Gods Holy Mind Touching Matters Moral

I Come now to speak of Prayer; and in particular of that Form of Prayer which Christ hath given us, Math. 6.9, 10, 11, 12, 13. and Luke 11.2, 3, 4. After this manner therefore pray ye.

Our Father which art in Heaven, hallowed be thy Name. Thy Kingdom come. Thy will be done even in earth as it is in heaven. Give us this day our daily Bread. And forgive us our Debts, as we also forgive our Debtors. And lead us not into temptation; but deliver us from evil. Amen.

[ 1] And before we come to that; some general things are to be premitted.

Quest. What is Prayer?

Answ. Prayer is an humble, hearty and holy request made according to God's will, and offered up by Faith to God in the Name of Christ, for things needful for the body or soul.

Quest. What is the Spirit of Prayer?

Answ. A special grace and work of the Holy Ghost, enabling us to pour out our souls to the Lord with unspeakable sighs and groans.

Quest. To whom must we direct our Prayers?

Answ. To God alone, even to one God in Trinity, and to none other. Psal. 50.15. And this might be proved at large.

Honor is to be given to the good Angels and Saints departed, and according to their excellency which is heavenly: therefore we may call on them, and pray to them.

Quest. How is this to be answered?

Answ. Thus; honor is due to the good Angels and Saints departed, yet such as hath warrant in God's Word (that is) that we believe they are in eternal happiness with Christ; we publish and set forth their faith, piety, constancy and other virtues in the Church, and that we propound them to our selves and others for imitation, and not that we call on them or pray to them.

[Objection. 2] It is lawful to call upon men living, and while we live together, we may request one another's prayers, 1. Sam. 7.8. Rom. 15.30.

Therefore it is lawful to pray to the Saints departed.

Quest. How is this to be answered?

Answ. Thus; It is no good consequent, we may request the living to pray for us, therefore the dead: Because for the first we have both precept and promise, but for the other, neither precept nor promise.

[Objection. 3] If it be not lawful to pray to the Saints departed, it is either because they cannot pray for us, or because they will not, or because they know not what we pray for; but (say they) the Saints in heaven can now much more pray for us then they could while they were living in the earth, and they are now more willing to pray for us, because their love is greater then when they were on earth, it being now perfect; and as the Angels know the conversion of a sinner, and rejoice, Luke 15.10. so the Saints departed know our prayers. Therefore it is lawful to pray to them.

Quest. How is this to be answered?

Answ. Thus; It is true, the Saints departed can pray for us, and their love being now perfect, they are willing, and do wish well to the whole militant Church, and to all the members of it equally and indifferently, but that they pray for particular persons cannot be proved.

Again, there is not the same reason why the Saints departed should know things said or done by us on earth as the Angels do; for the Angels are appointed ministering Spirits, Heb. 1.14. and know many particulars that come to us, and many of our private necessities, but the Saints departed do not, being always in heaven absent from us, yet the worship, and consequently the Invocation of Angels is forbidden, Coloss. 2.18. Much more of the Saints departed, they neither hearing nor knowing what we pray for.

[Objection. 4] God reueiles to the Saints departed what is prayed for: therefore we may lawfully pray unto them.

Quest. How is this to be answered?

Answ. Thus; it appears not in any place of the Scripture, that God reueiles to the Saints departed what is prayed for.

[ 2] Again, to what end should we pray to them, if they know not what we a • ke, but by revelation.

[Objection. 5] Gen 48.16. The Angel which hath delivered me from all evil, bless the children: Jacob called on the Angel who had delivered him from all evil, and said, that his name, and the name of his dead Fathers Abraham, and Isaac should be named on them. Therefore it is lawful to pray to the good Angels, and to the Saints departed.

Quest. How is this to be answered?

Answ. Thus; by Angel in that place is meant Jehovah, the Son of God, the second person in Trinity, who is called the Angel of the Covenant, Malac. 3 1. And so it is expounded, Hosea 12.4, 5. Jacob (saith he) had power over the Angel, and prevailed: he wept, and prayed unto him: he found him in Bethel, and there he spake with us. Yea, the Lord God of Hosts, the Lord is himself his memorial. The Angel he found in Bethel, was God, Genesis 32.28. Because thou hast had power with God, thou shalt also prevail with men.

Again, where he saith, Let my name, and the name of my Fathers, Abraham and Izaac be named upon them, his meaning is not, th • t they should call on his name, or the name of his dead fathers, but that they should in the world be called by his name, and by the name of his dead fathers: The like phrase is used, verse 6. of that Chapter: As women are said to be called by their husbands name, Isai. 4.1.

[Objection. 6] Job 5.1. Eliphaz saith, Call now, if any will answer thee, and to which of the Saints wilt thou turn thee. Therefore it is lawful to call upon, and to pray to the good Angels and Saints departed.

Quest. How is this to be answered?

Answ. Thus; first, by Saints, Eliphaz understands not Saints departed and in heaven, but Saints on the earth.

Secondly, the phrase (turn thee) doth not signify Invocation, or calling on, but as if Eliphaz had said, Give me (oh Job ) if thou canst, any of the Saints of God, who if he were pressed with any calamity, that did not suffer the same for his sins: That is the drift of the Holy Ghost in that place.

Quest. To which of the persons in Trinity doth prayer belong?

Answ. To every person: we may direct our prayers to God the Father, to God the Son, and to God the Holy Ghost, so as we do it with due observation of some necessary cautions to God the Father, Mat. 6.9. Examples, Math. 26.39. John 17.1. Ephes. 3.14 To God the Son, Acts 7.59. Revel. 22.20. To God the Holy Ghost, as no doubt the Prophets did being sent by him, Isai. 48.16. and for all the Trinity, 2 Cor. 13.13.

Quest. What are the cautions that are duly and necessarily to be observed in directing our prayers to the persons in the Trinity?

Answ. Two especially.

Quest. What is the first of those?

Answ. This; when we direct our prayers to one person in Trinity, we must in mind and heart include the other: because though the persons in Trinity be distinct, yet in all the duties of God's worship performed by us, the name of any Person, Father, Son, or Holy Ghost, is to be taken essentially, not personally: and we are to conceive the Father subsisting in the same Godhead or divine nature with the Son, and the Holy Ghost.

Again, in all outward actions the persons in Trinity work together, and are only distinguished in the manner of working: therefore we must not sever them in woe • ship.

Quest. What is the second caution that is duly and necessarily to be observed, in directing our Prayers to the persons in the Trinity?

Answ. This; when we pray to Christ, we must not sever his two natures, his Godhead from his manhood; but we must call on him as he is God and man: for though his manhood is not to be worshipped with religious worship, for it self, or by it self, because by it self it is a creature; but as it is personally united to the Godhead, it is part of that person which is true God, and therefore to be worshipped with one and the same worship that the Godhead is to be worshipped. Heb. 1.6. When he bringeth his only begotten Son into the world, he saith, Let all the Angels of God worship him. The Angels of God must worship the first begotten Son of God brought into the world (that is) God and man.

[ 3] Quest. In whose name must we pray?

Answ. In the name and mediation of the Lord Jesus Christ only. The reasons why we should so do, John. 16.23, 24. 2 Cor. 1.20. 1 Tim. 2.5. Heb. 4.15, 16. 1 John 2.1, 2.

Quest. What is it to pray in the name of Christ?

Answ. It is to beseech God to hear our prayers, not for anything in our selves, or in any other in heaven or in earth, but only for the worthiness and merits of Christ Jesus, continually offered to him for us.

Quest. In whose name and mediation did the Patriarchs, Prophets, & the people of God pray before the Incarnation of Christ?

Answ. In the name and mediation of Christ to come, as they believed in him to come: for as his Sacrifice was effectual before his Incarnation and coming in the flesh, he being the Lamb slain from the beginning of the world, Revel. 13.8. so was his Intercession: therefore they had their Priest, who did only enter into the Sanctuary, and carry the names of the children of Israel before the Lord, and the people stood without, Exod. 28.29. which did signify and point out Christ.

[Objection.] Rom. 8.26, 27. The spirit it self maketh request or intercession for us with sighs which cannot be expressed: He maketh request or intercession for the Saints, according to the will of God: therefore we may make him our Intercessor, and pray in his name.

Quest. How is this to be answered?

Answ. Thus; the meaning of that place is, that the holy Spirit of God himself doth cause us, and make us able to make request to God for our selves, he breathing into our hearts such motions, whereby we call on God earnestly, as Reu. 22.17. he inflameth the Church with a vehement desire of coming to God by prayer.

Psal. 86.62. David (say they) prays for preservation, because he was merciful: so 2 Kings 20.3. Hezekiah desired God to remember him, because he had walked before him: therefore we may pray to God in the confidence of our own good works, and desire to be heard for our own worthiness.

Quest. How is this to be answered?

Answ. Thus; David and Hezekiah in the places alleged, did not plead the merit of their own righteousness and good works, but only testify that they were the children of God, and such men to whom God had promised to be good and gracious; and did only assure themselves, that God's promise of help and deliverance belonged to them in pa • ticular, because they were of that number, as Psal. 34.15.

For the merits of the Saints departed, they object.

[Objection.] Exod. 32.12, 13. Moses desired God to remember Abraham, Isaac, and Israel his seru • nts. So likewise Psalm. 132.10. the faithful pray, For thy servant David's sake refuse not the face of thine Anointed. Therefore we may come to God in prayer and desire to be heard for the merits of the Saints departed.

Quest. How is this to be answered?

Answ. Thus; in the places alleged, neither Moses, nor the faithful desired help from God for the merits of Abraham, Isaac, and Israel. But Moses did only remember the covenant and promise which God made with the Patriarchs, of helping and protecting their posterity; and therefore he saith, To whom thou swearest by thine own self, and saidest unto them, I will multiply your seed as the stars of the heaven, and all this land that I have spoken, will I give unto your seed, and they shall inherit it forever: and the faithful likewise did only put the Lord in mind of his covenant made with David, as appears ver. 11. The Lord hath sworn in truth to David, and he will not shrink from it (saying) of the fruit of thy body will I set upon thy throne.

[Objection. 1] Zachar. 1.12. The Angel prayed to God for Jerusalem, and the cities of Judah. Therefore we may make the good Angels our Mediators, and entreat them to pray for us.

Quest. How is this to be answered?

Answ. Thus; first, that was a prophetical vision, and not a thing acted and done.

Again, if it were a thing done, by the Angel is meant Christ the second person in the Trinity: and therefore he is called the Lord, ver. 20.

[Objection. 2] Revel. 8.3. Another Angel came and stood before the Altar, having a golden Censor, and much odors was given unto him, that he should offer with the Prayers of all Saints upon the golden Altar which is before the Throne. Therefore Angels do offer up prayers, and we may desire them to offer up our prayers.

Quest. How is this to be answered?

Answ. Thus; By Angel in the place alleged is not meant any created Angel, but Christ Jesus, the Angel of the Covenant, who is called Michael, Revel. 12.7. For first there is shown by vision, that which was shadowed out by figure in the time of the Law, by the Priest with his golden Censor, with sweet Odours at the golden Altar. And Aaron with his golden Censor, with sweet Odours at the golden Altar, was not a figure of any created Angel, but only of the Lord Jesus. And again it is there said, the Angel offered up the Prayers of all Saints wheresoever upon the face of the whole earth, which cannot be done by any created Angel, but only by the Lord Jesus.

[Objection.] Odours are here given to the Angel; but Christ needs not anything to be given to him, in him is all fullness. Therefore it seems Christ is not there meant.

Quest. How is this to be answered?

Answ. The meaning of those words, much odors was given unto him, is, that much grace, and favor, and full acceptance of his most sweet mediation, is vouchsafed him of his father, in him his father is fully well pleased.

Jere. 15 1. Though Moses and Samuel stood before me, yet mine affection could not be towards this people: cast them out of my sight, and let them depart. Moses and Samuel being dead were wont to pray for the Jews: therefore we may make the Saints departed our Mediators, and entreat them to pray for us.

Quest. How is this to be answered?

Answ. Thus; the first sentence is conditional, and affirms nothing; and the meaning of it is, if Moses and Samuel should now stand in the breach, as they were wont. Psal. 106.23. to turn away my wrath from this people, they should not prevail, I would not hear them, nor pardon the sin of this people.

Secondly, that place may thus be expounded; if any one or two such excellent men as Moses and Samuel were, should stand before me, and entreat for this people, they should not prevail: this sense is confirmed, Ezek. 14.14.

[Objection. 5] Revel. 5.8. The four and twenty Elders fell down before the Lamb, having everyone harps, and golden vials full of odors, which are the prayers of the Saints. Therefore (say they) the Saints in heaven offer up the prayers of the faithful that be on earth, and we may entreat them to pray for us.

Quest. How is this to be answered?

Answ. Thus, the vision of the four and twenty Elders is to be understood of the Saints living in the militant Church on earth, ver. 10. whose hearts are as vials of pure gold, and their prayers offered up by faith in Christ, are as sweet odors. Psal. 141.2.

Secondly, if by the 24 Elders, the Saints in heaven be understood, yet it is nothing to the purpose; for they did not desire anything of God for the living, but only praised Christ the Lamb, as appears verse. 9.

[Objection. 6] Revel. 6.10. The souls of the Martyrs cry for vengeance on their persecutors. Therefore they do much more pray for mercy for their brethren, and we may make them our Mediators, and entreat them to pray for us.

Quest. How is this to be answered?

Answ. Thus; this is a vision, not a thing acted, & the cry of the Martyrs is to be understood of their cause, & not of their souls, as Gen. 4.10. Abel's blood cried for vengeance: so the blood of the Martyrs is as it were crying to God, and will at length bring his punishing hand on their persecutors, Luke 18.7.

[ 5] Quest. In what manner must we pray?

Answ. For the right framing of Prayer five things are required especially.

Quest. What is the first of those?

Answ. This; knowledge and understanding; we must know what things may lawfully be asked, and how God will have them asked, as things that concern eternal life & salvation, and are simply promised, we are to pray for absolutely; and things temporal which are promised with condition, we are to ask and pray for, with condition of God's will.

Quest. What language must be used in prayer?

Answ. Either our own language, or a language known unto us, and understood of us; because we must know that the things we ask are agreeable to God's will: and in prayer the heart must give assent to the voice, 1 Cor. 14, 15.

[Objection.] The Lord knoweth what we would have, though we pray in an unknown tongue: therefore we may pray in an unknown tongue.

Quest. How is this to be answered?

Answ. Thus; It is not sufficient that the Lord knows what we ask in prayer, but we our selves must also know it, because without our own understanding we cannot pray in faith, and with a feeling of our wants, as we ought.

Isa. 19.18. the Prophet saith, Five cities in the land of Egypt shall speak the language of Canaan. Therefore say th • Papists, we may pray in an unknown tongue.

Quest. How is this to be answered?

Answ. Thus; the meaning of the Prophet in that place is, that the heathen should turn from their Idolatry, and worship and serve the Lord with the Israelites, and consent with them in the worship of the Lord, as appears, verse. 19.

Quest. What is the second thing required for the right framing of Prayer?

Answ. This; that we direct our Prayers to God, rightly conceived as he hath revealed himself in his Word, in Unity of essence, and Trinity of person, with all reverence and humility: for Prayer is part of God's worship; and if it be not directed to him rightly conceived, we worship an Idol.

Quest. What is that reverence that is required in prayer?

Answ. It is a serious consideration and thinking on God's great Majesty, and an earnest intention, and fixing of mind and heart on God, without distraction of mind & wandering thought, & a setting our selves before the Lord as a beholder, witness, and Judge of our secret thoughts and inward intentions. Eccles. 5.1. And this reverence is signified by lifting up our hands in Prayer: and hence is prayer called the lifting up of our soul to God, Psal. 25.1. 2 Kin. 19.4.

Quest. What is that humility that is required in Prayer?

Answ. It is a true sense and feeling, and a true acknowledgement of our own particular unworthiness, and vileness, sins and misery, with a longing desire of grace from God for the supply of our wants.

[ 6] Quest. What is the third thing required for the right framing of Prayer?

Answ. This, assurance to be heard, submitting our selves to the will of God, both for the time and for the manner of granting our requests.

Quest. After what manner doth God grant the requests of his children?

An Either by giving them the things they desire, or by denying the things desired, and giving them something else equivalent and proportionable to it, or better, which may be more for his glory and their good. Thus Moses prayed that he might enter into the Land of promise, the Lord denied him, and instead of that temporal blessing, gave him an eternal inheritance in heaven, as appears Deut. 3.25.26. and Deut. 34.4.5. compared together.

Question. Whereupon is assurance to be heard in Prayer grounded?

Answer. On the promise of God, and on the Mediation of Christ, we must know and believe that God hath promised to hear our Petitions and grant them, and that Christ will be our Mediator to God his Father, and then assurance to be heard will follow.

[Objection] Act. 8.22. Peter bid Simon Magus pray with doubting whether he should have remission of his sins, or no; in that he saith, if it be possible. Therefore faith and assurance to be heard, is not necessary in prayer.

Quest. How is this to be answered?

Answ. Thus; in that place, Peter did doubtfully promise remission of sin to Simon Magus; if he did pray to God, not because prayer ought to be made with doubting and diffidence, or that true penitent sinners ought not to conceive certain hope of remission: but to show the greatness of Simon's sin, and to show that he doubted whether Simon would by true repentance and faith, seek for mercy and pardon of his sin, and, that he thus doubted it appears in the verse following, the 23 verse; for I see thou art in the gall of bitterness and in the bond of iniquity.

[Objection.] God hath sometimes heard, and doth hear the prayers of unbelievers, as appears Psal. 107. The Prophet there showeth it by many particular instances. Therefore faith and assurance to be heard, is not necessary in prayer.

Quest. How is this to be answered.

Answ. Thus; God doth sometimes relieve the oppressed, and hear their groans and cries, though they be unbelievers not because either their persons, or prayers do please him: but for the execution of his Justice and judgments on those that wrong them. Jam. 5.4. the cries of the oppressed bring down the judgments of God on the oppressors.

[Objection.] 2 Sam. 12.22. When David prayed for the life of his child, he doubted whether God would give it life or no. Therefore faith, and assurance to be heard is not necessary in prayer.

Quest. How is this to be answered?

Answ. Thus; David not knowing whilst his child was living, whether God would continue the life of it or no: he prayed for the life of it being a temporal blessing conditionally if the Lord saw it good; and so he had assurance that the Lord would hear him as he prayed, and that appears in that presently after the death of his child he was comforted, as having obtained that he prayed for.

[Objection.] It was expressly signified to David by Nathan, that the child should die. verse. 14. and so David's prayer was against God's will revealed, and therefore not of faith.

Quest. How is this to be answered?

Answ. Thus; David knew not what kind of threatening that was, that the child should die, whether absolute or conditional; he might think it was with a condition, as if he did not thoroughly repent of his sin, or if he did not earnestly call on God for the child, as Hezekiah did when the Prophet told him that he should die and not live: he prayed verse. 3. and the Lord heard him, verse. 5. and added unto his days fifteen years verse. 6.

[ 7] Quest. For whom are we to pray?

Answ. Not only for our selves, but for others also. Psal. 50.15. Num. 14.19. Coloss. 4.2.3. I am. 5.16.

Quest. May we pray for all others?

Answ. For all the men in the world, as they make one whole body together, we may not pray; because there be some in that body, though unknown to us, whom God in his just Judgment hath rejected: and Christ prayed not for the world, John 17.9. but for all God's elect, and for the whole Church of God, and for men of all sorts and degrees, places and conditions in the world whatsoever, especially for public persons, Magistrates or Ministers, we may and we are to pray.

Quest. May we pray for particular persons severally, or no?

Answ. For particular persons whether they be good or bad, whom either we our selves do know, or others make known to us to stand in need of our prayers, though they be our enemies and persecutors, we may and we are to pray severally: unless it be apparent that any one hath committed the unpardonable sin: for such an one we may not pray.

Question. What particular persons are we principally to pray for?

Answ. Such as do believe in Christ, and repent of their sins, and are the servants of God, and such as in the judgment of charity, we are to account Saints.

Quest. What are the persons for whom we are not to pray?

Answ. Either such as are reprobates, if we could know them, or such as a • e dead and departed this life: and that for three reasons especially.

Quest. What is the first of those reasons?

Answ. This; Prayer for the dead is vain and nothing available: for the souls of all men and women after their departure out of this life, are either in Heaven or in Hell; and the Saints in Heaven need not our prayers, and the damned in Hell cannot be helped by them: and therefore prayer for the dead is unlawful. Eccles. 11.13. Mat. 25.31.32. &c. we find two sortes of men only mentioned, Sheep & Goat, blessed and cursed, and two places to which they are sent, Heaven and Hell.

Quest. What is the second reason, why we are not to pray for the dead?

Answ. This; the time of grace and mercy, and pardon of sin is only in this life, and after death there is no remission of sin: therefore prayer for the dead is to no purpose, and so unlawful. 2. Cor. 5.10.

Quest. What is the third reason, why we are not to pray for the dead?

A. This; prayer for the dead is not of faith, because it is not warranted in the Word of God; either in the Old Testament by any precept, promise or example, or by any sacrifice or oblation to be offered for the dead: or in the New Testament by anything expressly propounded, or by good consequence to be gathered, and being not of faith, it is a sin, and unlawful.

[Objection.] Nehem. 1.6. Both I and my Fathers house have sinned and Dan. 9.6.8, Nehemiah, and Daniel, did make confession of their own sins; and the sins of their forefathers, and prayed for the pardon, both of their own sins & the sins of their forefathers, being then dead. Therefore it is lawful to pray for the dead.

Quest. How is this to be answered?

Answ. Thus; Nehemiah and Daniel, in the places alleged, confessed the sins of their forefathers, and prayed for the pardon of them, not in regard of their forefathers that were departed, and could not be helped by their prayers, but in regard of themselves that God would not impute unto them now living, the sins and offenses of their forefathers: and thus (no doubt) good King Josiah prayed, 2 Kings 22.13. when he said, Go ye and inquire of the Lord for me, and for the people, and for all Judah, concerning the words of this Book that is found: for great is the wrath of the Lord that is kindled against us, because our fathers have not obeyed the words of this Book, to do according to all that which is written therein for us.

[Objection.] This seems no good answer: for the Lord doth not impute the sin of the father to the children, Ezech. 18.20.

Quest. How is this to be answered?

Answ. Thus; it is true, the iniquity and wickedness of the father shall not hurt the son, no more then the righteousness of the father shall profit or help the son, if the son forsake the wickedness of the father: but if he follow the wickedness of his father, he makes himself guilty, not only of his own wickedness, but also of the wickedness of his father. Thus the Lord hath threatened in the second Commandment; and thus Christ threatened the Scribes and Pharisees, Math. 23.35. That all the innocent blood that was shed upon the earth, from the blood of Abel the righteous, unto the blood of Zacharias the Son of Barachias, whom ye slew betwixt the Temple and the Altar, 2 Chron. 24.22. might come upon them, and be required at your hands.

[Objection. 3] Mat. 5.25.26. Say the Papists, here mention is made of not coming out of prison till satisfaction be made, which doth imply, that after satisfaction is made, there shall be deliverance, and by prison here, cannot be meant Hell, for out of Hell there is no redemption, but Purgatory: and therefore prayer for the dead is lawful.

Quest. How is this to be answered?

