the habite of grace into all the powers of the soule,1 Pet. 1.23. so ina­bling and disposing it to all holy motions, and operations.1 Iohn 3.9. Se­condly, the instruments where­by, are of three sorts. First, simply spirituall; such is the a­ctiue quality of grace, giuing a power to doe good by the first act, and called preuenting grace; stirring vp the will to make vse of that power by a second act,Ephes. 2.8. called working grace;Acts 18.27. enabling the whole to manifest that power and will indeed, by a third act, and then [Page 324] called coworking or assisting grace.1 Cor. 15.10. Tit. 2.11. 1 Cor. 4.15. Secondly, morall; such is the Sacrament of Regenera­tion. Thirdly, naturall, such are Ministers faithfully dispensing the Mysteries of God, in the promulgation of the Gospell of Christ.1 Pet. 1.23. Ioh. 10.10. Thirdly, the roote and seed, whence this new life flowes, is Christ, and his Word; as head deriuing life to the members of his mysticall Body, by meanes of his humanity, the quickning power being in and from his Deity.Eccle. 11.5. Fourthly, the manner is hidden and se­cret;Iohn 3.8. Christs incarnation points out the manner of our regene­ration. The Holy Ghost ouer­shaddowes the soule, and by his quickning power frames the new man insensibly of im­mortall seed; thus much onely we may know. First, there is a disposition by way of prepa­ration, all lets are remoued. Se­condly, a conception by a Vnion [Page 325] of grace with nature in the soule. Thirdly, a growth gradu­all in diuers parts diuersly, as in an infant. Fourthly, a birth in the manifestation of this life, by a regular motion in spirituall imployments. Fiftly, the time is at once instantly whensoeuer it is; no certainety when, re­uealed, nor set time appointed: some at one time, by one or­dinance; some at another time, by another.

Q. Are not all men regene­rate onely in and by the Sacra­ment of Regeneration in Baptis­me?

A. No: for first some haue had, and many haue the grace of Regeneration, before they could come to make vse of that, or any other Sacrament, liuing and dying neuer sensible of any change in them. Secondly, o­thers haue, and may receiue the seede of Grace in, and with the Sacrament; sowne then in [Page 326] their hearts,Ier. 1.5. may lye hid vnder the clods of naturall corrupti­on,1 Pet. 3.21. and spring vp long after, by the power of spirituall raine, and heat. Thirdly, a third sort may haue it neither before, nor in Baptisme, and yet re­ceiue it after by the vse of some other ordinance; thus might Simon Magus, Acts 9.22. had he repented and truely beleeued after his baptisme: the Lord is a free agent, may bestow his grace when, and how he pleaseth; willing men to yeeld honour, and respect to all his ordinan­ces.

Quest. How may a Christian doubting, be comfortably perswa­ded of his Regeneration?

Ans. First, let him looke backe vpon, and receiue com­fort from his Baptisme, which did certainely bring some good to his soule. Secondly, let him take notice of the ordinary manner of the manifestationGal. 3.27. [Page 327] thereof, not without pangs,Acts 2.37. paine, and griefe, more or lesse in all. Thirdly, let him especi­ally looke vnto the effects, fruits, and consequents of Re­generation which are diuers:1 Iohn 5.1. as first, faith in the Lord Iesus, that he is the Christ. Secondly,1 Iohn. 3.14. 1 Iohn. 4.7. loue of God, his ordinances, and seruants. Thirdly, hatred of sinne,Rom. 7.23. 1 Iohn 3.9. and worldly corrup­tions as offensiue to our merci­full Father. Fourthly, a com­bate of the spirit against the flesh, with victory. Fiftly,2 Cor. 5.17. a new life he liues, new food de­sired, and new company deligh­ted in.

Question. What is Iustifica­tion?

A. First, it is a sentence of God as Iudge, wherein the be­leeuing sinner receiues a full and free discharge from the guilt of sinne,Rom. 8.33, 3.30. in regard of condemning power,Psal. 32 1, 2 and the consequents thereof. Secondly, an accepta­tion [Page 328] of their persons as perfect­ly righteous,2 Cor. 5.19. Luk. 22.29. by the imputation of Christs merits, giuen to them,Rom. 3.28. enabled by him to re­ceiue them. Thirdly, a declara­tion of their right to the hea­uenly inheritance with Christ in glory;Iam. 2.24. all apprehended by faith as the instrument, mani­fested to men by good workes as the fruits.

Q. How may a Christian bee comfortably perswaded this sen­tence is thus pronounst on his side?

A. First, by that appearance, he may remember hee hath and doth daily make with a bleeding heart and trembling soule, be­fore the Iudgement Seate of God, crying guiltie, guiltie: ac­cusing, condemning himself like the prodigall — Father, I haue sinned against heauen,Luk. 15.18. & against thee, and am no more worthy, &c. Secondly, by that appeale hee hath in his owne thoughts [Page 329] made, from the throne of Iu­stice, to the Mercy Seat,Heb. 4.16. beg­ging earnestly for mercy and pardon in and through Iesus Christ. Thirdly,Rom. 1.17. by that life he after liues through Faith; beleeuing what hee seeth not, hoping for what is deferred, and louing God when hee frownes vpon him, in some temporall crosse or spirituall conflict. Fourthly,Rom. 5.1. by that in­ward peace which followes be­ing iustified by faith, we haue peace with God. Fifthly, by that account hee makes in his owne estimation of Christs righteousnesse,2 Tim. 4.8. resting vpon it and longing after his second comming.

Quest. What is Sanctifica­tion?

A. It is a worke of the Spi­rit and Word of God,Ioh. 17.17. where­by, first men truely conuerted are cleansed from their na­turall corruption,1 Cor. 6.11. in regard of [Page 330] the reigning power thereof. Se­condly, whereby originall Iu­stice is in part restored, and in­herent righteousnesse wrought in them,2 Thes. 2.13. graciously disposing their formerly vngracious hearts to the performance of holy duties, though with much weakenesse and many fallings; for sanctification during this life is imperfect, and in a word it is in the regenerate a growing vp more and more in the new man, which is according vnto holinesse.

Quest. How many parts are there of Sanctification?

Ans. Two: Mortification, Vivification.Rom. 6.4. First, Mortifi­cation, which is a destructi­on by degrees of the body of sinne,Ephes. 4.22. an abolishing of the power of naturall corrup­tion,Col. 3.5. Rom. 6.12, 13. the guilt whereof was taken away in Baptisme by the efficacy of Christs death, if after wee set our selues [Page 331] against the corrupt motions of the flesh. Secondly,Ephes. 4.23, 24, 25. Viuifi­cation, which is a renouati­on of vs in the Spirit of our mindes, when Christ by ver­tue of his Resurrection, raises vs vp to be fit temples for him to dwell and rule in by his Spi­rit.

Question. How may a Chri­stian discerne this worke in himselfe, that it is begunne in him?

A. First, by a hearty dislike of himselfe for sinne, griefe following euery knowne of­fence, desiring as earnestly to haue power ouer sinne as par­don. Secondly,2 Cor. 7.11. by a diligent studie to learne the grounds,2. Pet. 3.15. Col. 3.2. and readinesse of mind to giue an account of that hope which is in him with meekenesse and feare. Thirdly,Phil. 3.20. Rom. 7.18 Heb. 12.14. by his heauen­ly mindednesse, being freed from the heauy drosse, though not from the being of sinne,Rom. 6.22. [Page 332] the soule mounts vpward with ease.Tit. 2.3. 2 Cor. 7.1. Fourthly, by a sensible feeling of the want of holy­nesse grieuing and seeking to haue it encreas [...]d. Fifthly, by humilitie, and frequency in ho­ly duties with delight, hauing his thoughts, words, and deeds answerably holy, at least in de­sire. Sixtly, by a loue of holy­nesse in others.

Q What is conscience?

Iohn 8.9. Rom. 2.15. 2 Cor. 1.12. Answ. It is an vnseparable power of the soule, continu­ally obseruing, and by reflecti­on applying, to iudge impar­tially of euery action past, with the manner of doing, ac­cording to the rules of right rea­son.

Q. How is conscience rectified, and made good to vs?

A. First, by an act on Gods part,Heb. 10.12, 9.14. which is a worke of the spirit, sanctifying, and so resto­ring the soule to her first regula­ritie; nothing can worke well, [Page 333] as God would haue it,Acts 24.16. vnlesse it bee such as God made it. Se­condly, by a duty on our part, which is earnest prayer, finding conscience irregular, ignorant, secure or seared, that the Lord would renew, rectifie and guide it to all wholesome motions, and operations.

Q. How may such a rectified good conscience be knowne.

A. By a speaking power it hath to determine aright of good, and euill;Rom. 2.15. 1. Tim. 4.2. Psal. 141.5. Gen. 39.9. Rom. 13.5. stirring vp and restraining, excusing and accu­sing accordingly. Secondly, by an inward delight in a piercing ministery, that wakens, and sets conscience a working. Thirdly, by tendernesse, not daring to follow a common cu­stome without warrant, ab­staining from gainefull corrup­tions, and suffering for consci­ence sake.

