Works

A THIRD ADDITION OF GRAVE COVNSELS, AND DIVINE DIRECTIONS, FOR THE ATTAINING AND RETAINING OF FAITH, AND a good Conscience.

E Ven as a man swimming in deep water • is not in danger of drowning, so long as his head still keepeth above the water: So though we swim in deep and dangerous waters of our accusing consciences, yet we are sure and secure, that we shall not finally be overthrown, because our Head still remaineth above all in heaven; which Head is CHRIST, who undoubtedly can no more condemn, forsake, deny, and separate himself from us, then he that was condemned for us, can condemn us; then the advocate can forsake his Client; then the Prince can deny the Subject; then the head can be separated from his members.

So that when we dare not present our prayers in our persons, we must present them to Christ, and Christ will present them to his Father, whereby our prayers that are unworthy to appear by reason of our corruption, are most worthy because of Christ his intercession; for whose sake the Lord turneth his wrath from poor sinners • ccused by Satan. For Christ is now our governor, not as he is God alone, for so hath he always been, but as Mediator, that is, as God and man, which he shall be, until he having delivered up the kingdom to God the Father, shall cease from his Mediatorship, and shall be all in all.

2 There is a general faith, and a particular faith, a general faith assuring us, that God is such a one as his word prescribeth, a particular faith applying things to our selves. This particular faith is either active or passive: active, when we believe, that if we keep the law we are saved; and this faith was in Adam, and is in the devils, and yet neither of them having the justifying faith. For Adam had it, when the passive or justifying faith needed not; the devils have it, who know, that if they could fulfill the law they should be saved: but they do not believe it to be fulfilled of any other for them. The passive faith, which is only of the Gospel, whereby we are stayed in the obedience of Christ imputed unto us, is the true justifying faith, and only proper to God his children. The active faith, is either of the precepts, or of the judgments of God: of the judgments of God, I say, because one may believe the precepts, and yet not believe the other. Eve at the first fall believed the commandment of God to be good, for she could confirm it with a strong reason, but she halted in believing the threatening of God, and extenuated it with a peradventure.

3 A strong custom in evil things is as a second nature.

4 The eye is the best window for Satan.

5 As it is true, that the children of darkness are wiser in their generation, than the children of light, so it is as true, that the children of light in their light, are better than the children of darkness.

6 If a man rightly observeth the course of corruptions in others, he may have an easy character of corruptions in himself, or if he take a godly view of the graces of God in himself, he shall have a more speedy sight of the graces of God in another: again, if we make an Anatomy or our own •• ir •• ties, we shall the better discern the veins and cond • ites of sin mothers; or if we reverently observe the graces of God in another, he shall see the image of that which is in himself. Howbeit, because the holy Ghost worketh by many means▪ and the devil hath many shifts, and therewithal our discerning of good things is dim, and our judgment of sin is corrupt, we must not be too strict herein. Only we may with safety make this use, that we make others to us, and our selves to others, as looking glasses • ow good.

7 We must in reading the Judgments of God observe this rule, that ruinae praecedentium must be pr • m ••• tio sequentium.

If any man will try conclusions against God his conclusion, he shall prove nothing in the end, but himself to be a • oole; and if he fail in his trial, by how much he might the more be before admonished, by so much he is the more without excuse.

8 There are many that f • are, Psal: 14. when no cause of fear is: but there are more rejoice, where no cause of joy is.

If a man walk in the cool of the wood and be refreshed, it is nothing: but, if a man walk, as did the three children, in the fiery furnace, and be refreshed, that is a cooling indeed: So, to be refreshed with ordinary means of wine, oil, wheat, fruits, or whatsoever, is a small thing: but in prison, persecution, and trouble, to find comfortable refreshing, is a thing both worthy to be made of and marue • led • t.

9 The mind being perpetually in some action, may well be compared to a Mill, continually grinding out either good or evil.

10 It is the mercy of God, and wisdom of the holy Ghost, even in things of their own nature most lawful and good, to take order with us for the pure using of them, and of every motion in them, that so, unless we will obstinately, we should not be guilty of the abuse of them.

11 Manie had rather part from all favor both of God and man, than that they would lose the grace of some wi • tie speech, which they have devised; so great a delight they conceive in it. But as we would not have God to murder all joy, so God would not have us to murder all griefs; but that the remembrance of our bodies turned to moules, and of souls, called to the book, should correct our unruly hearts, remembering in our deepest joys the lamentable cries of Zion, and accounting our delight to be but as the ruins of Babel.

12 Oh, that men would fear and follow the Lord! Well, follow they must one way or other: If we will not follow the shepherd to the fold, we must follow the butcher to the shambles: if we choose rather to go to the shambles then to the fold, we are sheep indeed, and worse then sheep too. But men have gotten an old distinction, when they are not able to turn their sick bones on their beds, they then will bring a dish of sins and dried skins to the Lord: but how unacceptable a sacrifice such refuses are, Malachit doth tell them, and they shall one day try it.

13 If ye ask, whether a man may not lawfully desire to be in the Ministry or no: I answer, that in the Ministry are two things, a work and a worship; a duty and a dignity: the work or duty to the glory of God and good of his Church a man may desire: but the worship and dignity to serve our own loose minds is not to be desired.

14 It is the wisdom of God in his holy word, not only to instruct us in things concerning our salvation, but also to teach us in things of this life. For although all things be good in the ordinance of God, yet they are not good to us, unless by knowledge and faith we be able to use them according to the ordinance of God, with prayer and thanksgiving. And as it is not sufficient to be a good man only, but a good man must use good things: So it is not enough to use good things alone, but he that must use them must see himself to be a good man; that is, to have his heart cleansed by faith and by prayer, whereby he is assured that he hath fetched the interest from Christ, who hath and giveth title to all, being himself the heir of the world.

15 When we examine our selves, we are to sit in judgment on our selves, and to keep a solemn court in our own consciences, to su • uay our memory, our wit, our senses, our members, and to see how we have used them: but yet so, as, least we should be too fa • ourable to our selves, either in not espying out our sins, or in not condemning our sins, still we remember to make the law the Judge, but Christ the answerer of t • e Judge.

16 If God his children are ready to slip in a moment, how much more dangerous is the estate of the wicked, who are willing to fall continually?

17 It is wonderful to see a poor sinner ready to swound and fall dead almost at every little sin, when nothing in the world doth fear him or drive him to this fear; and yet when adversity, strange judgments of God, persecution & death come, to be exceeding patient and comfortable, courageous and valiant: and again, it is strange to see others, who marvel that men will suffer themselves to be feared with sin, and ask, what men mean to stand trembling at the word; yet let sickness come, or if the hand of God be upon them, or let death come towards thē, they quail at the name of sickness, hell, or death, and either they prove very senseless blocks, or else they be in a most desperate estate Yea, if God begin to reckon with them, every stirring of a mouse, shaking of a leaf, moving of a shadow, every noise of the ear, every countenance of a godly man, every chirping of a bird, or drawing near of the least and weakest creature towards them, appalles their courage, and makes them most fearful cowards. They most fear when God his judgments are executed, which fear least when they are threatened, and they fear least when God his judgments are accomplished, which tremble most when his wrath is denounced. Wherefore as we most long for courage and most loath cowardliness, when the evil day approacheth; so let us labor for a good conscience, which breedeth t • ue boldness, & fly far from sin, which bringeth a spirit of fear on us. And surely experimental wisdom may teach us, that it is better to fear the evil to come, when only fear and no evil is upon us, than to fear then, when besides the fear the affliction itself so sorely presseth us, that we have no liberty or leave to breathe for any comforts, or to hope for any deliverance.

18 We are wont to ascribe the afflictions of the Church or Common-wealth, the defect of right discipline and government to the sins of the Magistrates, when rather, if we consider things with a single eye, our own sins have begot such fruits. For that God, who rather loveth many than one, that God, who for ten good men would have spared whole Sodom, who rather taketh away Saul a sinful governor, than punisheth his loving Israel being humbled subjects, knoweth rather to take away the King, if the subjects be good, than he desireth to alter the whole estate for the sin of one, unless it be when both Prince and people agree together in sin. That God, which even in the time of the Church remaining but in a few families would rebuke Kings, as Phara • h, and Abimelech, that they should do his Prophets, Abraham, and Isaac no harm: • oubtlesse the sins of the people do breed defects of well doing in Princes. When Israel began to sin, the Lord withdrawing his grace from David, left him to the numbering of his people. The Altars were not taken away, and why, in the time of Josiah? The holy Ghost saith, the people had not prepared their hearts to walk with the Lord their God.

19 It is far otherwise in our Christian profession, than in the profession of other Arts. Physicians love to have some secret experiments, wherein they have a singularity, and which in their life they will communicate to none. Lawyers have some points, which they will not make common, but keep for present and private gain. But this is rather a note of pride and of a conceited mind in heavenly things, than of godliness. For as true godliness forewarneth others of that sin, the sting, torment, & filthiness whereof we have found; so it traineth up others to that fruit of holiness, whose beauty, glory and excellency we have both tasted and proved.

20 It ever hath been and is, that prayer, or coming to the divine Service, as they call it, and resorting to the Sacraments have been more accounted of, than the word, & hearing of it preached. Many of superstition may thus come to prayer, and of custom resort to the Sacrament, who either do not at all hear the word, or else they hear it at their leisure, or else they do it but in ceremony without understanding; or if they understand it, they do not practice it; or if they practice it, it is done coldly and not in power. And yet their own practice in some things, is somewhat strange: they will grant, that to come to the Sacrament requireth a mo • e solemn preparation, & yet they dare bol • lie venture on prayer and on the hearing of the word oftentimes without any preparation at all. But certainly as the abuse of the Sacrament bringeth judgment, so the abuse of prayer & of the word will procure it. For as the prayer of faith is a sweet oblation to the Lord, so the prayer of the unbeliever is an abomination to the Lord. We must not only bring the ear of understanding, but we must also bring the ear of remembrance, and of practice, and beware that by little and little the word wax not less precious unto us, as honey to the mouth, that is satisfied. And this is sure, when and how much the word preached doth preu • ile, so much our prayers and our sacrifices do prevail; look how much the word doth profit, so much do we profit in prayer and in the Sacraments; and whensoever our delight in the word waxeth faint, our prayers and all good exercises are like shortly to decay. Prayer bringeth a feeling, and the Sacraments a more continuing of that, which we hear in the word. We must beware therefore, that we be not too qu ••• •• sin, that we please not our selves in a general good course, in a persuasion we have heard enough, but still let us labor for the word: for I dare say, that all our power in prayer cometh from the word.

21 Even as the life that is in a tree is a thing invisible, and yet by the fruits coming out in due season, is discerned of all (howsoever it may be green, yet wanting fruit) or as the life in a child is a thing not seen but by moving, going, and feeling easily perceived; so the life of faith is a thing very secret, and yet by the effects of it at one time or at another is discerned of good men. Howsoever, there may be works and yet no faith, howsoever there may be faith, and yet not by and by works following.

Many men think the word now preached not to be the right word, because no moe are brought to the obedience of God by so long preaching of it: but we must rather reason to the contrary, this is a sure note it is the true word, because it is so much refused, and men are made the worse by abusing the word, which as it would make them better, and doth make better all that do obey it; so it maketh worse all that do not obey it.

22 Of all the Commandments we shall never be brought hungerly to seek Christ, until we can in the last precept, see and feel our natural corruption, whereof we must not only have a knowledge, but experience also, as Paul had, Rom 7. Now where the Papists say, that this corruption is a sin in the unregenerate, but not in the regenerate, we say it is a sin in both, & that which is sin in one is sin in another, without respect of persons: but yet we affirm that there is a diverse quality in this sin in those diverse subjects, because that sin is imputed to the one, and not to the other. The not diligent observing and understanding of this corruption doth hurt even some of the godly, bending to that other opinion, whiles they think too little of the first motions of sin: for which if they were humbled truly, it is sure that they should not only not break forth into any corrupt life, but also they should have less corrupted lips. I say a bare knowledge hereof also is not sufficient (for even the knowledge of our corruption is not without the corruption of privy pride) but we must join therewith faith in the judgments of God, which the Ninevites having escaped the wrath of God, which the old world not having fell into the wrath of God.

23 Seeing profaneness is not so much in grosser sins, as in the irreverent and irreligious handling of most holy exercises, we must more warily watch over our selves, but especially that we bear sanctified minds in our using of outward things, which in themselves have no great holiness, because we may easily be corrupted even in prayer, in hearing of the word, in keeping of our Sabbath, which in themselves do carry a kind of holiness, which being not rightly used are said to be profaned. This sin is so perilous and infatuateth us so far, that it bringeth us to make away not only our maintenance on earth, but also our inheritance in heaven for most vile and contemptible things, as Es •• did, who though he did to supply his need use unlawful means, yet if he be set head by head with a great many not having any such need, he for his need in respect of thē might be less condemnable, but they in respect of him most justly reproueable. Now if there be any Esau, who will not stick to sell heaven, his soul, and the kingdom of God, under pretence of necessity, let us beware we follow not Jacob in taking this advantage (for this was a particular thing permitted of God, and Jacob will do so no more) but let us exhort him to wait upon God his providence, to take a better course for the safety of his conscience, and contribute to his necessity, that Esau may not have by our uncharitable dealing a cloak for his profaneness, but that, if he will needs be profane, he may be profane and guilty in and of himself alone.