Answ. Thus; First, those words are a parable, and prove nothing, and the drift of Christ in them, is to stir up men to brotherly reconciliation, and not to prove the rigor of the Law. Secondly, though they be more then a parable, yet they make not for their purpose; for the word ( 〈 in non-Latin alphabet 〉 till, doth not there signify a certain time, but eternity: and thus the word is taken Mat. 1.25. 〈 in non-Latin alphabet 〉 &c. And thus in the Old Testament. 2 Sam. 6.23. 〈 in non-Latin alphabet 〉 vsque in diem mortis suae, and Psal: 110.1. 〈 in non-Latin alphabet 〉 donec disposuero &c. spoken of Christ, we may not therefore conclude that Christ shall reign no more.

[Objection. 4] Mat: 12, 32. Here say they, we see that some sins are forgiven in this world, and some in the world to come: therefore we may pray for the dead.

Quest. How is this to be answered?

Answ. Thus; first this is no good conclusion, the sin, against the Holy Ghost is not forgiven in this world, nor in the world to come: therefore some sins are forgiven in the world to come, it follows not according to the rules of Art, for of pure negatives nothing can be concluded.

Secondly, that place must be expounded by another: Mark 3:29: where Christ saith, he that blasphemeth against the Holy Ghost shall never have forgiveness, but is culpable of eternal damnation.

Question. What are the persons against whom we may pray?

Answ. Generally all the enemies of our salvation, and also wicked persons in particular, two cautions being duly observed.

Quest. What is the first of those?

Answ. This; we must be moved to pray against them, because they are the enemies of God and of his Church, and do oppose the truth and religion of God and good things: and not out of our hatred, or our own private revenge; for we must not seek to revenge our selves. Rom. 12.19. Thus Paul prayed against the false Apostles, not in respect of his own cause, but in respect of the cause of God. Gal. 5.12.

Quest. What is the second caution to be observed in our praying against wicked persons in particular?

Answ. This; if they be our enemies only, we must pray against their bad dealing and sin, not against their persons; if they be God's enemies we must pray against the bad cause they maintain, simply and absolutely; but against their persons, with condition, if otherwise God's Church cannot be preserved, or his truth maintained; that then God would cut them off and destroy them.

[Objection. 9] The Prophets and Apostles prayed simply and absolutely, against wicked persons; as David Psal 140.9.10. And Paul against Alexander the Copper Smith 2. Tim. 4.14.

Quest. May not we do the like?

Answ. No; they were extraordinary men, and had the Spirit of discerning who were incurable enemies of God, and who were not, and were carried with a pure zeal of God's glory not mixed with hatred, or corrupt desire of revenge; and we are but ordinary men, endued with ordinary gifts, and have not a like Spirit to discern of the persons of men, what they are: and our zeal of God's glory is mixed with many corrupt affections; and therefore we praying simply and absolutely, it may be said to us as Christ said to his Disciples, James and John, ye know not of what spirit ye are. Luke. 9.54.55.

Quest. When must we pray?

Answ. Continually, and at all times without ceasing, and we are not to think prayer needless, or unseasonable at any time. 1 Thes. 5.17. Luk 18.1. Ephes. 6.18.

Quest. How must we pray continually?

Answ. Thus; either by set and solemn prayer, and in more large and ample manner, and upon set and certain occasions: as at the beginning of the works of our callings, at the receiving of the creatures of God, or at our going to rest; or by a sudden and secret lifting up of our hearts to God by a wish, or sigh, or groan of the Spirit, according to the present occasion.

[Objection. 1] If we must pray continually, then we shall use repetitions in prayer, which Christ forbids. Mat. 6.7.

Quest. How is this to be answered?

Answ. Thus; repetitions in prayer are not simply forbidden and altogether unlawful, holy men have used them, 1 King. 8.23. to verse. 54. Solomon repeats some things seven or eight times. Psal. 136. David repeats for his mercy endureth forever, at the end of every verse, they being 26. verses in the Psalm. Dan. 9.18.19. But such repetitions as are idle and vain (that is) void of faith, and feeling of our wants, and are unreverantly uttered, rather to hold out time then to express the affection, such as the Heathen used, and such as the Papists use, who think to be heard if they repeat a certain number of prayers, are unlawful and forbidden. Isai. 1.15.

Quest. What is the place where we must pray?

Answ. There is no place unfit for prayer, it may be made in any place, and it is not now tied to one place more then to another in regard of holiness: for Prayer sanctifies the place, and not the place Prayer, but only in regard of order, the public place of meeting for the worship of God, is the fittest for public prayer, and a private place for private prayer, and a secret place for secret prayer.

[Objection. 2] If we may pray in every place, then we may imitate Hypocrites, and pray in the open street, whom Christ reproves Mat. 6.5.

Quest. How is this to be answered?

Answ. Thus; hypocrites whō Christ reproves, pray in the open street for vain glory, purposely to be seen of men, and that we may not do: but we may in our hearts pray to God, and sigh and groan to God, walking in the street, or in the open market; so as the outward signs of prayer be concealed from the sight of men: and thus Nehemiah prayed even in the Kings presence. Nehem. 2.4.

[Objection. 3] If no place be exempt from prayer, then we may pray in Idol Churches.

Quest. How is this to be answered?

Answ. Thus; After Idolatry is removed from Idol Churches we may pray in them: Elijah sacrificed in the same place where Baals Priests did. 1 King. 18.13.

[ 10] Quest. What is the will of God revealed, according to which we must pray?

Answ. It is the will of God revealed throughout the whole Scripture, concerning the duty and exercise of prayer: the Scripture recording to that purpose many excellent prayers of holy men, but especially in that portion of Scripture delivered by Christ him self, and propounded by his holy Evangelists Matthew and Luke. Mat. 6.9. Luke. 11.2. Our Father which art in Heaven, &c.

Quest. What are the general things contained in those words delivered by Christ himself, and propounded by his holy Evangelists?

Answ. They are three. First a Preface or entrance into Prayer, in these words, Our Father which art in Heaven. Secondly, the matter of prayer consisting of six Petitions. Thirdly, a conclusion, for the confirmation of prayer in the last words, For thine is the Kingdom, the Power, and the Glory, forever and ever.

Of these in Order.

Quest. What doth the Preface contain?

Answ. A description of the true God to whom we pray, who is set out by an argument of relation, Our Father, and by the subject or place, which art in Heaven.

For the first of these.

Quest. What is meant by the word Father?

Answ. Principally the first Person in Trinity, yet so as we must in heart and mind conceive also the Son and the Holy Ghost. Because here the name of Father stands in relation to us, and is to be taken essentially, and to be understood of the Father, Son, and Holy Ghost, subsisting in the same God-head, and divine nature.

[Objection.] God is our Father in Christ, for by him we are reconciled to God his Father, and he who is our Father in Christ, is not Christ himself: Therefore by the name (Father) Christ is not here meant.

Quest. How is this to be answered?

Answ. Thus; Christ may be considered either as a mediator, God and Man in one Person; and so it is not he that doth receive into favor, but he by whom, and through whom, we are received into favor with God: or he may be considered as God the Son, the second person in Trinity, of the same eternal Essence with the Father, and so he doth receive us into favor: and so he is here to be understood under the word Father: and hence he is sometimes called Father: as Isa 8.18. expounded of Christ. Heb. 2.13. Isai. 9.6.

Quest. How is God our Father?

Answ. Three ways; Either by creation as we are his creatures. Or by acceptation, as we are his children by adoption and grace, in and through Christ the Mediator: or by a second creation, which is our regeneration as we are regenerate and borne a new, by the spirit of God.

Quest. How are we to call on God as our Father?

Answ. Not as he is our Father by creation, but as he is our Father by acceptation, and we his children by adoption and grace, in and through Christ the Mediator: and as he is also our Father by regeneration: for as we are God's creatures only, we cannot come to him as to our Father, we having defaced his Image by sin, and fallen from our first state of creation, and made our selves children of wrath by Nature.

[ 11] Quest. What use are we to make of this argument of relation, Our Father, in that we are taught in prayer, to call God our Father?

Answ. It serves both for the information of our Judgment touching prayer, and also for direction in the disposition of our hearts in prayer.

Quest. What doth this argument of relation (Our Father) inform us of our judgment touching prayer?

Answ. That God only is to be called on in prayer: for in prayer to be termed Our Father, is proper to God, and he alone is our Father, both by adoption and grace, and also by regeneration and new birth, and that we are to come to him in prayer, only in the mediation and intercession of Christ: because in him, and through him only, are we accepted for the children of God, by adoption and grace.

Quest. How doth this argument of relation (Our Father) derect us in the disposition of our hearts in prayer?

Answer. Two ways: first in respect of God, and secondly in respect of our brethren.

Quest: What doth it direct us unto for the disposition of our hearts in prayer, in respect of God?

Answ. To two things especially.

Quest. What is the first of those?

Answ. This; a holy boldness and confidence in prayer; in that we direct our prayers to him who is our Father, yea our kind, loving, and tender father, who pitieth his children more then any earthly Father or Mother doth, or can pity their children: it teacheth us to come to God in prayer, cheerfully, and confidently, and with good hope that he will grant our holy requests, and will not deny us his good spirit, nor anything that he see good for us.

Quest. What is the second thing that this argument of relatition Our Father, doth direct us unto for the disposition of our hearts in prayer, in respect of God?

Answ. This; reverence, humility, and childlike fear and obedience, in that we are to call on God as our Father: it teacheth us to come to him in prayer, with all reverence and humility, and with a childlike fear, & with a full purpose in our hearts to carry our selves as dutiful children towards him at all times, and never wittingly and willingly to offend him in anything.

Quest. What doth this argument of relation Our Father, direct us unto, for the disposition of our hearts in prayer, in respect of our brethren?

Answ. To two things especially.

Quest. What is the first of those?

Answ. This; Christian love, and good affection towards our brethren, In that we are to call on God as our Father: it teacheth us, that we must in prayer to God, have in our hearts love to our brethren, children of the same Father, with us.

Quest. What is the second thing which this argument of relation (Our Father) doth direct us unto, for the disposition of our hearts in prayer, in respect of our brethren?

Answ. This; a remembrance of others, as of our selves in prayer: in that we are to call on God (as our Father) it teacheth us that in our prayers we must be mindful of others as just occasion is offered, and be petitioners to God for them as well as for our selves, as having God their Father as well as we.

Quest. May not a man or a woman in prayer say my Father, or my God?

Answ. In prayer which they make in secret by themselves alone they may, but not in public or with others; yet in prayer they make in secret by themselves alone, there must be that love and affection towards others, which must be expressed in public, and with others.

Now to the second argument whereby God is described in this Preface (namely) the subject or place, which art in Heaven.

[ 12] Quest. What doth the word Heaven signify?

Answ. In Scripture the word (Heaven) is taken in three significations.

Quest. What is the first of those?

Answ. This; it signifieth all that Region which is above the earth and waters, to the Moon, which is called Air. Thus Gen. 1.8. Psal. 8.8. Mat. 6.26. Luk. 12.56. the face of Heaven. Hosea. 2.21.

Quest. What is the second proper signification of the word Heaven, in Scripture?

Answ. This; it signifieth all the Celestial Orbes, from the highest Region of the Air to the first mover; together with the first mover: as the azure sky or Firmament, wherein the Sun, Moon, and Stars are placed. Thus Gen. 1.14. Gen. 15.5. Jerem. 33.22. Mat. 24.29.

Quest. What is the third proper signification of the word (heaven) in the Scripture?

Answ. This; it signifieth the seat of the blessed Angels and Saints, whither Christ is ascended, and from whence he shall come to Judgment, which is called the third Heaven and Paradise.

Quest. What is here meant by the word Heaven, In that we are taught to say, Our Father which art in Heaven?

Answ. The highest Heaven, the seat of the blessed Angels and Saints, whither Christ is now ascended, and where he sits at the right hand of his Father, and from whence he shall come to judge the World.

God is infinite and incomprehensible, he filleth Heaven and Earth: 1 King. 8.27. and he is everywhere at one and the same time.

Quest. How then can he be said to be in Heaven?

Answ. God is said to be in Heaven, not because he is there locally circumscribed, as if he were included within the compass of Heaven ( Job. 22.14.) or were so in Heaven as if he were in no place else, but in three other respects.

Quest. What is the first of those?

Answ. This; because he is most glorious and pure, free from all corruption, alteration and change, and invisible. The Heaven is as it were a curtain drawn between us and the glorious majesty of God. Psal. 102.26.27.104. & 2.1 Tim. 6.16. Colos. 1.15.

Quest. What is the second respect, in which God is said to be in Heaven?

Answ. This: because his powerful providence and Wisdom, and Justice, and Mercy, is made manifest from thence to us.

Quest. What is the third respect in which God is said to be in Heaven?

Answ. This; because there he doth especially manifest the tokens of his divine Majesty: he doth there immediateliy and vsiblely, exhibit and manifest the fullness of his glory to his Angels and Saints.

[ 13] Quest. What use are we to make of this argument, whereby God is described by the place or subject where he is, which art in Heaven? in that we are taught in prayer to say Our Father which art in Heaven.

Answ. It serves both for confutation of some erroneous and foolish opinions, & also for instruction touching p • air.

Quest. What erroneous and foolish opinions are hereby confuted?

Ans. Two opinions of the Papists: First in that they think that an Image of gold, silver, wood, or stone, is a fit means to put us in mind of God: for God being in heaven, we are in prayer to lift up our hearts to heaven above all earthly things, and not to poare on an Image.

Secondly, in that they think God is nearer unto us in one place then in another, and therefore go on pilgrimage from place to place: for heaven is equally distant from all places, and distinction of place in regard of God's presence and holiness, is taken away.

Quest. What other opinion is confuted by this argument, whereby God is described by the place or subject where he is, which art in heaven: in that we are taught in prayer to say, Our Father which art in heaven?

Answ. This; the foolish opinion of ignorant persons, who think that God sits in heaven like an old man with a Crown on his head, and a Scepter in his hand; which is a carnal conceit of God's majesty, which is heavenly and most glorious: and it is forbidden in the word of God.

Quest. What doth this argument, whereby God is thus described that he is in heaven, teach us touching prayer?

Answ. Three things especially.

Quest. What is the first of those?

Answ. This; steadfast trust in God, and assurance to be heard if we pray aright for things lawful, after a lawful manner in the name of Christ: for God is not only a Father willing to hear and to help us, but in Heaven also: and so a God who both seeth our wants, and is of all power able to grant our lawful desires, and to give us whatsoever he in his wisdom sees meet and good for us: Psal. 33.13. He looketh down from heaven, and then verse. 18.19. his eye is upon them that fear him, and upon them that trust in his mercy, to deliver their souls from death, And to preserve them in Famine; and Psalm, 102.19.20. and this comforted Christ against the power of his enemies, that his Father was able (if it pleased him) to deliver him.

Quest. What is the second thing that this argument, whereby God is described that he is in Heaven, doth teach us touching Prayer?

Answ. This; that we are to pray with all reverence, and with heavenly affections and meditations, avoiding all lightness, and unseemly behavior; because we pray to him who is so high above us, and that we are to pray also with fervency, that our prayer may ascend into Heaven: we are to put off our shoes when we come to God, (that is) our ordinary affections.

Quest. What is the third thing that this argument, whereby God is described that he is in Heaven, doth teach us in Prayer?

Answ. This; that we are especially to ask such things in prayer, as are most fit for him to give, (that is) things heavenly and spiritual: Mat. 6.32.33. your heavenly father knoweth that you have need of all these things: but seek ye first the Kingdom of God and his righteousness, and all these things shall be ministered unto you.

[ 14] Now to the matter of the prayer called the Lord's Prayer, consisting of six petitions.

Quest. How are the petitions of that Prayer delivered by Christ, and propounded and distinguished?

Answ. Thus: the three first petitions concern God simply and merely, and the other three concern our selves.

Quest. Why are the petitions that concern God simply and merely set in the first place?

Answ. For two reasons especially.

Quest. What is the first of those?

Answ. This; because God is the Sovereign and absolute Lord of all Creatures; and he must be simply and absolutely regarded: all respect of our selves, of our own bodies or souls set apart: and we ought to be content to want our necessary food, and remission of our sins, if it might be for the glory of God, and that God might have glory by it: and hence we find that some have been so zealous of God's glory, as they have preferred it before the salvation of their own souls.

Question. What is the second reason, why the petitions that concern God simply and merely are set before thsoe that concern our selves?

Answ. This; because God hath made all things for his own glory, and his glory is the end of all the Creatures, and of all the counsels of God: and his glory must be the highest end of all our actions, and the first thing in all our intentions: and hence the Prophet exhorts the Creatures of all kinds to praise God, and to give glory unto him, Psalm 148. whole Acts. 12.23. Herod was smitten because he gave not glory to God.

Quest. How are the three first petitions distinguished?

Answ. Thus; the first concerns the end, God's glory it self: and the second and third concern the means whereby that end may be attained, the Kingdom and will of God, for God is glorified when his Kingdom is advanced, and his will obeyed.

Now to the first Petition.

Hallowed be thy name,

Quest. What are we to understand by the name of God?

Answ. The name of God in Scripture, is taken in two acceptations.

Quest. What is the first of those?

Answ. This; for God himself, who though he be in his Essence inconceivable, yet he is revealed in his Word to be the only true God: Thus Psal. 20.1. The name of the God of Jacob (that is) the God of Jacob. Isa. 26.8. so the name of Christ is taken for Christ himself. John 1.12.

Quest. What is the second acception, in which the name of God is taken in Scripture?

Answ. This: For anything whereby the glory of God's nature is made known to us: as first, his great and holy Titles, as Jehovah, Lord, God, Jesus, Christ, and such like.

Secondly, his essential attributes or properties, as his Power, Wisdom, Truth, Goodness, Justice, Mercy, and such like.

Thirdly, his Word, worship and holy Ordinances.

Fourthly, his Works, Creatures and gifts, whether outward in or about the body: as health, strength, beauty, & such like: Or inward in the soul, as knowledge, faith, love, and such like.

Quest. What are we to understand by the name of God in this petition, Hallowed be thy name?

Answ. Both God himself, and all things whereby he is made known unto us.

[ 15] Question. What is meant by hallowing of the name of God?

Answer. This; the severing of the name of God, and the setting of it apart from all profane, unholy and common abuse, to a reverent, holy, and an honorable use of it, whether we think of it, speak of it, or use it any manner of way: Thus the Sabbath is said to be hallowed, in that God hath consecrated it to his service and the exercise of Religion. Exod. 20.11.

[Objection.] God's name is holy and pure in it self.

Quest. How then can we who are sinful and impure, hallow and sanctify it?

Answ. We hallow and sanctify the name of God not by adding any holiness to it, that is impossible, it being infinitely holy in it self; but by acknowledging it to be most holy, and by honoring it as most holy: as by thinking of it, speaking of it, and using it as a most holy thing, both after an holy manner, purely, and to a right and holy end, as wisdom is said to be justified of her children, (that is) acknowledged and declared to be just, Luke 7.35.

Quest. What is then the sum of this petition, Hallowed be thy Name?

Answ. This; that as God himself, his titles, attributes, word, and works are most holy and pure in themselves, so they may be both of us, & of all others acknowledged in thought, word, and deed with all reverence, and may be set apart from all profanation, and be used after an holy manner, and to a right and holy end.

Quest. What are the things we pray for in this petition, Hallowed be thy Name?

Answ. They are either such things as respect God himself, or such things as concern our selves and others.

Quest. What be the things we pray for in this petition that respect God himself?

Answ. Two things especially.

Quest. What is the first of those?

Answ. This; that God would work all such things as may be matter of his praise, and may bring glory to his great name, and may give men just occasion to honor him, whether they be good things and mercies towards his children, or judgments on the wicked.

Quest. What is the second thing we pray for in this petition, that respects God himself?

Answ. This; that God would not bring such things upon us, we being his Church and children, which might make wicked ones take occasion to profane his great and holy name, as God said he would not suffer his name to be polluted among the heathen, by suffering them to prevail against his people. Ezek. 39.7. he thereby teacheth, that wicked ones take occasion to insult against his people, and himself their God. It is a dishonor to his Majesty; and in this petition we pray it may be prevented.

[ 16] Quest. What be the things we pray for in this petition, Hallowed be thy Name, that concern our selves and others?

Answ. Five things especially.

Quest. What is the first of those?

Answ. This; that the excellency and glory of God's Majesty and holiness may be truly known of us, and of all others, and that we and others may take notice of it as it is revealed in his word, and in his works, and so far forth as it is fit for the knowledge and use of man: for they that know not God, cannot possibly glorify his name.

Quest. What is the second thing we pray for in this Petition, that concerns our selves and others?

Answ. This; that the excellency of God's glory, and Majesty, and holiness may be truly acknowledged of us, and of all others, in all the means and ways of his, wherein he manifesteth his glory; that we and all others may acknowledge how mighty, wise, just, and gracious he is in all his works: for men may in some measure know God, and yet not acknowledge him as God, Psal. 67.2. Rom. 1.21. They did not acknowledge God as they ought to have done; they had not a reverent opinion of God, nor did think honourably of God's eternal power and Godhead appearing in his creatures.

Quest. What is the third thing we pray for in this Petition, that concerns our selves and others?

Answ. This; that both our hearts and affections, and the hearts and affections of all others may be religiously and reverently moved according to the known just occasion given, either from the works of God's power and providence, or from any part of his word, as to a reverent admiration in regard of some extraordinary work of God, to thankfulness in regard of his works of mercy; to fear and trembling, and humiliation, in respect of his Judgments; and to a love of God in regard of all his works: and so for his word, to fear at the threatenings of it, to rejoice in the comforts of it, and to believe and love every part of his word; this is to sanctify God in our hearts.

Quest. What is the fourth thing we pray for in this Petition, that concerns our selves and others?

Answ. This; that both we and all others may have our mouths opened, and tongues used to speak either of God, of his Titles, Attributes, word, & works; or to God with reverence, and especially to praise him for all his mercies.

Quest. What is the fifth thing we pray for in this Petition, that concerns our selves and others?

Answ. This; that both we and all others may lead a godly and an upright life, and may glorify God in all our actions, and in our lawful callings, and in the use of all his creatures, sanctifying them by the Word and Prayer.

[ 17] Quest. What are the things we pray against in this Petition, Hallowed be thy Name?

Answ. All such things as either in our selves or in others, or from our selves or others, are means to obscure, or deface, or to hinder God's glory, and to dishonor his holy name.

Quest. What are the things either in our selves or in others, that are means to obscure or deface, or to hinder God's glory, and to dishonor his holy name?

Answ. Three things especially.

Quest. What is the first of those?

Answ. This; ignorance of God, as he is made known in his word, and in his works, whereby we or others are carried to a contempt, or at least to a neglect of the excellency and glory of God's Majesty and holiness manifested in his word and works, and whereby we and others run into errors, and into false and foolish opinions, either touching God, or the worship of God, Exod. 5.2. and of this speaks Bildad, Job 18.21. And thus do the Papists and ignorant persons.

Quest. What is the second thing either in our selves or others, that is a means to obscure, or deface, or to hinder God's glory, and to dishonor his holy name?

Answ. This; pride of heart, whereby we or others do seek our own praise and glory, and to arrogate and take that glory and praise to our selves, as to our own wit, strength, ability, or means, that is due to God, and are proud of our own gifts; and in doing good things, do secretly seek applause amongst men. 2 Thes. 2.4. Antichrist is said to exalt himself against God, and to sit in the Temple of God, showing himself to be God, (that is) taking to himself power to forgive sins, to open and shut heaven, to dispence with God's laws, and such like, as the Pope doth.

Quest. What is the third thing either in our selves, or in others, that is a means to obscure or deface, or to hinder God's glory, and to dishonor his holy name?

Answ. This: dullness and deadness of heart, whereby our affections, or the affections of others are not stirred and moved according to the quality of God's works or word, and the parts of his worship; and whereby we or others do not consider, as we ought, the wisdom, power, justice, and mercy of God appearing in his creatures & works of his providence.