Q. How may wee keepe it in this good order?

2 Sam. 24.10. Psal. 119.9. Gal. 6.16. 1 Tim. 1.19.A First, by hearkning to the voyce thereof, acquainting our selues therewith by frequent conference, and examination, least we be strangers at home, and know it not. Secondly, by referring the dictates of consci­ence to a superiour rule, compa­ring her sentence with the Word of God, lest we make an Idoll thereof. Thirdly, by e­steeming the integrity, and tran­quillitie thereof, in a peaceable purity aboue all riches and trea­sure in the world. Fourthly, by cleauing to the plainest and safest side in all doubtfull cases.

Q. What doe you vnderstand by the terme—Church?

Mat. 7.47. Reu. 12.1.A. First, a mixt multitude of men and women baptized, professing Christ in the vse of his ordinances, performing, or faining to performe conformi­ty in practice;Luk. 12.32. called commonly the visible Church. Secondly, a dispersed, and despised compa­ny [Page 335] of men and women,Acts 14.22. rich in faith, called by the Word, to haue Vnion and Communion with Christ their head, in the profession of his Gospell, and vse of his Sacraments, striuing through many afflictions to en­ter the Kingdome of Heauen; called the inuisible Church.

Q. What is Christian Religi­on?

A. An holy meanes (appoin­ted by Christ in his Word) for the knitting of his seruants vn­to him in all religious duties,Iames 1.27. Heb 9.1. the seruice consisting specially in workes of piety, purity, and charity, ioyned with know­ledge and loue of the true God.

Q. Who are true Christians, and professors indeed of this Re­ligion?

A. True Christians are First,Rom. 8.29. Ier. 31.3. all such as are the obiects of Gods free loue, and mercy in Christ, though they neuer li­ued actually to know Christ, [Page 336] or professe his truth.Acts 10.35.17.17. Secondly, all such as knowing Christ doe loue and beleeue in him, although neuer baptized, nor called into a visible Church. Thirdly, all such as knowing and beleeuing, doe confesse Christ, and professe his truth with zeale and know­ledge, yeelding due respect to all Christs Ordinances, and growing by them,Rom. 10.10 Luke 1.6. Psa. 119.5, 6 allowing themselues in no knowne sinne, conscionable in priuate, as in publike duties, louing, helping, and encouraging one another.

Q Is there no Atheisme, and irreligiousnesse among Chri­stians, in the profession of their Religion?

A. Yes much in many, hauing, a name, an outward forme and nothing else:Acts 5.1, 2.3, 4, 5. which comes to passe, by reason: First, of that deceitfull sinne of hypocrisie, whereby men dissemble with God and the world,Math. 13.5. deceiuing sometimes their owne hearts. [Page 337] Secondly, of neutralitie, luke­warmnesse, and indifferencie,Reu. 3.15, 16. when men relye vpon their ci­uill honestie, morall iustice, and will goe no further, comming short of Heauen. Thirdly,Iohn 6.64. Rom. 2.24. of infidelitie, concerning Gods omnipresency, omnipotencie, and veritie of his Word in pro­mises, and threatnings; many want faith, that make a faire show in all things else. Fourth­ly, of open prophanenesse, liuing worse then the worst Heathens, so drawing the blacke cloud of scandall ouer the brightnesse of our Christian faith; such af­ter admonition should be re­mooued.

Q. What is hypocrisie?

A. It is a glorious pietie without gracious sinceritie: and is twofold: First, grosse,Mat. 23.27.19.21, 22. where­by a man deceiues other men, not himselfe; knowing he is not what he appeares to be, nor in­deed heartily desires it. Second­ly, [Page 338] refined, and formall, where­by a man deceiues others, and himselfe also.

Q. How may an hypocrite be knowne?

A. It is verie difficult, for in all outward duties he may,Mat. 6.20. and doth goe as farre for a time, as the soundest Christian; profes­sing, hearing,Mat. 23.23. praying, and yeel­ding some spirituall fruits, so passing the ciuill honest man many degrees: but may be thus discerned: First, hee is verie strict in small matters, in weigh­tier taking any libertie,2 Sam. 15.30 which may stand with his reputation. Secondly, he is heartily greedie after preheminencie, worldly pompe and glorie,3 Iohn 9. (a blocke which a formall hypocrite can neuer leape ouer) if religion be so strict, as to crosse his prefer­ment, he is so bold as to crosse out that part of religion.Mat. 7.3, 4. Third­ly, hee is much employed in searching after, and censuring [Page 339] the faults of others, especially superiours. Fourthly,Luk. 18.11. he builds much vpon outward prosperi­tie of his bodie, family, and tem­porall estate; comforting him­selfe by a deceitfull comparison,Mat. 14.3, 4 with such as are euery way infe­riour to himselfe in his owne conceit. Fifthly,1 Kin. 22.8. he cannot en­dure to haue his beloued sinne toucht,Prou. 12.5. affecting those mini­sters most who giue greatest li­bertie in gainefull things. Sixt­ly, his thoughts alwaies impure and vnprofitable, range vp and downe without trouble or bounds. Seuenthly,Gen. 4.5, 6, 7 hee takes it euill any mans endeauours in matter of religion, should be prefer'd before his. Eighthly, he is euerie day worse then o­ther,2 Tim. 3.13. and worst at last. Ninth­ly, the close hypocrite is not sensible of his hypocrisie, doing good duties onely for his owne good.

Q. What remedie is there a­gainst [Page 340] this maladie?

A. First, feare it, search after and pray against it.Reu. 3.2. Secondly, be watchfull ouer all you waies, carefull to keepe corresp [...]nden­cie betweene the heart and the hand, affection and conscience. Thirdly, decaying graces must be renewed and strengthened daily. Fourthly, see you be bet­ter within, and in the presence of God by faith vnfained, then you can appeare to be outward in the sight of men. Fifthly, ayme at a right end in all your religious actions, Gods glo­rie, obedience to his will, and the soules safetie.

Q. What is Saluation.

A. It is the fruition of per­fect happinesse in and by Iesus Christ,Mat. 25.34. Acts 4.12. the Fountaine of feli­city, in the Kingdome of Hea­uen.

Q. What is damnation?

Mat. 25.41.A. It is a finall exclusion of wicked men from heauen, and [Page 341] all hope of glory,Reu. 20.14, 15. being shut vp by the Iustice of God, in a burning lake to be tormented euerlastingly, without hope of deliuery, as a punishment of sinne and impenitency.

Q. How may a Christian a­uoyd the one, and attaine the o­thers?

A. Onely by a sauing know­ledge of Iesus Christ, God and Man in one person,Acts 4.12. dying to become the Sauiour of his Bo­dy: which whosoeuer hath,Mat. 16.24. doth first deny himselfe to rest wholly on him. Secondly, leaue worldly lusts, to liue so­berly, righteously, and godlily in this present world:Tit. 2.11. there is no condemnation to them that are in Christ, who liue not,Rom. 8.1. warre not, walke not after the flesh, but after the Spirit.

Q. What must a Christian doe to get Christ?

A. First, hee must beleeue, that Iesus Christ is the Messiah [Page 342] foretold and promised; that God the Father is well pleased with that which hee hath done,Iohn 1.29. and that he himselfe hath a part in this redemption.Mat 3. ult. 11.28.

Secondly, he must abandon wicked company, seeke and ioyne himselfe to the society of true Christians,Prou. 4.14.2.20. pray the Lord to direct him in hearing and reading the good Word.Psal. 119 9.33.

Thirdly, hee must examine his life past,Psal. 4.4. confesse and be­waile his sinnes in particular, resoluing to forsake all hee knowes,P [...]o. 28.14. for the loue of Christ: then apply the promises (which hee must particularly take no­tice of) belonging to him.Ioel 2.12. Iob 33.27.

Q. Which is the second part of Christian examination nece­ssary for our preparation to the Communion?

A. Concerning our life: and that considered three wayes:Ier. 8.6. First, what it hath beene in time past,Psa. 119.59. with respect to those [Page 343] seuerall changes, of age, place,Gen. 47.9. company and employment we haue beene in. Secondly, what it is for the present. Thirdly, what it ought to haue beene, and must bee for the time to come, if we thinke to attaine Heauen.

Q. What must wee examine our selues about in the third place?

A. About those sins we haue committed in our life time:Psal. 51.5. and that first in regard of our nature, in euery passage of our life,Ephes. 2.3. more prone to one sinne then another. Secondly,1 Pet. 4.10, 11. in respect of our cal­ling, and place of employment, generall, and personall,Eze. 9.4. Luk. 12.56. priuate or publike, in Church or Common­weale. Thirdly, with reference to the time, some corruptions beare sway more at one time, in one age, then another: sinne like the giddie world, loues to be in fashion.