24 We must not be proud in our own gifts, for God hath in judgment given judgment to many simple ones to spy us out.

25 If we confess our sins to God, we must frankly and freely bring our selves into the presence of God, and lay our hearts naked and bare before him. We must not as harlots wipe our mouths, and say we offended, and yet fall into sin again, but with remorse of conscience acknowledge them, and in fear and reverence leave them.

26 Satan is not discouraged at the first, though he lose his possession, yet he will keep his title, and will lay claim to us as to his mansion place; and yet though Satan thinks us to be sties for himself. Christ makes us of the sties of Satan, palaces of his spirit.

27 Though when Satan findeth us waste and void, he may enter into us, yet if we have any store of good, yea if we have a spark of goodness, it shall fire out the devil, the least groune pronounceth a judgment against him, every tear is as a piercing sword to him: but wholly to quench the spirit, to be waste, to be swept of all the graces of God, yea and not only to offer violence to God his spirit, but to build and labor for the devil is a very fearful thing, for that maketh the devil to look better to his possession the second time. And as we must not flatter our selves in every motion, as though we were sealed most surely; so one spark of pure zeal doth fire out the devil and his whole train. Surely we must do as much for our God, as the wicked for the devil, that is, we must be swept of all corruptions, and garnished with all graces of God his spirit, that the Lord may delight in his hold in us, even as the wicked gratify their Prince of darkness with sweeping clean away the graces of God, and furnishing every room with some loathsome sin or other.

28 The nearer Christ his coming was, the clearer was the Law. Moses saw it clearer than the Patriarchs, the Prophets saw it more clearly than Moses, John the Baptist more evidently than the Prophets, & Christ Jesus more spiritually than they all did see into it and taught it, not as a teacher of any new doctrine, which the gross Pharisees dwelling on the literal sense did think, but as a confirmer and more divine reader of the Law, than ever had been in any age before, which thing we must needs believe. For if Christ be the Fathers Counselor, then is he wonderful, and why is he so wonderful, but because his doctrine is a mystery, if his doctrine be a mystery, no marvel though so many see not into it. In this spritual interpreter, the Fathers Counselor, whose name is Wonderful, must we believe.

29 There is no striving in sin, but in God his judgment and wrath, and therefore it is usual with the Lord to check sin sooner in his own children than in the wicked, and to rebuke it sorer in his children regenerate, than in them that are not renewed, and to withstand more severely sin in his children renewed and having more plentiful means, than in the regenerate not having so great a measure of the means.

30 We must labor to have the fear of God before our eyes always. Believe we cannot always, rejoice in God we cannot always, faith is often faint, love is little, joy is dead, feeling is fallen asleep; yet if we continue in the fear of God, fearing our selves for the absence of these things, it will be a mean to recover them all again. For this jealousy of our selves, least we should displease God, will drive us to such an examination of our own hearts, as we seeing these wants, we are constrained to mourn, until the graces of God shine to us again: but if this fear be once gone, yea though we had those other gifts, yet will they decay, and we shall fall into so deep a peace with our sins, that though we slip very grossly, we will never suspect our selves for anything.

31 That man is truly blessed, whom God hath from all beginnings chosen, to whom God hath given his Christ as a perfect Redeemer, in whom he hath sealed up the assurance of these things by his holy spirit, to whom he hath given his word, in whom the word and spirit have begot faith, by whose power Faith hath begotten joys in heavenly things, in whom joy hath wrought a sincere heart to please God, in whom sincerit • e is accompanied with love unfeigned to the Lord, and his Saints, love joined with a care to obey his commaundemens; this care breeding a reverend fear to displease God, in whom this godly fear rebuketh sin, the rebuking of sin worketh a mourning spirit, in whom a mourning spirit begetteth true meekness, this meekness of mind causing us to hunger after Christ, so as feeling his own misery he is taught to show mercy unto others, and so showeth mercy as it is with the bowels of compassion, whose heart God so governing, all outward benefits turn to his blessing, as seals of the favor of God, unto whom all crosses being sanctified in Christ, turn to his good, who finally in this faith and fruits of faith, meekly and patiently possessing his soul, waits, and looketh assuredly for the glorious kingdom of God after this life. This is the golden chain of the undoubted blessedness, whose links do so coherently join together, that wheresoever a ••• of the least is wanting, there is a breach and weakness made in the whole.

32 Great is the power, and mighty is the force of the fear of God, that is, when we have a sure persuasion, we are still in the presence of the God of all glorious Majesty, not sparing the least sin unrepented, and yet in the sight of a most gracious Father, not punishing the greatest sin repented of. First we consider this Majesty and glory, and are driven to seek comfort in Christ: Secondly, when we remember through Christ the seat of Majesty to be turned into a seat of mercy, and the throne of glory to be made a throne of grace, our fear is corrected, tempered, and mittigated, least it should be excessive, that is rather hindering the certainty of faith, than repressing the security of the flesh For so exquisite is God his justice, so great is his glory, so bright is his Majesty, that without the view of his favor we could not abide it. Neither doth this faith in God his mercy abolish, but correct the fear of his Majesty. Again, sure it is so long as we have this fear before our eyes, howsoever we may of ignorance or infirmity sin, yet we shall never sin presumptuously, or if forgetting our selves we slip suddenly, we shall not lie long in our sin, but this fear of God will soon draw us out and recover us.

33 The cause why oft our hearts want liberty and comfort in prayer, is, because our consciences tell us, that we have been unthankful for the former benefits. And therefore we must be thankful, as we are ready to crave. For therefore is the Church often afflicted, that it may often pray, that often praying it may pull down many benefits frō the Lord, that pulling down many benefits from God, it may return many praises unto him. In this duty the godly differ from others: for though others have the outward benefits, yet having no feeling of the favor of God in them, they cannot heartily praise him for them. Another cause why our prayers are feeble, is, because our faith is faint: but God can as well deny himself, and cast down his throne from heaven, as deny to hear us crying in faith, which if we were persuaded of, we should have more heart in prayer, yea every little want would set us a work in it. It is not a particular practice of God at one special time to receive our prayers, as it was of certain Princes once in the year sitting in the gate to accept freely the bills of request preferred unto them, but it is an unchangeable nature in God: so as no sooner than he can cease to be a God can he cease to hear our requests. Wherefore if our faith be weak in the assurance of our sins pardoned, we must know, that the Lord having chosen us, though our iniquities be as black as the devils, yet God is unchangeable, and maketh them white as snow; and as he loveth us not simply for any well doing, so he doth not cast off his love simply for any evil doing. We must often listen to that sweet Echo, which is between the Lord and our consciences. Sinner, saith the Lord, I am thy salvation: Father, saith the sinner, thou shalt be my salvation. That we may be assured hereof, it pleaseth the Lord even to admit us into his Tabernacle of conference, and will not only let us tread in the courts, but also giveth us a stool • to sit in his own presence before the Ark; yea and not only giveth us a room in his Church, but also divideth us our portion of heavenly consolation by his Spirit & truth, whereby not only our souls and bodies be holden together, but also we grow from glory to glory, from pleasure to pleasure, until we be made perfect in his Zion.

34 The heart is God his own part, and that which must go to the Lord▪ Now as nothing should run to common uses, which was sacrificed to the Priests under the Law; so the heart which is the Lord's title, must not be freely given to any possession, but only in, for, and from him.

35 As of all mercies of God this is not the least that the Lord will not let us thrive in sin, but vouch safeth to cross us, and meet us in our way, as he did with Ba ••• m going into an evil way; So this of all judgments is the sorest, when the Lord taking away his careful hand from us, shall suffer us to prosper and grow cunning in sin, so as we can rode thorough and cut down whole woods, dry up whole fountains, and drink up many rivers, and overthrow every mountain that stands in our way. And therefore God his children are quickly espied to be bungerlike workers of sin, that the Lord may shame them in this life, but the wicked knit so close a web, that they go away with art and peace, until the Lord shame them in the day of shame.

36 As many being much diseased in body, are the more thereby distempered in their minds; So many troubled in mind bring a disorder of nature, even upon their bodies. And none more then contētious persons, who not looking to the hand of God, but to the weakness of man, do fret too much, which is only to be remedied, with considering of the vileness of our sin, & of the wisdom of our God. Job did not fume against the Chaldeans, but humbled himself before God. David fretted not against Shim • i, but cast himself into a searching of his conscience. And we shall find by proof, that they that are much humbled for their own sins, are most meek to others, as also that they who are most contentious with others, are not much humbled with their own sins.

37 It is one thing to have our hearts hardening, and another to have them hardened. Our hearts are hardened, when there is little hope of repentance, or at least hard coming to repentance: our hearts are hardening, when we are but in the way to the other, and this cometh either by wholly refusing of good things, or by some careless using of them; or else by doing of evil, and suffering our selves to be hardened through the deceitfulness of sin. This deceivableness of sin is either an inarching upon us after some good fruit or Christian profession, when having been any long time well occupied, we have not through want of fear and privy pride, the former iealouzie over our thoughts, but we are ready to give some larger liberty to our first motions, motions breeding consent, consent producing the action, the action iterated, bringing a custom, and custom casting us into hardness of heart, or else it sl • lie stealeth upon us, by leaving our exercises of religion, by little & little, when we can leave off for once, without any necessity one thing, and • not •• r time another, until at the length our desire die, and our good purposes lie buried • re we • e aware.

38 We may learn to suspect our wisdom in matters concerning a better life, even by the wise men of the world in things concerning this life. The Physician, whose Art hath been fruitful to many, will not content himself being fallen into some sickness with his own knowledge, but will join in conference with the more learned in that faculty for his recovery. The skillful Lawyer having cōmendablie handled the causes and controversies of many Clients, will not in his purchase, or proper case, trust to his own practice, but provideth better for the matter, by taking the advice of many men of experience in that profession; and yet in the matter of salvation, in the great sickness of the soul, and purchase of eternal life, we think our selves wise enough, and that sin can soon be plastered, and Heaven gotten with ease, as though salvation were not worth the laboring for.

39 Manie are ready to do duties, and they will also require duties, and though they have not duties answered to them, yet they must go forward in duties. Manie will do no injury, and they will suffer no injury, yet they must learn to bear injuries, and be readier to receive the second then to revenge the first. It is also true, that many see their own infirmities, and will not see other men's, and yet they espy not so many things, as they may espy. Manie think they do many good things, and they do so, yet they do not many things, which they may do. And one may do many things good in their own natures, and yet corrupt them in the manner of doing, and by some blemish in the affection corrupt the beauty of the whole action▪ Manie leave many sins, and do many good things, thinking that all others should le • ue many sins too, and that everyone should go foot by foot by them, and yet God giveth not the like measure to everyone. Many rebuke a thing rebukable, and when the offenders see it not they grow impatient, and yet in wisdom we should wait for the turning of the sinner. Manie will forgive, when they see a man relenting, neither is it any great matter; yet this is a Christian duty in deed by faith in God to hope and wait for the conversion of a sinner, in the mean time supporting all infirmities. The natural affection of parents with their children, doth by hope use great longanimitie; and why should not we then use the same and more in Christianity▪ For God's children are to put upon them the affection of fathers, of mothers, and of brethren and sisters, to hear out and sustain the infirmity of our brethren. Many do duties, forbear want of duties, look to the least infirmity in themselves, not pry into the defects of others, and yet cannot away to be adn onished: but if a man can sustain the rebuke of his friend, and the reproach of his enemy, not looking so much into the affection or manner of doing in the speaker, as to his prefiting by the wisdom and providence of God, this is a mark of a sincere and sanctified heart.

40 Judgment being corrupted, we can make reasons for our selves, but not for others.

41 As God giveth worship unto us, so we must advance the worship of God: otherwise all our goodly gifts will be but as the gourd of 〈◊〉 , is the locks of Absalom. For as the gourd of Jonah did suddenly wither, not being able to keep him from the parching Sun; so our gifts shall suddenly rotte, not being able to keep us from the heat of the wrath of God; and the beautiful things, wherein we were more proud in our selves, then profitable to others, shall rather be a way to bring us to our destruction, than a means to help us to our salvation.

42 Whensoever we come to a general promise of outward things, we must not take it so universally as admitting no exception, but know, that outward promises do so far extend, as they stand with God his glory and our good, as also that either some sin, or some failing in obedience, or the want of saith, or trial of faith, may suspend the performance of them.

43 We must learn by o • r outward senses to espy our inward corruptions. For why doth my sense l • ade me to this sin, but because mine heart hath led my sense, and my corruption hath stolen away mine heart? or why doth my sense help me in this good, but that my heart hath governed my senses, and God his Spirit hath guided mine heart? our outward senses will bew • ay our inward affections. For look what I love, I am ready to hear of it, I am willing to see it; look what I love not, I care not to see it, I esteem not to hear of it.

44 It is the s • upour of this age not to regard a good name, not to be touched with reproaches, not to care for the prayers of men, not to fear the curses of men. In times past they were superstitious, in having men pray for them (even being dead) now they are profane, not esteeming the prayers of men whilst they be alive.