Quest. What be the things from our selves or others, that are means to obscure or deface, or to hinder God's glory, & to dishonor his holy Name?

Answ. Two things especially.

Quest. What is the first of those?

Answ. This; profaneness of speech, when we or others do either unreverantly, or wickedly and blasphemously speak of God, of his Titles, Attributes, Word, or Works; as by ordinary and rash swearing and blasphemy, by mocking and scoffing at or with the works or word of God, complaining of his providence, murmuring at his Judgments, carping and cavilling at his word, and such like.

Quest. What is the second thing from our selves and others, that is a means to obscure or deface, or to hinder God's glory, and to dishonor his holy Name?

Answ. This; profaneness and impiety of life, when we or others do live an evil and a scandalous life.

[ 18] Now to the second Petition, that concerns God simply and merely; Thy Kingdom come.

And first concerning the meaning of the words of this Petition; Thy Kingdom come.

Quest. What is meant by God's Kingdom?

Answ. God's kingdom doth signify such an order or state, in which God doth govern, and persons and things are subject, & is in Scripture taken in two acceptions, one general, the other more special.

Quest. What is the first and general acception of God's kingdom in Scripture?

Answ. This; it is taken for that sovereignty and power, which God as Creator exerciseth over all persons and things, disposing them all to their proper ends for his own glory, and whereby God doth order and rule all creatures in heaven and in earth; yea, the damned, and Devils in hell.

Quest. What is the second more special acception of God's kingdom in Scripture?

Answ. It is twofold.

Quest. What is the first of those?

Answ. This; it is taken for God's special regiment and government among the Jews only, among whom God ruled as King, and that in outward things, both in the time of peace, and in the time of war, Numb. 23.21. 1 Sam. 8.7. when the people would needs have a king, the Lord said, they had cast him away, and not Samuel.

Quest. What is the second special acception of God's Kingdom in Scripture?

Answ. This; it is taken for that spiritual regiment and government, which God through Christ exerciseth in his Elect, working his will not only by them, as he doth by the very Devils themselves, but also in them by his holy Spirit, and that in this life, making them in part willingly subject and obedient to his will revealed, both in heart and life, which is called the Kingdom of grace; and in heaven making them absolutely and perfectly obedient to his will, which is called the Kingdom of glory: of this David speaks, Psal. 110.1, 2, 3. 1 Cor. 15.15. Rom. 14.17. 1 Cor. 6.9. the Kingdom of glory: so Ephes. 5.5.

Quest. What are we then to understand by the Kingdom of God in this Petition, Thy Kingdom come?

Answ. Not God's Kingdom in the general acception of it; for that is always everywhere, and no creature can hinder it: but God's spiritual government and power, which he through Christ exerciseth in his Elect by his holy Spirit, both in earth and in heaven, both his kingdom of grace, and his kingdom of glory.

Quest. Who are subjects of God's kingdom thus taken?

Answ. Both the Angels, and the Saints in heaven, and such also as live in the Church on earth, which are true subjects, as all true believers are, wheresoever they be in any part of the world.

Quest. Are not hypocrites, who make profession of obedience to God's will revealed, subjects to God's kingdom?

Answ. True subjects they are not, but counterfeit subjects; and so they are sometimes called children of the kingdom.

Quest. What is the law by which God's kingdom thus taken, is governed?

Answ. The whole Word of God, written in the Books of the Old and New Testament.

[ 19] Quest. What is meant by the coming of God's kingdom spoken of in this Petition, Thy Kingdom come.

Answ. Three things are thereby meant.

Of which in order.

Quest. What is the first of those?

Answ. This; the beginning, erecting, and setting up of God's spiritual regiment and government in such persons as belong to God's election, in whom as yet it is not begun, by converting those that belong to God's election effectually, who yet are not converted, and by working true faith, and true repentance, and holy obedience in them.

Quest. What is the second thing meant by the coming of God's kingdom spoken of in this Petition, Thy Kingdom come?

Answ. This; the enlarging and increasing of God's spiritual regiment and government in those persons in whom it is already begun and set up, by confirming and bettering those that are effectually converted, and do believe, and by working in them a greater measure of true faith, and true repentance, and holy obedience.

Quest. What is the third thing meant by the coming of God's kingdom spoken of in this petition, Thy Kingdom come?

Answ. This; the bringing of God's spiritual regiment and government to full perfection in his elect, by perfecting in them both their sanctification, and their salvation.

Quest. When is God's spiritual regiment and government brought to full perfection in his elect?

Answ. At two times.

Quest. What is the first of those?

Answ. The end of their lives, and presently on their death, and then only in their souls, being then translated to the joys and glory of heaven, and fully sanctified, and fully glorified, Rom. 6.7.

Quest. What is the second time when God's spiritual regiment and government is brought to full perfection in his elect?

Answ. The day of Judgment, when Christ comes the second time to judge the world; and then both in their souls and bodies: their souls and bodies being then united together again, and made partakers of perfect holiness & fullness of joy and glory in heaven.

Quest. What is the sum of this Petition, Thy kingdom come?

Answ. This; that the spiritual regiment and government, which God through Christ exerciseth in his Elect by his holy Spirit, may be begun, erected, and set up in such persons as belong to God's election, in whom as yet it is not begun, and may be enlarged and increased in those persons in whom it is already begun and set up, and may be brought to full perfection in all his elect in their full sanctification & glorification of their souls at the end of this life, and both of their souls and bodies at the general day of Judgment.

[ 20] Quest. What are the things we are to pray for in this Petition, Thy Kingdom come?

Answ. Either such things as appertain to this life, and concern God's kingdom of grace here in this world, or such as appertain to the life to come, and concern God's kingdom of glory in heaven.

Quest. What are the things we pray for in this Petition, that appertain to this life, and concern God's kingdom of grace here in this world?

Answ. Four things especially.

Quest. What is the first of those?

Answ. This; the effectual calling and conversion of such as belong to God's election, that so many of the Jews and Gentiles as belong to God's election, may be effectually called and converted, and may have good rulings over them in their hearts and lives by his holy Spirit, making them also Kings in part by overcoming the corruption that is in the world through lust.

Quest. What is the second thing we pray for in this petition, that appertains to this life, and concerns God's kingdom of grace here in this world?

Answ. This; the further renewing and quickening of our selves and others, who are effectually called and converted by the powerful working of God's holy Spirit, that God would by the powerful work of his good Spirit more and more renew in us and in others, who are effectually called and converted, his own Image, and quicken us by his grace, and continually increase in us all those heavenly virtues, that of his mercy he hath begun in us, and so more and more rule in our hearts and lives by his holy Spirit.

Quest. What is the third thing we pray for in this petition, that appertains to this life, and concerns God's kingdom of grace here in this world?

Answ. This; all such means as serve both for the effectual calling and converting of such as belong to God's election, and for further renewing and quickening of such as are effectually called and converted, and for the good of God's Church here in this world; that God would give all the means that serve to those ends, called the Rod of his power, Psal. 110.2. and his standard or sign, Isa. 11.12.

Quest. What are those means that serve for the effectual calling and converting of such as belong to God's election, and for the further renewing and quickening of such as are effectually called and converted, and for the good of God's Church in this world?

Answ. Either such means as serve for the publishing of the Word of God, and the Gospel of Christ, or such as serve for the free publishing of it, and for the upholding and countenancing of it being published.

Quest. What are the means that serve for the publishing of the word of God, and the Gospel of Christ, which we pray for in this Petition?

Answ. Able and faithful Ministers of the Word and Gospel, that God would send forth men fitted with gifts, and of willing minds to employ their gifts, and that faithfully and powerfully in all Ministerial duties, to the glory of his Name, and to the edification of the body of Christ; and that he vould vouchsafe them free liberty to exercise their gifts and Ministerial offices.

[ 21] Quest. What are the means that serve for the free publishing of the word of God, and the Gospel of Christ, and for the upholding and countenancing of it being published, which we pray for in this Petition?

Answ. Four especially.

Quest. What is the first of those?

Answ. This; godly, zealous, and careful Magistrates: that God would give to his Church everywhere such godly Magistrates as may be zealous in promoting his pure and holy religion with all their power, and in countenancing his holy truth, and in procuring the good of his servants, & especially of his faithful Ministers, and in repressing all ungodliness and wicked persons in all places under their government.

Quest. What is the second means that serves for the free publishing of the word of God, and the Gospel of Christ, and for the upholding and countenancing of it being published, which we pray for in this Petition?

Answ. This good and godly laws: that godly Magistrates may make good and godly Laws for the establishing of the whole truth of the word of God, and his holy Religion amongst their subjects, & for the keeping of their subjects in obedience to both the tables of the Commandments of God, and may see those laws duly executed. Thus did Jehoshaphat 2 Chro. 19.5. to the end of the chapter: and such a law did King Darius make, though an heathen king, Dan. 6.26. 1 Tim. 2.2. The Magistrates duty is to procure that his subjects may live in all godliness and honesty.

Quest. What is the second means that serves for the free publishing of the word of God, and the Gospel of Christ, and for the upholding and countenancing of it being published, which we pray for in this Petition?

Answ. This; the help of private persons within the compass of their places and callings for the furtherance of the Gospel, that private persons within their places and callings may indeauor to help forward, and to promote the doctrine of the Gospel by instruction, by good counsel, by admonition, and by consolation, as just occasion is offered to them, and especially by conferring on the doctrine of the word delivered in the public Ministry of it with their children, or servants, or neighbors.

Quest. What is the fourth means that serves for the free publishing of the word of God, and the Gospel of Christ, and for the upholding and countenancing of it being published, which we pray for in this Petition?

Answ. This an holy unity and agreement in the Church, especially amongst the Ministers of the Word and Gospel, that God would join together the members of the Church in one holy truth, and make them to be of one mind & judgment, and of one heart, and to speak one and the same thing, and especially that God would make the Ministers of the Word and Gospel to give the right hand of fellowship one to another, and to join together as one man in their learning studies, labors, speaking, writing, and in all their abilities, to the furtherance of the Gospel.

Quest. What is the fourth thing we pray for in this Petition that appertains to this life, and concerns God's kingdom of grace here in this world?

Answ. This; the blessing of God on the means that serve for the effectual calling and converting of such as belong to his Election, and for the further renewing and quickening of such as be effectually called and converted, and for the good of God's Church here in this world, that God would vouchsafe to make the means effectual to those ends.

[ 22] Quest. What are the things we pray for in this Petition, that appertain to the life to come, and concern God's Kingdom of glory in Heaven?

Answ. These; the perfecting of the number of God's elect, and the speedy coming of Jesus Christ to Judgment, that God would perfect the number of his elect, and that Christ would hasten his coming to Judgment, when all God's chosen shall appear with him in glory, and be wholly glorified in their bodies and souls, and reign with him in the everlasting joys, and glory of heaven.

[Objection.] 1 Cor. 15 24. At the second coming of Christ the kingdom of Christ shall have an end; he shall then deliver it up to God the Father: therefore it seems that we are not to pray for the second coming of Christ to Judgment.

Quest. How is this to be answered?

Answ. Thus; Christ his Kingdom it self is eternal, because he is God equal to the Father, and the Head of his Church; but the manner of the administration of his kingdom by preaching of the Word and Gospel, by the Sacraments, and by discipline, is not eternal, but shall end at Christ his second coming, and Christ shall then cease to do the office of a Mediator; and that is the meaning of the holy Ghost in that place.

Quest. May one that is truly called and converted, and a child of God, pray for his own death, and the separation of his soul from his body, or no?

Answ. A child of God, and such a one as is truly called and converted, may not desire or pray for his own death, and the separation of his soul from his body simply and absolutely, or through impatiency in regard of some affliction on him; but as death is a freedom from the corruptions and temptations of this life, and a passage to the happiness and glory of heaven, and to an immediate fellowship with Christ, & with his Saints in heaven: a child of God may desire and pray for his own death, and the separation of his soul from his body; yet so as he do not out of his desire, hasten the time of his death, but for that to submit himself to the good will of God: it was the fault of Elijah, and Job's weakness.

Quest. May the friends of a child of God, and such as wish well to him, desire and pray for his continuance in the body, or no?

Answ. They may lawfully do it, so as it be with due observation of two cautions.

Quest. What is the first of those?

Answ. This; they are so to desire, and so to pray with condition of God's will, submitting their wills therein to the good will of God; for so we ought to pray in that case, that the will of the Lord may be done, as they did, Acts 21.14.

Quest. What is the second caution to be observed by the friends of a child of God, in their desiring and praying for his continuance in the body?

Answ. This; they are to desire, and so to pray not only out of their love to the party in some private and particular respect; but also out of a desire, that the party being continued in the body, may do more good, either in the Church or Common weal, according to his place and calling, and measure of gifts and grace given to him: and thus much the Apostle doth imply, Philip. 1.24, 25, 26.

[ 23] Quest. What are the things we pray against in this petition, Thy kingdom come?

Answ. All such things as do either hinder or obscure God's kingdom of grace here in this world.

Quest. What are those things that do either hinder or obscure God's kingdom of grace here in this world?

Answ. They are either things inward, or things outward.

Quest. What are the inward things that do either hinder or obscure God's kingdom of grace here in this world, which we pray against in this Petition?

Answ. These; the proneness of our corrupt nature to evil, and the power of our corruption, and the rebellions of it, whereby we or others are in any degree in bondage under sin and Satan, and whereby Satan keeps us or others any way in his slavery, or at any time prevails against us in any measure: as ignorance, blindness of mind, hardness, dullness, deadness, and vnfeelingnesse of heart, infidelity, impenitence, and such like.

Quest. What are the outward things that do either hinder or obscure God's kingdom of grace here in this world, which we pray against in this Petition?

Answ. Either such things as are means to hinder or obscure the publishing of the word of God, and the Gospel of Christ; or such things as are means to hinder or obscure the free publishing and passage of the Word of God, and the Gospel of Christ.

Quest. What are the things that are means to hinder or obscure the publishing of the word of God, and the Gospel of Christ, which we pray against in this Petition?

Answ. Two things especially.

Quest. What is the first of those?

Answ. This; such Ministers as are either insufficient, or in any sort unconscionable or scandalous; as such Ministers as are either ignorant, and cannot teach God's people committed to their charge, or do take on them to teach, and do it unskillfully; or such as are unfaithful in executing their Ministerial duties; as those that are either idle, and do not the duties of their Ministry at all, or do them but in part; or are unsound and unprofitable in their teaching, or do teach flatteringly, and seek to please men, and sooth them up in their sins, or such Ministers as live wickedly and scandalously: all these are means to hinder or obscure the publishing of the word of God, and the Gospel of Christ, and we pray against them in this petition.

Quest. What is the second thing that is a means to hinder or obscure the publishing of the word of God, and the Gospel of Christ, which we pray against in this Petition?

Answ. This; all erroneous and false Doctrines and Superstitions, as the Doctrine of Paganism, Turkism, Judaism, Papism, Arminianism, Anabaptism, and such like: for all and every of these, and the like; do poison the souls of men, and are means to hinder and obscure the publishing of the word of God, & the Gospel of Christ, and we pray against them in this Petition. 2 Tim. 2.17. They fret as a canker. Christ gives a caveat to beware of such, Math. 16.6. so the Apostle, Phil. 3.2.

[ 24] Quest. What are the things that are means to hinder or obscure the free publishing and passage of the word of God, and the Gospel of Christ, which we pray against in this Petition?

Answ. Six things especially.

Quest. What is the first of those?

Answ. This; want of Magistrates and governors in the Church; from whence must needs follow d • sorder and confusion, every man being left to himself to do what him listeth without controlment: for better is a tyranny, then an Anarchy; better it is to have a Tyrant then no governor at all.

Quest. What is the second thing that is a means to hinder or obscure the free publishing and passage of the word of God, and the Gospel of Christ, which we pray against in this Petition?

Answ. This; wicked and mischievous devices, and practices of wicked Magistrates, who seek by all means they can to advance heresy and superstition, and to set up the kingdom of Satan, and do exercise cruelty and tyranny against the true worshippers of God, and do persecute the true professors of his holy Religion.

Quest. What is the third thing that is a means to hinder or obscure the free publishing and passage of the word of God, and the Gospel of Christ, which we pray against in this Petition?

Answ. This; wicked and ungodly laws; such laws as do either give toleration to some false and strange religion, or such as tend to the hindrance of the true and pure worship of God and his holy Religion.

Quest. What is the fourth thing that is a means to hinder or obscure the free publishing and passage of the word of God, and the Gospel of Christ, which we pray against in this Petition?

Answ. This; divisions, and dissensions, and schisms, which Satan by his instruments raiseth up in the Church, whereby he seeks what he can to disturb the peace of the Church, and to destroy the truth and unity of it, and to rend the Church in pieces, that he may easier prevail against it, when it is divided: for he knows, as Christ saith, that a kingdom divided against it self cannot stand, Math. 12.25. and these are some of the Tares that the envious man sows in the Church, that hinder the growth of the wheat. Math. 13.24, 25. Rom. 16.17.

Quest. What is the fifth thing that is a means to hinder or obscure the free publishing and passage of the word of God, and the Gospel of Christ, which we pray against in this Petition?

Answ. This; enormious and foul sins that reign amongst us as Atheism, profaneness, contempt of God's word and holy Ordinances, Blasphemy, Sabbath-breaking, oppression, cruelty, pride, and the like: these we are to mourn for, and so to pray against, as things that are means to hinder or obscure the free publishing and passage of the word of God, and the Gospel of Christ.

Quest. What is the sixth thing that is a means to hinder or obscure the free publishing and passage of the word of God, and the Gospel of Christ, which we pray against in this Petition?

Answ. This; wicked men that belong not to God's election, and are utter enemies to the Church and the members of it, and the Devil and his Angels; that such wicked men may be crushed with a rod of iron, and speedily brought to their just destruction, and that Satan and his Angels may be shortly brought under our feet.

[ 25] Now to the third Petition that concerns God simply and merely. Thy will be done in earth, as it is in Heaven: and first of the Order of this Petition.

Qu • st. Why is this Petition, Thy will be done, &c set after the former, Thy kingdom come?

Answ. For three reasons.

Quest. What is the first of those?

Answ. This; because true and sound subjection to the holy will of God follows the coming of God's Kingdom in the order of Nature, and is a manifestation that his Kingdom is come, and that men are subjects of God's Kingdom, and that God doth rule in their hearts by his holy Spirit: for when men are subjects of God's Kingdom, then they begin to obey his will, whereas before they reboll against him, and are the slaves of sin and Satan.

Quest. What is the second reason why this Petition, Thy will be done, is set after that, Thy kingdom come?

Answ. This; because duty bindeth the subjects of God's Kingdom to obey God's will, and to submit themselves to it in all things.

Quest. What is the third reason why this Petition, Thy will be done, is set after that, Thy Kingdom come.

Answ. This; because though we be the subjects of God's Kingdom, and be disposed by grace, and made fit to do the will of God; yet we cannot do it unless God move us to the doing of it; nor yet continue in doing his will longer then he upholdeth us in the doing of it: therefore we pray after Thy Kingdom come, Thy will be done.

Quest. What are the general things contained in this Petition, Thy will be done in earth as it is in heaven?

Answ. These three things. First, the matter of it, the thing prayed for, the doing of God's will.

Secondly, the persons by whom the will of God is to be done, implied in these words, In earth.

Thirdly, the manner of doing it, as it is in heaven.

Now to the meaning of the words of this Petition.

Quest. How are we to conceive of God's will?

Answ. Thus; God's will in it self is only one simple and undivided, as God himself is: but unto us it is diversely propounded; and so it may be distinguished into his hidden and secret will, or his will signified and revealed.

Quest. What is God's hidden and secret will?

Ans. The will of God, which either in respect of the time is not yet manifested by the events which afterwards come to pass, or which in respect of our understanding we are not able to conceive the incomprehensible depth of, in some particular events, either good or evil.

Quest. What is God's signified and revealed will?

Answ. The will of God, which is made known to us either in his written Word, or by some event; for the will of God is signified and revealed to us, not only in the Scripture, but also by particular events, either good or evil. Hence Job said, the Lord had taken away his oxen, and Camells, because it was manifested to him by the event, that God willed the taking of them away.

Quest. What then are we to understand by the will of God in this Petition, Thy will be done, &c.

Answ. The whole will of God revealed, whether it be by his written Word, or by some event; and in part God's secret will, touching some particular things which in time may come to pass.

[ 26] Quest. What is meant by doing God's will?

Answ. It having relation to men (as here it hath) implied in those words (in Earth) it signifieth both a yielding of obed • ence to God in all things that he in his written Word requires to be done of us, and by us, and also a submitting of our selves unto him willingly, in all things he lays on us to be suffered of us, and by us; resolving before such things be laid on us, to suffer them patiently when they come, whatsoever they shall be: and when they are on us, quieting our selves, and resting contented in the good will and pleasure of God therein revealed.

Quest. What are we to understand by these words in this Petition, in Earth, or on Earth?

Ans. The word (Earth) in this Petition is put by a Metonymia of the subject: for man living in the world, or dwelling on the face of the Earth: let men on Earth do the will of God, as Christ said: John. 17.4. I have glorified thee on Earth.

Quest. What are we to understand by the word (Heaven) in this Petition?

Answ. The word Heaven in this Petition, is likewise put by a Metonymia of the subject, for the blessed Angels and souls of the Saints departed, and now glorified in Heaven. And so we pray: Let men on Earth do the will of God, as the blessed Angels and souls of the Saints departed, and now glorified, do it in Heaven.

Quest. Can we that live on the Earth, do the will of God as the blessed Angels and Saints do it in Heaven?

Answ. In the measure and degree of obedience we cannot, but in the likeness and similitude, we may and ought to do the will of God as the blessed Angels and Saints do it in Heaven: for the word (as) being a note of comparison in this petition, it imparts a likeness and resemblance, and not an equality or like quantity of degree; so that here we pray to perform obedience, not equal in measure and degree to the obedience of the Angels and Saints in Heaven, we yet living in the Earth or on the Earth, though we must endeavor after it: but such obedience as is like to theirs, and that we may be like to them in the manner of our obedience.

Quest. Wherein stands the likeness of our obedience to God's will, to the obedience of the blessed Angels & Saints departed?

Answ. In three things especially.

Quest. What is the first of those?

Answ. This; in willingness: we are to do the will of God willingly and without constraint, for so the Angels and Saints do it in Heaven. Hence the Angels are said to come & stand before God, ready to do his will. Job. 1.6. And hence they are said to have wings. Isa. 6.2.

Quest. What is the second thing, wherein stands the likeness of our obedience to the will of God, to the obedience of the blessed Angels and Saints departed?

Answ. This; in readiness: we are to do the will of God readily and speedily, for so the Angels and Saints departed do it in Heaven.

Quest. What is the third thing, wherein stands the likeness of our obedience to the will of God, to the obedience of the blessed Angels and Saints departed?

Answ. This; in faithfulness, we are to do the will of God faithfully in all the parts of it, not by halfs or peecemeale; doing some things and leaving others undone: and sincerely, and without hypocrisy, and constantly: for so do the blessed Angels wherein soever God employeth them, and the Lord sending them to execute some judgment, they never give over till the Lord say it is sufficient, stay thine hand: as 2 Sam. 24.16.

[ 27] Quest. What is then the sum of this petition. Thy will be done in Earth, as it is in heaven?