Q. What is the fourth thing a Christian must looke vnto in his [Page 344] examination?

A. Vnto those graces which are or should be in him, before hee presume to come to the Lords Table; especially faith and repentance?

Q. What is faith?

A. It is a rich and precious grace of God whereby the new man is enabled,Heb. 11.1. Iam. 2.5. Rom. 4.5. and doth actu­ally, and firmely rest on Christ for remission, and saluation, grounded vpon knowledge of the goodnes and truth of diuine reuelation concerning Christ,Acts 16.21. assented vnto and applyed in particular.

Q. How may a Christian dis­cerne this grace in himselfe?

A. First, by that feare hee hath had,Mat. 10.28. or doth feele in him of Gods wrath and Hell tor­ments due to him for his many sinnes.Luke 1 [...].4. Secondly, by a follow­ing perswasion wrought (it may be) he knowes not how,Matth. 8.2. that his sinnes are pardonable. [Page 345] Thirdly, by a desire after faith in the least measure,Mark. 9.24. that hee might apply one promise and touch but the Hem of his Sa­uiours garment. Fourthly,Psal 116.10. Mat. 4.31. by an earnest prayer for pardon and Gods fauour in Christ aboue all things in the world, remem­bring still how worthy he is of Iudgements,2 Cor. 4.8. how vnworthy of any mercy. Fifthly, by in­termissiue doubtings of him­selfe, and the truth of his grace. Sixthly, by a finall casting of himselfe into the Armes of Christ,Iob 13.15. Phil. 3.8, 9. confident of the truth of his promises, and resolued to thinke so what euer come.Acts 15.9. Seuenthly,Gal 5.6. by that purity of hart though imperfect, feruent loue vnto God and the faithfull, and spirituall ioy euen to admiration some times,2 Thes. 1.3. and beyond expre­ssion, all following Faith.2 Cor. 8.3. Eighthly, by a communica­ting charity, making him to a­bound in euery good worke, [Page 346] euen beyond ability.

Q. What is false and faigned faith?

A. It is a carnall presumption, and a groundlesse perswasion,Luke 13.3. of men and women within the pale of a visible Church,Heb. 12.14. to at­taine saluation without sanctifi­cation, to haue pardon of sinne, without parting from sinne.

Q. How may this be knowne?

A. First, by the beginning thereof,Rom. 10.17. Gal. 2.20. issuing from the proud flesh without any loue or vse of Gods ordinances. Secondly, by diuiding in conceit selfe-cruci­fying from Christ crucified.Math. 4.6.7.26. Thirdly, by perswading men to thinke, they may and doe be­leeue Gods promises, although they distrust his prouidence, prouiding for, and aduancing themselues or others vnto wealth and worldly honour in­directly. Fourthly, by boasting of a full perswasion, without a­ny ground, trouble, or doubting; [Page 347] it makes men confident, and im­pudent. Fifthly, by barrennesse,Iames 2.26. it is a solitarie faith, fruitlesse in euery regard; and as the bodie without the spirit is dead, so faith without workes is dead also.

Q. What is Repentance?

A. It is a supernaturall grace,Math. 9.13. Acts 26.10. 2 Cor. 7.9, 10. whereby a sorrowfull beleeuing sinner, is brought backe from the loue, and practice of sinne, vnto the loue and seruice of God, with a stedfast purpose neuer to returne againe.

Q. How may a Christian know he hath truely repented?

A. First, by those formerly mentioned fruits of faith, from which repentance is vnsepara­ble, being one of them.Esay 30.21. Psa. 51.3, 14. Second­ly, by a voice; inward, outward, or both, he may remember, hee hath sometime heard,1 Tim. 1.3. Iob 34.32. minding him to know and acknowledge how farre, and how long hee hath gone astray. Thirdly, by [Page 348] inward griefe for sinne seducing him,2 Cor. 7.11. testified by some outward acts; distinguishing and grie­uing most for his greatest sins, yet forsaking all. Fourthly, by a speedie, full, and orderly though im [...]erfect, breaking off all wicked courses with holy anger, and detestation. Fifthly, by a constant feare and care to goe the right way for the time to come,Reu. 2.5. Luke 13.3. Reu. 2.21. enquiring often. Sixt­ly, by renewed affections and reformed a [...]tions. Seuenthly, by continuing and renewing this grace euerie day after the first act thereof: he neuer re­pented any day, that doth not repent euery day: sinne is not outed wholly, but weakned on­ly by repentance.

Q. Can a man repent of a sin and yet continue in it or any other knowne?

A. No, it is not possible; the verie nature of repentance con­sisting in humiliation, and refor­mation [Page 349] of all wholly, or of none truely.

Q. But may not a Christi­an repent of a sinne, fall into the same againe, yet repent af­ter?

A. It is a dangerous thing to relapse into sinnes once re­pented of,Mat 18.22. yet vpon true and se­rious repentance againe, we doe beleeue there is pardon to bee obtained. First, because the Lord commands man, to for­giue his brother one sinne of­ten; which implies a possibi­litie in man to repent, and a readinesse in God to forgiue.Luke 17.4. Mat. 11.28. Ezek. 18.21.22. Secondly, Gods promises are indefinite, to all, and as of­ten as they turne in season. Thirdly, but it will be hea­uie, and bitter, all former labour in searching, weep­ing, and praying, must bee doubled: what wise man will buy toies at so deare a rate?

Q. What are most contrary to faith, and repentance?

A. First, affected ignorance with infidelitie.Rom. 2.5. 1 Kin. 21.27. Math. 27.3. Secondly, hard­heartednesse, impuritie, with crueltie. Thirdly, impenitencie, when men cannot, doe not re­pent. Fourthly, faigned repen­tance in the ceremonie, not in the substance; being outward onely, in part, when men change with age, one for another sinne. Fifthly, despaire of mercie, which comes vnlookt for, in the last place.

Q. How are these graces wrought in Christians?

A. Ordinarily by the preach­ing of the Gospell;Rom. 10.17 1 Cor. 1.21. which being accompanied with Gods Spi­rit, is a blessed meanes power­full to saluation: men that de­spise, sight or liue vnprofitably vnder it, haue yet no part nor portion in this businesse: it hath pleased God by the foolishnesse of prea [...]hing to saue those that [Page 351] beleeue, and faith comes by hea­ring.

Q. Supposing this search, if a Christian finde none of these graces in him, what must he then doe?

A. First,1 Cor. 11.29 Mat. 22.11. if hee finde them not neither in exercise, nor hear­tie desire, let him abstaine from comming to the Communion; why should he draw vpon him a further guilt of Christs blood, and drinke downe iudgement? Secondly, let him speedily en­deauour to procure them, that he may be fit to come; finding himselfe vnworthy, he must not continue so.

Q. Which is the second du­ty necessary for our preparation, before we come to the Commu­nion?

A. Confession of those sins, which by examination are found to be in vs,Psal. 32.5. Iames 5.16. which commonly euer goes before remission and reconciliation.

Q. What is confession?

A. It is a voluntary verball expression of all our rebellious courses,Psal. 51.3, 4. Ios. 7.21, 22. and knowne transgres­sions, before the Iudgement Seat of God.

Q. What must we confesse?

Dan. 9.8.A. Two things; First, our guilt drawne vpon vs by the breach of Gods Law.Rom. 6.23. Second­ly, our desert, which is eternall death and damnation in hell: if we accuse our selues, Satan can­not; if we iudge our selues, God will not.

Q. How may confession bee made?

A. In order, As first, of ori­ginall sinne,Psal. 51.5. Ephes. 2.3. committed by our first Parents, and secretly propa­gated to all their posterity.Psal. 51.14. 1 Tim. 1.13. Se­condly, of actuall sinnes, from our first beginning till the pre­sent houre. Thirdly, especially of those sinnes whereby God hath beene most dishonoured, our consciences wounded, and [Page 353] our soules most defiled,1 Cor. 15.9. with an aggrauation of them by the circumstances of time, place, persons; liuing vnder the meanes, and against knowledge. Fourthly, of all known [...] gr [...]sse sinnes particularly by name, and of sinnes vnknowne generally; yet not carelesly, and at ran­dome, but intentiuely, as though af [...]r long search we saw a farre [...] [...]any, more innumerable.

Q. To whom must wee make our confession?

A. First,Ios. 7.19. Psal. 51.4. to God our Father in Christ, with hope and desire of pardon, both in our publike and priuate prayers. Secondly, to men, and so, first, to the whole Church, if at any time a sentence bee past against vs by them for some notorious scan­dall. Secondly, to any of the Church, priuately offended by vs. Thirdly,Acts 19.18. Iames 5 16. to the Pastor and Teacher of the Church, licēst of God to be the soules Physician.