Sin bringeth always it own punishment with it, it never wants a tormentor: it is a snare, an assise, a bench, a Judge, a Jailor, an hangman to it self. Though all Quest-men could be entreated, and the Judge himself be corrupted, yet judgment and inquiry i • at hand. It entangleth our consciences, it bindeth and pinnioneth us with cords: but righteousness is it own reward, and carrieth an whole court with it, it carrieth a sword to revenge, a crown before it self to reward it self. For as many in the midst of merry cups have their grievous gripes, so many in the gripes of desperation are refreshed with their cup of consolation: And as the wicked, howsoever he hideth himself for a while, is gotten at the length of the Sergeant of his own conscience: so howsoever the godly for a time content themselves to mourn in sorrow, yet in the ende they are found and refreshed with the Savior of their souls.

45 There is no faith but by the word, no experience of faith but in temptation: and yet we must not tarry until our faith be proved by great trial, but be content to be wrought upon by smaller things. For it is the goodness of God to give them faith in greater matters, who would have faith in lesser things; and it is the wisdom of God first to give little trials, and then to give greater.

46 The politic Atheists and disciples of Philosophers of our time think, that rain must come by a conjunction of Planets of necessity. We grant the Lord useth means, but so as he intendeth and remitteth them by his own limitation and power. Man in want sueth to the creatures, the creatures not able to supply it complain to the earth, the earth seeketh to the heavens, the heavens crave help from God as the last refuge, whereunto we fly immediately; God as the author, from whom our help cometh, heareth the heavens, the heavens answer the earth, the earth relieueth the creatures, the creatures minister unto man.

47 The Ark had clean and unclean beasts, Abraham had Ishmael and Isaac, the Common-wealth true and false subjects, an house hath thrifty and unthrifty servants, the body members and excrements, the Church good and bad.

48 As he that hath ten grains of Pepper bruised, hath no more in quantity than the man that hath ten grains vnbruised (howsoever he hath a more odoriferous quality than hath the other) so in substance the Fathers had no other faith than we have in Christ Jesus, howsoever it being more unfolded unto us, is more comfortable than to our Fathers.

49 It is a worn controversy, whether the Gospel or the Law is to be preached. We answer both: the Law is to prepare, the Gospel is to follow after. So likewise whether it is better to govern by clemency or by severity. We answer by both. But if in comparison ye ask, whether the Law or the Gospel is most to be preached, the lenity or rigor of the judge most to be used, we say, consideration must be had of the persons preaching and preached to. The person preaching may be of this or that gift more inclinable to do good, this, or that way. True it is, John did no doubt sometime pipe, and Christ sometime mourn; but for the most part John did mourn and Christ did pipe, being ordained of God thereunto. The persons preached to, if they be already humbled, must have the promises; if they be in their sin and ignorance, or are fallen by security, the Law rather than the Gospel is to be urged. This holy mixture and wise order we may observe both in the Prophecies, and in the Epistles of the Apostles.

50 Many say, they can profit by some, and not by others It is their infirmity, and they must be humbled. Yet thus much for our comfort, it is God his mercy if we profit any way; howbeit stay not here, for either thou must at the least desire to profit by both, or else in the end it will come, thou wilt profit by none. It is unnatural for an old man in Christ to be fed again with the dugge of the first doctrine, as it is unseemly to offer the strong mysteries of faith to a child and novice in Christ. We must learn not only to discern good from evil, but better from good. Some can dance, when Christ doth pipe; some can sorrow, when John doth mourn; some can tremble when Paul preacheth of judgment; some can rejoice to hear him preach the promises; some can entertain him when he cometh with a kiss; some can profit more when he cometh with a rod. Some will say, if doctrine be much used, we cannot understand, he is too profound: some, if persuasion be urged, we can learn little, he is always about one matter: some, when one is vehement, say, he is an Heremite too precise for us to follow, he had need of a new world: some, if the Preacher be comfortable, think, he is a clawbacke and seeketh for living: some say, if they hear one for the peace of the Church tolerating some ceremonies, that he is a timeseruer and man-pleaser: if they hear one zealous and unwilling to give any little credit to superstitions, then they say, he is factious: if he be young and vehement, then they say, he will grow wiser and colder in time: if he be old and still faithful, then he wants wisdom and is but a doting fool. But wisdom is justified of all her children; if doctrine be used, we learn; if persuasion, we are moved; if threatenings, we are humbled; if promises, we are comforted; if lenity, we think God calleth us in mercy; if severity, God calleth us out of security, and so we profit by all in something, though by some in more things and oftener.

51 We are said to be always in God his presence, and yet we are said to be in God his presence in the time of God his worship. The fathers are said to walk with God, they were as children always looking on their father, to see what he would have them do, God being present with them, though invisible to nature, yet visible to faith. Yet we are said to be in God his presence in his worship, because more nearly we bring our selves before him. And sure it is, that the more we are in his presence, whiles we are in any holy exercise, the more shall we be in his worship even in our ordinary callings. Again, the more careless we are in his worship to bring our selves into his sight, the more careless of his presence shall we be in our ordinary callings.

52 This is not the privilege of God his children, not to be tempted, neither is it a difference between the godly or ungodly to be tempted or not tempted; but God his children pursue it not in the greediness of their affections, but they either sin not, or he drawn by delay unto sin. God his children before fear to sin, the wicked before lay platforms of sin: the godly in sinning find some pain, the wicked a pleasure, the godly think of their sin with shame and grief, the world put their sins in a new die by speaking and doing of them with glory and gladness: the wicked blaspheme God in sinning, the godly rebuke themselves for sins: the godly are fiercely and violently pursued of temptation, the wicked are so •• ishly and voluntarily infatuated by temptation, the godly pour out their spirits to be cured in temptation, the ungodly pour out their spirits to be strengthened in sins. Abraham laughed, Sarah laughed, Abraham rejoiced by faith in their promise, Sarah derided by unbelief the thing that was promised: Zechariah questioneth with the Angel, Mary questioneth with the Angel: Zechariah doth it in unbelief, Mary doth it to be confirmed in the means for her faith.

53 It is wonderful, how some delighting and lying in a sin, will correct the self same sin in others, and cannot abide it in their own children: and yet it hath been observed, that politic dames, civil housekeepers, cunning whores secretly bathing their bodies in filthiness, could not abide a wanton look, or unchaste behavior in their children. Howbeit these secret sins, as all others in time have blurted out. And let such sinners know, that God will still give them some to be as a glass to see their own sins in them, as it were face to face. Thou complainest against thy son, thy servant, or against thy inferior: but doest thou govern him, hast thou taught, corrected, and reformed him, hast thou gone in and out in godly life before him, hast thou taught him publicly as well as privately, and at home as well as abroad? If thou hast, though thy son be a reprobate, or thy servant a castaway, thou hast at the least though not converted his heart, yet stricken him with confusion of conscience.

54 It is both the fault and the folly of many, that being rebuked of a sin like beasts following the drouer, or puppits following the play master say, they do but as others do, wherein they rather accuse themselves of a new folly, than excuse themselves of their old fault. For thinking they do well, because they do as others do; they strengthen rather than weaken the sin, by joining to sinners, and increasing the multitude of sinners in that kind; whereas on the contrary, if they for themselves would leave the sin, the number of offenders would grow the less, and then the number of well doers being greater than the number of evil doers, would make them ashamed of themselves, and though not for conscience sake, yet for shame, the sin would be the sooner left. In regard whereof a godly father hearing of an heresy like to spread in the Church, got as many to subscribe to the true part, as could be gotten, which he did for this cause, that the adversaries seeing a few holding with them, and many standing against them, might suspect their cause, and be the more ashamed of their defense. And experience proveth, that sin is like to die shortly, which is nourished of none, but starved of all, and that sin is like to prevail, which is entertained of the most, and withstood of the fewest: we must beware of following a multitude to sin.

55 Look wheresoever in Realm, City, town, or household there is any remnant of the Lord's seed, although it sustaineth for a while some injury, as Noah in the old world, Lot in Sodom, Jeremiah among his people, and Abraham with his, yet as they are preferued from many judgments by these men, so their eyes shall see them fall in the end. The world is not covered with water, until Noah be provided for in the Ark, Sodom is spared until Lot be delivered, and the Lord even rebuked Kings for his servant Abraham's sake. If this were so in the infancy of the Church, whilst it was in one or few families, how much more will the Lord govern and preserve it now under the kingdom of Jesus Christ, if peaceably we wait, until the arm of the Lord be revealed unto us?

56 It is an evil sign, when gentleness makes us worse and wanton, more bold in disobedience, more remiss in obedience: and it prognosticateth good, to be made by gentleness more free in obedience, more afraid to disobey. This being as true in the spiritual estate hath caused the Lord to cause some to bear the yoke from their youth; and who are more pliable to the word? Others again, not tasting of any crosses, which have been more intractable to all good duties. Among many pawns of God his love, this is one chief, when God his blessings breed in us humility and carefulness: among many tokens of evil, this is one, when God his benefits breed pride and fluggishnes. And this is a trial of our good, if the more we have, the more we fear to sin, the more we care to do well.

57 If in respect of sin, the will only be enough to convince and condemn a man, though the work follow not, and he is counted an adulterer before the judgment seat of God, who hath only looked on his neighbors wife to lust after her: so in respect of good things we must not doubt, but our good will and desire, which but for ability and occasion is ready to good, is also approved and accepted of God, although the effects follow not so soon, and so excellent, as we do desire. If there be a willing mind it is accepted, according to that which it hath, 2. Cor. 8. 12. and such is our imputation with God, as is our affection: howsoever in effects we lagge somewhat behind, and come short of that ende, and perfection, which is set down in the Law. Abraham was accepted for his will, and Paul rejoiceth in nothing but in his will, Rom. 7.

58 Merchants of one company, and partners are partakers alike of all their profits and damages, which grow of their merchandise: The man and wife joined both in marriage, are both one flesh, and participate in well and woe one with another; Christ Jesus by reason of that society, which we have together with him, giveth us a part, and we likewise him, of all that we have and possess. And as a Prince marrying a meaner woman, indoweth her with all his treasure, & is content with her rags, purposing now to inuest her with his robes; So the Lord Jesus, espousing us most unworthy to him, is content to take the rags of our unrighteousness, to endow us with the treasures of his holiness, and to inuest us with the robes of his righteousness. Indeed some difference is between the Merchants and us; for both the gain and the use of traffic is equal among them: but between Christ and us, the gain of his glory is ours, deserved and purchased by his obedience: and the loss of our deserved death is his, and charged wholly upon him, though our disobedience hath purchased it.

59 Whosoever is joined in Christ for justification, he must be joined to him in sanctification. Shall we then take the members of Christ, and make them the members of an harlot? Shall we make the Temple of God the mansion of devils? Shall we do such injury to the member of Christ? Shall we offer such violence to the Temple of God? Shall we being rotten imps, and yet engraffed on the stock Christ Jesus, willingly cut off our selves, that we might rather be fit (for our rottenes to be laid on the fire) than for bringing of fruit, remain in so sound a root? God forbid.

50 If Christ his Cross be as a chariot of Triumph, and as a pillar to fasten on the evidence which accused us, if the entrance of his Passion was so grievous, the continuance so fearful, the ende so lamentable, and all to free us from the guiltiness of sin; it were great unthankfulness, to let all his pains be lost, by continuing still in the filthiness of our sin, whereby though we have no care of our own salvation, we show an open contempt of Christ his precious Passion. And we are then worthy to die, in that, whereas we might live, we rather did choose to die with sin; then to live with Christ. If we will not overcome when we may, we shall loose the promised rewards that are given to them, who will not on • lie press out the breath of sin, and at the death of it close up the eyes of it, but also follow it to the grave, and cover it with moules, that it never rise up again. R • uel. 3. 5. 12. 22.

61 Though we cannot wholly leave off sin, yet the body, life, and kingdom of sin is weakened in us Sin in the godly is as a rebel, not as a Prince, it is ready to spew out treason against the Spirit, but it hath no power to rule over the spirit. And as a serpent cut into many pieces hath but certain relics of poison, in the maimed and mangled members thereof, and is not able to exercise the like violence to a man, as when it was whole, and right membred, so howsoever some remnants of sin stick in our old, but martyred Adam, yet it hath no such force to exercise it self against us, as when it was a perfect monarchy, and had the sole regiment and primacy in us.

62 Satan is very wise in all his attempts, he taketh the best instruments, as politic men use to do in matters of importance. In Paradise he maketh choice of the most subtle beasts, and opposeth his strength to the weakest vessel. After being moved to choler for the Churches deliverance in Egypt, he stirs up no mean parties, but sorteth out Magicians, enchanters, mathematical heads, & men of deeper wit and experience. Under the Prophets he chooseth Kings and Queens, and they carry the train of the common people as the drouer doth his heard. Against Christ he setteth the profound Scribes and learned Pharisees; yea, he chooseth out Judas, so cunning an hypocrite, that the disciples being forewarned of that treason, everyone suspected rather himself than Judas.

63 The Scriptures lap up in one sin, all that are accessory to that sin, whether it be by ministering instruments of sinning, or by commanding, or by counseling, or by consenting, or by concealing, or by communicating in the bootie gotten, or by commending the sin, or by not hindering it, as we may, or not by dissolving it before a magistrate; or by not admonishing, or by not mourning for the offender; or lastly, by not praying, when we hear of evil, both that the malefactor may repent and we may be preserved from the same sin. When we are free in every of these, we are not truly accessory to the sin.