Answ. This: that whatsoever God revealeth to us in his written Word, which he would have us to do, may be obeyed: and whatsoever also God makes known to us by the event, which he would have us to suffer, may be willingly submitted unto, with a resolution before such things do come, to suffer them patiently when they come, whatsoever they shall be; and when they are come, to bear them with quietness and contentedness in the good will and pleasure of God therein revealed: and that the will of God may be thus obeyed and suffered, both of us and of other men, living in this world, even as willingly, as readily, and as faithfully (namely) in all the parts of it: and sincerely, and constantly, as the will of God is obeyed by the blessed Angels, and by the souls of the Saints departed, and now glorified in Heaven.

Now before we come to speak of the things prayed for in this petition, for the better clearing of it, some questions or objections are further to be propounded and answered: as first it may be said.

[Objection. 1] God's will must needs be done, for God is omnipotent and doth whatsoever he will, neither can any creature or power withstand his will. Isai. 40.18. and so confessed by Iehosaephat, 2 Chron. 20. what need we then pray, that God's will may be done.

Quest. How is this to be answered?

Answ. Thus: God's secret will, the will of his good pleasure cannot be withstood, but must needs come to pass: but his will revealed in his Word, may be and many times is resisted and withstood: Mat. 23.37. Acts 7.54. every sin is a breach of the law of God, and so a resisting of his will,

It will be said again:

[Objection. 2] God's will, howsoever propounded (namely) his will revealed in his Word, is a powerful will and cannot be frustrate: for if a thing being willed by God howsoever, should not come to pass and be effected, it were either because God willed amiss, or wanted power to work that he willed; either of which were blasphemy once to think: therefore it seems needless to pray that God's will may be done.

Quest. How is this to be answered?

Answ. Thus; God's will revealed in his Word, commanding duties to be done, hath diverse ends: it serves, either for obedience, or for trial, or for conviction: and so though it be a powerful will, and have effect in all men; yet not in every man the same effect, nor attains the same end in all men: in some by God's grace it worketh obedience, in some it worketh only trial of some inward grace, and in some it worketh only conviction: and so it is never frustrate, but attains one of these ends in every man. Gen. 22.2. God bid Abraham kill his Son Isaac; it was not God's will and purpose that Abraham should obey that commandment simply, and slay his Son, as the event declared; but his will was by that commandment, to make trial of Abraham's affection and true fear of God. verse. 1. and verse. 12. compared together: and so Exod. 5. God bid Pharaoh let his people go: now that commandment, was not a commandment of obedience in God's secret purpose, but only a commandment of conviction, to convince Pharaoh of rebellion and hardness of heart.

[Objection. 3] God's will revealed in his Word, attaining one of these ends; either obedience, trial, or conviction, in every man.

Quest. What need we pray that it may be done?

Answ. As God hath determined the end, so also the means to come to it; we must therefore use prayer as a special means for attaining grace, that we may obey the will of God revealed in his Word: for so we are to take God's will made known to us in his Word, commanding duties as a will to be obeyed, leaving God's secret purpose of trial or conviction to himself; and so pray that the will of God may be powerful in us, as it is propounded to us, (namely) as a will requiring obedience in all his children.

[Objection. 4] If God sometimes in his will revealed in his Word, command that which in his secret purpose, he hath determined shall never come to pass, as in that Commandment given to Abraham of sacrificing his Son Isaac: Gen. 22.2. Then God's will revealed is sometimes contrary to the will of his good pleasure.

Quest. How is this to be answered?

Answ. Thus; when God in his will revealed requires obedience, which in his secret will he intends not in some men, but only their trial or conviction: that Commandment is not contrary to his secret purpose, but rather a fit means of accomplishing of his purpose in those men, as in the example propounded: God in his secret counsel decreed to make trial of Abraham, whether he would for his sake, offer his Son Isaac in sacrifice or no, and to that end he gave him that commandment, (offer thy Son for a burnt offering) not as a Commandment of absolute obedience, but of trial: and so was that Commandment a fit means of accomplishment of God's secret purpose: and therefore though it seem contrary to God's secret will, yet it is not, if we consider the scope and end of it, that being in God's secret purpose, only the trial of Abraham.

[ 28] Quest. God's will being manifested by particular events, good or evil, how is God free from willing evil, and from being the author of evil?

Answ. Evil is twofold, evil of punishment, or evil of sin: the first of these God willeth, and is the author of, for punishment being a work of Justice against sin is good, and therefore willed and wrought by God. Touching the second sort of evil, evil of sin; some say that God only barely permitteth, and suffereth it to be done, and no farther; as the Schoolmen say: Deus respectu reati culpae, non habet actum positivum, sed tantum negativum, non vult impedire. Which is true, but not the whole truth.

Quest. How may that appear?

Answ. Thus: if God permit sin, he doth it either willingly or against his will: if willingly, then it is not by bare permission, by a powerful working permission, if against his will, then is he not omnipotent to let & hinder that thing he willeth not, and that is blasphemy to think.

Quest. How then are we to conceive of God's willing of the evil of sin?

Answ. Concerning that, we are to learn two distinctions.

Quest. What is the first of those?

Answ. This: there be two things in sin, the subject or matter of sin, which is either a motion, a quality, or an action: or the form of sin, that which maketh the motion, quality or action, to be a sin, and that is transgression of the law of God properly called by some, deformity of the motion, quality or action.

Quest. What is the second distinction we are to learn?

Answ. This; there is difference between sin it self simply considered in it self & by it self, and the event of sin, or the coming to pass of sin, for sin it self is evil, but the coming to pass of sin is good, in respect of the end to which it is by God disposed (namely) his glory in the manifestation of his Justice and Mercy.

Quest. These two distinctions learned, how then are we to conceive of God's willing of the evil of sin?

Answ. Thus: God willeth the motion, quality or action, which is the subject or matter of sin, for he is the first mover or efficient in every motion and action, as it is a motion or action: but he willeth not the deformity, pravity or euillnesse of the motion or action. For example, in the act of Theft and taking away of another man's goods, the action of moving the body, of stirring the several joints, and reaching out of the hand, whereby the goods are taken hold of, are willed and wrought by God.

But the applying of those actions to this end, that our Neighbor may thereby be deprived of his goods, and we by them enriched: this is the deformity of those actions, & not willed nor effected by God.

Again, God willeth not sin simply considered in it self as it is sin, and against his Commandment, but only willeth the event, or coming to pass of sin.

Quest. How doth God will the event, or coming to pass of sin?

Answ. Thus; not by effecting it, but by with holding his grace from his creature, and not hindering it when he might, if he would, and so only by consequent God willeth the event of sin, be not hindering it, he willingly permits it to be done for a good end, (namely) the glory of his name in the execution of his Justice, or the manifestation of his mercy. God often punisheth one sin with another, now all sin is eu ll if we respect it self, but as it is a punishment of some former evil, in that respect it is not evil, but just and a good thing, and so the event or coming of it to pass is willed by God. Thus we are to understand that God willed the hardening of Pharaohs heart. Exodus 9.12. the deceiving of Ahab with a Lie. 2 Chron. 18.22. And thus he willeth the delusion of such as are deceived by the deceivable working of Antichrist, the Pope of Rome and his Emissaries, the shaueling Locusts, Jesuits and Priests.

[ 29] Quest. What are the things we pray for in this Petition. Thy will be done in Earth, as it is in Heaven?

Answ. Either things general, or things more special.

Question. What are the general things we pray for in this Petition?

Answ. Two things especially.

Quest. What is the first of those?

Answ. This; denial of our selves and of our own wills; that God would make us renounce our own wills, which are naturally in bondage to Satan, and are averse and contrary to all spiritual goodness, and of themselves are prone to will, and do actually will nothing but that which is evil, and against God's holy will, and would make our wills pliable to his holy will, and able to will and wish that which his holy will alloweth.

[Objection] Our wills are naturally averse and contrary to all spiritual good, and of themselves prone to will, and do actually will nothing but that which is evil, but being renewed by grace, and in the state of grace.

Quest: Have they not then power in then to will that which is truly and spiritually good?

A. Of themselves, & by thems • lues, our wills have no such power though they be renewed & in the state of grace, they are then able not of themselves, or by themselves, but only by grace, freely to will spiritual good, and to will evil, and that only in part, not perfectly in the time of this life.

Quest. What is the second general thing we pray for, in this petition?

Answ. This: that the rule of our lives may be God's revealed will, his will revealed in his Word: that we may make not God's secret and hidden will, but the revealed will of God, his will made known in his Word, which is the law or only rule of things to be done, the rule of our lives, and of all our thoughts, words and actions. Colos. 3.16. Let the word of Christ dwell in you plenteously in all wisdom, so as we rightly understand it, and rightly apply it to our particular actions and occasions.

[Objection.] 1 John. 2.27. God's elect true believers are taught all things of the spirit of God; and therefore it seems we may depend on the teaching of the spirit, and on revelations from Heaven, and not on God's will revealed in his Word, nor make that the rule of our lives.

Quest. How is this to be answered?

Answ. Thus: First, the meaning of Saint John is, that God's elect and true believers, having received the Spirit, they are inwardly taught of the spirit, and have their minds enlightened, and their judgment clear, and need not that any man should teach them to discern the truth taught, from error and deceit, as appears verse. 26.

Again, Secondly, the Word of God and the Spirit, ever goeth together, the Spirit shineth in the Word and is powerful by the Spirit, and we must be taught of God; but it must be by his Word, the Lord puts them together. Isa. 59.21. And the Apostle calls his preaching, the ministration of the Spirit. 2 Cor. 3.8.

Quest. What are the more special things we pray for in this petition: Thy will be done, &c.

Answ. Either such things as concern obedience to God's will, commanding duties to be done, or such as concern submission to his will in things to be suffered of us, or by us.

Quest. What are the things we pray for in this petition, that concern obedience to God's will, commanding duties to be done?

Answ. Three things especially.

Quest. What is the first of those?

Answ. Knowledge of God's will revealed in his Word, commanding good duties, that we may come to the knowledge of God's will made known to us in his Word, touching the good duties he requires of us; either as we are Christians in our particular places and callings, states and conditions of life: for how should we do the will of God, unless we know it: as how can a Servant do things pleasing to his Master, when he knows not what his Master would have him to do. Isa. 8.19.20. the Lord sends them to the Law and to the Testimony, if they speak not according to this Word; it is because there is no light in them.

Quest. How may we come to the knowledge of God's will revealed in his Word, commanding good duties?

Answ. By using the means that serve to that purpose, diligently, and carefully: as by hearing & reading the Word, by meditating in it, & by conferring on it, and by seeking to God in prayer, for the right understanding & knowledge of it.

Quest. How much knowledge of God's will revealed in his Word, commanding good duties must we come to, that we may obey that will of God?

Answ. So much knowledge as may direct us in the doing well, & may guid us in every good action: we must distinctly know the will of God made known in his Word, so far as it may direct us in every good action; for every good action, yea every good motion of the mind, will and affections, must be guided by the rule of goodness, the Word of God, & that rule must be distinctly known of us, or else it cannot be a rule to us. Mat. 22.29. Ye err (saith our Savior Christ) not knowing the Scriptures; not only in judgment but in practice.

Quest. What is the second special thing we pray for in this petition, that concerns obedience to God's will, commanding duties to be done?

Answ. Strength of grace, care and endeavor to do the will of God revealed in his Word, both in our general and particular callings: and that as the will of God ought to be obeyed: for it is but hypocrisy to use this petition, Thy will be done in Earth, as it is in Heaven, and yet never care nor endeavor to obey the will of God: and therefore if we use this petition aright, we desire that the will of God may be done.

Quest. How is the will of God revealed in his Word, obeyed as the will of God ought to be obeyed?

Answ. Thu • ; when the obedience that is yielded to it, comes from a sanctified soul, and is performed in love to God, and in conscience towards God, because God commands it; and with a desire to please him, and with a due respect to his glory.

[Objection. 1] God doth approve good duties done, though it be by unbelievers; as the obedience of Children to their Parents, though those Children be unbelievers, yet their obedience is pleasing to God: Colos. 3.20. therefore it seems not needful that obedience to God's will revealed in his Word, should always come from a sanctified soul, that it may be such as it ought to be.

Quest. How is this to be answered?

Answ. Thus; good duties done by unbelievers, are approved of God, as they are considered in the abstract in themselves, and by themselves; for so they are things commanded of God, & simply good in themselves but in concreto, in the concrete, as they come f • om unbelievers and are their personal actions: they are not approved of God.

[Objection. 2] God doth sometimes reward the good actions of unbelievers, and therefore it seems they a • e pleasing to God.

Quest. How is this to be answered?

Answ. Thus; God doth sometimes give outward blessings even to the civil obedience and outward good carriage of hypocrites and unbelievers; not because it pleaseth him as it is their personal obedience, but only of his mere rich goodness, and abundant mercy. 2 King. 10.30. Because Jehu diligently executed the Lord's will in des • roying the house of Ahab, the Lord promised him that his sons should sit upon the Throne of Israel, to the fourth generation: yet was he but a carnal man, verse. 31.

[ 31] Quest. What is the third special thing that we pray for in this petition, Thy will be done, &c. that concerns obedience to God's will commanding duties to be done?

Answ. Perseverance and continuance in obeying God's will revealed in his Word, both in our general and particular callings, and in every state and condition of life: that God would make us able to continue constant in our obedience to his will made known to us in his Word, without fainting or falling back; and that we may set before us the best examples for our imitation and may aim at perfection.

God's Children cannot faint nor fall back from their obedience to God's will; they are kept by grace from falling away from God, and from goodness. Therefore it seems needl • sse for them to pray for perseverance and continuance in their obe • ience.

Quest. How is this to be answered?

Answ. Thus; spiritual fainting is twofold, either a faintaing and falling b • cke altogether, and a falling clean away from an holy course: and this cannot befall God's Children. Jer. 32.40. Or, a fainting in part (that it) a slacking, and remit • ing something of an holy course: and this may and doth befall God's Children: Revel. 1.4. and therefore they have need to pray for perseverance and continuance in their obedience.

[Objection.] Perfection of Obedience in degree, cannot be attained in this life: therefore it seems a vain thing to aim at it.

Quest. How is this to be answered?

Answ. Thus; though we cannot attain to perfection of obedience in degree in this life: yet it is our duty to strive towards it, as those that are willing to obey God, and to do his will to the uttermost of their power; and in time we shall come to it if we faint not: Gala. 6.9. Once man could obey God's will perfectly, and he shall again obey it perfectly in Heaven: and therefore it is not a vain thing to aim at it.

Quest. What are the special things we pray for in this petition that concern submission to God's will, in things to be suffered of us, or by us?

Answ. Two things especially.

Quest. What is the first of those?

Answ. This; strength to bear afflictions as they ought to be borne before we be in a affliction: that we may be provided aforehand of strength to bear afflictions, and may have it ready to use, and to put in practice when time shall serve. Luke. 21 19. It must be ours not by usurpation, or by lawful use and occupation, as a thing borrowed for the present, but by just title and right of possession.

Quest. What is the second thing we pray for in this petition, that concerns submission to God's will, in things to be suffered of us, or by us?

Answ. This; strength and patience in the time of affliction and trial, that God would give us in all evils, trials and afflictions we endure, though they be great and continued long on us, to make his will our will, and to bear them patiently and joyfully; and under them to bless the name of the Lord as Job did. Job. 1.21.

Now to the matter of Deprecation, things to be prayed against in this Petition.

[ 32] Quest. What are the things we pray against in this petition. Thy will be done in Earth, as it is in Heaven?

Answ. Either such things as are contrary to obedience to God's will, commanding duties to be done, or such things as are contrary to the submission to God's will, in things to be suffered of us, or by us.

Quest. What are the the things we pray against in this petition, that are contrary to obedience to God's will, commanding duties to be done?

Answ. Either such things as do utterly and wholly, and ever resist and withstand obedience to God's will, commanding duties to be done. Or such things as are impediments or hindrances to that obedience that ought to be yielded to God's will commanding duties to be done.

Q. What are those things that do utterly & wholly, & ever resist and withstand obedience to God's will, commanding duties to be done, that we pray against in this petition?

Answ. They are these; Satan, sin as it is sin, whether it be original or actual: and that corruption that is in the World through Lust, through inbred evil concupiscence, that is in our nature called flesh, or the Old man: we pray against the will and power of Satan, and the power of sin, and the corruptions which are utterly and wholly, and ever contrary to all spiritual goodness. Rom. 8.7. it is ( 〈 in non-Latin alphabet 〉 ) enmity against God, it is not subject to the Law of God, neither indeed can be.

Quest. What are the things that are impediments and hindrances to that obedience that ought to be yielded to God's will, commanding duties to be done, that we pray against in this Petition?

Answ. Either things inward, or things outward.

Question. What are the inward things that are impediments and hindrances to that obedience that ought to be yielded to God's will, commanding duties to be done, that we pray against in this Petition?

Answ. Three things especially.

Quest. What is the first of those?

Ans. This; Ignorance of God's will revealed in his word, teaching the good duties that God requires of us in our general or particular callings, states and conditions of life, especially willful and affected ignorance, when the means of knowledge are vouchsafed to us.

Question. What is the second inward thing that is an impediment and hindrance to that obedience that ought to be yielded to God's will, commanding duties to be done, that we pray against in this Petition?

Answ. This; a settled purpose and full resolution to continue in sin, and an hardening of the heart against all good instruction, counsel, admonition, threatening, or any other means that either are, or can be used to the contrary, to draw to repentance.

Quest. What is the third inward thing that is an impediment and hindrance to that obedience that ought to be yielded to God's will, commanding duties to be done, that we pray against in this Petition?

Answer. Hypocrisy: a false, hollow and deceitefull heart, when men purpose to live in sin, and yet outwardly for by respects, make show of godliness and honesty.

[ 33] Quest. What are the outward things that are impediments and hindrances to that obedience that ought to be yielded to God's will, commanding duties to be done, that we pray against in this Petition?

Answ. Five things especially.

Quest. What is the first of those?

Answ. This: irreligion or profaneness, when men regrard not God's Word, nor his worship; but live as if there were no God nor Devil, Heaven or Hell, nor conscience to be made of anything: examples we have of the like. 2 Chro. 33.10. 2 Chron. 36.16.

Quest. What is the second outward thing that is an impediment and hindrance to that obedience that ought to be yielded to God's will, commanding duties to be done, that we pray against in this Petition?

Answ. Wilfull and open rebellion against God's will revealed in his word, when men openly and peremptorily resist God's will made known to them out of his word, and evidently and directly urged on their consciences, and wittingly and willingly do the clean contrary to it.

Quest. What is the third outward thing that is an impediment and hindrance to that obedience that ought to be yielded to God's will commanding duties to be done, that we pray against in this Petition?

Ans. This: worldliness, when men or women give themselves wholly to seek the things of this world, the profits, commodities, honors and preferments of it, and by not and earnest pursuit do seek after earthly things, though it be by good and lawful means: much more by unlawful means, as usury, extortion, and such like. That g • eedy hunting after them will make men settle on their dregs, and will make them look for no other happiness but in those things.

Quest. What is the fourth outward thing that is an impediment and hindrance to that obedience that ought to be yielded to God's will, commanding duties to be done, that we pray against in this petition?

Answ. This; backwardness and weariness in well doing, manifested by word or deed, or by any gesture, as tushing, puffing, and such like.

Quest. What is the fifth outward thing that is an impediment or hindrance to that obedience that ought to be yielded to God's will, commanding duties to be done, that we pray against in this Petition?

Answ. Inconstancy in doing good duties, when men or women are no sooner in a good duty, but they are presently out of it again; and out of the lightness and vanity of their minds, on duerie trifling occasion are soon and suddenly carried away from doing of a good duty. Hosea. 6.4. John. 5.35. They which cried Hozanna to Christ, Mar. 11.9. shortly after, cried crucify him, crucify him. Mark. 15.13.14.

[ 34] Quest. What are the things we pray against in this petition, that are contrary to submission to God's will, in things to be suffered of us, or by us?

Answ. Either things inward in heart, or outward things.

Quest. What are the things inward in heart, that are contrary to submission to God's will, in things to be suffered of us, or by us, that we pray against in this petition?

Answ. Motions and stirrings that arise in the heart, against the work of God's providence, in the time of any pressure, cross, affliction or trial; as when men or women are grieved, discontented, and d • spleased in their minds for the work of God on them or towards them, in laying his hand on them, and afflicting them in any kind whatsoever, and do inwardly fret and repine against that hand, and work of God.

Quest. What are the outward things that are contrary to submission to God's will in things to be suffered of • s, or by us, that we pray against in this petition?

Answ. Such things as in the time of affliction or trial, are expressed either by word or deed.

Quest. What are the things that in time of affliction or trial, that are expressed by word, or deed, that we pray against in this Petition?

Answ. Two things especially.

Quest. What is the first of those?

Answ. This; a complaing against God's providence, touching present hard condition, that men or women hold themselves in, in comparison of others: as when men or women complain that they are not as others be, in health, in strength, at liberty, or the like; or they have not that plenty of wealth that others have; they see others lusty and strong, and in health, or rich, and themselves are weak feeble, and sick, or poor; and they break out into a complaint and say, why am not I as others are, or God might have made me as they are.

Quest. What is the second thing, in the time of affliction or trial, that is expressed by word, that we pray against in this Petition?

Answ. This: a mumuring and breaking out into bitter terms against God; when men or women being under the hand of God in any affliction or trial, do foolishly charge God, that he deals hardly and cruelly with them.

Quest. What are the things that in time of affliction or trial that are expressed by deed, that we pray against in this petition?

Answ. They are these: any impatient gesture or behavior, or seeking of ease or deliverance by unlawful means: as when men or women being under the hand of God, in any affliction or trial, do show forth any impatient behavior, or do seek to ease or to deliver themselves by any means unlawful, as by seeking to witches.

Now to the Petitions that concern our selves, which are also three. First in general, this question may be made.

[ 35] Quest. What doth this order of petition, in that we are first to use petitions that concern God simply and merely, and then such as concern our selves, teach us?

Answ. Thus much: that we are then allowed, and not till then, to seek good things for our selves; when we have first minded and sought those things that concern God's glory, in the advancement of his Kingdom, and in the doing of his will: because unto godliness only belongs the promises of this life, and of the life to come, 1 Tim. 4.8.

Quest. How are the three Petitions that concern our selves, distinguished?

Answ. Thus; the first concerns outward and temporal good things of this present life; and the two other concern spiritual good things appertaining to an heavenly life.

Quest. Why is that Petition that concerns temporal good things, which are less worth, set before those that concern spiritual good things, which are better worth, and more to be esteemed and desired?

Answ. For two reasons especially.

Quest. What is the first of those?

Answ. This, because though they be not the chiefest good things, yet they are as helps to enable us to spiritual duties; & they are means to make us walk on more comfortably in an holy course of life.

Quest. What is the second reason why the Petition that concerns temporal good things, which are less worth, is set before those that concern spiritual good things, which are better worth, and more to be esteemed and desired?

Answ. This; because they are as steps whereby our weak faith may better ascend to lay hold on spiritual good things, and may be also more confirmed touching spiritual good things: for we are weak in faith, and sometimes men trust in God for the pardon of their sins, and yet distrust God for the provision of their bodies: and by the exercise of our faith, in depending on God for lesser matters, as our daily bread, we may come more firmly to rest on him for the pardon of our sins, and other spiritual good things, Mat. 10.9. to 32. Christ sending forth his Disciples to preach, speaks not a word to strengthen them in the assurance of the pardon of their sins; but he doth many ways encourage them against persecution, and want of outward good things, implying their infirmity therein.

Now to the first of those three Petitions that concern our selves in particular. Give us this day our daily Bread, Math. 6.11.

Quest. What are the general things contained in this petition, Give us this day our daily bread?

Answ. They are these:

First, the thing we desire and pray for, namely, Bread.