Q. Is auricular confession to men necessary?

A. First, absolutely considered it is not; some could not, or had no need to make it,Mat. 26.75. others haue beene, and may be saued without it. Secondly, respe­ctiuely, and vpon some condi­tions it may be:Ios. 7.19. Matth. 5.23, 24. as first, if we see plainely how God may bee glorified by it any way. Se­condly, if we know we haue iniured our Brother, and done him wrong in goods or good name.Iam. 5.6. Thirdly, if our consci­ences be so troubled, that wee cannot answer, nor pacifie them, we are bound to craue helpe by confession; either to any ex­perienst Christian, or to a faith­full practiced Minister: in both whom are required: com­passion, fidelitie, and secre­cie.

Q. What benefit comes by confession?

A. Much euery way: First, [Page 355] God is thereby glorified,Ios. 7.19. if it be heartie, and well ordered. Secondly,2 Sam. 12.13 Psal. 30.11. the sinner confessing is more humbled. Thirdly, the mind is greatly eased. Fourth­ly, pardon is attained; if we confesse our sins, God is faith­full and iust to forgiue them;Pro. 28.13. vncouer your sinnes by confessi­on,1 Iohn 1.9. God will couer them by non-imputation. Fifthly, both Ministers and priuate Christians are warned, and better instruct­ed, in Satans deuices and the hearts deceitfulnesse; the abuse thereof set a-side, I wish it were more in vse amongst vs.

Q. Which is the third duty necessary fo our preparation?

A. Contrition with humili­ation: ioyned because distin­guisht onely by secrecie,Psal. 51.17. and visibilitie, contrition is inward humiliation, humiliation is out­ward contrition, both requi­red.

Q. What is contrition?

Psal. 13 [...].1. Esay 26.16. [...]am. 2.19.A. It is an inward heartie sorrow, arising from the Loue of God, wrought in vs by the power of his Spirit, and the hearing of his Word, where­by the heart is wounded, and deeply grieued; for offen­ding so good and gracious a God.

Q. What order doth the Lord obserue in working this?

Gen. 3.9. 2 Sam. 12.7.A. First, the sinner is wake­ned, to let him see what he hath done and in what case he stands. Secondly,Ier. 23.29. he is beaten, rent, and broken by the hammer of the law;Acts 2.37. both for preparation. Thirdly, his hard heart is mel­ted and dissolued wholly, by the gentle fire of Gods tender mercies, offered in the Gospel. Fourthly, being wakened, bro­ken and thus melted, he is moo­ued and enabled to mourne and reioyce both together.

Q. How may a Christian dis­cerne sound contrition from coun­terfeit?

A. First,Luke 7.7.15.19. if the consideration of Gods loue, the price of Christs blood, together with his owne vnworthinesse, doe make his bowels yerne with­in him, troubling his minde,Psal 51.1. as if a burning feauer were sent to hunt the Lethargie out of his bodie. Secondly, if he be dili­gently inquisitiue after spiritu­all comfort,Acts 9.6. as the couetous and Ambitious are after preferment. Thirdly, if he be flexible to all good and godly motions, as the softned waxe is to the seales im­pression. Fourthly,Iob 40.4. if hee be deeply displeased with him­selfe,Ier. 2.19. and appeare vile in his owne eies. Fifthly,Psal. 51.17. if he appre­hend sinne, and eschew it as a bitter thing. Sixthly, if he feele in him a grounded perswasion sometimes of diuine acceptati­on; he may be perswaded, God hath begun to prepare him for Heauen.

Q. What is humiliation?

A. It is an outward manife­station of godly sorrow by such acts and behauiour, as de­clare a troubled soule: wherein we may consider:1 Pet. 5.6. first, the ex­pression it selfe —in a heauy countenance,1 Kin. 21.27, 28, 29. Psal. 35.13, 14. deepe sighes, few words, and behauiour answe­rable. Secondly, the practice in three duties: First, weeping for sinne. Secondly, fasting from ordinary food and carnall de­lights for a right end. Thirdly, praying humbly and earnestly for ease and comfort.

Q. How may a Christian be once comfortably perswaded that he is true humbled?

A. First, by a well-guided carelesnesse,1 Cor. 2.2. knowing himselfe to sleight all things in compari­son of heauen; euery action sauouring of humilitie.Acts 20.24. Second­ly, by the ground of it, not selfe loue, and feare of passiue euill onely,Psal. 51.1, 2, 3. but the loue of [Page 357] God,2 Sam. 12.13. and shame of euill a­ctiue. Thirdly, by the cause mouing him, for which .i. sinne, and by which he is humbled .i.Ier. 9.1, 2. some one of Christs ordinances. Fourthly, by the nature of it,31.15. to turne euery thing seen or heard, into an occasion of sorrow, so to nourish and encrease it,Esa. 58.5. as ta­king some comfort by it.Gal. 3.24. Fifth­ly, by the continuance, not for an houre, or a day, but daily,Psal. 23.4. fea­ring he is not humbled, or not enough. Sixthly, by the ayme thereof, which is, to driue him unto Christ, and to fit him for priuate prayer; that hee may weepe and pray, and pray to weepe againe. Seuenthly,Mich. 7.8. Luk. 22.43. by that strength and comfort hee shall finde, in the lowest ebbe of his humiliation, seeing a hand of mercy reacht out to sustaine him; hearing a voyce calling —Come vnto mee, thou de­iected soule, &c. and feeling a power lifting vp his heauy eyesIob 1.22. [Page 360] towards Heauen:Esay 53.7. this rod of Christ and his staffe are vnsepa­rable companions. Eighthly, by gentlenesse in his dealing, and humble patience vnder the crosse.

Q. How doth the Lord hum­ble his children?

Psal. 22.1. 2 Sam. 12.7.A. First, by sending his Word home vnto them, deliue­red by a faithfull messenger, with wisedome and power, searching them so as they shall not chuse but see their folly. Se­condly, by leauing them for a time to themselues,Psal. 30.7. 2 Sam. 16.10 that they may see where their strength lies. Thirdly, by crossing them in their outward estate, taking away prosperity in health, ri­ches and carnall contentments, bringing in aduersitie vnder se­uerall shapes, and opening the mouthes of wicked men against them.Psal. 38.5.6.7.119.136. Fourthly, by letting them see and obserue the sinnes of o­thers, the corruptions and abo­minations [Page 361] of the time, for which they grieue in secret.

Q. Why doth the Lord deale thus sharpely with his owne?

A. First,Acts 9.4. Psal. 51.17.42. 1, 2. to make them saue­able, till then, men like clay vn­wrought are not pliant to Gods hand; there is no sound heart ca­pable of mercy but the broken. Secondly,Math. 9.12. Ier. 8.22. to make them seri­ously thinke of, long after and feelingly to relish the blood of Christ. Thirdly, to cure them of those festring wounds giuen by sinne, and Satan, which require a lancing and opening againe; that they may bleed afresh, till the precious balme of Gilead ap­plied,Esa. 40.1, 2. Psa. 119.67. Iam. 4.6, 10. not onely stay but heale them. Fourthly, to comfort and make them truely merry with his gracious promises then onely belonging to them; no true con­solation, before humiliation, no building, without this founda­tion. Fifthly, to shew them a necessitie of spending some [Page 362] time purposely in a serious me­ditation, about their spirituall estate.Heb. 2.18. 2 Cor. 1.4. Sixtly, to aduance them into his fauour for euer: Ioseph must come from prison to pre­ferment, Ionas from the Whales belly to the shoare, &c. Seuenth­ly, to make them compassionate of others in the like miserie.

Q. How may a Christian vn­dergoe this painefull cure with a­ny comfort or patience?

Mat, 20.22. Luk. 14.28, 29, 30, 31.A. First, by considering afore­hand what it is he is about to enter into; a grinding of the heart, a breaking of the stone, a drinking of the bitterest poti­on, an applying of the sharpest corasiue, a throwing downe to see and feele flashes of hell-fire,Heb. 12.6.7.11. &c. Secondly, by looking vp­on the right author and his aime, a father, correcting him for a time that he perish not e­ternally; if we endure chastning, God deales with vs as with sonnes. Thirdly, by meditating [Page 363] vpon the fruit and benefits ther­of, with the necessitie and vni­uersalitie, few hauing found any other way to Heauen: for: First,Psa. 119.71. it is a meane to bring vs to our former health and integritie; sanctified sorrow breeds lasting peace. Secondly,Esa. 66.2. it moues com­passion in God towards vs, as to his labouring people in Ae­gypt, and Manasses in prison.Exod. 3.7. Thirdly,Esa. 66.3. it seasons all our spiri­tuall sacrifices, and makes vs more fearefull to displease God. Fourthly,Prou. 23.13, 14. it weanes vs from the loue of the world, frees vs from eternall death, (beat thy childe with the rod and thou shalt de­liuer his soule from hell) and is a certaine fore-runner of glorie: a great comfort to all heauie hearts, and deiected soules, yeel­ding the peaceable fruit of righ­teousnesse and holinesse,Psa. 126.5, 6.30.5. vnto all so exercised; sowing in teares, they shall reape in ioy; heauinesse endures for a night, [Page 364] but ioyes comes in the mor­ning.