64 We must beware of drawing a thick skin on our conscience, and of searing it up, but rather labor to keep it in a feeling of sin, and in a bleeding plight, so as the least strain may press out somewhat. Otherwise we shall soon fall to hardness of heart; and consequently lie open to the judgments of God. And as the wound, which at every small crush shrinketh, and yieldeth forth pure blood, is less dangerous, and more curable: & as the sore, which hardly being pressed feeleth nothing there not at all bleeding, or if it yield, affording but a little black and corrupted blood, is more dangerous, and less curable: Even so the conscience, which at every check is melting, and resolved into godly grief, as feeling the least smart of the least impression of God his correction, is furthest from hardening, and nearest to the hearing: and that mind whatsoever, which at a griping pinch remaineth insensible, and at a dead blow continueth as one vnremouable as a block, is not only furthest from recovering, but also in danger of a final obduration.

65 Where God his mercies are most wonderful, there, if they be contemned, the judgments of God ensue most fearful. The serpent of all beasts the wisest, abusing that wisdom, became of all the cursedst. Sodom the beautiful valley, being puffed up with pride, became the filthiest pit. The church of the Jews, the valley of vision, not using it dignity, was as a scattered wilderness, Jerusalem is an heap of stones, Zion as a thicket, the Temple as a vast vessel. The Church of Rome refusing Christ, is become the seat of Antichrist. The churches of Asia lost their candlestick, because light coming to them, they loved darkness more than light.

66 Until a man by feeling the sorrows of sins determineth to arise & go to his father, the word doth say, he is not come to himself, as Luk: 15. in the lost child: contrariwise, when a man by feeling the sorrows of sin, saith, he will arise and go to the father, the world crieth with Festus, he is besides himself, too much learning hath made him mad. So far differ the judgments of the word and of the world.

67 As the Serpent was the first instrument of sin, • o sin retayneth still a quality of the Serpent. For first it windeth round about us, as though it would embrace us, but in the end it playeth the Serpent, and with the tail it doth sting us. For the sorrows which belong unto sin, do not commonly accompany the fact to be committed, but the fault already committed, and doggeth the conscience to sting it to death at the time of most advantage, for sin taketh occasion by the law, and deceiveth, and therefore s • ayeth us. And let not him think that findeth not a present controlment of conscience for every sin committed, that therefore he hath not offended God, for we are o • t suffered to have the spirit of slumber for a while, that the spirit of Christ Jesus might more perfectly awake us.

68 God his children are to rejoice, for the day of their Resurrection is their day of Redemption. Their judgment day was, when Christ was judged, at what time all, that are in Christ were judged. And as the wicked are now damned, but then shall have the sentence of damnation, so now the godly are saved, but then they shall have the full testimony of their salvation by Christ, yea with Christ they shall be assistants in judge ••••• to condemn others, so far they shall be from coming into judgment to be condemned.

69 Bersillai having done a great benefit to David, the King could no • 〈◊〉 estimation how sufficiently to recompense it, but referred him and his children to • eat Solomon's table, Bersillai thought in himself this to be so great a recompense, that he re • use 〈…〉 . If it were both in David's estimation, and in Bersillaie • opinion so great a 〈◊〉 to 〈◊〉 Solomon's table, how much more glorious a benefit is it to sit at Christ his table, 〈…〉 Solomon but a greater than Solomon is present?

70 It is our corruption, that we are more grieved, when we suffer as • el-doers, than when we suffer for evil-doing. For this is the logic of the world, I am grieved that I am thus dealt with, because I never deserved it, had I done anything worthy of punishment, it would not have grieved me, though I had been punished. Thou speakest like a foolish man, thou knowest not when to be grieved, and when • ot to be grieved. For whether is it better to suffer, when thy conscience is free and suffereth not, or when with thy outward affliction thou art afflicted also of thine own heart? And is it not a glorious thing to suffer for well doing, wherein thy cause of grief is the less, and an ignominious thing to suffer for evil doing, wherein the cause of grief is the more? For if rather the cause of affliction than affliction itself should grieve • he, then affliction without cause of affliction being for God his cause should rather comfort thee.

71 Company is the best thing and worst thing in the world▪ how much and how 〈◊〉 are men beholding to it? it maketh and marreth whatsoever cometh near it 〈◊〉 as worms do easily breed in the softest wood, so doth it commonly spoil the best •••• sition.

72 When we have any cross it is hard luck say we. Well, that luck, as you call it, and providence as I judge it, is often more worth unto us than all our substance. And why so? the reason seemeth simple, and yet is most forcible, for then we begin to be in necessity. That is, as you think, a cold comfort, and I should hardly persuade you, that this argument is good. For, if I shall say that if ye did believe, ye should see this, as sure as your life, I know, that you would smile at it. Notwithstanding it is sure that the sense of our necessity causeth us to look for a remedy, the asking of it by prayer doth assure us to obtain because of the promise.

73 Herein is a difference between children and bastards, that original sin in the refused, hath the root as rottenness, the branch as dust, the bud as blasphemy, the fruit as despair: in the elect being overturned with the power of affliction, then ariseth instead of it both the blossoms of rising from sin, and the sweet smelling fruit of conversion unto God.

74 There is nothing so good, but privy pride will corrupt it, nothing so evil, but a lie will cover it. For privy pride cast the Angels from heaven, exiled Adam out of Paradise, overthrew the dearest of God his children, when they were most full of the spirit, and was the last but most fiery temptation, wherewith our Savior Christ was assaulted. It is seen of others, before it is espied of our selves, it cometh with greatest graces of God, whereas other sins come with sin, it was the first sin in God his child, and it will be last. For even when all sins seem to bleed, and all graces seem to stand, herein we can be proud, that sin is so dead, and godliness so abundant in us.

75 It is good still to attend upon hearing the word, although we feel not that inward joy and working of God his Spirit, which either we have felt, or desire to feel. The preaching of the word is God his ordinance: if it hath no • wrought heretofore, though it work not presently, it may work hereafter. And because we know not who is the man, what is the time, where is the place, which is the sermon that God hath appointed to work on us, let us in all obedience attend on the ministry of every man, watch at all times, be diligent in every place, and run to every sermon which we can conveniently, because though the Lord touch us not by this man, in this place, at this time, through such a sermon, yet he may touch us by another. Let everyone therefore thus meditate with himself: Though I hearing am as dead as a stone, and feel as little as a block, yet I must hear still, because it is God his ordinance, I will hear, that I may obey his ordinance, and though I go an hundred times without any profit, yet I shall never go without some peace, because though I have not that which I desired, yet I have done that which God hath commanded. This I am sure of, so long as I am under the dressing hand of the Lord, I shall not perish, but in his good time I shall bring forth fruit. But thou wilt reply, I may happily sometime feel, but it is so short and so little, and so many have fallen away before me, that I fear I shall fall, and of a natural vine I shall prove wild and an unnatural branch. Well, the Lord by his word will purge thee and prune thee, he will dress thee, if ever thou hadst any working, thou shalt have more: thou shalt not only bring forth Christ being graffed into Christ, but much fruit also being trimmed by the word. Only seek thou God in his word, he will not fail to be found of thee, use thou the word which is his pruning knife, and he will work on thee at one time or at another.

76 Great is our corruption, which turneth the grace of God into wantonness, and maketh his bounteous liberality in outward things an occasion to serve our sin, whilst abundance in the unsanctified bringeth an inglutting of the mind, the inglutting of the mind breedeth unthankfulness, unthankfulness causeth coldness, coldness beginneth carelessness, carelessness is the way to hardness of heart and utter profaneness, and profaneness ripeneth us for the judgments of God to fall on us.

77 Our own kindred, that should draw us most to God, often hindereth us most from God, and it is Satan's policy when he cannot prevail against us with the world, to undermine us with nature. So he suborned Lots daughters against their father, Job's wife against Job, and our Saviors own kinsfolk against him, Kain against Abel, Ishmael against Isaac, Esau against Jacob, the eleven brethren against Joseph, Joab against Abner, Saul against • onathan.

78 If we count it a great benefit to receive a Nobleman, or any appertaining to the Nobility into our house, because they may after gratify us; or if we think it a great injury to hurt one of the blood royal, and to withstand one of princely linage, then what a dignity is it to entertain the Saints allianced to Jesus Christ? what a traitorous villainy were it traitorously to offer violence to one fearing God, who is of the blood royal and of the Lord • linage, whom he accounteth as mother, brother, or sister?

79 Until we are fully stayed in mind with a contentation of outward things, we can never be very godly. For, if either our mind be about living, when we have too little for our estate; or if our hearts wander as being stolen away to the things of this world, whe • we abound, we can never aspire to the spiritual power of true godliness. And then are we most fit to be wrought upon by the word, and most free to strive in travail against ou • own corruptions, when we are at peace and at a point for outward things, when being content with that we have we can say, O Lord, thou art my portion, thy word have I chosen as mine inheritance forever, thy kingdom is my principal labor, thy face is th • chiefest thing I seek for, thy favor is the joy of mine heart.

80 To have that measure which God hath appointed us, we must use such means as are warrantable, and with good means we must use a right heart; neither trusting too much in them, least we be worldly minded, neither mistrusting too much, least we be murmurers. In this uprightness of heart, we must not only be just, that is, by every just title claiming our own interest, but merciful, that is, remitting of our own for pities sake, even as God remitteth us.

81 As we truly show our selves to hate sin; we love the contrary grace, and as we truly love virtue when we abhor the contrary sin: so we indeed hate sin, when we hate every little occasion to the sin; and we truly love virtue, when we seek and receive every little mean helping to that virtue, as namely evil company, which we must carefully avoid, unless we have either some special calling, or some particular gift of God his grace, which do only privilege us in this behalf.

82 It is dangerous to proceed in judgment against a man upon a bare suspicion, when no proof can be had, both because we would be loath that the Lord should so enter judgment with us, as also, because it were the way as well to judge good men undeservedly, as a wicked man deservedly, for that the one may be suspected as well as the other. The Lord hath therefore appointed, that rather an offender not convicted of offense should go unpunished, then that a man upon surmise should suffer, least so a good man should oft come into undeserved danger.

The wicked shall be sunk in destruction, and though they be not moved with God his judgments, yet whatsoever they do, they shall spin a thread of their own destruction, and hatch an egg of poison to themselves.

83 Men must not be in wrath when they pray, for then it is not pleasing unto the Lord. For as when an Instrument is played on, and it being out of tune, it doth jar, & the noise is not so pleasing unto them that should hear it: No more are our prayers pleasing unto the Lord, when we are in contention one with another, the Lord cannot abide it.

84 When one hath broken an arm or leg, and the same is healed again; will that man by and by lift withal, as he doth with that other arm which is strong and perfect in health? No, he will spare it still a great while, for fear he bring it out of joint again, and so it should be worse to heal than it was before: So, when enemies are made friends, they must bear one with another, and not give themselves leave to speak any nipping words one to the other, for then they will fall out again, and so their contention will be worse then it first was.

85 We desire for the most part to do duty, when we may receive like proportion again; which thing in praying one for another ought much to move us. For as we pray for others by virtue of God's commandment; So by the force of the same Law are we to be prayed for of others, all being bound upon pain of God's highness displeasure to pray for us.

86 There is a self-will that breeds self-love, and a self-love that brings a self-will, and self-will bewrays pride, which is a monster of diverse heads. Some are proud in arrogating that to themselves which they have not: some have the things they boast of, but they think they proceed of themselves: some think their gifts proceed from God, but by their own deserts: some acknowledge God's gifts to be free and undeserved, but they are proud of them.

87 It is strange that we should not abide to be threatened, and yet can be content to be afflicted, when as naturally we rather desire the less evil; or we would leuer be admonished of an evil, then punished with an evil. Now a threatening forewarnes, but plagueth not, an affliction punisheth rather than forewarneth. Howbeit this bewrays the great pride of man's heart, in that he had rather be pressed under the hand of God, than reproved of a man.

88 In the estate of marriage choice may well be made of four things. First, we are to look the woman be religious. Secondly, that she be chaste. Thirdly, that she be loving to her husband. Fourthly, that she be an housewife. For other things, if God cast them on us, they are not to be refused; if we want them we must remember godliness is the best dowry.

89 As God his children have the greatest • l • ssing • , so have they oft the greatest crosses: which would seem strange, but that God his wisdom must stay our ranging wits. It is good therefore to promise this assurance, that we belong to God, which will most comfort us, though affliction so belongs to us.

90 Because a truth may be taught, and not an whole truth, it comes to pass that many learned men, though not of purpose, open the door to many heresies.

91 As in receiving of a purgation, a man shall think himself sicker then in receiving a cordial, and yet in the end he is not so; so it is incident to troubled minds to think themselves worse in hearing threatenings, than in receiving of the promises, and yet it is not so: For by hearing of the Law both their title is better to the promises, and the promises more appertain to them.

92 As no gift or bribe doth so much whet up the mind of a good Physician, or skillful Lawyer, as to r • lie and rest in their Art and faithfulness, for which they will do far more then for any other thing: so there is nothing doth more draw out more assurance from GOD, as when he seeth that thoroughly and confidently, yet with all humility we depend upon his promise, providence, and power.