Secondly, the circumstances thereto appertaining:

As first the manner, how we would have the bread which we ask; that is by free gift, Give. Secondly, the persons for whom we ask it in the word Us. Thirdly, the time for how long we desire it, This day. Fourthly, the propriety, whose bread we crave, (namely) Ours. And fifthly, the quantity and quality of the bread we ask, in the word, Daily. Give us this day our daily bread.

Now to the meaning of the words of this Petition.

[ 36] Quest. What are we to understand by the word (Bread) in this Petition?

Answ. Both that which we properly call Bread, which is made of the flower of grain, and is fit for man's bodily nourishment, and also all outward good things and means whatsoever, that serve for the sustentation, comfort and refreshing of the body, and are meet and needful for the preservation of this present life, and outward good estate; and theblessing of God on those things and means, that they may effect that good for which we use them: as meat, drink, apparel, physic, sleep, house, harbor, fruitful seasons, good Air, and the like: and through the blessing of God, nourishment and strength by food, health by physic, warmth by apparel, wealth by honest labor, and such like.

Quest. Why doth Christ in this petition name (bread) rather then any other particular outward good thing?

Answ. Because, of those things that pertain to our being, and continuance of our life, Bread is the chief & most needful thing; and we can better want flesh or fish, or any other thing that pertain is to the body and this present life, then Bread: it is hence compared to a staff or stay. Levite. 26.26. Isa. 3.1.

Quest. What are we to understand by these words (give us) in this Petition?

Answ. That God would of his mere free grace vouchsafe to us, and to all his children, outward good things meet and needful for us: the least of which we are unable by any service or labor of ours to attain, and much less to merit & deserve at his hands, we being less then the least of his mercies and truth, as Jacob said, Gen. 12.10.

Quest. What is meant by (this day) in this petition?

Answ. By the day, or for the day, as Luke. 11.3. 〈 in non-Latin alphabet 〉 is meant the present day or present time, or present occasion of using Bread; That God would give us outward good things and means, meet and needful for us: not for a Weeke, a Month, a Yeare, or such like; but for the present day or present time, or present occasion of using them: Mat. 6.34. No man is sure to live till tomorrow, his soul may be taken away this night. Luk. 12 20.

Quest. May we not desire that God would give us such outward good things and means, as may be meet and needful for us for hereafter, and for the time to come?

Answ. Simply & absolutely we may not; but we are to rest on the good providence of God, for such things to be given us, as he in his wisdom shall see fit and good for us; yet may we purpose, God continuing our health and strength, by our diligent labors in our honest callings, and by prayer, and without d • strustfull care, every day to seek those things at the hands of God. 1 King. 3.11. God was well pleased with it, that Solomon asked not riches though he had abundance of riches: so Pro. 30.8. he asked not riches nor store for the time to come, but food convenient (that is) daily bread. Philip. 4.6. Be nothing careful, (that is) with distrustful and carking care.

[Objection.] If we must ask of God outward good things meet and needful for us only for the present day or present time, or present occasion of using them, then it seems to be unlawful to lay up money or money worth against old age, or the time of sickness, or for posterity.

Quest. How is this to be answered?

Answ. Laying up of money or money worth against old age, sickness, or for posterity; that money or money worth being gotten by honest labor, or by some good and lawful means; and the duties of equity, love, and mercy we owe to the Church, to the Commonwealth, or to the poor not neglected, is lawful, and a duty we are bound to, so as it be with prayer to God for a blessing on the same: and with a resting on God's providence every particular day, and not on those things so provided and laid up.

[ 37] [Objection.] Mat. 6.19. Christ forbids to lay up Treasure on Earth; therefore it seems unlawful to lay up Money, or Money worth against old age, the time of sickness, or for posterity.

Quest. How is this to be answered?

Answ. Thus; Christ there speaks not simply, but comparatively; as if he had said, lay not up worldly treasures, chiefly, immoderately, and only so as ye neglect Heavenly Treasure.

Quest. What are we to understand by this word Our, in this Petition?

Answ. Such bread, and such outward good things, whereto we have true right and title, both before God, and also before men.

Quest. How have we true right and title to outward good things, before God?

Answ. Thus; when we have a spiritual title to them, in and through Christ, we being his members and believing in him; for our right in the creatures was lost by Adams fall, and is now through Christ his redemption, restored again to all that truly believe in him.

Quest. How have we true right and title to outward good things before men?

Answ. Thus: when we have a civil title to them, and by God's providence have possession of them by some honest means allowed of men, as by our honest labor and industry, or by inheritance, or by the gift of friends, or such like, 2 Thes. 3.12. The Apostle willeth the Thessalonians to eat their own bread, ( 〈 in non-Latin alphabet 〉 ) that is, which they have earned with the labors of their hands.

Quest. What is meant by (daily) in this Petition?

Answ. The word ( 〈 in non-Latin alphabet 〉 ) ( 〈 in non-Latin alphabet 〉 Panem nostrum supersubstantialem da nobis hodie ) signifies bread put to our substances day by day, and the meaning is, such outward good things and means as serve to preserve our being, life, and health from day today, and such a measure and proportion of those things and means as is meet and convenient, and may best agree with our nature and charge, and our particular calling and condition of life: this was Jacob's prayer, Gen. 28.20.

Quest. What is then the sum of this Petition, Give us this day our daily bread?

Answ. This; that God would of his mere free grace vouchsafe to us, and to all his children, both that which is properly called bread, and also all other outward good things and means that are meet and needful for the sustentation, comfort and refreshing of the body, and preservation of this present life, with his blessing on the same, and that for the present day, the present time, and present occasion of using them, and whereto we have true right and title, both before his holy Majesty, and also before men; and namely such as serve to preserve our being, life, and health from day today, and such a measure of them as is me • and convenient, and may best agree with our nature and charge, and particular calling and condition of life. This Job calls appointed food, Job 23.12. Prov. 30.8. called Conuenient food. James 2.15. Daily food. Verse. 16. Things needful for the Body.

[ 38] Quest. What need rich men, persons who have great abundance of outward good things, whose barns and store-houses be full, use this petition, and ask of God their daily bread?

Ans. Though men or women have plenty and great abundance of outward good things, yet the use, and comfort, and safety of those things cometh from the Lord, which except the Lord give, either they loose their goods by some accident and casualty; or having them, have no power to use them, or using them, they find no good nor comfort in them, and by them; therefore they have need still to use this Petition, Give us this day our daily bread.

[Objection.] Some men or women have their wealth and outward good things by inheritance. Prov. 19.14. They were borne to the things they possess, they were given to them, or they bought them, or did obtain them by hard labor and p • ines taki • g: therefore it seems they have not those good things given them of the mere free grace of God.

Quest. How is this to be answered?

Answ. Thus; though wealth and outward good things be received from Ancestors, as from Fathers, Grandfathe • s, great Grandfathers, or came by the gift of friends, or be gotten by purchase, or by hard labor, yet God is the first donour, and in all these things his free gift to be acknowledged: for God gives power to Ancestors, Fathers, Grandfathers, great Grandfathers, to get and keep lands and goods, and a will to leave them from hand to hand to their posterity, or he puts it into the hands and hearts of friends to bestow them, or he gives money or others things wherewith they are bought, or he gives wit and strength to labor for them.

Now to the matter of Petition, things prayed for in this Petition, Give us this day our daily Bread.

Quest. What are the things we pray for in this Petition, Give us this day our daily bread?

Answ. Five things especially.

Quest. What is the first of those?

Answ. This; that God would vouchsafe to supply our wants, touching the outwards good things of this life, serving either to satisfy our hunger, or quench our thirst, or to preserve us from the extremities of heat and cold, wind and weather, or to restore our defects in Nature, vouchsafing things that are requisite and necessary to that purpose.

Quest. What are the things we crave at the hands of the Lord, that are requisite and necessary for the supply of our wants concerning outward good things of this life?

Answ. Such things as are means ordinarily causing and procuring the supply of our wants in that kind.

Quest What are the things that are means ordinarily causing and procuring the supply of our wants, touching the outward good things of this life?

Answ. Either such as be common ordinary means, and further off; or such as be more special and nearer ordinary means.

Quest. What are the common means and further off, ordinarily causing and procuring the supply of our wants, touching the outward good things of this life, which we pray for in this Petition?

Answ. These; a right disposition of the heavens and seasonable weather, the former and the later rain, frost, snow, mist, dew, and whatsoever other creature God hath appointed for that purpose, fruitfulness of the earth, increase of cattle, and the like.

Quest. What are the more special and nearer means ordinarily causing and procuring the supply of our wants, touching the outward good things of this life, which we pray for in this Petition?

Answ. Two especially.

[ 39] Quest. What is the first of those?

Answ. This; wit and skill to order and dress grounds, and cattle, and to make use of the good creatures of corn, wool, flax, fruits, herbs, and such like, that God would give to men, and to us in particular, gifts and skill to that end, that we may know how and when to plant, to set, to reap, and sow, and how to make the good creatures of God that we find in the world fit for food clothing, Physic, and for other good uses. Adam had perfect skill to dress the ground, Gen 2.15.

Quest. What is the second more special and nearer means ordinarily causing and procuring the supply of our wants, touching the outward good things of this life, which we pray for in this Petition?

Answ. This; strength and willingness to employ that wit and skill which God ha • h given us, to make use of his good creatures, and that with diligence and painfulness, that God would make men, and us in particular, able and willing to excercise that wit and skill we have, in some honest and good employment, and that we may not eat the bread of Idleness.

Quest. What is the second thing we pray for in this Petition, Give us this day our daily bread?

Answ. This; that God would maintain and preserve that wealth, and those outward good things we have and enjoy, and are cast on us by his good providence: for he that giveth those things, is also the maintainer and preserver of them; and he must uphold our Lot, as well as deal us forth our portion. All things consist and are preserved in their essence and state, and sustained in their substances, quantities, qualities, motions, and actions: and if he withdraw his preserving power from them, they perish, and come to nothing.

Quest. What are the things we crave at the hands of God in this Petition, that serve to maintain and to preserve that wealth, and those outward good things we have and enjoy, and are cast on us by the good providence of God?

Answ. Two things especially.

Quest. What is the first of those?

Answ. This; the immediate hand and providence of God, to watch over those things continually, that God would vouchsafe to watch over the outward good things we have and enjoy, and are cast on us by his good providence, and would keep them safe under his own good hand and providence at all times.

Quest. What is the second thing we crave at the hands of God in this Petition, that serves to maintain and preserve that wealth, and those outward good things we have and enjoy, and are cast on us by the good hand and providence of God?

Answ. This; whatsoever is a means serving God's providence, and which God useth ordinarily to that purpose, that God would vouchsafe to us the means that serve his providence, & that he useth ordinarily for the maintenance & preservation of that wealth, and those outward good things we have and enjoy, and are cast on us by the good providence of God.

Quest. What are the means that serve God's providence, and that he useth ordinarily for the maintenance & preseruatiō of that wealth, and those outward good things we have and enjoy, and are cast on us by the good hand an • providence of God?

Answ. Either such as are invisible, and not seen by the eye of the body; or such as are seen, and we may take notice of.

[ 40] Quest. What are the means serving God's providence, and that he useth ordinarily for the maintenance and preservation of that wealth, and those outward good things we have and enjoy, and are cast on us by the good providence of God, that are invisible and not seen with the eye of the Body, which we pray for in this Petition?

Answ. They are the good Angels of God: that God would vouchsafe by his good Angels to guard and keep safe that wealth, and those outward good things we have and enjoy, and are cast on us by his good providence.

Quest. What are the means serving God's providence, and that he useth ordinarily for the maintenance and preservation of that wealth, and those outward good things we have and enjoy, and are cast on us by the good providence of God, that are seen, and we may take notice of, which we pray for in this Petition?

Answ. Either public means, or private means.

Quest. What are the public means serving the providence of God, and that he useth ordinarily for the maintenance of that wealth, and those outward good things we have and enjoy, and are cast on us by the good hand and providence of God that are seen, and we may take notice of, which we pray for in this Petition?

Answ. Three especially.

Quest. What is the first of those?

Answ. This; good Magistrates, such as are wise and provident for the common good, that Good would vouchsafe to give us such Magistrates, as may both make wholesome Laws, and execute the same justly and truly as occasion is offered, for the quiet and peaceable government of the common wealth, and may also by lawful and just war defend their subjects and country.

Quest. What is the second public means serving God's providence, and that he useth ordinarily for the maintaining and preserving of that wealth, and those outward good things we have and enjoy, and are cast on us by his good providence, that is seen and we may take notice of, which we pray for in this Petition?

Answ. This; valiant, expert, & skillful captains and soldiers, such as have both strength & skill to fight as they ought to do, for the defense of their country; That God would vouchsafe to give us such captains and such soldiers, as being strong and valorous, may be ready on a just and lawful calling, to fight resolutely and wisely for the defense of our lives and liberties: such a Captain was Cornelius, Act. 10.1, 2. and such a soldier he had, verse. 7.

Quest. What is the third public means serving God's providence, and that he useth ordinarily for the maintenance & preservation of that wealth, and those outward good things we have and enjoy, and are cast on us by the good providence of God, that is seen and we may take notice of, which we pray for in this petition?

Answ. Learned and experienced Physicians, and such as are careful for the health of the body; and generally all such skillful Artificers as do labor about the things that are necessary for the continuance of our outward good and welfare, both in the time of peace, and in the time of war, that God would vouchsafe to us such Physicians, and such Artificers.

Quest. What are the means serving God's providence, and that he useth ordinarily for the maintenance and preservation of that wealth, and those outward good things we have and enjoy, and are cast on us by his good providence, that are seen and we may take notice of, which we pray for in this Petition?

Answ. These; Industrious, painful, and faithful servants, frugal children; walls, bars, doors, and other necessary fences: That God would would vouchsafe us such servants, such children, and such fences.

Quest. What is the third thing we pray for in this Petition, Give us this day our daily bread?

Answ. This; that God would give us leave to use that wealth, and those outward good things we have & enjoy, and are cast on us by his good providence: for though God do supply our wants touching outward good things, and do [ 41] maintain and preserve those outward good things we have and enjoy; yet unless he also give us leave, and make us able to use them, we are not the better for them.

Quest. What are the things we crave at the hands of God in this Petition, that serve to make us able to use that wealth, and those outward good things we have and enjoy, and are cast on us by the good providence of God?

Answ. Either things inward, or things outward.

Quest. What are the inward things?

Answ. Two especially.

Quest. What is the first of those?

Answ. This; a settled persuasion of mind and conscience touching the lawfulness of the use of that wealth, and those outward good things we have & enjoy. That God would give us to be settled and persuaded in mind and conscience, that we may lawfully use that wealth, and those outward good things we have and enjoy, & are cast on us by his good providence, we using them with prayer and thanksgiving, and moderately and soberly, and to right ends: for if there be a scruple in conscience, touching the lawfulness of them, it makes men or women unable, as we may see in superstitious persons; Papists dare not eat flesh, or white meats, though they have abundance at certain times, as Lent, Ember weeks, Fasting days, and such like; yea they hold it a foul sin, and no less fault then to kill a man.

Quest. What is the second inward thing?

Answ. This; quietness and contentedness of mind in respect of that portion of wealth and outward good things, it pleaseth God to measure out unto us; that God would make us well contented with that wealth, and those outward good things we have and enjoy, and are cast upon us by the good providence of God, for discontentment with our present estate, & lingering after that we have not, & would have, makes men or women unable to use their present portion with comfort; and discontented persons are poor in the midst of great wealth, and are tormented with a desire of wealth to come.

Quest. What are the outward things that serve to make us able to use that wealth, and those outward good things we have and enjoy, and are cast on us by the good providence of God which we pray for in this Petition?

Answ. Two especially.

Quest. What is the first of those?

Answ. This; health and soundness of body; that God would vouchsafe to give and to continue to us, as he in his wisdom shall see meet, health and strength, and soundness of body: for if God send sickness, or some extreme weakness of body; that makes men or women unable to use their wealth and outward good things with comfort, & they find sweet things then bitter to them.

Quest. What is the second outward thing?

Answ. This; outward peace and freedom from the invasion and fury of enemies, that God would vouchsafe to give and to continue to us, as he in his wisdom shall see meet, outward peace and freedom from the power and rage of enemies: for if men or women be invaded by enemies, and be under their power and rage, they can take little or no comfort in the wealth and outward good things they have and enjoy.

[ 42] Quest. What is the fourth thing we pray for in this Petition, Give us this day our daily bread?

Answ. This; that God would give us a true taste and feeling of that good and that comfort that is offered to us in the wealth and outward good things we have and enjoy, and which we are made able to use. For as God doth supply our wants, touching outward good things, and doth maintain and preserve our wealth and outward good things we have and enjoy, and doth make us able to use them: so doth he also give us a true taste and feeling of the good, and that comfort that is offered to us in the wealth and outward good things we have and enjoy.

Quest. What are the things we crave at the hands of God in this petition, whereby we may come to have a true taste & feeling of that good and that comfort that is offered to us in the wealth and outward good things we have and enjoy, and which we are made able to use?

Answ. Two things especially.

Quest. What is the first of those?

Answ. This; a right discerning of that good and comfort that is offered, in the wealth and outward good things we have and enjoy, and which we are made able to use, that God would give us rightly to discern of the good and comfort that is offered to us in them, as that therein is offered to us not only some good, and some contentment to our bodies, but a taste also of God's bounty and goodness to us; and of his care and providence over us, in that he hath made them and given them to us for our good; yea, of his special goodness and mercy to us, we being his children: for herein we go beyond the brute creatures, that feed upon the creatures, and use them as they are guided by sense, as sight, taste, feeling, and by appetite, but discern not the goodness and comfort that is offered by them: and by thus discerning of them we may come to have a true taste and feeling of that good that is offered to us in the wealth and outward good things we have and enjoy.

Quest. What is the second thing whereby we may come to have a true taste & feeling of the good and comfort that is offered to us in the wealth and outward good things we have and enjoy, & which we are made able to use, which we pray for in this Petition?

Answ. This; cheerfulness and honest delight in the use of the outward good things of this life; that God would give us to use them with cheerfulness, and with honest delight, so as our delight in them be moderate, and do neither hinder, nor draw us away from things heavenly and spiritual; and so as our chief d • light be in Christ, and in the things of a better life, we thus delighting in the use of the outward good things of this life, we may come to have a true taste of that good and that comfort that is offered to us in the wealth and outward good things we have and enjoy.

Quest. What is the fifth thing we pray for in this Petition, Give us this day our daily bread?

Answ. This; the blessing of God on the outward good things and means we have and enjoy, and do use, tending to the preservation of this life; that God would by his blessing make them effectual for our good and comfort, and for those good ends for which we use them: for the best outward good things and means are unprofitable, and as a deaf Nut, and do us no good at all, if God withhold his blessing from them, and suspend the virtue of them, Luke 12.15. The rich man's plenty could not continue his life. verse. 19.20.

Quest. What must this teach us?

Answ. Thus much; that we are to crave of God a blessing on all the outward good things we have and enjoy, and do use, tending to the preservation of this present life; and are also wholly and only to depend on him in the use of them for a blessing on them.

[ 43] Now to the matter of Deprecation.

Quest. What are the things we pray against in this petition, Give us this day our daily bread?

Answ. Four things especially.

Quest. What is the first of those?

Answ. This; what • oeuer is an hindrance to the supply of our wants, touching the outward good things of this present life: That God would vouchsafe to avert and turn away whatsoever is or may be a means to hinder or keep from us outward good things nee • full for the sustentation, comfort and refreshing of the body, and preservation of this present life. Psal, 34.9. It is God's promise, that nothing shall be wanting to them that fear the Lord: therefore we may pray against things that hinder the supply of our wants, touching the outward good things of this present life.

Quest. What are the things that are means to hinder or keep from us outward good things needful for the sustentation, comfort and refreshing of the body, and the preservation of this present life, which we pray against in this Petition?

Answ. Either such things as come from God's hand, as punishments for sin, or such as come from our own corruption.

Quest. What are the things that come from God's hand, as punishments for sin?

Answ. These; unseasonable weather, as a wet and cold Summer, an hot and dry Winter, no rain, no frost, no snow, and such like; unfruitfulness, and barrenness of the earth, and of plants and trees; blasting, withering, or falling of fruits before they be ripe, or spoil of corn or fruits, by worms, caterpillars, grasshoppers, and such like; barrenness of cattle, beasts, fishes, and fowls.

Quest. What are the things that come from our own corruption?

Answ. These; the giving of our selves to ease, idleness, sloth, and sluggishness; and either spending the time in eating and drinking, sleeping, and walking, and following sensual pleasures, in company keeping, in pastime, in gaming, and such like: or altogether lying idle, we being able to labor, and neglecting the duties and works of our honest and lawful callings.

Quest. What is the second thing we pray against in this petition, Give us this day our daily bread?

Answ. This; whatsoever it is that doth annoy the body, or doth any way tend to the hurt of our welfare and outward good estate in this life: that God would avert and turn away whatsoever is or may be any annoyance to our bodies, or may tend to the hurt of our welfare and outward good estate in this world; as war, famine, scarcity of bread, and other food, plague, pestilence, and other mortal and dangerous diseases.

Quest. What is the third thing we pray against in this petition, Give us this day our daily bread?

Answ. This; whatsoever is an hindrance to the comfortable use of the outward good things of this present life, which we have and enjoy; that God would vouchsafe to avert and turn away from us whatsoever is, or may be a means to hinder us in the comfortable use of the outward good things of this present life, which we have and enjoy. Eccles. 2.24, 25, [ 44] 26. The sound and comfortable use of the creatures is God's gift to good and godly men and women: and therefore we may pray against whatsoever doth hinder us in the comfortable use of them: So Eccles 5.17, 18, 19.

Quest. What be the things we pray against in this petition, that are means to hinder us in the comfortable use of the outward good things of this present life we have and enjoy?

Answ. Two things especially.

Quest. What is the first of those?

Answ. This; covetousness, which is an immoderate and an insatiable desire of having much wealth and outward good things of this life, and a greedy seeking after those things: for when men or women desire and seek after outward riches greedily and insatiably, and having much would still have more, they are full of distrustful and distracted cares and of needless fears and doubts, and of worldly sorrows, and of many distractions which hinder them in the comfortable use of the outward good things of this present life, which they have and enjoy.

Quest. How may we know a sober and moderate desire of the outward good things of this life, which is lawful from an immoderate desire of them which is unlawful?

Answ. Thus; a moderate desire of the outward good things of this life, is satisfied and contented with such a measure of them, as the Lord in his wisdom sees to be meet and necessary, both for the sustentation of nature, and the preservation of this present life, and for the maintenance of that lawful state, condition and dignity, in which a man or woman is, as a natural thirst, so satisfied with one draught, as another is not cared for. But an immoderate desire of the outward good things of this life is never satisfied; but the more a man or woman hath of those things, the more they desire: and the enjoying of one thing desired, is but the beginning of desire of another: as an unnatural thirst, which a Dropsy or an Ague causeth, the more a man drinks, the more he desires. Prov. 30.8. Feed me with food convenient, a moderate desire.

Quest. What is the second thing we pray against in this petition, that is a means to hinder us in the comfortable use of the outward good things of this life, which we have and enjoy?

Answ. This; Prodigality, which is a lashing and lauishing out in expenses beyond the compass of ability and calling, & a misspending of the outward good things of this life, either in superfluous or lewd expenses on our selves or others, for the back or belly, or other sensual delights. For when men or women do so lash out in their expenses, and so misspend their goods, they pervert the right use of the creatures of God, and bring on themselves sicknesses, diseases and many evils and inconveniences; and so hinder themselves in the comfortable use of the outward good things of this life, which they have and enjoy.