Q. But I finde no such thing in me, rather the contrary, hard­nesse and stubbornnesse?

A. The case is dangerous and lamentable, some hope and com­fort there is in this, that you are sensible of your miserie, take this receipt. First, come home to your selfe,Hag. 2.1. Luk. 15.17. call your dispersed thoughts, summon them together, as to a weigh­tie consultation.Heb. 3.13. Psal. 51.3. Secondly, weigh the true cause of such continued hardnesse, the deceit­fulnesse of sinne, through in­consideration and delay of re­pentance.Mat. 16.26. Thirdly, intensiuely fixe your eies vpon your sinnes laid open before you; originall, actuall, with your aptitude to the vilest, was euer done or thought on by any, casting what is lost, what gained by sinne; one sence of seeing and weep­ing: see well and weepe well. [Page 365] Fourthly, be frequent in that an­gelicall exercise of speculation,Luk. 19.41.23.28. and meditation, and therein re­present Christ to your thoughts [...]eeping often, neuer laugh­ing, [...] for you that you might mourne [...] your-selues, Fifthly, grieue for the want of griefe, that you can be more sorrie for any thing then sinne. Sixtly,Eccl. 7.2, 3, 4, 5. vse all incen­tiues to moue sorrow with soft­nesse; as places, companie, em­ployment, it is better to goe to the house of mourning, then to the house of feasting; sorrow is better then laughter, by the sad­nesse of the countenance the heart is made better; praying with Ieremie, Ier. 9.1. O that my head were waters, and mine eies a fountaine of teares, that I might weep day and night, &c. Seuenth­ly, be content with that measure of sorrow which the Lord af­fords; A skilfull Physician euer prepares a potion according to [Page 366] [...] [Page 367] [...] [Page 364] [...] [Page 365] [...] [Page 366] the constitution of his patient.

Q. What is that which can­not stand with sound humiliati­on?

A. First, Luciferian [...], mentall or carnall.Luke 1.51. Iames 4 6. Secondly, hu­morizing fashionisme (new words may serue to expresse new fashion-mongers) consi­sting in a fond imitation of e­uerie foolish, forraine device, in haire, attire, &c. a signe of great lightnesse.Rom. 12.2.13.14. Thirdly, luxurious epicurisme, pampering of the flesh, as ouer delicate women vse to doe, and studying to sa­tisfie the lust thereof by eating, drinking, playing, sleeping; with other acts, gracelesse and name­lesse, so fooling away eternitie. Fourthly,Mat. 19.23. Atheisticall couetous­nesse, whereby our affections are fixt and fastened to the earth.6.25.20.26.27.28. Fifthly, carnall securitie, from carnall iollitie vnseparable, with­out sight of sinne or sense of miserie. Sixtly, sharpe conten­tion [Page 367] about matters of small mo­ment, striuing for place, harshly censuring all of that any way oppose vs.

Q. Which is the fourth duty necessary for our preparation?

A. Application of all; which is as the bellowes to our spiri­tuall heat, whereby all we re­ceiue and know is turned into nutriment and made our owne: and this must be. First,Mat. 26.22. of all we haue done to our selues, in a strict examination of our e­states. Secondly,1 Cor. 46. of all God hath spoken to our soules in the threatnings and promises of his Word.

Q. Which is the fifth duty ne­cessary for our preparation before we come to the Communion?

A. Resolution; which is a heartie and stedfast purpose of more exact obedience for the time to come,Acts 11.23. consisting in holy vowes and promises to be per­formed in their season: espe­cially [Page 368] we must resolue. First, to keepe entire our renewed ami­tie betweene Christ and our soules,Psa. 116.18.132.3, 4, 5, 6. to giue no occasion of distaste, if any happen, not to rest till it be made vp. Second­ly,Iohn 13.35. 1 Iohn 3.14. Gal. 5.6. as to be in it for the present, so to continue for the time to come in the loue of our bre­thren, generally with all, famili­arly with those of the houshold of faith: this is— The wedding garment.

Q. What must a prepared Christian doe, when he is come to the communion?

A. Let him againe bethinke him.Gen. 28 16, 17. First, where he is, suppo­sing; he heares that voyce—put off thy shooes from thy feet, for the place where thou stan­dest is holy ground. Secondly, to what end he came;Exod. 3.5. Luk. 15.19. to feast with Christ, nay to feed of Christ. Thirdly, how vnwor­thy yet he is to approach thi­ther, and touch such sacred [Page 369] things, hauing yeelded euery one of his members as Ser­uants to vncleannesse.Esay 64.6. Phil. 3.9. Fourth­ly, in what garment, fashion, and condition hee desires (as his owne thoughts inwardly sug­gest vnto him) to be seene and noted of Christ at his Table; with what reuerence, humility, filiall feare, strength of faith, &c.

Q. What is it to eate and drinke the Body and Blood of Christ?

A. First, confidently, to em­brace, and by the hand of faith to receiue that pardon obtained and offered to vs by Christ.Iohn 6.63. Se­condly, to be married vnto him vnseparably, and after a won­derfull manner vnited and graft into his mysticall body.Rom. 8.1.14. Third­ly, to bee quickned, nourisht and guided by that Spirit which liues and mooues both in Him and vs, &c.

Q. With what gesture must we receiue?

A. First, no one kinde of ge­sture is exclusiuely necessary nor any one (with respect to order and decency that scandall and offence be auoyded,1 Cor. 10.32 11.16.14.40.) vnlawfull. Secondly, that which is in vse in any particular Church confir­med by authoritie of present gouernours, ought to be estee­med best, and so obserued. Thirdly, that whereby we may expresse most humiliation, de­uotion, and ardency of affecti­on (seeing our Sacrament is de­liuered and receiued by way of petition) is best; as vncoue­ring of the head, bowing of the knee, lifting vp of hands and eyes towards heauen, &c. pro­uided — communicants come with preparation, voyd of su­perstition.

Q. When you haue receiued, what is the best employment while the elements are in distribution to others; for you may not be idle nor ill employed?

A. That vndoubtedly where­by Christ may be most glorified and the soules of communicants most freely and feelingly com­forted: which as I conceiue and still beleeue is reducible to all or most of these foure. First,1 Cor. 10.31 is meditation, which is as di­gestion after meat; and what more seasonable then after meat digestion? it is the first worke of the stomacke, if that bee wanting or miscarry there is no nutrition; chewing of the cud vnder the Law,1 Tim. 4.15. did signifie ho­ly meditation in and after any spirituall exercise. Secondly, ob­seruation of euery act and cir­cumstance done about that Sup­per by the Minister and the peo­ple. Thirdly, application,Mat. 26.26. inter­mi [...]sion of euery thing to our selues. Fourthly, short and spi­rituall ejaculation of prayers and praise for Christs inestima­ble loue;Mat. 26.30. so waiting till the rest haue receiued, that all may ioyne [Page 372] in publique thankesgiuing; if any man know a better, let him in offensiuely follow it (where authoritie diuine and humane are silent, it is left to the discre­tion of particular assemblies, to determine in such matters of in­differency, as shall appeare to be best for the assembly) prouided all be done without tumult, de­cently and in order,1 Thes. 4.11. remembring who saith—study to be quiet.

Q. What is meditation?

A. A branch of speculation, whereby the soule freed from the burden of the Body for a time by a mentall separation,Psa. 42.5, 11. Nehem. 1.2. feeds in a steady fixt discourse vpon some choyce subiect, till she haue brought the same to a profitable issue:Acts 12.11.17.23. where of there are two kinds. First, occasionall vpon euery thing we see, heare, or do.Gen. 24.36. Secondly, deliberate when men are called or do freely settle themselues, both for time, place & subiect to this diuine exercise.

Q. But suppose one say, hee cannot meditate?

A. First,1 Cor. 11.28 no comming with­out preparation, no preparation without examination, no exa­mination without some compe­tency of ability to meditate. Se­condly, he may as well say hee cannot liue, reason, watch nor pray, &c. such employment is vnseparable from the soule. Thirdly, want of power is pre­tended, when will onely is wanting; crying out they can­not, when indeed they will not goe about it. Fourthly,Mat. 19.26. to him that hath faith, knowledge, and desire, all necessary duties are possible, much more meditati­on, both sweet, easie and pro­fitable to euery practiced Chri­stian. Fifthly, if after all ende­uour it appeare, many cannot be­nefit themselues this way, for the auoyding of manifest and greater inconueniences, (especi­ally if the time be long) some [Page 374] other publike employment may be appointed, I thinke, at the discretion of the pastour; pro­uided it be not such, whereby the Minister may be disturbed, or Communicants distracted in the act of receiuing.