93 It is a danger to make a private offense public, because private offenses would be privately admonished. Howbeit, if we see that notwithstanding our private dealing the sin doth still grow, then we are rather to make some hole into the same, than to loose the soul of such an offender, and in such a case (not we, but they) have published their own names.

94 Although we are not to accept persons, yet we may make difference of persons, because some are more capable of good things than others. In which respect our Savior Christ took some of his Disciples with him to pray, and yet but two, •• d those of choice: showing and teaching us thereby, that as we must avoid popularitie, to seek our own▪ glory, so we must not hinder God his glory, nor cease to do pure things before others, who for their faithfulness have upright harts, and for their wisdom can discern of things to be well iustructed thereby.

95 It is one thing to have as it were the prick of a point of a needle, and another to have a wound with the dint of a sword; It is one thing to be stung with the tongue of: Serpent, and another thing to be hissed a • of a Serpent having lost his tongue; it is one thing to drink the cup of gall and poison to the dregs, and another to drink of a cup, the bitte • nes whereof is drawn out, & Balm placed in the steed of • t; it is one thing to drop a few tears, and another to sweat drops of blood; it is one thing to be grieved in measure, and another thing to be heavy unto death; it is one thing to feel the wrath of God for sin in our selves, but discharged in another; another thing to have the sin committed of another, and sustained in our selves.

96 It is a good thing to look to ones heart in all things, especially for uncleanness even creeping upon us in holy things, and with most holy persons; as when one shall desire in comforting afflicted minds, to do it rather with women then with men, and with beautiful women, rather then with others, and with rich women, rather then with poor women, wherein the heart is very corrupt, and full of matter to humble us.

97 The devil is a skillful pyrate, as for empty Barkes he never makes after them, but for those that are po • sed and furnished with best wares, those he pursues with main sails: so those that have nothing in them the devil esteems them no preye, but if once we be fraught with God's graces, then he maligns us, and hoysteth every sails, to take us as his spoil.

98 No man hath so good a memory, but he shall forget a benefit; no man hath so ill a memory, but he shall remember an injury.

99 It is worthy to be marked that Paul saith, fly Fornication: and Iame • saith, resist the devil: for Fornication must not be stood long withal, but to put our safety out of question, let us flee all occasions of it: and contrariwise Satan must not be fled from, (for that will embolden him) but he must be resisted by the word, and by prayer, and the power of Christ.

100 It is a marvelous thing, that a young man should be so zealous in youth, and about 40 or 50 years should be honest and hold his own, but have no such vigor as before: But we must know that even his heat is mixed much with heat of youth, which shooteth and thrusteth out a little with a great heat and outward show in the beginning, and that afterward the strength of godliness being sounder, a man shall be less vehement but far more solid, at what time his pure zeal being naked in it self, for that his young heat forsakes him, seemeth happily to be less, but sure it is more sound and substantial than it was before.

101 It may seem strange, that we are so much moved with the sermons of godly men at our first calling, and after we have long believed, that we should find ourselves so coldly and seldom mou • d. Here we must know, that at our first entry to Christianity, there is a more combustible matter in us, & that every little spark of fire would inflame us, that is, that we had such great ignorance, that every principle of knowledge did affresh us, and such profaneness, that every precept took hold on us: but afterward being much purged and cleansed both in life and judgment, we are not so lightly moved, we are not so soon carried away, every course di • t will not satisfy us as at the first. Again, the graces of God are sweetest at the first, and sprout out much in the beginning; for then we are as young plant • , which in their first rising spring out more sensibly, though less substantially, whereas old plants spring not so fast, nor so much in sight and sense, and yet grow into a more firm and solid substance. So we sprout with a more sensible joy at the first as unacquainted with that thing, but after we bring forth greater fruits, things not so sensible unto our feeling.

102 God doth always hear the prayers of his children, though not according to their desires it may be, yet certainly for their good and salvation.

103 We are not so much to have an eye to the beginning as to the ending in godliness. For Paul begun evilly, but he ended well: Judas began well, but he ended ill.

104 Many men will praise themselves, but who shall find a faithful man, that is, such a one as doth more negotiari in suo, than otiari in alieno opere? It is not good, if the Lord bids us to work in one field, that we should go glean in another.

105 If they be faulty that let the Sun go down on their wrath, what shall become of them that let the Moon change on their wrath: if the good man for speaking good things but out of time be faulty, what shall become of them who speak wicked things with a wicked heart?

106 As it is better with a silly Sheep to feed in a low pasture with peace and quietness, than with the sturdy Bull to be in a fat pasture with a continual baiting, so it is better with God his children to have a little with joy of conscience, than with the wicked to have much with terror of spirit.

107 John the Baptist was a good pattern for Chaplains, who spared not his Lord and Master in due time.

108 We must not grow to be parched heathes, or flinty rocks, that let all the drops of grace fall, for such cannot be softened.

109 The Lord doth often let the wicked live in judgment for themselves, and for a terror of God his judgments to others.

110 Many seek the world before the kingdom of God, and so by preposterous order they lose both the world and the kingdom of God. Some indeed seek first the kingdom of God, but not for the righteousness of it, but for the • ase of it.

111 Many play the devils registers in espying the weaknesses of the godly, whose worm of conscience shall eat up themselves.

112 We seek as Demas, being more loath to forgo the world than the Lord, or as Lots wife, who carried away her body from Sodom, but left her soul and affections behind. It is good therefore to profess no more than we will perform.

113 We must so hide our treasure, that though the world strip us, yet we must keep it from them, as the Martyrs did, whom when the world did search from top to toe, and every vein in them, yet could they not find this treasure.

114 God dealeth with us as a loving father with his prodigal son, that is, when he cannot get us to do duties, he will hire us to do well. Seeing then God bargaineth so with us, that he will give us more for our service than all the world, or the devils are ready or able to give us, let us receive him: for Christ will give us for every penny an hundred fold.

115 We must not leave, or lend time, but make a through▪fare of it. A man having sold an house may come into it, but it is as a stranger, not as the owner & dweller in the house: So we may do sin again, but not as they that will continue in sin.

116 We must leave all sin, one door is as good as twenty for Satan, one poison is enough to destroy, one plague-sore will destroy us: we must be wholly emptied of sin, least we be like to him that emptieth his mouth of filthiness, and so may taste a little of sweet medicines, but because the stomach is not emptied, filthiness comes again.

117 Oh Lord judge me not, I judge myself, oh that I may do it in truth.

• 1 I have not so loved the means, nor set by the Sabbaths as I should do.
• 2 I have felt exceeding pettishnes where I did owe duty, and hardness of heart, where I should have pitied.
• 3 Besides exceeding filthy thoughts, most dangerously did I offend in, Lord.
• 4 My prayers are more monkish then powerful.
• 5 Great hypocrisy of heart, and vain-glory in speech hath overtaken me.

Good Lord strengthen me to avoid these things:
• 1 Customable praying.
• 2 Vain-glorious speaking.
• 3 Desire of being from the means.

Good Lord strengthen me to do these things.
• 1 To be given to a contemplative life.
• 2 To keep myself in fasting, mine eyes in heaven.
• 3 To meditate of special things without superstition.
• 4 To remember my former covenants.

118 We must endeavor to discern between one sin and another, by the qualities and circumstances following the same; for circumstances make every sin greater or smaller.

119 Being asked, whether this may be said, that a child is, or children be regenerated? he said, we might in hope so say, because the Apostle saith, that the root being holy, the branches are holy, and one of the parents being holy, the seed is holy, 1. Cor: 7. yet here we must know, that he speaketh of that holiness which is according to the covenant.

120 It is a great mercy of God to have a good affection when we have a good occasion; for God never ceaseth in offering good occasions, but we often cease in having good affections.

121 When a poor man contemptuously in his charge had denied him his tithe, he said, if he can charge me with want of duty, I will supply it, but that I may not hinder my successors, he must pay it; And if he think I respect gain more then mercy, I will give it to the poor man's box.

122 Concerning our study, it may be that a special working of God is in us, that Philosophy is made unto us so unsavory, and Divinity so sweet. In our studies general precepts, which may make for the truth, are to be gathered, avoiding foolish quiddities, whereby many study Philosophy, as heretics the scriptures, who choose that which confirmeth their heresies, and leave the body and substance of the truth.

123 We then do truly apprehend by faith Christ dying for our sins when we feel sin die in us.

124 A good man being vehement with him in speeches, he said, you are fire, and I will be water.

125 Even as having a wheale in our hands, be it never so little, we will not let another let it out, but we will do it our selves; so when we deal with the smallest infirmities in another, let us do it with great tenderness, least they desire rather to admonish themselves of it, then to be admonished by us.

126 Even as a man having corn ripe, when it is ready, for • ear it should fall away again into the earth, reap • h it: so the Lord when a man is ready for his kingdom, least he should become earthly again, he cuts him off by death, & carrieth him into the barn.

127 As when the Ark of God was with great gladness received of the Bethsa • ites, 1. Sam. 6. 19 when it came from the Philistines, but with little reverence used, it caused a death and destruction to many: so it is to be feared, and almost looked for, that unless better order be taken, the Gospel which should be our life, will be our destruction and death.

128 Because we are dim of sight, and the Lord's works have, like the curtains of Solomon▪ beauty within, it is requisite that we hold our eyes nearer unto them, and put our heads as it were within them and consider them, C • nt. 1.

129 He said to one troubled: You see now by experience, that which the world seeth by bare knowledge, that is, how God corrects in mercy, and with mercy corrects. You are humbled for using evil means; Job said, he desired to be strangled, & the • aylor went about to kill himself. You sometime speak idly, but when you are well you must presently be thankful. You think you cannot pray, the Saints pray, and when they pray not, Christ prays for you. You fear much; fear to sin. You are glad when good men are with you; but take heed you tie not God's help to bodily presence. You must labor for two things: first, to come to the word: secondly, to the works of your calling.

130 It is a great mercy of God to be foolish and to be bunglers in sinning: and as great a judgment for men to be wise in their sins.

131 When a man is most merry, he is most near to danger. We must fear God in prosperity, love him and believe in him in adversity.

132 He desired never to lay any worldly grief near his heart.

133 When he spak to one vehemently, against want of reformation, he said, I would our speech were less violent, and our spirits with God more vehement. Again (he said) it is hard to spend our heat against our own sins first, next against the want of household reformation, and against our enemies, if they be present; otherwise it is no divine courage. And (saith he) we must in this case ever try our selves, if we speak with mourning and pity: and we must be thankful for the measure we have, which if it were more would cover many hypocrites, &c.

134 To a Noble woman asking him for good counsel, he said: Madame, first God hath given you a birth, blood passing many, credit and countenance, wealth and abundance: in all which as you excel others, so these things require in you the greatest care of well doing. Wherefore my advice and counsel is unto you, to try your heart, whether you have in any measure been answerable to these things in your obedience to the Gospel.

135 To one very civil and unspotted in life, in outward appearance to the world, yet much tempted and troubled in mind, he spake, not as some would do, charging such with covering gross sins under the cloak of hypocrisy, but far otherwise: Because you are so blameless and unspotted before men, it is God's great mercy (least you should be an Heretike, Papist, or proud person) to humble you even in the sight of your natural corruption, seeing that thus you may see yourself to want Christ, as well as others.

136 They that will teach others effectually must be affected with the things they teach, as he that will humble, must be humbled, he that will comfort must be comforted.

137 There is a grief that ends in laughter, and there is a joy that ends in weeping: there is a mourning of the law for not doing good, or doing evil, and there is a weeping in the Gospel when we are glad if the things we have done please God, and this ends in consolation.

138 Is not the sanctifying of the Sabbath commanded? If they say it is a figure, then I ask what truth is therein foreshowed? If they affirm it to be a shadow, then where is the body resembled? If it be neither figure nor shadow, but a rudiment, whereunto doth it instruct us? And I would desire you to show me, where they find it rather enjoined to the Jews, than to us: or if it was not commanded to Adam in Paradise? But if they can neither show it to be shadowing nor rudimental, but will grant the permission of six days travel, 〈2 lines〉 〈…〉 ? Now •• •• the working • n 〈…〉 be a permission, who 〈…〉 ? •• the 〈◊〉 of the 〈◊〉 be a commandment, who •••• forbid it? As 〈…〉 ▪ 〈◊〉 leave to •• te of all the fruits of the garden, who could re 〈…〉 , the Lord restraining from one for his probation, who could have given l ••• e to •••• of it? Or the Lord having permitted 〈…〉 of all 〈◊〉 , who for conference •••• ••• forbid them? The Lord having forbidden the use of them in fasting, who can permit them?

139 He said thus to • ne in an agony, uttering desperate things: When you are well, 〈◊〉 these speeches, because God is much dishonored by them. And then •• said, that to give place in temptation is to make •• grow on us: we must therefore 〈◊〉 • he devil, and he will flee from us. And if we feel pain, the best is in meekness to 〈◊〉 to the Lord, and to stay in Christ. For though many in pride of nature do conte •••• the devil, yet that is his advantage, as much as in a fearful nature. In any wife, in the temptation be afraid of yielding: for if once our minds be out of peace, if ••• forsake the word, we shall go into great extremities, unless it be for the prayers of the Saints▪ For as giving place to lust, anger, or sorrow is dangerous, •• also to give place to fear is evil.