Quest. What is the fourth thing we pray against in this petition, Give us this day our daily Bread?

Answ. This; whatsoever is an unlawful means of getting the outward good things of this life. That God would never suffer us to use any indirect or unlawful means, or courses to get wealth and outward good things of this life: as lying, stealing, defrauding, cozening, cheating, oppressiō, usury, unlawful acts and trades, and such like.

[ 45] Now to the Petitions that concern Spiritual good things, appertaining to an heavenly life, which are two. Mat. 6.13.13. And forgive us our debts, as we also forgive our debtors. And lead us not into temptation, but deliver us from evil. And the first question may be made:

Quest. Why is there but one short petition for daily Bread, and the outward good things of this life; and two petitions and those larger, concerning spiritual good things, appertaining to an heavenly life?

Answ. Because, though God give us leave to ask for outward good things for this life, which are means to make us walk more comfortably in an holy course of life: yet he would have us principally to seek for things spiritual as the chief good things: and he doth thereby teach us, that the care of our souls must be double to the care of our bodies.

Question. How are the two petitions that concern spiritual good things appertaining to an Heavenly life distinguished?

Answ. Thus; In the first we pray for grace, for remission of sin: and in the second, for perseverance in grace, and strength against temptation.

Quest. What is the ground of these two petitions?

Answ. The promise of God; for the Lord in the covenant he hath made with his Church and people, hath promised both forgiveness of sin, and also strength against temptation.

Now to the first of those petitions that concern an heavenly life. Forgive us our debts, as we forgive our debtors.

First for the Order.

Question. Why doth this Petition Forgive us our debts &c. follow next after that, Give us this day our daily Bread?

Answ. For two reasons.

Quest. What is the first of those?

Answ. This; because, though we have daily Bread, and plenty and abundance of outward good things of this life; yet we are miserable if we want the pardon of our sin, and then the outward good things of this life are but given us as our portion, and to fat us against the day of slaughter, and to leave us without excuse, and to increase our judgment and condemnation: and therefore presently after we pray, Give us this day our daily Bread. we are taught to pray Forgive us our debts.

Quest. What is the second reason?

Answ. This; because sin is the cause of want of daily Bread, and if it be not taken away by God's mercy, it doth hinder and keep from us the outward good things of this life; it causeth dearth and scarcity, and brings many other evils; and therefore presently after request to God for daily Bread, we adjoin petition for pardon of sin.

Quest. What are the general things contained in this petition, Forgive us our debts, as we forgive our debtors?

Answ. They are these: First, the request it self which we make to God, namely for the pardon of our sins, Forgive us our debts. Secondly, the insinuation of it, by an argument from a comparison of the less to the greater; that if we who are in as much corruption, and but a spark of mercy do forgive others: Then do thou Lord who art the fountain of mercy forgive us, But we forgive others, therefore do thou forgive us: for thus it is Luke. 11.4. Forgive us our sins; for even we forgive every man that is indebted to us.

[ 46] Now to the opening of the words of this petition, Forgive us our debts, as we forgive our debtors.

Quest. What are we to understand by the word Debts, in this Petition?

Answ. Trespasses or sins, of what nature, kind or quality soever they be, sins Original and Actual, both the want of that holiness and purity that ought to be in us, and the stain and corruption of our nature, and every alteration, and the least declining from the Law of God, in thought, word, and deed.

Quest. Why are trespasses or sins called Debts?

Answ. By way of similitude and resemblance, because they make us debtors unto God.

Quest. How do our sins make us debtors unto God?

Answer. Not in themselves as aberrations from the Law of God, and breaches of it, for we owe not sin to God, that is not the thing we are bound to yield unto him; we are bound by the Law of God to yield the contrary (namely) obedience: but in respect of punishment which we are bound to undergo for our sins, and satisfaction due to God's justice for the offense of our sins. For as a debt amongst men binds the debtor, either to make satisfaction, or to suffer the penalty of the Law, as to go to prison, and such like: So our sins bind us, either to satisfy God's justice, or else to suffer the punishment due to us for them, which is the curse of God, death and damnation: so are our sins debts, and make us debtors to God.

Quest. What are we to understand by the word forgive, in this petition?

Answ. The acquitting and setting of us free from the guiltiness of sin, and from the punishment which by reason of sin, we have made our selves liable unto: and the accepting of us, and using of us, as if we had never offended by our sins.

Quest. How come we to be acquitted, and set free from the guiltiness of sin, and from the punishment, which by reason of sin, we have made our selves liable to?

Answ. Only by the death and passion of Christ Jesus; God vouchsafing to accept his death and passion, for full payment and satisfaction to his Justice for our sins, and for the merit of the death of Christ our surety; freely and fully discharging us from the guilt and punishment of our sins: and esteeming our sins as no sins, or as if they had never been.

[Objection] If Christ hath satisfied for our sins, if it be for the merit of his death, that God doth discharge us from the guilt and punishment of them: then it seems that God doth not freely forgive us our sins.

Quest. How is this to be answered?

Answ. Thus; in regard of Christ, the forgiveness of our sins is not free; he hath paid the full ransom for our sins: but in respect of us, it is every way free, we conferring no merit thereto, nor any way purchasing it: it is the mere free grace and mercy of God, that our sins are forgiven.

Quest. Are we to understand, under the word forgive in this petition, only the acquitting and freeing us from the guiltiness of sin, and from the punishment which is due to us for the same?

Answ. No; not only that, but our whole justification in the sight of God; we are to understand under the word forgive in this petition, not only freedom from the guiltiness and punishment due to sin; but also acceptation of us as just in the sight of God, and worthy of life eternal by imputation of Christ his righteousness.

[Objection.] Those whom God once justifieth and forgiveth their sins, he never remembers sin against them. It seems then needless for justified persons thus to pray, Forgive us our trespasses or sins.

Quest. How is this to be answered?

Answ. This: justified persons whose sins are already forgiven, do not in using this petition, ask that God would justify them; but they ask continuance of God's grace, that his merciful pardon may be to them a gift without repentance, and that he would be pleased to continue that his favor to them: and withal they ask, that God would manifest and make known to their hearts and consciences, the daily forgiveness of their sins, by a new application of pardon for new sins daily committed; and would more and more strengthen their assurance of the pardon of their sins, and so make them feel true peace of conscience, and true joy in assurance of his love to them in Christ. Thus David being justified, prayed Psal. 51. whole. Thus Paul, entreated the Saints (though they had truly repented at their conversion) to be reconciled to God. 2 Cor. 5.20.

Quest. What is meant by the word (us) in this petition?

Answ. Both our selves and others also, yet living on earth, that belong to God's election; whether already called, or yet uncalled, yea though they be our enemies.

Quest. What are we to understand by these words (Our debtors) in this Petition?

Answ. Not such as are indebted to us by some civil covenant, or by lawful bargayning, and do • owe unto us money or money worth; but such as have offered or done us some injury or wrong, bringing detriment or hurt to us in our bodies or goods or good names.

Quest. How are such as have offered or done to us some injury or wrong, bringing detriment or hurt to us in our bodies, goods, or good names, our debtors?

Answ. Both in respect of satisfaction or amends, which in equity ought to be made, for the injury or wrong offered or done: & also in respect of that punishment which the wrong offered or done, justly deserves.

Quest. How then do we forgive such as have offered or done us some injury or wrong, and in that respect are our debtors?

Answ. Not by remitting the injury or wrong they have offered or done to us, as it is properly sin and transgression of the Moral Law of God; for so the remission of it belongs only to the Lord, and none can forgive sin but God only: Luke. 5.21. but by remitting either the satisfaction and amends which ought to be made for that injury or wrong, or the punishm • n • which that wrong offered or done to us, justly deserves, or both: and by remitting all revenge for that injury or wrong, in not requiting evil for evil, nor returning punishment for it in way of requital; either by thought, word or deed; not carrying in us any hatred or purpose of revenge for it.

Quest. Can we at all times remit the punishment which the wrong offered or done to us, justly deserves?

Answ. No: in some case of offense or wrong offered or done to us we cannot: as when the offense or wrong tends not only to our hurt in particular, but also to the public hurt: and the quality of the offense done is such, as if he be suffered to escape unpunished, the Common wealth is in danger to suffer much detriment, for then were the state of Magistracy unlawful, whose Office is to punish offenders.

Some other particular questions.

[ 48] Quest. May we not in some cases of offense, or wrong offered or done to us, seek and use the help of the Magistrate for redress of those offenses or wrongs?

Answ. Yes, in some cases we may: as when the injury or wrong is dangerous to our lives, or to our estates; our lives are unjustly sought by some, or our estates are in danger to be overthrown by them: we may then lawfully seek and use the help of the Magistrate, for our succor and defense: yet so as we then carry not in us any lust, or the least desire of revenge; for that were to make the Magistrate an instrument of our malice.

Question. May a man lawfully use this petition, and yet commence a suite of Law, and be plaintiff against another in a manifest injury or wrong offered or done to him, touching his Land or goods, thereby to recover his right, and to obtain satisfaction or no?

Answ. He may lawfully do it, so as it be with due observation of such things as ought to be observed in the doing of it.

Quest. What are those things?

Answ. These; that it be in a matter of weight and special importance, not on every trifling occasion; and that it be after all other means tried and used: as help of friends and neighbors to arbitrate and compound the matter, if it may be, using Law in the last place, and as the last remedy: and that it be without all hatred or desire of revenge: for a man may be an adversary to another, and not his enemy: and he may retain love and be another man's adversary: but so he cannot and be his enemy.

Quest. What is meant by the word (as) in this petition, Forgive us our debts, as we forgive our debtors?

Answ. The word (as) in this petition, doth not signify or note out, either the measure of our forgiveness, or the manner how we forgive other: as if we did desire that God would forgive us in the same manner that we forgive others, or so much as we forgive others: for our forgiveness is mingled with much corruption, and want of mercy: but it doth only note the very act of forgiveness, and the certain truth of our forgiving of others: as if we should say, Lord forgive us, as we do certainly and truly forgive others.

[Objection.] Luke. 11.4. It is said, Forgive us our sins, for even we forgive every man that is indebted to us. Therefore it seems that our forgiving others, is the cause for which God is moved to forgive us, so say the Papists.

Quest. How is this to be answered?

Answ. Thus; the word (For) doth not in that place imply the cause, but the sign or effect; that our forgiving of others, it is a sign that God doth freely forgive us: or an effect of God's forgiving us, assuring us that God hath forgiven us: we feeling our selves disposed by grace, & ready to forgive other, it is a sign we are such persons to whom God's forgiueness belongs: & we thereby come to know more surely that God hath forgiven us. Luk. 7.47. The woman's love was not a cause of great forgiveness, but a fruit and sign of God's forgiveness: as Psalm. 86.2. David being merciful, was not a cause of God's preservation of him, but a sign that God would prese • ue him. So our forgiving others is no cause why God should forgive us; but a sign that that we are such to whom God's forgiveness belongs, as Mat. 5.7. Nehem 5 19.

Quest. Why hath this petition a special argument particularly joined to it, and no other?

Answ. Because Christ would thereby signify to us, the weakness of our faith touching the pardon of our sins, and thereby also show us, how we may best strengthen our weakness by forgiving of others.

[ 49] Quest. What is then the sum of this petition, Forgive us our debts, as we forgive our debtors?

Answ. This; that the Lord would be pleased to accept the death, and passion of Christ Jesus, as a full payment and satisfaction, for all our sins, both original and actual; and for the sins of all his elect on the earth; and for the merit of his death, would freely and fully acquit us and set us free from the guiltiness of all our sins, and from the punishment due to us for them; and would also accept us as just in his sight, & as worthy of eternal life, for the merit of Christ his righteousness imputed to us; and having already justified us, that he would continue his grace and favor to us; and also make known to our hearts and souls the daily forgiveness of all our sins, by a new application of pardon of new sins daily committed; and would more & more strengthen our assurance of the pardoning of our sins, and so make us feel true peace of conscience, and true joy in the assurance of his love to us in Christ. And that this the Lord would do as certainly and truly as we forgive others, who have offered or done us wrong, in respect of our bodies, goods or good names.

Now to the matter of petition, things we pray for in this petition.

Quest. What are the things we pray for in this petition. Forgive us our debts, as we forgive our debtors?

Answ. Six things especially.

Quest. What is the first of those?

Answ. This; mercy from God in and through Christ, for the pardon of all our sins: we finding our selves to stand in need of God's mercy, and being fitted for the receiving of it, for a man will never ask that which he needs not, or whereof he feeleth no want: he that is sick and feels his sickness, he only will seek and ask means of health.

Quest. How are we fitted for the receiving of God's mercy, for the pardon of our sins?

Answ. By three things.

Quest. What is the first of those?

Answ. This; a true sight and knowledge of our sins and the crse of the Law due to sin; we being brought to a sight and knowledge of our sins, and convinced of them by the Moral Law of God. Galath. 3.19. It was added because of the transgressions (that is) for revealing of sin and the punishment thereof, and for convincing of men touching their sins.

Quest. What is the second thing by which we are fitted for the receiving of God's mercy, for the pardon of our sins?

Answ. This; a true sense and feeling of the weight and burden of our sins, and a true apprehension of the intolerable burden of God's wrath due to the least of our sins, and so a true touch of conscience, or compunction of heart for them.

Quest. What is the third thing by which we are fitted for the receiving of God mercy, for the pardon of our sins?

Answ. This: an humble, hearty, willing, and free confession and acknowledgement of our sins to God, and that particularly, of our known sins without excuse or extenuation, arising from hope of ease and pardon, and withal a full purpose, and resolution of heart to forsake them: out of an hatred and weariness of sin, and a loathing of it because it is sin.

[ 50] Quest. May not men make a sound and comfortable confession of their sins to God in the time of their sickness, or when they lie under the hand of God in some great distress?

Answ. A confession and acknowledgement of sin, may be made to God, in truth and with comfort in the time of sickness, and other great distress: but if confession of sin 〈1 page duplicate〉 〈1 page duplicate〉 be only forced out through sickness, or other great distress: as the confession of a Malefactor is by the wrack, or some other torture; and if that sickness or distress were not, or were removed, men would not confess their know sins; then is that confession comfortless, and no better then the cofession of Cain. Gen. 4.13. and of Pharaoh. Exod. 10.16. and of Judas. Mat. 26.4

Quest. Is a particular confession of known sins, always necessary?

Answ. No, it is not: if a man humble himself for his sins with a purpose to confess them particularly, and be prevented by time, so as he cannot lay them open as he would; then a general confession will be accepted of God, as appears in the Thief on the Cross, who being prevented by death, made no particular confession of his sin, yet on his general confession he was accepted. Luke. 23.41.42.43.

Quest. What if a man see his sins and feel the weight of them, and be truly touched in conscience for them, and desire to confess them to God, and yet is not able to utter the words of confession; may he then be fitted for the receiving of God's mercy for the pardon of them, or no?

Answ. A man seeing and feeling the weight and burden of his sins, and being truly touched in conscience for them; do heartily, truly, and soundly desire to confess them to God, and be hindered by the greatness of grief, or weakness of body, or the like; yet he is then fitted for the receiving of God's mercy for the pardon of them. Psal. 32.5. I thought (saith David ) I will confess against myself my wickedness unto the Lord, and thou forgavest the punishment of my sin. Luke. 15.18. The Prodigal purposed to confess his sin; then verse. 20. the Text saith when he was yet a far off, his Father saw him, and had compassion on him; then verse. 21. follows his confession, Mat. 26.75. we read of Peter weeping bitterly, but not a word of any confession; no doubt he purposed to confess his sin, but it may be his grief was so great that he could not utter it in words, but the Lord accepted that his sound purpose expressed not in words but in bitter tears, and vouchsafed mercy to him.

[Objection] Hosea. 14.3. It is said, take to you words, and turn to the Lord, and say unto him, take away all iniquity and receive us graciously; so will we render the Calves of our lips. It seems then that words of confession of sins are simply necessary, that we may be fitted for the receiving of God's mercy for the pardon of our sins.

Quest. How is this to be answered?

Answ. Thus: that place is to be understood of public humiliation for sin, in which the words of confession of sins must always be used: but in private humiliation for sin by private persons, words of confession of sins, are fit, convenient, and profitable, yet not always simply necessary: for a man may pray effectually for the pardon of his sin, and yet utter never a word. Exodus. 14.15. 1 Sam. 1.13. and the spirit doth pray in God's Children sometimes with sighs unutterable. Rom. 8.26.

Que. What is the second thing we pray for in this petition, Forgive us our debts, as we forgive our debtors?

Answ. This: mercy from God, in and through Christ, for the pardon of those sins we have committed, and fallen into again, after repentance of frailty and against our purpose, we being truly humbled for them: for Christ here bids us pray for the pardon of sins indefinitely Luke. 17.4. Christ bids us forgive our brethren that sin against us seven times in a day, if they seek it at our hands: and much more will the Lord, who is infinite in mercy, forgive us some sin committed, again and again, on our true repentance. 1 John. 2.1 2. He speaks to the regenerate, that if they sin they have an Advocate with the Father, Jesus Christ the just. Gen. 12.19. and then Gen. 20.2.

Quest. Is not a relapse and falling into sin again after repentance, a desperate case and hopeless?

Answer. No: it is a dangerous case, as a relapse into some strange disease is dangerous, and may cost a man the loss of his life: but yet a relapse into sin, is not desperate and hopeless, because it is pardonable and may be forgiven. Isai. 1.16.17.

God calls Apostates to repentance with promise, if they be turned to him. verse. 18.

[ 51] Quest: What is the third thing we pray for in this petition, Forgive us our debts, as we forgive our debtors?

Answ. This: that God would by his good spirit apply to us the pardon of our sins daily, and by the same Spirit would more and more witness to us, and assure us that our sins are pardoned, and strengthen our faith to full assurance of it, we being already justified in his sight. Rom. 8.5.16. Galat. 3.14. By faith we receive the spirit, (that is) more fully and manifestly dwelling in us, to our sanctification and assurance, touching our redemption, and the pardon of our sins. 2 Cor. 1.22. Ephes. 1.13. The spirit is compared to a seal, becaue he confirms us in our faith, and assurance of the pardon of our sins.

Quest. What reason is there for it, that we being already justified, and having our sins forgiven, are still to seek and crave forgiveness at the hands of God?

Answ. Because it is needful that God should as well continue his grace and favor to us, touching the pardon of our sins, as give it to us at the first: and that God should actually pardon our sins daily committed: hence David prayed for actual forgiveness of sins: Psalm 51.1. though Nathan had told him that his sin was forgiven. 2 Sam. 12.13.

Quest. What is the fourth thing we pray for in this petition, Forgive us our debts, as we forgive our debtors?

Answ. This; that God would spare us, as a Father doth his children, removing from us, for the merit of Christ his death, all those punishments which our sins might justly bring upon us: for, forgiveness is no forgiveness, if there be not remission both of the guilt of sin, and of all punishment due for the same.

Quest. Doth not God for the merit of Christ his death, pardon the fault and eternal punishment of sin, and yet retain a temporary punishment to be inflicted on them that have sinned: so say the Papists?

Answ. No, he doth not; remission of sins and redemption by the blood of Christ, are equivalent, of equal reach and signification. Ephes. 1.7. Colos. 1.14. And redemption by the blood of Christ, is freedom from the curse of the Law, which is both of all plagues here in this world, and all pains and torments after this life is ended.

Quest. How may it farther appear, that God pardoning the fault & eternal punishment of sin, be retains a temporary punishment to be inflicted on them that have sinned.

Answ. By two reasons especially.

Quest. What is the first of those?

Answ. This: If God inflict any punishment on him whose sins are taken away by the blood of Christ, as John. 1.29. Behold the Lamb of God which taketh away the sins of the World: then is he unjust, it is all one as to require payment and satisfaction of a debt forgiven, which were most unjust: but there is no injustice with God, and therefore he retains not a temporary punishment to be inflicted on them that have sinned.

Question. What is the second reason by which it may appear, that God pardoning the fault and eternal punishment of sin, he retains not a temporary punishment to be inflicted on them that have sinned?

Answ. This: If it be true that when God doth not pardon sin, he retains the punishment of it; then it follows necessarily on the contrary, that when he doth forgive sin he retains not any punishment due to it.

[Objection.] Some whose sins are pardoned, have notwithstanding, sickness, poverty, contempt, and other temporary evils laid on them: therefore it seems though sin be forgiven, yet all the temporary punishment is not removed from them that have sinned.

Quest. How is this to be answered?

Answ. Thus; sickness, poverty, and the like; to them who have the pardon of their sins, are corrections and fatherly chastisements, and are laid on them for many good ends; as to work in them amendment, and care to avoid sin, and for the exercise of faith, trial of their patience, and stirring up the languishing graces of the spirit of God ready to die in them; and so they are tokens of God's love, & not punishments of sin forgiven, nor proceeding from an angry and displeased God. Heb. 12.6.

[ 52] Quest. What is the fifth thing we pray for in this petition, Forgive us our debts, as we forgive our debtors?

Answ. This; mercy from God, in and through Christ for the pardon of the sins of others that belong to God's election; that others as well as our selves belonging to God's election may have their sins pardoned.

Quest. May we pray that God would pardon the sins of open notorious wicked persons or no?

Answ. It being unknown to us how the Lord will deal with men, that yet live in impenitence and gross sins, and seeing they are of our own flesh, we are to pity them, and in commiseration of them hoping the best in charity, we may pray, that if they belong to God's election, the Lord would have mercy on them, and pardon their sins. Exod. 32.31. Moses prayed earnestly and vehemently for the pardon of the people's sin, having committed a great sin. 1 Sam. 15.25. Samuel mourned and prayed for Saul. It is supposed that the Lord had mercy on Saul at Stevens prayer Acts. 7.60.

Quest. May not our prayers, we being true believers, be available for other true believers, who are weak in faith, and tender hearted, and are so oppressed with the weight of their sins, as they can only sigh and groan out their requests to God for the pardon of them, but cannot utter and express their requests?

Answ. Yes, they may, if they be offered up to God in faith, and with fervency: for herein lies a principal part of the communion of Saints, that a poor weak member of the Church, whose prayers are only sighs and groans, is partaker of all the holy prayers of all the people of God dispersed over the face of the whole earth, his fellow members.

Quest. What is the sixth thing that we pray for in this petition, Forgive us our debts, as we forgive our debtors?

Answ. This; that God would by his grace dispose our hearts to a ready, willing, free and full forgiving of others, and would make us able truly to say, we forgive others who have offered or done us wrong, bringing detriment or hurt to us, in our bodies, goods or good name, even as God for Christ his sake forgiveth us.

Quest. Why is it needful that we so pray, that God would dispose our hearts to a ready, willing, free, and full forgiving of others?

Answ. For two reasons especially.

Quest. What is the first of those?

Ans. This; because by nature we are backward & altogether unwilling to forgive such as have offered, or done us wrong. We commonly plead many things against it; as that the matter is so grievous and so foul, we could forgive any wrong but this; that we have deserved better at their hands that wrong us; and we never meant them harm: or we have often forgiven them the like offense before, with warning that they should never do the like; and such like.

Quest. What is the second reason?

Answ. This: because our ready, willing, free, and full for giving of others, will be an argument both to plead for mercy with God, and also to assure us that we are such persons to whom God's mercy belongs, for the pardon of our sins.

Now to the matter of Deprecation.

[ 53] Quest. What are the things we pray against in this petition, Forgive us our debts, as we forgive our debtors?

Answ. Five things especially.

Quest. What is the first of those?