Q. Of what must we meditate as the Subiect?

A. Vpon any profitable Sub­iect whatsoeuer:Psal. 1.2.63 6. as first, of God, his Word or workes. Se­condly, of man, as created, fal­len redeemed; of body and soule vnited, to bee separated. Thirdly, of Christ, his incar­nation and passion,Psa. 119.15, 23, 48, 54, 78. with the manner of both exprest in Scrip­ture. Fourthly, of sinne and sa­uing grace, with the miseries of this life, and compleat ioyes of that to come; here nothing but mutabilitie and mortalitie, there to be swallowed vp by the con­stancy of eternitie. Fifthly, of your selues in speciall,Psal. 143.5. what God hath done for you in re­gard [Page 375] of your corporall and spi­rituall estate, how you haue be­haued your selues towards him, what you deserue, how you can and why you hope for fauour in his sight, &c. Sixthly, of death and your departure hence.

Q. How must wee meditate for the manner?

A. First, make choyce of your Subiect, left through de­fect you grow wearie, or bee confounded by a multitude, con­fusedly offring themselues.Psa. 119.148 Gen. 24.63. Se­condly, keepe your minds firme­ly fixt, close vnto the matter chosen, supposing you neither heare, see, nor remember any o­ther thing. Thirdly, set open before you the booke of me­morie and inuention, make vse if you are able of logique, and Rhetorique artificiall or natu­rall, that your matter may bee moulded into profitable order.

Q. What lets are there, which deterre, distract and hinder men [Page 376] in or from this duty?

A. First, disuse and want of practice,Heb. 13.9. Ier. 17.9. makes it seeme harsh if not impossible.Heb. 13.9. Ier. 17.9. Secondly, lightnesse and inconstancie of mind, to admit many and runne a little after euery one; hee is no where, that is euery where: variety of obiects draw away their minds that want experi­ence.Heb. 3.12. 1 Tim. 6.9. Thirdly, impuritie and impenitencie, such vnsauorie vessels are not capable of holy meditations. Fourthly, spirituall barrennesse, which vnder the meanes is a great and heauie curse. Fifthly, customarie cogi­tation and plodding about vaine toyes, vnprofitable, impossible, &c. to all such I may say as the Lord by Ieremy: Ier. 4.14. O Ierusalem wash thy heart from wicked­nesse, that thou mayest be saued: how long shall thy vaine thoughts lodge within thee?

Q. What helpes are there for meditation, I runne my selfe out [Page 377] of breath and am quickely weary?

A. First know, it is not pos­sible the soule so farre as it is regenerate should be wearie of this employment;Mat. 26.41. no more then Angels of moouing or reaso­ning intuitiuely; the spirit is willing, but the flesh is weake. Secondly▪ begin to practice, ob­seruing one method,Eph. 5.16. let your order and ends be euer the same; vse makes perfect in all things; I can giue you a personall presi­dent of one, who washing his hands, did once occasionally me­ditate vpon the blood of Christ, cleansing the soule, from the sting, the staine and filth of sinne, &c. and now can neuer doe it, but the same subiect of­fers it selfe instantly. Thirdly,Mar. 13.37. 2 Tim. 4.5. 1 Pet. 5.8. keepe a daily and true watch o­uer your soules and wayes, re­membring Gods presence, ob­seruing his workes of mercy and iustice, considering the pro­per end of your life here, with [Page 378] the vncertaintie of death: Fourthly,2 Pet. 3.18. enrich your minds with the knowledge of diuine mysteries, by hearing, reading, &c. gayning something from euery exercise, priuate or pub­lique, sacred or secular. Fifth­ly, learne to separate the gold from the drosse,Mat. 14.23. Iames 1.5. Luk. 19.37. spirituall from carnall thoughts; venter not on many at once though hea­uenly; leaue not a good sub­iect imperfect to squander out the time in vncertaine varieties. Sixthly, begin with a short pray­er and end with praise.

Q. What fruits and benefits, issue from this dutie to encourage vs in practice?

A. Many: First, it is the life our life, yeelding vs what spirituall ioy the soule is capa­ble of in this world:Phil. 3.20. thereby wee trauell ouer all the world with ease, from Earth to Hea­uen, and haue our conuersa­tion with Angels in the pre­sence [Page 379] of God. Secondly,Psal. 119.97. it is both a vocation and a recrea­ [...]; he that can meditate may recreate himselfe and yet mis­pend no precious houres; it tames the flesh and cheeres the minde by a present apprehensi­on of sweet and lasting con­tentment. Thirdly,Ios. 1.8, 9. it is a preci­ous preseruatiue against the ve­nemous baites of this wi [...]y world. Fourthly,Psa. 77.12. it dries vp the corrupt humours of carnall con­cupiscence, driues away filthy thoughts,Phil. 1.23. and keeps the heart watchfull and cheerefull in all o­ther duties. Fifthly,Psal. 1.1, 2. it makes vs wearie of the world and willing to die; seeing separated soules onely are so happy; sweetning in the meane time, that paines we take in the practice of Christia­nitie and studie of Diuinitie.

Q. When the Communion is ended and euery man departed, what is then required to be done by vs?

A. First, to be thankefull both alone, and wi [...] others of our owne.Rom. 14.6. 1 Cor. 13.4 Heb 10.32. 2 Pet. 3.18. Secondly, to be [...] ­tifull according to ability. Third­ly, to be mindfull what we haue heard, done and promised. Fourthly, to be carefull by after and often examination to dis­cerne a growth in necessarie gra­ces, especially of loue, zeale and humilitie: euer after, to wake with Christ euery morning, to walke with him euerie day, to rest and sleepe in his armes eue­rie night.

Q. What will befall vs in the close and conclusion of all as the reward of well-doing?

Hos. 10.12. Gal. 6.16.A. Gods blessing and euer­lasting peace: they that sow thus in righteousnesse shall reape in mercie; as many as walke ac­cording to these rules, peace shall bee on them and mercie as vpon the Israel of God.

‘[Page 381]Who so is wise, he shall vnderstand these things? prudent and hee shall know them? for the waies of the Lord are right and the iust shall walke in them; but transgressours shall fall therein, Hosea 14.9.’‘Multis non Mihi.’
FINIS.

❧ A Table of the CONTENTS.