140 We must in all things every day labor for increase of faith & repentance; which because it cannot be done without means, therefore we must use them, but ••• in ceremony. For we shall see that after f ••• r means, used in truth, follows greater 〈◊〉 , than using many means in ceremony.

141 To persuade a difference between 〈◊〉 and feeling, he said, that as we cannot feel the love of a friend, when he 〈…〉 , and yet are persuaded of his love: so we may be without a feeling of God's love, and 〈…〉 persuasion of it.

142 It is wonderful to see how God directeth the hearts of men simply minded, in the feebleness of their senses: for as ••••• being ••••• lly minded, though he gr • ped was deceived, so Jacob being spiritually minded, was by God's providence directed, when he blessed Joseph's children, Gen. 48. 10. 14.

143 David had many troubles and yet overcame all, but the falling into sin brake David's heart.

144 We must humble our selves to see Heretics do more for vain glory, and for their sect, than we will do for God's glory and for his truth.

145 If once we give consent to one sin, we are made ready to fall into many sins: and making no conscience of one sin, we shall not make conference of many and great sins: and so being once inwrapped in sin, it is a hard thing to get out of the claws of the devil.

149 If any man make no conscience to walk uprightly, I will not free him from poverty, from sickness, from heresy: for as well can and will the Lord punish the mind as the body.

147 It is the greatest judgment of God that can be to thrive in sin.

148 When men begin to suffer themselves to be deceived, it is to be feared they will be hardened▪ Heb 3. 12. 13.

149 If you slip back from the Gospel the stranger sort will be offended, either by noting in you singularity, or by suspecting you for inhumanity: But O cursed corruptions of our sinful nature! if we give liberty, they will grant licentiousness; if we afford consolation, they will set on presumption; if we call for humiliation, they cry to desperation.

150 Look often upon Christ when you are alone, be careful to please him; for carefulness and cheerfulness may meet together in a sanctified mind.

151 He would give to others, not such things as he loved not, but such things as he loved dearly, that they might know it to be a gift of love.

It is the temptation of the godly to fear whatsoever they do, that they do it in hypocrisy.

W Hereas all men desire to be blessed, and the most men are deceived in seeking blessedness, tell me which is the true way thereunto?

To know God to be my Father in Jesus Christ, by the revelation of the spirit according to his word, & therefore to serve him according to his will, and to set forth his glory; believing that I shall want nothing that is good for me in this life, and that I shall enjoy everlasting blessedness in the world to come.

How know you this?

By the working of the holy Ghost, and by the means of God's word.

What call you God's word?

It is the revealed will of GOD, set forth unto us in the holy Scriptures.

Which call you the holy Scriptures?

The Books of the old and New Testament, commonly called Canonical.

Are all things that are necessary for us to know contained in them?

Yea: for God being full of all wisdom and goodness, would leave out nothing that was requisite for us to know.

Is it lawful for to add or to take anything from God's word?

No: for God hath flatly forbidden it, and hath pronounced grievous curses upon those that do it.

Why is it so grievous a sin?

Because it is a very great sin to alter the last will of a mortal man: therefore much more grievous a sin it is to change the last Testament of the eternal God.

Why is it requisite that the will of God should be set forth unto us?

That we might have pure rules of his worship, and sure grounds of our salvation.

Is it not lawful to repose any part of God's Worship, or of Salvation in the doctrine and doings of men?

No: for all men by nature are liars, and defiled with sin.

What followeth hereof?

That all men's doctrines and doings are mingled with lies and corruptions.

How far are we bound to their doctrine and doings?

So far forth as they be agreeable to God's word.

May all read the Scriptures?

Yea, all that be of age able to discern between good and evil, ought to increase in knowledge, for their furtherance in salvation, as they increase in years.

Why must all such read the Scriptures?

1. First, because everyone must be able to prove and try himself, whether he be in the Faith, or no, 2. Cor: 13. 5.

Why else?

2. Secondly, because everyone must be able to prove and examine men's doctrines and doings by the Scriptures, that they be not in their salvation by them deceived.

3. Thirdly, because everyone must be able, as his calling requireth, to teach, admonish, exhort, and comfort one another.

4. Fourthly, because everyone must be able to make an account of the faith and hope that is in him.

What if men cannot read?

Then they must use the help of others that can read.

Is it enough to read the Scriptures privately, or with others?

No: for God hath also commanded to hear them read publicly in the Church.

And is it enough to hear them read publicly in the Church?

No: for he also hath ordained preaching to be used.

Why must preaching be joined with • eading?

Because it is the most principal and proper means to beget Faith in us.

Why must Faith be mixed with the Word, read, and preached?

Because otherwise the word profiteth us nothing.

How many things are requisite to be in everyone that will come to hear the Word read and preached?

Amongst others, four are necessary.

What is the first?

• 1. First, a reverend fear of the Majesty of God.
• 2. Secondly, an assured faith in Christ.
• 3. Thirdly, an earnest endeavor to frame our lives thereafter.
• 4. Fourthly, they must pray for the holy Ghost to be given them, to enlighten their minds, and to write all these things in their hearts.

Which be the principal parts of God's word?

The Law and the Gospel.

What call you the Law?

It is that part of the Word that commandeth all good, and forbiddeth all evil.

What if we could keep the Law?

Then we should be blessed.

What if we break the Law?

Then we are subject to the curse of God, and so to death and damnation.

What call you the Gospel?

It is that part of the word which containeth the free promises of God, made unto us in Jesus Christ, without any respect of our deservings.

What doth that work in us?

It worketh in us a true and lively faith in Jesus Christ, whereby we lay hold of the free remission of our sins in him, and the true repentance of them.

What must we learn by the whole word of God?

Two things:—

• 1. First, to make a right and sound entrance to our salvation.
• 2. Secondly, how to increase, and continue in the same unto the ende.

What is required for our right and sound entrance to our salvation?

Three things are required.

• 1. First, to know and to be persuaded of the greatness of our sins, and the misery due to the same.
• 2. Secondly, to know and be persuaded, how we may be delivered from them.
• 3. Thirdly, to know and be persuaded what thanks we owe to—God for our deliverance.

How shall we come to the right sight of our sins, and a sound persuasion of the greatness of them?

By the spirit of God leading us into the true understanding of the Law, and a due examination of our selves thereby.

Where is the Law set down?

It is written in many places of the Scriptures, but the sum thereof is contained in the ten Commandments.

Rehearse them.

I am the Lord thy God, thou shalt have none other gods but me.

How are they divided?

Into two principal heads or tables, as they be called.

What doth the first table teach us?

It teacheth us our duty towards God, and is contained in the four first Commandments.

What doth the second teach us?

Our duty towards our neighbor, and is contained in the six last Commandments.

Why are the duties towards God set down before the duties towards our neighbor?

1 Because the love of God is the ground of the love of our neighbor.

What followeth hereof?

2 That none can rightly love his neighbor except he first love God.

Why are the duties towards our neighbor joined to our duties towards God?

3 Because the love of our neighbor is the proof of our love towards God.

What ensueth hereof?

4 That none can love God aright, except he also love his neighbor.

Why are the Commandments set down in ten parts, and not in general?

5 Because God is not pleased with doing our duties in general or in some part, but he will be wholly served in all and everyone of his Commandments.

Why are they set down singularly or to everyone?

6 Because everyone must do his own duty, though none go before him.

What followeth of this?

That everyone must bear his own burden, and none shall have excuse by the example of others.

Are there not some rules which serve for the better understanding of everyone of the Commandments?

Yea, there be four which have special uses:

• 1 First, in every commandment where evil is forbidden, there the contrary good is commanded.
• 2 Secondly, many moe evils are forbidden, and many moe good things are commanded in every commandment, than in words are expressed
• 3 Thirdly, because God is a spirit, therefore his commandments are spiritual, and require spiritual obedience.
• 4 Fourthly, in every commandment where evil is forbidden, there the occasions of the evil are forbidden: and where good is commanded, there also the occasions of good are commanded.

Seeing in the former Commandments we are forbidden to hurt our neighbor in heart, how doth this differ from the former?

In the former Commandments the settled desires of the heart are forbidden: but the motions are only here forbidden, whereunto the heart doth not consent.

Whereof do these motions arise?

They either arise from our own corruption, or are offered by Satan, or by the world.

Are all these motions sin in us?

All that arise of our corruption, are sins in us: but they that be offered by Satan or the world are not sins; unless we be infected with them.

How are we infected with them?

• 1. First, when weetake pleasure in them.
• 2. When we be entangled with them.
• 3. When we suffer them to tarry in o •• • in • es, though our hearts do not give co • sent.

How is this Commandment brok •• ?

Three ways.

• 1. First, when evil motions arise of our corruption, moving us to hurt our Neighbors.
• 2. Secondly, when we be infected with those motions which Satan or evil men do put • nto our minds.
• 3. Thirdly, when we do not with like affection desire the good of our Neighbor as we do our own.

What is then commanded?

I am commanded to love my Neighbor as myself.

Who is your Neighbor?

Eu • ry one that is near me, and standeth in need of my help, and it lieth in me to help him, though otherwise he be a stranger unto me, or my foe.

Why judge you so?

Because of the Image of God in him, and that he is mine own flesh in respect of our first parents.

Doth the Law of God prescribe the perfect rule of righteousness?

Yea, for there is no good thing in deed, word, or thought, but here it is commanded, and likewise no evil, but here it is forbidden.

Can everyone keep the Law of God perfitl • ?

They that are not borne again of God cannot keep it, neither in all, nor in any one point, as pleasing God thereby in respect of themselves.

Why so?

Except a man be borne again of God, he cannot see the kingdom of heaven, not enter therein, neither can he keep the commandments of God: moreover, all men by nature being borne and conceived in sin, are not only insufficient to any good thing, but also disposed to all vice and wickedness.

What punishment is due to the breakers of God's Law?

In this life the curse of God, and death, with manifold miseries both of body or soul, or both.

What else?

Where this curse is not taken away, everlasting death and damnation both of body and soul in the world to come.

But God is merciful.

He is indeed full of mercy, but he is also full of righteousness, which must fully be discharged, or else we cannot be partakers of his mercy.

And cannot we by our selves make satisfaction for our sins?

We cannot by any means, but rather from day today increase our debt.

But doth not God wrong to man, to require of him that he is not able to perform?

No; for God made man so, that he might have performed it: but he by his sin, spoiled himself and his posterity of those good gifts.

Can any creature in heaven or earth, which is only a creature, make satisfaction to his righteousness?

No, none at all: for, First, God will not punish that in another creature, which is due to be paid by man; and besides, none that is only a creature, can abide the wrath of God against sin, and deliver others from the same.

What manner of man is to be sought out to be our Mediator and Deliverer?

He which is indeed a very man and perfectly righteous, and more mighty than all creatures, that is he which also is very true God.

Why must he be man and perfectly righteous?

Because that the righteousness of God requireth, that the same nature that sinned, should pay, and make amends for sin.

Why must he be God withal?

Because that by his godly power he may abide the burden of God's wrath in his flesh, and may get again and restore to us the righteousness and life which we have lost.

Who is that Mediator, which is very God and very man, and perfi • lie righteous withal?

Our Lord Jesus Christ, who was made unto us Wisdom, Righteousness, Sanctification, and Redemption.

What is the use of all that hitherto hath b • ene taught?

The use is, to bring us to a sound persuasion and f • eling of our sins, because they have deserved so grievous punishment, as either the death of the son of God, or hell fire.

Are they only delivered from the curse of the Law, and made partakers of the merits of Christ that are truly humbled?

They only and none other: Es • i, 57. Matthew. 5. 3. 4. 5. and as for the Law, heaven and earth shall pass away: but one jot or title of God's Law shall not fa • e till all be fulfilled.

How is the truth of God's Law fulfilled?

It is fulfilled in-

• 1. God's children; because it bringeth them to be truly humbled in themselves for their sins, and then sendeth them to Christ, in whom it is fully fulfilled.
• 2. The wicked; because it declareth to them their just confusion,—when to the ende they either presume or despair.

Is sorrow for sin sufficient to bring us to Salvation?

No: for we must also have a true Faith.

What is that true Faith that saveth us?

It is a true persuasion of the mercies of God merited by our Lord Jesus Christ.

How shall we attain to this true Faith?

By the spirit of God, giving us this true persuasion by the Gospel.

Where is the Gospel declared unto us?

It is generally declared unto us in the holy Scriptures: but the Church of God hath gathered out of them a certain sum thereof.

Which is that?

The Articles of our Christian faith, commonly called the Creed.

Rehearse the Articles of our Christian faith?

I believe in God the Father Almighty, maker of heaven and earth, &c.

Into how many p ••• t • are these Articles divided?

Into two:

• The first is, of Faith in God.
• The second is, of Faith concerning the Church.

What are you taught to believe in the first part?

In the first part, I declare that I believe in God the

• Father.
• Son.
• H. Ghost.

Why say you I believe in God and not in God's?

Because there is but one only true God, upon whom my Faith is wholly stayed.

Seeing there is but one God, why name you three, the

• Father,
• Son,
• Holy-Ghost?

Because that God hath so manifested himself in his word, that these sundry persons, are but one true and everlasting God.