Answ. This; want of knowledge and sight of sins, and a want of due consideration of it: that God would turn away and keep from us blindness of mind, in respect of our sins, and would not suffer us to live and continue in known sins; or at least in sins that might be discerned and known of us, without any consideration of them, either putting out of our minds the thought of our sins altogether, slightly thinking of them, and slubbering over the matter carelessly, as that we are all sinners, and the best have their infirmities, and the like.

Quest. What is the second thing we pray against in this petition, Forgive us our debts, as we forgive ou • debtors?

Answ. This: hardn sse of heart, and vnfeelingnesse of sin, and want of remorse and true touch of conscience for sin. That God would keep us from being hardened in our hearts, and from every d • gree of deadness and vnfeelingnesse of conscience, in regard of our known sins, or such as we may easily discern and know, being gross and foul. This is called a stony heart. Ezech. 11.19. & 36.26.

Quest. What be the degrees of deadness and vnfeelingnesse of conscience, in regard of known sins, or sins that may be discerned and known, that we pray against in this Petition?

Answ. Two especially.

Quest. What it the first of those?

Ans. This: slumbering, or benumbedness of conscience; as when a man's conscience doth not accuse nor trouble him for any sin, unless it be most foul, fearful, or capital: and not always for such a sin, but only in the time of some grievous sickness or distress.

Quest. What is the second degree of deadness and vnfeelingnesse of conscience, in regard of known sins, or sins that may be discerned and known, that we pray against in this Petition?

Answ. This: searednesse of conscience; as when a man's conscience is utterly past feeling, and doth not accuse or trouble him for any sin, no not for great sins, and for most foul and fearful sins. This judgment befell Pharaoh.

Quest. What is the fruit of these two degrees?

Answ. This; the spirit of slumber or security in sin, which possessing the hearts of men, makes them think and say in their hearts, they are free ftom all God's Judgments, and that they are in no danger of hell, death, or damnation.

[ 54] Quest. What is the third thing we pray against in this Petition, Forgive us our debts, as we forgive our debtors?

Answ. This; an opinion of our own righteousness, and a conceit of our own goodness: That God would keep us from that opinion and conceit, that we are sufficiently righteous, and need no repentance, which is the common conceit of the natural man, and of ignorant persons; as come to a natural & ignorant person, ask him whether he can keep the command • ments of God or no; he will answer, he can, so well as God will give him leave, and that he loves God with all his heart, and his neighbor as himself.

[Objection.] There be none amongst us, but they will confess themselves to be sinners; and therefore none can think such a wicked thought, that they have no need of repentance.

Quest. How is this to be answered?

Answ. Thus these two things may stand together, a man may in general terms confess himself to be a sinner, and yet think that he is righteous: and some may and do account great sins little sins, and little sins no sins: and some may and do account vice virtue; as drunkenness, good fellowship; pride, comeliness, handsomnesse, or decency; covetousness, thrift, or good husbandry; and swearing, a note of a brave mind. And some may and do account sincere profession of religion too much, strictness and hypocrisy; as Isai. 8.18. Isai 59.15. He that refraineth himself from evil (that is) from the common sins of the time, maketh himself a prey: and where these things are, though the mouth say, I am a sinner, yet the heart thinks, I am righteous.

Q. What Followes on an opinion of our own righteousness, that we are sufficiently righteous, and need no repentance, 〈1 page duplicate〉 〈1 page duplicate〉 which we pray against in this Petition?

Answ. Either a contempt, or too light esteem, and no regard at all of Christ, and of his righteousness, and his merits, Math. 9.11. The whole need not the Physician: (that is) they that judge themselves whole, and think they are righteous, will not regard Christ the Physician of the soul: Rom. 10.3. to establish and set up their own righteousness, and to contemn God's righteousness.

Quest. What is the fourth thing we pray against in this Petition, Forgive us our debts, as we forgive our debtors?

Answ. This; malice and pride of heart, whereby men are naturally and strongly bent to revenge, and will bear no injury or wrong offered or done to them. That God would keep us from malicious proud hearts; hearts strongly bent, and carried to malice and revenge. Colossians 3.8. Wrath (that is) the sinful motion of the heart against another, desiring revenge for some injury done.

Quest. What is the fruit of malice and pride of heart, whereby men are naturally and strongly bent to revenge, and will bear no injury done, which we pray against in this Petition?

Answ. This; violent and revengeful speeches and behavior, and a returning of evil for evil in way of requital, and a pleading for it: as men use to say touching those that have offered or done them wrong; May we not serve them as they have served us, and deal with them as they have dealt with us? Have we not reason for it? Have we not just cause so to do?

Quest. What is the fifth thing we pray against in this Petition, Forgive us our debts, as we forgive our debtors?

Answ. This; implacablenesse, minds and hearts that are averse and contrary to any reconciliation, being once offended. That God would keep us from being of such minds and hearts, as being once offended, will never be reconciled again. Such was the heart of Saul, that would by no means be appeased towards David, 1 Samuel 24.18, 19. though he confessed himself to be faulty, and Chap. 26.21.

[ 55] Now to the sixth Petition, the third of those that concern our selves, and the second of those that concern spiritual good things, Math. 6.13. Luke 11.4. Lead us not into temptation; but deliver us from evil.

Quest. What is the reason of this order, after we have craved pardon of our sins, we are thus to pray, Lead us not into temptation, but deliver us from evil?

Answ. There be two special reasons of this order.

Quest. What is the first of those?

Answ. This; because the forgiveness of sins and grievous temptations are in this life inseparable companions; and none in this world are more beaten and buffeted with temptations, then God's children and true penitent sinners. Wicked persons are never troubled with temptations, but live in peace, because they are already under the power of Satan.

Quest. What is the second reason of this order, that after we have craved pardon of our sins, we are thus to pray, Lead us not into temptation, but deliver us from evil?

Answ. This; because as we must be careful to crave mercy from God for the pardon of our sins past: so are we also to be careful to prevent sins to come; and to that end we are to crave aid and strength from God against sin to come, that we may not offend our good and gracious God and Father hereafter, as we have done before.

Quest. What necessity is there of using this Petition, Lead us not into temptation, but deliver us from evil?

Answ. It is of necessary use in three respects especially.

Quest. What is the first of those?

Answ. This; in respect of our own corruption, and readiness to yield to temptations to evil, and our weakness to withstand them; we through our corruption being prone to evil, and altogether unable of our selves, and by any strength of our own, to withstand the least temptation to evil.

Quest. What is the second respect in which this Petition, Lead us not into temptation, but deliver us from evil, is of necessary use?

Answ. This; in respect of the subtle and deceiving nature of sin; sin blinding the judgment, and there being many allurements to draw us to the practice of sin, as pleasure, profit, and the like.

Quest. What is the third respect in which this Petition, Lead us not into temptation, but deliver us from evil, is of necessary use?

Answ. This; In respect of Satan our enemy, who is both strong, subtle, malicious, and cruel, and is also ever busy in assaulting us, and seeking to draw us to the practice of evil and sin, everywhere casting the baits of sin before us, in our meat, drink, apparel, and such like, to cause us to abuse it; and in all our actions, in everything we go about, and in every place where we come, observing where we are weakest, and there setting upon us, and never wanting occasions to provoke us to sin.

Quest. What are the general things contained in this Petition, Lead us not into temptation, but deliver us from evil?

Answ. They are two; first, the request it self which we make to God, Lead us not into temptation.

Secondly, the explanation of it, in the words following, but deliver us from evil: as if we should say, Lord, lead us not into temptation, but so deliver us from it, that we be not overcome of the evil of it.

[ 56] Now to the opening of the words of this Petition, Lead us not into temptation, but deliver us from evil.

Quest. What is meant by temptation?

Answ. Temptation in a general sense, signifieth a proving, or a taking trial of a thing or person: It is Metaphoricall, as by piercing thorough a thing is tried what is within, whether it be sound or no. And temptation is either good or evil.

Quest. What is a good temptation?

Answ. This; when God taketh trial of man, and proveth him either for the manifestation of the grace he hath bestowed on him, both to himself and to others; or for the discovering of his weakness, making him see how unable he is to stand without God's continual assisting grace. Thus God tried Abraham. Gen. 22.1.2. And the Israelites, Deut. 13.3. And thus afflictions are called temptations. I am. 1.2.

Quest. What is an evil temptation?

Answ. It is either when a man tempteth God, or when the Devil tempteth man.

Quest. What is man's tempting of God?

Answ. This; when man leaving his ordinary way of waiting on God in the use of ordinary and lawful means, takes on him to prove by unlawful means, whether God be so powerful, just, and merciful, as the Scriptures do affirm him to be.

Quest. What is the Devils tempting of man?

Answ. This; when the Devil moveth, allureth, and provoketh man to sin, and laboreth to bring him into sin, and so withdraws him from God, to his temporal and eternal destruction: and this is meant by temptation in this petition, Lead us not into temptation. And hence is the Devil called the Tempter: Mat. 4.3. and continuing in anger we are said to give place to the Devil. Ephe. 4.26.27.

Quest. How doth the Devil move, allure, and provoke man to sin, and labor to bring him into sin?

Answ. Ordinarily and usually, two ways.

Quest. What is the first of those?

Answ. This; by outward effects, the Devil making external objects, such as the outward senses do perceive, as outward prosperity, adversity, beauty, strength, riches, evil example, and such like occasions, of stirring up the corruption of the nature of man, whereby man is prone to evil and sin.

Quest What is the second way by which the Devil doth ordinarily, and usually move, allure and provoke, a man to sin, and labor to bring a man into sin?

Answ. This; by inward suggestion, the Devil suggesting and offering evil to the mind of man, and thereby soliciting, and stirring up his corruption to yield to the doing of evil.

Quest. Doth not Satan sometimes tempt to sin alone, without the stirring of the corruption of our nature?

Answ. Yes, he doth, and that so grossly, that the very flesh is ashamed of it, as by temptations that are against the light of nature, even nature corrupted; as for a man to kill his own loving and beloved father or mother, where there is no hope of gain, or matter of displeasure to provoke to it; and by thoughts of Blasphemy against God the Father, Son, and Holy Ghost, against the Word of God, and his holy Ordinances, and such like: these are merely from Satan himself, and not from the corruption of nature.

[ 57] Quest. How may we know that some temptations are merely from Satan, and not from our own corruption?

Answ. Thus; if temptations being against the light of Nature, do come furiously, and like the flashings of lightning suddenly, either without any dependence on former cogitations, or without any occasion of any outward object at all: so as we cannot imagine how they should come; and withal they haunt us, and will not be put away; but the more we strive against them, the more they come on us, and withal are contrived subtly and artificially; then are they from Satan merely, and not from man's corruption.

Quest. What is it to be led into temptation?

Answ. To be led or carried into temptation as the word signifieth, is to be overcome of temptation to evil, and sin; a man is led or carried into temptation, when temptation possesseth him, and prevails over him, and holds him, after it hath assaulted him.

Quest. How doth God lead into temptation to evil, which we pray that he would not do, Lord lead us not into temptation?

Answ. God leads into temptation to evil and sin two ways.

Quest. What is the first of those?

Answ. This; by letting Satan loose to tempt a man, he giving him power in some measure, that he may tempt him and prevail over him to the committing of evil and sin.

Quest. What is the second way by which God leads into temptation to evil and sin?

Answ. This; by desertion, by withdrawing his grace, both the light of knowledge, & the government of his spirit from a man, and by leaving him to himself, either for a time, as he doth sometimes his own children, or utterly as he doth some wicked persons whom he justly gives over to their own lusts, and the power of Satan.

Quest. Doth God so let Satan loose to tempt a man, and leave a man to himself in temptation to evil, as he only looketh on and suffers Satan to tempt him, without having any hand or work at all himself in the temptation?

Answ. No, he doth not, God's permitting of Satan to tempt a man to sin, is not a bare permission, God only looking on, and only suffering Satan to tempt him: but it is a powerful working permission.

Quest. If God's permitting of Satan to tempt a man to sin be not a bare perm • ssion, but a powerful working permission, and God hath an hand and work in it: How then is not God the author of sin?

Answ. Temptation to sin is not simply and absolutely evil, but in some respects it is good: as it is an action it is good, and of God, in him we live, move, and have our being, Act. 17.28. And as it is limited, ordered, & guided to a good end, it is also good, and of God, as it is plain in the sin of Joseph's brethren, Genes. 45.5, 6. and so God hath an hand in temptation to sin, so far forth as it is good: but as it is evil he works it not, but willingly permits it, and is not the author of it.

[Objection.] I am. 1.13. God tempteth no man: therefore no temptation to sin is the action of God.

Quest. How is this to be answered?

[ 58] Answ. Thus; the meaning of that place is, that God doth not stir up or move any man's heart to sin, or infuse evil and sin into his heart.

[Objection.] 1 Kin. 12.15. It is said that King Rehoboam following the counsel of the young men, hearkened not to the people, and in not hearkening to them he sinned, and it is said it was the ordinance of the Lord, or the Lord was the cause; therefore it seems that God is sometimes the author & cause of some men's sins.

Quest. How is this to be answered?

Answ. Thus; Rehoboams not hearkening to the people there spoken of, is to be considered not only as his evil act coming from him, left to himself and to the council of his young Counselors, but also as a punishment of the Kingdom of Israel; and as a means to bring to pass the prophesy of Ahijah, as it is said in the text, in which respect it was good, and was caused of God.

Quest. What are we to understand by (evil) in this petition Lead us not into temptation, but deliver us from evil.

Answ. Evil here signifieth in general, everything whatsoever it is, that may or doth harm and hurt us; not only in regard of our own sense and feeling; but in truth, as that which doth harmfully, either hinder our union with God, and sever us from him; or diminish our comfortable fellowship and communion with him; wherein stands our true blessedness.

Quest. What are the evil things that may do harm, or hurt us, either by hindering our union with God, or by diminishing our comfortable fellowship and communion with him?

Answ. These; either Satan, who is the main and principal evil: or other our spiritual enemies; as sin, the World, the Flesh, and whatsoever else Satan useth, as his agent and instrument in temptation against us: hence is Satan called evil, or the evil one. Mat. 13.19. and that evil one is called the Devil. verse. 39.

Quest. Why is the Devil called the evil one?

Answ. Because he is in himself exceeding evil, and his sins are in the highest degree sinful, and he practiseth sins of all sorts and degrees; for all the sins that be in the world, are from him, either originally or by furtherance; and he also commits evil and wickedness continually without ceasing: hence compared to an hunger-bitten Lyon, who goeth about seeking whom he may devour, 1 Pet. 5.8. the most wicked man that is or ever was, will sometimes do good: as Pharaoh, Exod. 10.16. and Saul. 1 Sam. 15.30. Herod. Mar. 6.20. But the Devil doth nothing but practice wickedness continually, and never ceaseth: therefore he is justly called the evil one.

Quest. What is meant by the word (deliver) in this Petition?

Answ. By delivering is here meant a powerful rescuing and freeing of us, we being neither able nor willing of our selves to help our selves from the power of Satan, and of all other our spiritual enemies, and from the danger of temptation to evil and sin, by the power of grace, and by the Spirit of God.

Quest. What are we to understand by the word (us) in this Petition. Lead us not into temptation, but deliver us from evil?

Answ. Both our selves and others also of God's children, who either are, or may be tempted to evil and sin, the best of God's children being in danger to be tempted to foul and grievous sins, as Abraham was, Gen. 20.2. David, 2 Sam. 11.2, 3. yea Christ himself, Mat. 4.1, to 11. verse.

Quest. What is then the sum of this petition, Lead us not into temptation, but deliver us from evil?

Answ. This; that God would not either let Satan loose to tempt us, or any of his chosen children, and give him liberty in any measure, that he may tempt us to evil and sin, or withdraw his grace from us, and leave us to our selves; that so Satan may either as he doth ordinarily, by outward objects, or inward suggestion, stirring up our corruption, whereby we are prone to evil and sin, as sometimes he doth by himself, without stirring up our corruption, move, allure, and provoke us to sin, and labor to bring us into sin; but that he would be pleased powerfully to rescue and to free us from the power of Satan, and of all oth • r our spiritual enemies, and from the danger of temptation to evil and sin by the power of his grace, and of his own good and holy Spirit.

[ 59] Now to the matter of Petition, things we pray for in this Petition.

Quest. What are the things we pray for in this Petition, Lead us not into temptation, but deliver us from evil?

Answ. Seven things especially.

Quest. What is the first of those?

Answ. This; strength of grace aforehand to withstand temptation to evil and sin, that shall at any time be laid against us, and such helping graces as are needful to that purpose.

Quest. What are the helping graces that are needful for us aforehand, to withstand temptation to evil and sinnne that shall at any time be laid against us, that we pray for in this Petition?

Answ. Two especially.

Quest. What is the first of those?

Answ. This; spiritual wisdom to see and discern the subtleties of Satan, and his cunning devices, whereby he doth commonly allure men to sin, and seek to bring them into the practice of sin: That God would make us wise to spy out and to know and discern those subtleties and sleights, and crafty devices that Satan useth to ensnare men in sin, and to bring them into the practice of it.

Quest. What are the subtleties and sleights, and cunning devices of Satan, whereby he doth commonly allure men to sin, and seeks to bring men into the practice of sin, that we do entreat God in this Petition to make us wise to spy out and to know, and discern?

Answ. They are many, and it is not in man's power to find them all out, but the principal and chief of them are six.

Of which in order.

Quest. What is the first of those?

Answ. This; his hiding the danger and ugliness of evil and sin, as the misery he knows sin will bring on men, and his presenting of it unto them under the face and appearance of some good, as safety, credit, pleasure, or gain, they shall get by it. Thus he dealt with Eve, Gene. 3, 4, 5. with Saul, 1 Sam. 15.9.

Quest. What is the second subtlety, sleight, and cunning device of Satan, whereby he doth commonly allure men to sin, and seeks to bring men into the practice of sin, that we entreat God in this Petition, to make us wise to spy out, and to know, and discern?

Answ. This; his presenting of evil and sin under such considerations as may seem to lessen it, and to make it seem not so dangerous; as that it is once, or for a short time they shall hold that course, and they may break it off when they will; that the best men have fallen, and have notwithstanding repented, and been saved, and so may they; that it shall be kept secret; that God is merciful, and will not presently punish, and the like.

Quest. What is the third subtlety, sleight; and cunning device of Satan?

Answ. This; his fitting and framing his temptations according to the natural dispositions of men, or according to the sex, or according to the different conditions and callings, and estates of men or women in the world, or according to their age or gifts of body or mind; as Cain, malicious to murder, Genes. 4.8. Judas covetous to sell his Master, Math. 26.14, 15. In want, to distrust and use unlawful means, Math. • .2, 3. In discontent, to impatiency; and if we be of high spirits, then to lay violent hands on ourselves, as 2 Sam. 17.23. If rich or in high place, to pride, disdain, oppression, Epicureanism, and such like, Prov. 30.9. The Tradesman to deceit; the Seruing-man to idleness and gaming; the Preacher to man-pleasing, or self-pleasing, and the like, Gal 1.10.

[ 60] Quest. What is the fourth subtlety, sleight, and cunning device of Satan?

Answ. This; his taking occasion from the good things and graces that be in men, to draw them to sin, and his laboring to wound men with their own weapons: as finding faith in men, and a resting on God's providence, he persuades them to presumption, and to do that which carries a show of a strong faith. Thus he labored with Christ, Math. 4.6. Finding some zealous, and fervently affected, he labors to prevent their zeal and fervency, Rom. 10.2, 3. Philip. 3.6. Such as are sober and moderate, to become remiss and careless, dead and heartless, Revel. 3.15. Some careful and forward in Prayer, hearing the Word, and other holy duties, he makes them negligent in their particular places and callings; and so in many other particulars.

Quest. What is the fifth subtlety, sleight, and cunning device of Satan, whereby he doth commonly allure men to sin, and seek to bring them into the practice of sin, that we entreat God in this Petition to make us wise, to spy out, to know, and to discern?

Answ. This; his transforming himself into an Angel of light, of taking on him the person of a Magistrate, or Minister, and using the fittest instruments to effect his purpose; as the counsel or example of the wisest, learnedst, or wealthiest, men of chief reputation, clothing vice in the habit of virtue; as covetousness, good husbandry, and such like.

Quest. What is the sixth subtlety, sleight, and cunning device of Satan?

Answ. This; his tempting to some sin, he cares not much whether men yield or no, hoping to get a greater conquest of them by not yielding; as thus, when by not yielding men grow proud, vain-glorious, secure, confident, and the like: this cunning he used in tempting of Christ, Math. 4.3. The words of the temptation seem to import, that he sought only the working of a miracle; yet the Devil rather intended that he would not work it, so as he might have brought him to doubt of his being the Son of God.

Quest. What is the second helping grace that is needful for us afore hand, to withstand temptation to evil and sin, that shall at any time be laid against us, that we pray for in this Petition?

Answ This; Spiritual watchfulness to prevent the subtleties, sleights, and cunning of Satan, whereby he doth commonly allure men to sin, and seek to draw them to the practice of sin, that God would make us wary and circumspect, and watchful over our own hearts, and ways, that we be not circumvented by the sub • ilties, sleights, and cunning of Satan, whereby he do • h commonly allure men to sin, and seek to draw them to the practice of sin?

Quest. Wherein stands that spiritual watchfulness to prevent the subtleties, sleights, and cunning of Satan?

Answ. In two things especially.

Quest. What is the first of those?

Answ. This; in watching our special and strongest corruptions, and in being jealous over our selves in regard of the sins to which we are most prone, and most naturally inclined, as our sweet sins, Job 20.12, 13. our profitable sins, and the like.

Quest. What is the second thing?

Answ. This; in keeping continual watch against all occasions of evil, and chiefly against such things as either have been occasions of evil to us, or such as we have found our selves in danger to fall by, as company, and things and delights indifferent lawful in themselves, yet dangerous in regard of our being carried to an immoderate use of them.

[ 61] Quest. What is the second thing we pray for in this Petition, Lead us not into temptation, but deliver us from evil?

Answ. This; strength of grace to stand without falling into sin in the time of temptation; that God would in the time of temptation, when we are tempted by Satan to any sin, stand by us with his grace, and would then add grace to grace, even new grace to former, and keep us from falling into sin to which we are tempted, and would then make us find his grace sufficient for us to uphold us; as 2 Cor. 12.9.

Quest. Is not a child of God able to stand without falling into sin in the time of temptation by the strength of grace that is in him, unless God add grace to grace, even new grace to former?

Answ. No, he is not, the best of God's children have need in the time of temptation to sin, that God should stand by them with his grace, and should add grace to grace, even new grace to the former.

Quest. How doth God stand by us with his grace, and add grace to grace, even new grace to former, and so keep us from falling into sin in the time of temptation?

Answ. Thus; by vouchsafing his holy Spirit to work in us effectually to the strengthening of us against that temptation.

Quest. How doth the holy Spirit of God work in us effectually, to the strengthening of us against temptation when we are tempted by Satan to any sin?

Answ. Three ways especially.

Quest. What is the first of those?

Answ. This; By stirring up the gifts and graces of God that be in our souls, and by bringing into exercise, and making us able to exercise and to use them, and by the use and exercise of them, to resist Satan tempting us to sin: as our faith, our fear of God, our love to God, our care to please God: for these and the like graces may be in us, and not in exercise; but being in exercise they do enable us to repel, and to beat back Satan's temptations to evil and sin.

Quest. What is the second way?