A
  • ADultery what it is, 165. how ma­ny wayes it may be committed, ibid. why it is forbidden next after murther, 166. what sinnes are con­demned usually under that name, 167
  • Amen, why it is added in the end of prayer, 283. how many wayes this word is used in Scripture, 283, 284. what it doth signifie, 284. what is required in him that saith it with understanding, ibid. what may be learned from it, 285. why it is so re­quisit for people to say (Amen) 286.
  • Application what and how necessary, 367
  • Articles of our faith; the first explai­ned, 17. the second, 21. the third 25. the fourth, 31. the fift, 44. the sixt, 48. the seventh, 54. the eight, 58. the ninth, 61. the tenth, 75. the eleventh, 81. and the last, 86
  • Ascension of Christ, what it was, when, whence, to what place and why, 49 what use may be made of it, 50, 51
  • Atheisme, amongst Christians, and how it comes to passe, 336
B.
  • BAptisme, what it is, and what is done for us therein, 5. whether it be necessary, and who may receive it, 8. by whom children are to bee baptized, where and when, 9. what is required to the right administrati­on thereof from the parties bapti­zed, the Minister baptizing and from the congregation, 10, 11, 13. what be the chiefe fruits and bene­fits of Baptisme, 13
  • Bread, what is understood by it in the Lords Prayer, 242. how it may bee said to be (ours) and if ours, why we are to pray for it, 244
  • Buriall of Christ, what it was, why and by whom, 41. why buried by rich men, and what may be learned from it, 42
C.
  • CAlling, what, 310. how the Lord doth call, 311. how Satan la­bours to hinder it, 312. how a Chri­stian may know whether he be cal­led or no, 313. whether calling be necessary to salvation, 315. how a man may heare this call with bene­fit, 317. and how a man may know whether he have beene a profitable [Page] hearer of the Word, ibid. three ca­ses of conscience touching calling, 314, 315, 316
  • Catechising, what it is, and by whom to be performed: 1. who are to be be catechized in publike, and how the duty is to be performed: 2. why it is so requisit to be upheld in the Church, 3
  • Ceremonies about any part of Gods Service, how wee are to thinke of them, 12
  • Children their duty, 137. and wherein they offend, 146. Christ, what it sig­nifies, and what we may learne from it, 22. what a Christian must doe to get him, 341, 342. what it is to eate his Body and Blood, 369. God wil­ling, Christ was appointed to be the Fountaine of life; powring out in­to his assumed nature the excellen­cy thereof, whence it is derived and communicated to every member; as the Sunne by beames, so Christ by his Spirit conveyes life; which is not the Spirit, but by the Spirit, it is not faith, but by faith enjoyed: modo ineffabili & admirabili Christus vita suis.
  • Christians, who are so indeed, 335. what is their duty as Lawyers, as going to law, as bearing witnesse, 199. as judging betweene their bre­thren, [...]00
  • [Page]Church, what wee understand by it, 334. how it is taken in the Creed, and what we therein confesse of it, 62. what it is to beleeve the Church, and what is beleeved of it, 63. how a true visible Church may be known, 65. whether a man being once in, may not bee wrought out of the Church, 64. why the Church is called Catholike and holy and what use may be made of it, 67, 68, 69
  • Commandement the first, what is the meaning of it, 92. what duties are enioyned, 93. what sinnes are for­bidden therein, 95. and what may be learned from the whole, 98
  • Commandement the second, what is the meaning and summe of it, 100, 101. what sinnes are therein forbid­den, 103. what duties enioyned, and what use may be made of all, 106, 107
  • Commandement the third, what is the meaning and summe of it, 108, 109. what is forbidden and what commanded therein, 112, 113. what is required that men may keepe it, 114. and what use may bee easily made of it, 115
  • Commandement the fourth, what is the meaning, 117 and summe of it, 118. how it is kept holy, 119. why, 121. and what benefits come there­by, 122. how it is most ordinarily [Page] prophaned, 125. what is forbidden therein, 123. what workes may be done that day, 124. and what use may be made of the whole, 126
  • Commandement the fift, what is the meaning and summe of it, 128. who are meant by father and mother, and what by honour, 129. suppose our superiours be wicked and so un­worthy honour, what wee should then doe, 130. why we should be so carefull of mutuall duties, 149. what is required in us that we may observe them, ibid. what they are: see the particulars under their seve­rall titles: of Magistrate, Minister, Master, Servant, Husband, Wife; in this following table. What use may be made of this precept, 150.
  • Commandement the sixt, what is the meaning of it, 151. how a private person may breake it in regard of himselfe, 156. and how in respect of others, 157, 158. what duties are en­joyned with reference to our selves and others, 159. what is required for the better keeping of this, law 161. and what use may be made of the whole, 163
  • Commandement the seventh, what is the meaning of it, 164. what sinnes are forbidden therein 167, 168, 169. and why they must be so carefully avoided, 170. what a transgressour [Page] thereof must doe to be saved, 171. by whot meanes he may keepe it, ibid. what vertues are therein enjoyned in respect of our selves and others, 172, 173, 174. what may be learned from the whole, 175
  • Commandement the eight, what is the summe and meaning of it, 176, 177. by whom it is usually broken, 180 how in respect of our selves and how with reference to others, 182, 183. profitable directions for the right ordering of a mans estate, so as he may be sure to please God, 184. what is required in men, that they may endeavour to keepe this Law, 185. and what may be profita­bly observed from the whole, 187
  • Commandement the ninth, what is the meaning of it, 188. what is ther­in forbidden, 189. why forbidden next after theft, 191. how many wayes this Law is broken, 192. what is therein enjoyned with respect to our selves, 196. in regard of others, 197. what is required in men that they may keepe this precept, 201. and what may be learned frō it, 202
  • Commandement the tenth, what is the end and meaning of it, 203. what it is to covet, 204. what we may not covet, and why it is forbidden in the last place, 205. what is therein con­demned, 206. how many wayes it [Page] may bee broken with reference to our selves or others, 207. what is en­joyned, 208. what is requisite in men, they may endeauour to doe it, 209. and what may be learned from it, 210
  • Comming of Christ to judgement, what it is, from whence, how and to what end he shall come, 54, 55
  • Communion of Saints, what it is, and how many parts there are of it, 70, 71, 72. what it is to beleeve the Com­munion of Saints, 73. how a man may get into it, and know himselfe to be admitted, 73, 74. what use may be made of it, ibid.
  • Communion at the Lords Table; what a Christian must doe, when hee is comne unto it and about to receive, 368. what gesture may be used, 370. what employment is best after men have received, 371. they may not sleepe, nor idly gaze about, less they give advantage to Satan and open the mouthes of strangers justly to censure them, what is required in communicants after all is done, and every one departed his way, 380
  • Conception of Christ, what it meanes, 28. and what wee may learne from it, 29
  • Conclusion of the Lords Prayer, what is the meaning of it, 276. with the termes of Kingdome, Power and [Page] Glory opened apart, 277, 278, 279. what they containe all together, 281. what is required in us, that we may so conclude in deed and truth, 282. and what may be learned from that conclusion, 283
  • Conversion what, 318. by what meanes, ib. from what and to what are men converted 319. whether men may know the time of their conversion, 320. how a Christian may discerne that grace in himselfe, 321. a case touching conversion delayed, 322.
  • Contrition what, 356. in what order the Lord works it, ibid. how sound contrition may bee discerned from counterfeit, 357.
  • Conscience what, 332. how it may be rectified and made good to us, ibid. how a good conscience may bee knowne, 333. how it may be kept in a holy temper and good order, 334.
  • Confession what, 352. what men must confesse and how, ibid. to whom wee must make it, 353. whether auricu­lar confession bee necessary, 354. what benefit men might reape by Confession rightly ordered, 355
  • Creation what, 307, how man was created, and to what end, ibid.
  • Creed, why it is called so, 16. for the meaning thereof, see the severall Articles as they lye opened in or­der, pag. 17. ad p. 91.
  • [Page]Crucified what it signifies, why Christ was to bee crucified and what may be learned from it, 37
  • Covenant, we enter into at our Bap­tisme what, 7. note by the way, that calling▪ conversion, regeneration, sanctification, mortification, vivifi­cation, with some other termes, are described all in the easiest manner; and that as divers names, not diffe­rent things: that so when you meet with any one of them (and they are often used indifferently, one for an­other) you might understand the meaning of all: one maine cause, why most heare much and profit nothing, is ignorance of our termes.
D.
  • DAmnation what, 340. how a man may escape it, 341
  • Death of Christ, what it was, why and what may be learned from it, 38, 39, 40.
  • Directions for the getting and right ordering of a mans outward estate, so as he may be sure to please God, 184, 185.
E.
  • EVer and ever) what is the meaning of that phrase as it is used in the Lords Prayer, 280.
  • [Page]Evill, what is understood by it, in the Lords Prayer, 269. what it is to de­liver from evill, 270
  • Examination, what, 303. how, and in what, a Christian must examine himself before he come to the Lords Table, 304
  • Election, what, 305. how a man may attaine a comfortable assurance of his owne Election, 306
F.
  • FAith, what it is as mentioned in the Creed, 17. what it is to beleeve, 18
  • Faith, a further description of it, 344. to which let this be adjoyned, that faith is a resting of an humble soule upon Christ Iesus for righteous­nesse, according to the tenour of the Gospell, how a Christian may dis­cerne this grace in himselfe, 344. what i [...] false faith, and how it may be discerned, 346. how saving faith is ordinarily wrought in men, and what are most contrary to it, 350
  • Father, what is to be beleeved of the first person in Trinitie, 19. what may be gathered from his Titles, [...]o what is meant by (Father) in the Lords Prayer, and what may bee learned from it, 218. why wee are taught to say: Our Father, 219. how he is said to be in heaven, and what may be learned from it, 220
G.
  • GOds, how men may make other gods to themselves, 92. every idoll in opinion or practice is a strange god.
  • Of grace there are two infallible and unseparable marks: 1. A spirituall combate. Rom. 7. 2. Love of the bre­thren, 1 Ioh. 3.14.
H.
  • HEll, how Christ descended, why & what may be learned from it, 43
  • Holy Ghost, how he is described, 58. why called holy Spirit, 59. what it is to beleeve in him, and what use may be made of that Article, 60. how a man may know whether the holy Spirit dwell in him, 61