Why say you I believe in God, and not rather, that there is a God?

By saying, I believe in GOD, I declare that I put my whole trust and affiance in God; whereas the Devils and wicked men believing that there is a God, yet cannot put their whole trust and confidence in God.

Why say you I believe, and not, We believe?

Because I must be saved by mine own faith, and not by the faith of another.

Why call you God FATHER?

Because he is the Creator of heaven and earth, and so is the Father of all creatures.

Why call you God, Creator of heaven and earth, and not Maker of heaven and earth?

Because he created all things of nothing; for to Create, is to make a thing of nothing▪ but to make, is to make a thing of that which was something before.

Why call you him Almighti • ?

Because as he created all things of nothing, so doth he preserve and guide them by his Almighty power, wisdom, Justice, and mercy.

What comfort doth this article 〈◊〉 ▪

It ministereth unto me • our notable comforts

• 1. First, that all the good Angels of God shall watch over me▪ & pitch their tents about me.
• 2. Secondly, that neither the devil nor men shall have any power to hurt me, but when, and as far forth as God doth give them leave.
• 3. Thirdly, that I shall have a profitable and convenient use of all God's creatures.
• 4. Fourthly, though I suffer hu • t by Satan, or want of the creatures; yet all this shall turn to my good in the ende.

How can this be?

Because God can do it as an Almighty God, and will do it as a most merciful and l ••• ing Father.

True it is, that by Creation we had this benefit but we have •• st it▪ & are bec • me the children of wrath: how then can God become our Father and show his merci vn • us?

He is become our Father by Faith in Jesus Christ the Son of God.

What believe you of God the Son • e?

• 1. First, I believe that he is able to work my salvation.
• 2. Secondly, I believe that he hath wrought it indeed, after that manner that is set down in the Creed.

How can you believe that he is able to work your salvation?

I do believe it, because he is both God and man, and hath an office from God the Father to work my Salvation.

By what words in the Creed do you believe Christ to be God?

By these words, His only Son: I declare that I believe in Christ the only begotten Son of God, begotten of his Father before all worlds, God of God, Light of Light, very God of very God, begotten not made, being of one substance with the Father, by whom all things were made.

Why call you him the only begotten Son of God?

Because he is the alone Son of God by nature.

How can this be, seeing Adam, the Angles, and we also, be the sons of God?

Ad • m was the Son of God by Creation, which we have lost, but yet we be the sons of God by regeneration.

Why was it r • qui •• te that he should be God?

Because nothing but God was able to abide and overcome the wrath of God, and the punishment due unto sin.

What comfort have you by this that Christ is God?

Hereby I am sure, that he is able to save me, by reconciling me to the Father, that he may make me the child of God.

By what words in the Creed do you show that you believe Christ to be man?

By these words, Borne of the Virgin Marie, I do show, that Christ is borne of the Virgin Marie, as others be, and subject to all infirmities of man, sin only excepted.

Why are these words added; Conceiued by the holy Ghost?

To show, that Christ by the holy Ghost was conceived in the womb of Marie, (she continuing still a pure Virgin) and that he was borne holy and without sin, whereunto all other men by nature are subject.

Was it n • edfull that Christ should be without sin?

Yea, for otherwise the Godhead and Manhood could not be joined together: and again, if he had been a sinner, he could not have satisfied for the sins of other men.

Why was it requisite that Christ should be Man?

Because the righteousness of God requireth, that the same Nature which had sinned, should also pay and make amends for sins.

What comfort have you by this that Christ is man?

Hereby I am assured, that Christ is fit to suffer the punishment of my sin; and being man himself, is also meet to be more pitiful and merciful unto men.

What fruit have you by his holy Conception?

I am assured that this holy Conception hath covered the corruption of my nature, and that his pure Conception shall be imputed unto me.

What comfort have you by this that he is both God and man?

By this I am most certainly assured, that he is able most fully to finish my salvation, seeing that as he is man he is meet to suffer for sin; as he is God, he is able to bear the punishment for sin, and to overcome in suffering: and therefore he is called JESUS.

What doth JESUS signify?

It doth signify a Savior.

W • y do you c • ll him JESUS?

I do call him JESUS, (that is, a Savior,) because he saveth me from all my sins, and because there is none other means whereby I may in part or in whole be delivered from them.

What comfort have you by this?

My comfort is even the same which I have said, and the rather because GOD from heaven gave him his name, and the Church on earth hath subscribed thereunto.

What signifieth CHRIST?

It signifieth Anointed▪

W • y is he so called?

Because he was anointed to be a

• Prophet for all his people, and so for me.
• Priest for all his people, and so for me.
• King for all his people, and so for me.

How gather you this?

By the annointing of Prophets, Priests, and Kings, which were figures of him.

Was Christ anointed with material oil as they were?

No: but he was anointed with all gifts of the holy Spirit without measure.

Why d • e you call him Prophet?

Because he was, he is, and ever shall be the only teacher of the Church.

What were then the Prophets and Apostles?

They were his Disciples and servants, and spake by his spirit.

What comfort have you by this?

Hereby I am sure, that he will lead me into all truth, revealed in his word, needful for God's glory and my salvation.

Why call you him Priest?

Because offering up himself a sacrifice once for all, he hath satisfied for all my sins, and maketh continual intercession to the Father for me.

What comfort have you by the Priesthood of Christ?

Hereby I am assured that he is my Mediator, and that I also am made a Priest.

How are you made a Priest?

By him I have freedom and boldness to draw near, and offer myself, and all that I have to God the Father.

Why call you him King?

Because • e doth guide and govern me unto everlasting life by his word and spirit.

What comfort have you by this?

Hereby I am assured, that by his kingly power, I shall finally overcome the flesh, the world, the devil, death, and hell.

Why call you him Lord?

Because not with gold nor silver, but with his precious blood he hath purchased us to be a peculiar people to himself.

What comfort have you by this?

Seeing he hath paid such a price for me, he will not suffer me to perish.

What is the second thing wherein the faith of Christ consisteth?

Secondly, I believe that he hath wrought my salvation indeed after that manner that is set down in the Creed.

After what manner hath he wrought your salvation?

• 1 By his most painful sufferings for sin.
• 2 By his most glorious victory and triumph over sin.

In what words are his most painful sufferings expressed?

In these words; Suffered under Pontius Pilate, was crucified, dead, and buried, he descended into hell.

What is the general meaning of these words?

By them I show myself to believe, that Christ endured most grievous torments both of body and soul.

What comfort have you by this?

I am freed from all those punishments of body and soul which my sins have deserved.

How then cometh it to pass, that we are so often afflicted with grievous torments both in body and soul?

Our sufferings are not by desert any satisfaction for our sins in any part, but being sanctified in the most holy sufferings of Christ, they are medicines against sin.

Why are these words added; Suffered under Pontius Pilate?

Not only for the truth of the story, but also to teach that he appeared willingly and of his own accord before a mortal Judge, of whom he was pronounced innocent, and yet by the same he was condemned.

What comfort have you hereof?

That my Savior thus suffering not any whit for his own sins, but wholly for mine and for other men's sins before an earthly Judge, I shall be discharged before the heavenly judgment seat.

What is meant by this; That he was crucified?

That he died not only a common death, but such a death as was accursed both of God and man.

What comfort have you by this?

I am comforted in this, because I am delivered from the curse which I have deserved by the breach of the law, and shall obtain the blessing due unto him for keeping of the same.

What is meant by this; That he died?

That his soul was separated from his body, so that he died a corporali death.

Why was it requisite that he should die?

Because by sin came death into the world, so that the justice of God could not have been satisfied for our sins, unless death had been joined with his sufferings.

Why is it • rther added, That he was buried?

To assure us more fully that he was truly dead.

What comfort have you by his death and burial?

• 1 I am comforted, because my sins are fully discharged in his death, and so buried, that they shall never come into remembrance.
• 2 Secondly, my comfort is the more, because by the virtue of his death and burial sin shall be killed in me, and buried, so that henceforth it shall have no power to reign over me.
• 3 Thirdly, I need not to fear death, seeing that sin which is the sting of death is taken away by the death of Christ, and that now death is made unto me an entrance into this life.

What is the meaning of this, He descended into hell?

This is the meaning; that my Savior Christ did not only suffer in body, but also in soul did abide most unspeakable vexations, griefs, painful troubles, & fear of mind, •• to the which both before, and most of all when he hanged upon the cross, he was cast.

What comfort have you by this?

I am comforted in this, because in all my grievous temptations and assaults I may stay and make sure myself by this, that Christ hath delivered me from the sorrowful griefs and pains of hell.

What believest thou in this article, He rose again from the dead?

I believe that Christ in his manhood hath suffered for me, and that he did in the third day, ••• again by his own power from the dead.

Wherein doth this article minister comfort unto thee?

In three things:

• 1. His resurrection doth assure me, that his righteousness shall be imputed to me for my perfect justification.
• 2. it comforteth me, because it doth from day today raise me up to righteousness and newness of life in this present world.
• 3 It ministereth unto me a comfortable hope, that I shall rise again in the last day from bodily death.

What believest thou in this Article, He ascended into heaven?

I believe that Christ in his human Nature (the Apostles looking on,) ascended into Heaven.

What comfort have you thereby?

• 1. I am comforted in this, that Christ hath prepared a place for me in heaven: which now I see by Faith, and her • a • ter shall fully enjoy.
• 2. I am comforted by his intercession to the Father for me.

What fruit have you by his intercession▪

• 1. First, it doth reconcile me to the Father, for those sins which I do daily commit.
• 2. Secondly, being reconciled in him, I can pray to GOD with boldness, and call him FATHER.

What is the meaning of this article, He si • tteth at the right hand of God the Father?

I believe that CHRIST in man's nature, was advanced by the FATHER unto that high authority, whereby he ruleth all things in heaven and earth.

What comfort have you thereby?

• 1. I am comforted, because I shall receive from him all things needful for me under his gracious government.
• 2. By his power all mine enemies shall be subdued, and trodden under my feet.

What believe you in this article, From thence he shall come, &c?

I believe that Christ shall come in his Majesty, to pronounce sentence upon all those that were dead before, and upon them that then shall befound alive.

What comfort have you by this?

• 1. I am comforted in my greatest misery, knowing that CHRIST will come one day and 〈…〉 of all.
• 2. I am sure that he will give sentence on my side, and take me to glory with him.

Why say you I believe in God the holy Ghost?

Because he is God, equal with the Father and the Son.

Why call you him ••• ?

Because he is the Author of all holiness.

What fruit have you by this?

• 1. The holy Ghost doth assure me that I am the child of God, by making me to call him A ••• Father.
• 2▪ He assureth me, that by the virtue of the death and resurrection of Christ, that sin dieth in me, and I am raised up to holiness of life.
• 3. The holy Ghost leadeth me into all truth needful to God's glory & my salvation.
• 4. He comforteth me in all my troubles, and in death assureth me of a better life in this same body and soul.

What is the meaning of this article, I believe that there is a Catholic Church?

That God hath a certain number of his chosen children, which he doth call and gather to himself.

Why say you, I believe that there is a Catholic Church.

Because that the Church of God cannot be always seen with the eyes of man.

Why call you the Church Holy?

Because the Church on the earth though in it self it is sinful, yet in Christ the head it is holy, and in the life to come shall be brought to perfection of holiness.

Why do you call it Catholic?

Because God in all places, and of all sorts of men had from the beginning, hath now, and ever will have an holy Church.

What is the meaning of this article, The Communion of Saints?

The whole Church communicateth with Christ, and every member one with another in the benefits of Christ.

What comfort have you by this article?

• 1. I am comforted, because I am justified by that Faith whereby Adam and Abraham were justified, which is tied to no time, or place, and excludeth no person.
• 2. I am comforted, because I am made partaker of Christ and all his mercies by Faith, and of all the blessings of the Church by love.

What belieuest thou in this article, I believe the forgiveness of sins?

I believe that God for Christ's sake doth freely forgive me, not only all my sins, but also the punishment that I have deserved by them.

Why say you, I believe the forgiveness of sins?

Because no reason can persuade me, but the holy Ghost only must work the assurance of it in my heart.

What comfort have you hereby?

• 1. First, I am comforted, because all the sins I have, and daily commit, shall never be laid to my charge.
• 2. Secondly, I am comforted, because that the weakness and wants of all my duties are covered and supplied in Christ.
• 3. Thirdly, I am comforted, because God will hear me praying for others, that they may have Faith to feel the forgiveness of sins.

What belieuest thou in this article, The resurrection of the body unto life everlasting?

I believe that this body after it shall be dissolved into dust, shall be raised up again at the last day, and my soul shall live in everlasting glory.

What comfort reap you thereby?

• 1. I am made comfortable and cheerful in well-doing, seeing my labor shall not be in vain.
• 2. I am made to despise the pleasures and glory of this world, and with patience to suffer all troubles that are laid upon me in this present life.
• 3. It comforteth me over the death of my dearest friends, and maketh me careful in death, knowing that I shall have a part in the resurrection of the just.

What fruit have you when you believe all these Articles?

All do come to this ende, that being justified by faith, I am righteous in Christ before God.

What be the several fruits?