  • Husbands their dutie, 135. and wherein they offend, 143
  • Humiliation, what, 356. how a Chri­stian may be comfortably perswa­ded he is truly humbled, 357. how the Lord doth humble his children, 360. why he doth so, 361. how a Christian may undergoe this with comfort and patience, 362, 363. a case touching humiliation not felt, but the contrary rather, as it may be with truly humbled soules, 36 [...]. [...]65. what cannot stand with sound hu­miliation, 366
  • [Page]Hypocrisie what, 337. how an hypo­crite may be knowne, 338. how hee may be cured of that dangerous dis­ease, 340.
I.
  • IEsus what it signifies, 21. and what may be learned from it. 22
  • Images, whether all forbidden simply in the second Commandement, 105
  • Incarnation, who was incarnate, why, how and what may be learned from it, 26, 27
  • Inventions humane, whether all con­demned and to be disallowed in and about the Service of God, 105
  • Iudge, what is his dutie, 200
  • Iudgement to be past by Christ, why, 57. upon whom, 56. how Christ will come, when and what use wee may make of it, 56, 57
  • Iustification what, 326. how a Christi­an may be comfortably perswaded this sentence is past on his side, 331.
K.
  • KIngdome, what is understood by it, as it is used in the Lords Prayer, 228. how that Kingdome is said to come, ibid. and why we are to pray for the comming of it, 229.
L.
  • LAw, whether any one, can now perfectly keepe the morrall Law, and why it was given, 211
  • Lawyer, what is his dutie, 199. while a man goes to law with his brother, what is to be observed, 200
  • Life, what is Life everlasting, wherein it consists, and what it is to beleeve it, 88. what a man must doe to at­taine everlasting Life, 89. when is it wrought in the Elect, and how may a man know, whether it be begun in in him, 90. what use may be made of the 12 Article, 91
  • Lord, what is the meaning of it, when Christ is called so, and what we may learne from it, 25
M.
  • MAgistrates, what is their duty, 131 and wherein they usually of­fend, 140
  • Masters their dutie what, 138. and wherein they offend, 146
  • Mary the blessed Virgin and mother of our most blessed Saviour, descri­bed, 29
  • Matrimony, what a man must doe, that would use it as, and finde it a reme­dy, 171
  • [Page]Meditation, what, 372. a sacramentall employment most seasonable and usefull, 371. of what we must medi­tate, 374. now for the manner, 375 what lets are there to be remooved, 376. what helps to be used, 377 what fruits and benefits issue from it, which may serve as motives to excite unto practice, 379
  • Ministers, what is their dutie, 132. and wherein they usually offend, 141
  • Murther, what it is, 151. how many sorts of murther are there, 152. and how many wayes it is or may be committed, 153. who are most guilty of this hainous sin, 155.
N.
  • NAme of God, what is meant by it, in the third Commandement, 109. what it is to take it in vaine, 110. and why none should do so, 111
  • Name of God, in the Lord [...] Prayer, what is understood by it, 221. how it is prophaned and polluted, 224
  • Names, to whom it belongs to give them unto children, when they are given and why, 5. what ought to be avoyded in giving names, 6
P.
  • PArents their duty, 136. and where­in they offend, 145
  • [Page]People their dutie to their Pastour, 133. and wherein they usually of­fend, 142
  • Pontius Pilate, why Christ suffered un­der him, being a Romane Iudge, 34
  • Promise of sureties in Baptisme, for in­fants, whether it be not rash and dangerous, 10, 11
  • Prayer, what, 212. what is required in him, that would pray with successe, 213. when men must pray, where and why, 214
    • two cases touching distractions in prayer and delay of hearing, 215, 216. how men must pray, 217. where and in the pages following, ad p. 289. you may finde a briefe expo­sition of the Lords Prayer, gathe­red out of most approoved authors, how we are to conceive of God in prayer, 217, to order and termi­nate the understanding, so as wee may not proove offensive in our conceits to that infinite being.
  • Petition the first, why we are to pray so in the first place, 221. what it is to hallow the name of God, 222 how it is hallowed by men, 223 what is requi [...]ed in a Christian, that he may doe it, 225. what is desired in this Petition, 222. what doth it presuppose in men, 224. what sinnes doe we pray against in it, and what may be learned from it, 226
  • [Page]Petition the second, what is the mea­ning of it in generall, 227. what is desired therein, 229. what doth it presuppose, 230. what must we doe besides, that it may come, 2 [...]1. what use may be easily made of it, 232
  • Petition the third, what is the mea­ning of it, 233. how the will of God is done by Angels and separated soules in heaven, 236. what it is we pray for in that Petition, 236. why we are to pray so, 238. considering it cannot be in this life a [...]tained, 236 what this petition doth presuppose, and what we must doe that it may be granted, 239. what sinnes are therein prayed against and what may bee learned from the whole, 240
  • Petition the fourth, what is the mea­ning of it, 242. why our blessed Sa­viour mentions bread and b [...]ead only, 243. after what manner we are to pray for bread with all temporall blessings, 245. and whether a Chri­stian may not lawfully pray and provide for the time future; and up­on what conditions, 246. what it is wee pray for in that petition, 24 [...]. what wee must doe that it may bee granted, 248. most thinke there is nothing required but to pray: ne­ver caring to know whether they be [Page] heard or no. what may be learned from it, 249
  • Petition the fift, what is the meaning of it, 250. what is understood by trespasses, 251. what it is to forgive trespasses and what is desired in that petition, 25 [...]. why we are so earnest­ly to desire pardon, 253. and what may be learned from it, ibid. what conditions are to be observed, that that it may be granted, 225. if all trespasses must bee forgiven freely, how can men goe to law for tres­passes, 257. what use may be made of that condition, ibid.
  • Petition the sixt, what is the sum of it, 298. what is desired in that petition, 263. why must we pray so earnestly against temptation, 264. what we must doe that our desire may bee granted, ibid. three cases of consci­ence touching temptation, 265, 266, 267. and what may be learned from the whole petition, 267
  • Petition the seventh, what is the mea­ning of it, 268. what is therein chiefely desired, 271. why we are to pray for such a deliverance, ibi. how God doth deliver, 272. what that petition doth presuppose, 273. what we must doe more then pray, to ob­taine our desire, 274. a case of con­science answered, ibid. what may bee learned from the [Page] petition explained, 275. for the rest, see conclusion, and the word (Amen)
  • Lords Prayer, whether a prayer to be used or a forme only, 287. whether Christians bee tyed to that forme, and how, 288. whether it be prayer when it is read, ibid what may be generally observed from the whole prayer, 290. whether a man obser­ving such wholesome rules, may be assured of hearing, 289
R.
  • REdemption, what, 308. who is the Redeemer, ibid. whether all were redeemed, 309. from what the Elect were redeemed, and to what end, 309, 3 [...]0
  • Regeneration, what, 323. how, by whom and when wrought, ibid. whether all be not regenerate, in, and by Baptisme, 325. how a Chri­stian may be comfortably perswa­ded of his regeneration, 327
  • Religion, what, 335
  • Repentance, what, 347. how a man may know, whether he hath truly repented, ibid. whether a man can truly repent of any, yet continue wilfully in one? 348. whether he may repent of a sinne truly, fall into the same againe & yet after repent, 349 [Page] how it is wrought in men, and what are most contrary to it, 350
  • Resolution, what and how necessary, 367
  • Resurrection, of Christ, what it was, and how he was raised? 45. why, and when? 46. what use may bee made of it, 47
  • Resurrection of Saints, what it is, and what to beleeve it? 82. why must men be raised, when and what use may be made of it? 84, 85. how a Christian may be assured of his re­surrection to life, 86
S.
  • SAcrament, what it is, 291. how ma­ny things are required to make a Sacrament, ibid. why Christ left Sacraments in his Church, 292 when is a Sacrament rightly used, 293. what wicked men receive in the Sacrament, 294
  • Saints, who are so indeed, and why cal­led so, 70, 71
  • Salvation, what, 340. and how it may be attained, 341
  • Sanctification, what, 328. the parts of it, 329. how a Christian may dis­cerne this worke to bee begun in him, 330
  • Servants their duty, 139. and wherein they offend, 147
  • Sinne what it is, and of how many [Page] sorts, 76. what remission of sinne is, and what it is to beleeve it, 77. who can forgive sin & how they are said to forgive, 78. how sinne is remitted, how a man may get remission and be assured of it, 79. what use may be made of that Article, 80
  • Sitting of Christ at the right hand of God, what it is and why, 51. for whom doth Christ intercede and how a man may be perswaded of his intercession for him in particular, 52. what use may be made of it, 53 Sonne of God, why Christ is called so, and how, 23. and what wee may learne from it, ibid.
  • Subjects what is their duty, 131. and wherein they offend, 141
  • Schoole masters their duty, 133. and wherein they offend, 142. Schollers their dutie, 134. and wherein they usually offend, 143
  • Sufferings of Christ, what they were, under whom, why, and what may be learned from them, 32, 33, 34, 35
  • Supper of the Lord, what it is, and why to be received often, 295. whe­ther the administration doth ever necessarily require preaching of the Word, in the usuall acceptation, 296. why it was ordained, ibid. what it is men feed upon there, 292. and what it is that is nourisht, ibid. what change there is in the elements, ib. [Page] why men ought to come to this Supper, 299. who are they that may be admitted, 300. whether it be necessary that men come fasting, 301. who receive benefit there, and how a man may know whether hee hath any spirituall life in him or not, 302. what is required in men before they come, 303. suppose af­ter examination, a man finde him­self unfit, what must he then do, 351
  • Symony, which is a civill purchase of spirituall gifts, and cures with money or money worth, 141, 142
T.
  • THeft, what, 178. how many sorts, 179.
  • Temptation, what is meant by it, 259. what it is to bee lead into temptation, ibid. how we are lead, and by whom, 260. how God can lead into temptation, and yet be no author of sinne, 261. why he doth suffer his to be lead into temptati­on, [...]62. some cases about tempta­tion, 265, 266, 267.
W.
  • VVIll of God, what we under­stand by it in the Lords Prayer, 234. when is it said to be done, 235
  • [Page]Witnesse, what it is to beare false wit­nesse, 190. what mooves men com­monly to doe so, 191. what must he doe, that hath so sinned, [...]95. what is the duty of a witnesse, 199
  • Wives, their duty, 135. and wherein they may offend, 144
Live well, to dye never,
Dye well, to live ever.
‘ [...]. Ioh. 17.3.’
FINIS.

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