• 1. First, I am at peace with God, although in myself for my outward sins which I daily commit, and my inward corruption which remaineth, I am daily accused.
• 2. I get strength to fight against my outward sins, to subdue my inward corruption, to do outward good works, and to delight in the law of God in the inward man.
• 3. I have a right to all God's creatures, so that the use and want of them shall turn to the furtherance of my salvation.
• 4. I am assured of the glorification of my soul and body in the heavens, because I am made an heir of everlasting life.

Why is this given wholly and only unto Faith?

Not because Faith doth deserve it: but because the merits of Christ can be laid hold on and applied to myself, by none other means but by Faith alone.

Cannot our good works in some part justify us before God?

No: for the righteousness which is able to stand in the judgment of God, must be perfect in all respects.

Are not our good works perfect?

No: for in many things we sin all; and again, the best works we do, are defiled with sin, and therefore can deserve nothing at the hands of God.

Why then doth God promise a reward unto them?

The reward that God doth promise, it is not for the desert of works, but of his own grace and mercy.

Will not this doctrine make men careless of well doing.

No: for they that be ingraffted into Christ, must needs bring forth good works.

Why is it needful that they should do good works?

• 1. First, that we may by them show our selves thankful unto God for all his benefits.
• 2. That we may be assured of our Faith and election by good works.
• 3. That by our good works we may edify others.

How mayest thou edify others?

• 1. First, by encouraging and strengthening those that are good.
• 2. Secondly, by winning those that are not come unto God.
• 3. And then by stopping the mouths of the wicked.
• 4. The fourth ariseth of the former, and that is the glory of GOD, which is advanced by them.

Are good works so needful, that without them we cannot be saved?

Yea: for although good works do not work our salvation in any part, yet because they that are justified are also sanctified; they that do no good works, declare that they neither are justified nor sanctified, and therefore cannot be saved.

Then they must much more be condemned, which commit sin and lie in it?

Yea: for such are not only pronounced to be accursed by the Law, but also the Gospel hath denounced, that they shall not inherit the kingdom of heaven.

Can everyone do good works?

None can do good workrs, but they that are borne again.

How can they that are thus borne again do good works?

They that are thus borne again, and carry in them the Image of God, have repentance wrought in them; from whence good works do proceed.

What is Repentance?

Repentance is a turning of our selves to GOD, whereby we crucify and kill the corruption of our nature, and reform our selves in the inward man, according to God's will.

What is it to crucify the corruption of our nature?

It is truly, and with all my heart to be sorry, that I have angered God with it, and with my other sins, and every day more and more to hate it and them, and to fly from them.

How is this sorrow wrought?

It is wrought in me partly by the threatenings of the Law, and the fear of God's judgments, but especially increased by feeling of the fruit of Christ his death, whereby I have power to hate sin, and to leave it.

How is this reformation of our selves wrought in us?

Only by the promises of the Gospel, whereby we feel the fruit of the rising again of Christ.

What doth insue hereof?

Hereby we are raised up into a new life, having a law written in our hearts, and so reform our selves.

Hereby it appeareth that none can repent of themselves, or when they will?

Yea: for it was said before, that it is the gift of GOD, given unto them that are borne again.

By this it is also evident that God's Children stand in need of Repentance, so long as they live?

Yea: for there is none of God's Saints but always carrying this corruption about them, they sometime fall, and are far from that perfection of goodness, which the Lord requireth.

Se • ing it was said before, that good works did proceed from Rep • ntance, what properties are required of works?

• 1. First, that they be such as God hath commanded in his Law.
• 2. Secondly, that they that do them be such as be engrafted into CHRIST, and continue in him.

What say you then of the good works of them that be not in Christ?

They do no good works, because they neither are as yet members of Christ, nor do offer them to GOD in the Name of Christ.

• 3. The third property of works is, that they may be to glorify God, and to assure our salvation.

Is it not lawful to seek our own praise and merit by our own good works?

No: For all our good works are imperfect, and salvation is only merited by the death of Christ, as was said before.

We have heard that the Law worketh the knowledge of our sins, and feeling of our miseri • What means hath God ordained to work and increase Faith in us?

He hath ordained

• 1. The Gospel to beget and breed it in us.
• 2. Prayer
• 3. Sacraments
• 4. Discipline
• 5. Affliction.—to confirm it in us.

What is the Gospel?

It is that part of God's word, whereby the holy Ghost worketh in us a lively Faith, to apprehend the free remission of sins in Jesus Christ.

How many kinds of Faith be there?

Two, a

• General Faith, whereby I believe God to be true in all his works.
• Special, and this is either whereby I believe God to be just in his threatenings, and so am made penitent; Or, whereby I believe him to be made merciful in his promises, and so come to repentance.

What difference is there between Penitence and Repentance?

Penitence is a sorrow for sin, wrought by the Law: Repentance is a recovering our selves from sin, wrought by the Gospel.

Is there such difference between the Law and the Gospel?

Yea: for the Law differeth from the Gospel in four things.

• 1, First the Law revealeth sin, rebuketh us for it, and leaveth us in it: but the Gospel doth reveal unto us Remission of sins, bringeth us to CHRIST, and • reeth v • from the punishment belonging unto sin.
• 2. The Law commandeth to do good, and giveth no strength: but the Gospel enable •• us to do good, the holy Ghost writing the law in our hearts, & assuring us of the promise.
• 3. The Law is the ministry of wrath, condemnation and death; but the Gospel is t • e ministry of grace, justification, and life.
• 4. In many points the Law may be conceived by reason; but the Gospel in all poin •• is far above the reach of man's reason.

Wherein do they agree?

They agree in this, that they be both of God, and declare one kind of righteousness, though they differ in offering it unto us.

What is that one kind of righteousness?

It is the perfect love of God and of our neighbor.

What thing doth follow upon this?

That the severe law pronounceth all the faithful righteous.

How doth the Law pronounce them righteous?

Because that they hau • in Christ all that the Law doth ask.

But yet they remain transgressors of the Law.

They are transgressors in themselves, and yet righteous in Christ, and in their inward man they love righteousness and hate sin.

What then is the state of the faithful in this life?

They are pure in Christ, and yet fight against sin.

What battle have they?

They have battle both

• within: the battle of the flesh against the Spirit. and
• without: the temptation of
  • Satan.
  • the world.

How shall they overcome?

By a lively Faith in Jesus Christ. 1. John. 5. 4.

What call you th • flesh?

The corruption of our nature, wherein we were borne and conceived.

Doth that remain after regeneration?

Yea: it dwelleth in us, and cleaveth fast unto us so long as we carry the outward flesh about us.

How doth the flesh fight against the spirit?

By continual lusting against the spirit.

What is that?

• 1. By hindering, or corrupting us in the good motions, words, and deeds of the spirit.
• 2. By continual moving us to evil-motions. words. deeds.

What call you the spirit?

The holy Spirit, which God in Christ hath given us, whereby we are begotten again.

D •• we not receive the spirit in full measure, and in perfection at the first?

No: but first, we receive the first fruits, and afterward the daily increase of the same unto the end, if the fault be not in our selves.

How doth the Spirit fight in us?

By lusting against the flesh.

How doth it lust against the flesh?

• 1. First, partly by rebuking, and partly by restraining in us the evil motions and deeds of the flesh.
• 2. By continual enlightening and affecting us with-thoughts, words, deeds. agreeable to God's will.

What call you the world?

The corrupt state and condition of men, and the rest of the creatures.

How doth the world fight against us?

By alluring and withdrawing us to the corruptions thereof.

What means doth it use?

• 1. It allureth us by false 1. Pleasures 2. Profit 3. Glory. of this world, from our obedience to God.
• 2. It allureth us other-pains, losses, and reproaches, to distrust God's promises whiles by

How shall we overcome the pleasures, profit, and glory of this world?

• 1. By a true Faith in JESUS CHRIST, who despised all these things to work our salvation, and to make us overcome them.
• 2. By Faith in God's word, that feareth us from doing anything against his will.

How shall we overcome the Paines, losses, and reproaches. of the World.

• 1, By aliuely Faith in Jesus Christ, who suffered all those things to work our salvation, and to enable us to suffer them.
• 2. By a • ledfast Faith in God's promises and providence, that we shall want no good thing, & that all things seeming hurtful, shall be turned to the furtherance of our salvation.

What call you Satan?

The adversary of enemy of God and his people.

How doth he fight against us?

• 1. By subtlety, alluring us to sin, and therefore • e is called a Tempte • or Serpent.
• 2. By laying fearfully to our charge our sins committed, and therefore he is called the Devil, an accuser.
• 3. By seeking by manifold inward terrors and outward troubles to swallow us up, and therefore is called a roaring Lyon.

How shall we fight against Satan and his temptations?

• 1. By Faith in Jesus Christ, who overcame all his temptations in his own person, that so we might overcome in him.
• 2. By resisting the inward motions and outward occasions of sin.

How shall we do • that?

By believing that we are baptized into the death and resurrection of Christ.

How shall we overcome Satan, and his accusations?

• 1 By Faith in Jesus Christ, who hath justified us from all the sins for the which he can accuse us.
• 2, By all those comfortable promises of forgiveness of sins, which in CHRIST'S Name are made unto us.

How shall we overcome him in our terrors and troubles?

• 1. By Faith in Jesus Christ, who was heard in all his troubles, to give us assurance that we shall not be overcome in them.
• 2. By Faith in God's providence, whereby we know that he can do no more unto us than the Lord doth direct, (and as it were) give in commssion for our good.

We have heard that the Word is the first and chief means not only to beget, but also to strengthen and increase Faith in us: What is the next principal means?

Prayer is the next principal means, serving for the strengthening and increasing of Faith.

What is Prayer?

It is a lifting up of the mind, and a pouring out of the heart before God.

Is there any prescript rule of Prayer left us in the Scriptures?

Yea, even the Prayer which our Savior CHRIST JESUS taught his Disciples, called the Lord's prayer.

Is it lawful to use no other form of words?

We may use another form of words, but we must pray for the same things, and with like affection, following the same rules which are prescribed in that prayer.

How is that prayer divided?

It is divided into the

• Preface, or entrance to the prayer.
• Prayer it self.
• Conclusion, or shutting up of the prayer.

Which is the Preface?

Our Father which art in heaven.

What doth the Preface put us in mind of?

• 1. First, of him to whom we pray.
• 2. Secondly, of our own estate in prayer.

To whom do we pray?

Only to GOD the

• Father.
• Son.
• Holy Ghost.

Why do you here name the Father?

Because discerning the persons, we pray to the Father secretly understanding it, that we do in the mediation of the Son, by the working of the holy Ghost.

Why must we pray to the Father in the mediation of CHRIST his Son?

Because GOD being displeased for sin, we can have no dealing with him, but only by the means of his Son, in whom he is well pleased.

Why is it required that we pray by the working of the HOLY GHOST?

Because the holy Ghost assureth us that he is our Father; and whereas we know not what to pray, nor how to pray, the holy Ghost doth teach us both.

What must we be persuaded of, and how must we be affected in prayer?

Partly concerning.

• ourselves:
  • 1. We must be truly humbled; which is wrought in us two ways:
    • 1. By a persuasion of our sinful misery and unworthiness to be helped.
    • 2. By a persuasion of the loving mercy—of God in heaven that must help us.
  • 2. We must have a certain confidence we shall be heard: and this is wrought in us,
    • 1. By faith, being persuaded that God loveth us as his own childrē, in our L: Jesus Christ.
    • 2. By faith, being persuaded that our Father being God Almighty, he is able to do—whatsoever he will in heaven & in earth.
• others We must be per swaded▪
  • 1. That all God's people pray for us.
  • 2. That it is our bounden duty to pray for others as well as for our selves.

How are the petitions divided?

Into two parts: for

• 1. We make request for those things that concern God's Majesty.
• 2. For those things which concern our own welfare.

Which be those that concern God's Majesty?

The three first:

• 1. Hallowed be thy Name.
• 2. Thy Kingdom come.
• 3. Thy will be done in earth as it is in heaven.

What is meant by the Names of GOD?

• 1. The Names and Titles of GOD, as Jehovah; the Lord of Hosts; and such like.
• 2. The
  • 1. Wisdom—of GOD.
  • 2. Power of GOD.
  • 3. Mercy of GOD.
  • 4. Goodness. of GOD.
  • 5. Truth. of GOD.
  • 6. Righteousness of GOD.
  • 7. Eternity.—of GOD.

Why be these Names called the Names of GOD?

Because as names serve to discern things by; so GOD is known to be GOD, by these things.

What is meant by the word Hallowed?

We pray that as God is glorious in himself, so he may be declared and made known unto men to be a most glorious God

How shall God's Name be declared to be holy and glorious?

• 1. First, we pray that his wisdom, power, goodness, mercy, truth, righteousness, & Eternity, may more and more be imparted and manifested unto us and other of God's people.
• 2. Secondly, we pray, that according as we know these things, so the fruits of them may appear in our, and other God's people's lives, that so God's Name may be honored and praised.

What do we pray against in this petition?

• 1. First, we pray against all ignorance of holy things we should know, and want of works, whereby God wants of his glory.
• 2. We pray against all false religion, wickedness, and ungodliness, whereby God's Name is dishonored.

I cannot as yet find anymore of this Catechism; If any man have the rest in his private use, he shall do well to communicate the same unto the Church for the good of many.