Answ. This; by putting good motions into our hearts, and good and holy meditations into our minds, touching the greatness of sin we are tempted to, and the ugliness of it, and the danger of it, and the fruits that will follow on the committing of it: as that it is against the infinite majesty of God, that it will deface in us the Image of God, and make us like the Devil: that the pleasure and seeming good of it, is but short and momentary; that it will bring with it horror of conscience, & perplexity of mind, an intolerable burden, & make us liable to the curse of God; all plagues and judgments in this world, and eternal woe and misery in the world to come.

Quest. What is the third way?

Answ. This: by bringing to our remembrance the Word of God, which we have hid in our hearts, and by making us able to have such places and sentences of Scripture ready against temptation, that are direct against it. Thus Joseph prevailed against the temptation of his Masters wife, by remembering the seventh Commandment. Genesis. 39.9.

Quest. What is the third thing we pray for in this Petition, Lead us not into temptation, but deliver us from evil? [ 62]

Answ. This; strength of grace to stand without falling into sin in the continuance of temptation: that in the time of temptation continued, when we are tempted by Satan again and again, oftentimes to the same sin, God would uphold us by his grace, and would then make us able to stand fast, and to hold out without yielding: for Satan will not cease to assault us again and again with the same temptation to the same sin, hoping in time to win our consent, and to give us the foil.

Quest. How doth God make us able to stand fast, and to hold out without yielding in the time of temptation continued, when we are tempted by Satan again and again to the same sin?

Answ. Two ways especially.

Quest. What is the first of those?

Answ. This; by making us persevere and continue in employing and well using the good gifts and graces of his spirit that be in us; as our faith, our fear of God, our love of God, our care to please God, and the like: for the more grace is used and exercised, the more it is increased and strengthened. Lot was kept from uncleanness in Sodom, the Lord there making him continue his fear of God, and his care to avoid that sin in the midst of Sodom; but when he was in the mountain, and began to slack his fear of God, and his care to please God, then he fell to drunkenness and incest, Gen. 19.30. to the end.

Quest. What is the second way.

Answ. This; by stirring us up, and making us able to use special & extraordinary prayer, and to pour out our hearts before God after an extraordinary manner, and above our usual custom, by such prayer as is expressed by deep sighs and groans, loud crying, often repeating the same petition, and by unusual motions of the parts of the body with sighs, and especially when we are tempted by Satan again and again.

Quest. What is the fourth thing we pray for in this Petition, Lead us not into temptation, but deliver us from evil?

Answ. This; if God see it good so to humble us, as by leaving us to our selves for a time to let us take a fall, and to be foiled by temptation to evil and sin: that then he would not let us fail finally, but that he would graciously raise us up again by saving repentance.

Quest. Cannot a child of God, having been foiled by temptation to evil and sin, and fallen into sin, recover and raise up himself again by saving repentance, by the power of grace that is in him?

Answ. No, he cannot; the best of God's children having been foiled by temptation to evil, and fallen into sin, cannot recover and raise up himself by saving repentance, unless God give it to them.

[Objection.] A child of God cannot finally fail, and fall from grace.

Quest. What need he then being fallen into sin, pray that God would raise him up again by saving repentance?

Answ. Though God will certainly raise up his child being fallen into sin by saving repentance, and will certainly give it unto him in his due time, yet he will have his child humbled for his sin, and will have him in obedience to him to crave repentance at his hands: the certainty of the thing in God's purpose takes not away our obedience to God.

[ 63] Quest. What is the fifth thing we pray for in this Petition, Lead us not into temptation, but deliver us from evil?

Answ. This; a restraint of the malice and power of Satan against us, and a restraint of the power of our spiritual enemies, the world and our own corruption: That God would tie up Satan, and by his almighty power restrain and repress his malice and power and not suffer him to exercise his malice and power against us; and would also restrain and repress the power of other our spiritual enemies, as of the world, of our own corruption, and the like.

[Objection.] Revel. 20 7.8. Satan is now loosed, and hath liberty to do what he can against us; and therefore it seems to be in vain now to pray that God would restrain and repress his malice and power against us.

Quest. How is this to be answered?

Answ. Thus, the meaning of that place is, that Satan is now loosed, not simply, but comparatively in regard of former restraint: as when a Dog that hath been tied up very short and close, hath his chain let out farther, or lengthened, he may be said to be loosed, and so Satan is said to be loosed.

Quest. What is Satan's power against us, that we entreat God in this petition, to restrain and repress?

Answ. It is a power, if God do not keep us, to carry us to any evil, & to bring us to as fearful sins as ever any were brought unto, and to destroy us utterly in a moment, both souls and bodies. Hence Satan is called the strong man armed, the god of this world, a great red Dragon, a roaring Lyon, principalities and powers.

Quest. Hath Satan power to enforce us to sin, and to carry us to evil and sin violently, if God do not keep and preserve us?

Answ. No, he hath not; Satan cannot simply and directly force us to any sin, he hath no power to contstrain our wills, and to make us sin except we be willing, for that is against that nature which God hath given to the will of man, to be enforced; and the Devil is the father of sin, but our own concupiscence is the mother, and what can the father do without that mother.

Quest. How then doth the Devil carry us to evil and sin, if God do not keep us and preserve us?

Answ. By a persuading flight, partly by deluding the mind and judgment by fair allurements, as by promise of ease, saf • ty, profit, pleasure and the like: and partly by fears, and terrors, by some means or other, he persuades the will to yield to him; if he could force our wills, he would then never fail of his purpose, God permitting him to tempt. Thus Eve, Thus Achan, Thus Shadrach, Meshach and Abednego; and Daniel to cease praying.

Quest. If a place be by God's permission haunted by the Devil, and abused by some evil spirit, and he hath there power to do hurt, may a man frequent or abide in such a place or no?

Answ. A man may not voluntarily thrust into such a place, it is as absurd for any needlessly to adventure into such a place, as to go to a Lions den, or to come within the chain of a mad Dog, or an hunger-bitten Bear. The Devil is as a Lyon. 1 Pet. 5.8. and a Dragon. Reu. 12.13.

Quest. If by God's providence we be called to live in such a place, what are we then to do?

Answ. We must then, not stand to reason with the Devil, but betake our selves to God by humble and hearty prayer, and complaining of Satan's vexation and make God our shelter and defense, both for soul and body.

[ 64] Now touching our other Spiritual enemies, the world and our own corruption.

Quest. What is the power of the world, that we entreat God in this petition to restrain and repress?

Answ. It is a power to allure and to draw us to evil and sin by pleasures, profits, honors and preferments of it: the world holding out and presenting these things as baits to entangle our hearts, and to ensnare our affections with a mind towards them, and with a love and liking of them above measure; thereby to bring us to the practice of evil and sin.

Quest. How doth God restrain and repress that power which the world hath to allure, and to draw us to evil and sin, by the pleasures, profits, honors and preferments of it?

Answ. Two ways especially.

Quest. What is the first of those?

Answ. This; by weaning and withdrawing our hearts from the world, and from the things of it, and making us use this world and the things of it, as though we used them not: and so to use them as that we set not our hearts on any earthly thing, either to love it or fear it; and making us as dead men to the world, as weaned children: and as he that will be rich, so he that will have pleasures, profits, honors and preferments in the world, shall fall into diverse temptations.

Quest. What is the second way?

Answ. This; by putting into our minds holy thoughts, and holy meditations, concerning the pleasures, profits and preferments of this world, as that they yield not that good they seem to promise: they promise peace and felicity, and yield nothing but vanity and vexation of spirit, and they are vain and insufficient to give us true content; that they are fickle and fugitive, vanishing and transitory; and that in the sinful enjoining and using of them, we loose better things: as peace of conscience, & it may be our own souls, and we sell Heaven for a mess of Pottage, as Esau did his birthright.

Quest. What is the power of our own corruption, that we entreat God in this petition, to restrain and repress?

Answ. It is a power to send forth into the soul, and to fill it with evil thoughts, sinful motions and lusts, and to send forth sin and evil works, in and by all the powers of the soul, and in and by all the parts and members of the body.

Quest. How doth God restrain and repress that power which our own corruption hath to send forth into the soul, and to fill it with evil thoughts and sinful motions, and to send forth sin and evil works, in and by all the powers of the soul, and in and by all the parts and members of the body?

Answ. Either by limiting it and keeping it in, by the natural temper and constitution of the body, or by fear of shame and punishment, or by desire of honor and reward, and the like: or by mortifying of it, and by the power of his grace, abating and weakening the strength of it, and by little and little killing and abolishing it: and his work of mortification, we especially pray for in this petition.

[ 65] Quest. What is the sixth thing we pray for in this Petition, Lead us not into temptation, but deliver us from evil?

Answ. This; an increase of grace and spiritual strength, whereby we may be enabled to every good work, and such helps as may further us in well doing; that God would increase and perfect the good work of grace in us, enabling us thereby to every good work, and would afford us such helps as may further us in well-doing. Psal. 51.12. Establish me with thy free spirit, because it sets us every day more and more at liberty, out of the reach of sin and Satan.

Quest. What are the helps that may further us in well-doing, that we pray for in this petition?

Answ. Four especially.

Quest. What is the first of those?

Answ. This; holy instructions, and good and holy advice and counsel: That God would vouchsafe to us holy instructions, in and by the public ministry of his Word, and by our private reading of it, and good and wholesome and holy advice & counsel, from such as are endued with heavenly wisdom, and are able holily and wholesomely to advise & counsel us touching the good ways of God.

Quest. What is the second help?

Answ. This; holy exhortations and encouragements, that God would be pleased to afford us such as are able and willing to exhort us, and to stir us up, and to encourage us to every good duty.

Quest. What is the third help?

Answ. This; good examples and good companions: that God would vouchsafe to set before us, the examples of good and holy men and women, and would afford us such to live and converse withal, and to be our associates and companions, as are holy and truly religious.

Quest. What is the fourth help that may further us in well-doing, that we pray for in this Petition?

Answ. This: God's blessing on the holy instructions, good advice and counsel, and on the holy exhortations and encouragements; and on the good examples and good companions that the Lord doth afford to us: That God would be pleased to bless all these things to us for our good, for without his blessing they can do us no good.

Quest. What is the seventh thing we pray for in this Petition, Lead us not into temptation, but deliver us from evil?

Answ. This; that what strength of grace, either aforehand or in the time of temptation, and in the temptation continued; or what raising up being foiled by temptation, and fallen into some sin; or what restraint of Satan's malice and power, or of the power of the world, or of the corruption of nature; or what increase of grace and spiritual strength, and helps that may further us in well-doing, we crave at the hands of God for our selves, that the Lord would vouchsafe the same to all others his elect, yet living on the face of the earth; that they may be kept from falling into sin, and may live holily as well as our selves.

[ 66] Now to the matter of Deprecation, things we pray against in this petition, Lead us not into temptation, but deliver us from evil.

Quest. What are the things we pray against in this petition, Lead us not into temptation, but deliver us from evil?

Answ. Four things especially.

Quest. What is the first of those?

Answ. This; Satan's temptations, actions, and enticements to evil and sin: That God would not suffer Satan to assail us by any temptation to sin, but would of his mercy keep us from knowing temptations to sin. Mat. 26.41. 2 Cor. 12.8. The Apostle prayed not only to be upheld in temptation, but that the buffetings of Satan might depart from him.

Quest. Are we to pray against Satan's temptations and enticements to sin, and that God would keep us from knowing temptations to sin absolutely, or no?

Answ. No, we may not; but from knowing of them only so far as may stand with God's will and pleasure, and so far as may stand with his glory and our good: as Christ prayed that the Cup might pass from him. Mat. 26.39. and God hath promised that he will give the issue with the temptation, that we may be able to bear it. 1 Cor. 10.13.

[Objection.] Satan's temptations, motions, and enticements to evil and sin, are in God's purpose to our good, we being God's children: and they are also directed by God to our good, and through them God worketh much good unto us, & effecteth grace upon sin, as Rom 8.28. All things work together for the best, to them that love God. Therefore it seems we may not pray against Satan's temptations at all.

Quest. How is this to be answered?

Answ. Thus; Satan's temptations to evil and sin, are to be considered, not only as they are in God's purpose, and in the effect that he produceth by them, who is able to bring good out of evil: but they are also to be considered, as Satan intendeth hurt in them, and by them produceth sin: & so we may and ought to pray against them, according to the Devils intent & work; and to entreat God to turn the Devils effect produced by them to our good, as God himself intendeth and woe • keth so that we may say as David doth, It is good for me that I have been afflicted. Psal. 119.71. So of Satan's temptations: it is good for me that I have been tempted.

Quest. What is the second thing we pray against in this Petition, Lead us not into temptation, but deliver us from evil?

Ans. This: such things as being either simply evil, or in themselves indifferent, may be means or occasions of sin to us that God would avert and turn away, and keep from us, such things as being either simply evil, or in themselves indifferent, may be means and occasions to us, through our corruption, to draw us to sin. David held it a mercy of God, that he was kept from that sin, to which he was occasioned by Nabal's churlish answer. Gen. 25.32.33. Pro. 30.8.9. Agar prayed that God would keep from him extreme poverty and abundance, which might be occasions of sin to him, as of denying God, of stealing, and taking that which was not his.

[Objection] Some of God's servants have been exceeding poor, as Lazarus and Paul, and some have been very rich; as Abraham, David, and Joseph of Aremathea, and yet have walked holily and uprightly: it seems therefore not lawful to pray against either extreme poverty, or abundance of wealth: but rather we are to pray for Paul's gift, to know how to want, and how to abound. Phil. 4.12.

Quest. How is this to be answered.

Answ. Thus: extreme poverty or abundance of wealth are not simply and absolutely to be prayed against: but only for the danger of sinning, which they often bring men unto: riches in themselves move not men, nor bring them to forget or blaspheme God; but when vanity is not removed from the possessors of them, such effects do always follow, & rich persons wanting grace, commonly give themselves to trust in riches, to ease and to bravery, to surfeiting, and to a thousand vices. Deut. 32.15. And so extreme poverty many times drives men through their own corruptions to impatiency, to take God's name in vain, to unlawful shifts and such like

[Objection. 67] If such things as may be occasions of sin to us, are to be prayed against; then good things as prayer, giving of alms, and such like, which are sometimes occasions of pride, and of vain-glory, are to be prayed against.

Quest. How is this to be answered?

Answ. Thus; occasions of evil are either given to our corruption, as from things either simply evil or indifferent; or not given, but only taken by our corruption, as they are from good things and good duties which we are commanded to perform: and these are not to be prayed against, because of the occasion of evil merely taken from them.

Quest. What is the third thing we pray against in this Petition, Lead us not into temptation, but deliver us from evil?

Answer. This; spiritual desertion, God's forsaking of us, by withdrawing his grace, and the assistance of his holy spirit from us, and by leaving us for a time, and giving us over to the power of the Devil, and of our own lusts, that God would not withdraw his grace and assistance of his holy spirit from us, and leave us to our selves, and give us over to the power of Satan, and of our own lusts, and so let us fall into sin which ever followeth on God's forsaking of us, and is commonly a punishment or correction for some former sin. Thus it was with Hezekiah. 2 Chro. 32.31. Psa. 119.8.

Quest. What are the sins for which God doth commonly withdraw his grace from men, and leave them to themselves, and give them over in this special manner to themselves?

Answ. Five especially.

Quest. What is the first of those?

Answ. This: a refusing, or a slight and formal receiving of the truth, when men receive not the truth of the Word of Go • , and especially of the Gospel, with a liking of it, and with a true love to it: it is just with God to deprive them of it, and withdraw his grace from them, and leave them to themselves.

Quest. What is the second sin for which God doth commonly withdraw his grace from men and leave them to themselves, and give them over in special manner?

Ans. Abusing and not making a right use of that knowledge that men have: when men do abuse their knowledge to a lifting up of themselves above others, or to maintain some error or sin: it is just with God to withdraw his grace from them, and to leave them to themselves.

Question. What is the third sin for which God doth commonly withdraw his grace from men, and leave them to themselves, and give them over in special manner?

Answ. This; a willingness to be ignorant of the truth, and a willfulness in the practice of evil and sin: when men are willingly ignorant, and will not receive knowledge, though means of knowledge be offered to them and used, or are willful and obstinate in the practice of evil and sin: it is just with God to withdraw his grace from them, and leave them to themselves.

Question. What is the fourth sin for which God doth commonly withdraw his grace from men, and leave them to themselves and give them over in special manner?

Answ. This; idleness, when men live either without a lawful calling, or negligently in their honest and lawful calling: it is just with God to withdraw his grace from them, and to leave them to themselves. Thus it was with David. 2 Sam. 11.1.2. and for this, God gave Sodom over to uncleanness. Ezech. 16.49.

Question. What is the fifth sin for which God doth commonly withdraw his grace from men, and leave them to themselves, and give them over in special manner?

Answ. This: an allowance of some secret and close sin: when men allow themselves in some secret and close sin, not known to the world, it is just with God to give them over to some open gross sin, as Judas allowing himself in the sin of covetousness, God gave him over to Treason to betray his Master.

Quest. What is the fourth thing we pray against in this petition, Lead us not into temptation, but deliver us from evil?

Answ. This: Satanical practices, such practices wherein Satan hath a special hand and work, and wherein we join with Satan if we use them: as Magicke, Sorcerie, Charmes, Witch-craft, and the like: that God would keep us from all such Deuilish practices: for it is gross hypocrisy to pray to be delivered from evil, and especially from the evil one, Satan, and yet to give our selves to the practice of those things wherein Satan hath a special hand and work.

[ 43] Now to the conclusion for confirmation of prayer, delivered by Christ himself in these words, For thine is the Kingdom, Power, and Glory, forever. Amen.

These words are not found in the Evangelist Luke, but in Mat. 6.13. they are expressed, and it is sufficient that one Evangelist hath recorded them.

Quest. What are the general things contained in these words, For thine is the Kingdom, the Power and the Glory, forever, Amen?

Answ. These: first, a reason why we ask all those things that are contained under these six Petitions a foregoing at God's hands, because his is Kingdom, Power, and Glory forever: in these words, For thine is the Kingdom, the Power, and the Glory, forever.

Secondly, a shutting up of our requests in the word Amen.

Now to the opening of these words, of the reason, For thine is the Kingdom, Power and Glory, forever.

Quest. What are we here to understand by the word, Kingdom?

Ans. Absolute soueraignety, and right over all things, in which respect God is the absolute Lord, & owner of all things that are: and hath also sovereign and absolute authority 〈1 page duplicate〉 〈1 page duplicate〉 over all things, ruling and governing them, and bringing them into absolute subjection as it pleaseth him.

Question. What are we here to understand by the Word Prayer?

Answ. Omnipotence, Almightiness, whereby God is able to do whatsoever he will, and whatsoever is a work of power, and is able to do more then either he doth or will do.

Question. What are we here to understand by the word Glory?

Answ. Fullness of Majesty, brightness, excellency and worthiness, to which all honor, praise, glory, and high estimation is most due, and most properly belonging, and to be given.

Que. What is here meant by the word (Thine,) thine is Kingdom, thine is Power, thine is Glory?

Answ. Thus much; that Kingdom, Power and Glory, do belong to God particularly and alone, and to none other originally and absolutely though these Attributes be communicated to some creatures; as to Angels, and to Princes, and Magistrates, as God's Vicegerents on Earth; yet God alone hath them originally of himself, and absolutely without dependence.

Quest. What is here meant by the word forever, or for ages.

Answ. For ever, or for ages, here signifies, not as sometimes in the Scripture it doth, a certain and distinct time, but eternity: and by these words forever, or for ages; is meant that Kingdom, Power and Glory, do belong to God eternally without beginning or end. Isa. 41.4.

[Objection.] Satan hath a Kingdom contrary to God's Kingdom, and hence he is called the God of this world: 2 Corin. 4.4. and the Prince that ruleth in the Air. Ephes. 2.2. and in his practice he continually rebels against God's will revealed: and therefore God's Kingdom is not absolute.

Quest. How is this to be answered?

Answ. Thus: though Satan and his Angels, and all other his instruments do oppose against God's Kingdom, and against his will revealed in his Word; yet God over-rules them and restrains them at his pleasure, and most wisely disposeth of all their oppositions and works, to his own glory and the good of his people, and their own ruin.

[Object on.] Satan hath power to sin which is not from God, therefore Go • alone hath not all power.

Quest. How is this to be answered?

Answ. Thus; to sin is no power but rather a want of power, and sin is from impotency and weakness, and not from power; & all the strength & power that Satan hath in moving, stirring, or working, is of God and from God.

[ 69] Quest. What are the things offered from those words, Thine is Kingdom, power and glory forever, being rightly understood as they have been opened?

Answ. Either some special things, or things more general.

Quest. What are the special things offered from those words, Thine is the Kingdom, power and glory forever, being understood, as before they have been opened?

Answ. They are two things: First, arguments serving to strengthen and to suppo • t our faith in prayer: and secondly, a form of praising God, to whom we pray.

Of these in order.

Quest. What are the arguments serving to strengthen and to support our faith in prayer, contained in these words, Thine is Kingdom, Power and Glory, forever?

Answ. They are four. 1. from the Kingdom of God. 2. from the power of God. 3. from the glory of God. 4. from the eternity of his Kingdom, Power, and glory.

Quest. How doth God's Kingdom, his absolute sovereignty and right over all things, serve to strengthen and to support our faith in prayer?

Answ. Thus: the due consideration of it makes us in our prayers, to rest and rely on God our Souraigne Lord and King, as most willing to dispose of all things for our good: as we promise to our selves peace, protection, welfare, and the benefits of subjects from earthly Kings being good, whose subjects we are: so we duly considering that God is the absolute Lord and King in Heaven and Earth, we thereupon persuade our selves that he will procure all good to us, who live under his government and are his subjects. And so is God's Kingdom his absolute sovereignty and right over all things, a notable prop to our faith in prayer. Psalm. 5.2. Psalm. 29.10. The Lord remaineth a King forever; then he subjoins: verse. 11. The Lord shall give strength unto his People, the Lord shall bless his People with peace. Psalm. 84.3. O Lord God of Hosts, my King and my God. the Verse. 8. O Lord God of Hosts, hear my Prayer?

Quest. How doth God's power, his omnipotency, his almightiness serve to strengthen and to support our faith in Prayer?

Answ. Thus; the due consideration of it, makes us in our Prayers to rest and to rely on God, as most able to do us good, as most able both to give us all good things we crave at his hands in the name of Christ, according to his will, both for our souls and bodies, and also to avert and turn away from us all those evils we pray against; for it is not enough that God hath Kingly authority over all things, unless he hath also power of working all things for our good: a King may have a large heart to wish well to his Subjects, and yet have weak hands, and be unable to do them good: but God being our Sovereign Lord and King, and also Almighty, the consideration of it is a special prop to our faith in Prayer. Genesis. 18.14. Sarah is stirred up to believe the promise. So Jeremiah. Jeremi. 32.2. Behold I am the Lord God of all Flesh: Is there anything too hard for me. So the Virgin Mary. Luke. 1.37.

Question. How doth God's glory, his fullness of Majesty, brightness, excellency and worthiness; to which all honor, praise, glory, and high estimation is due, serve to strengthen and to support our faith in prayer?

Answ. Thus: the due consideration of it makes us rest and rely on God for the hearing of our prayers, and for the granting of our lawful requests, as a thing standing with the gory of his great name; it being God's honor to hear and grant the requests of his Children; and to bless them with all good things spiritual and corporal, the consideration of it is a special prop to our faith in prayer.

[ 70] Quest. How doth the eternity, the euerlastingness of God's Kingdom, Power, and Glory, serve to strengthen and to support our faith in prayer?

Answ. Thus: the due consideration of it makes us in our prayers to rest & rely on God for the hearing of them, & for the granting of our lawful requests at all times, and in what state or condition soever we be; in health, in sickness, in prosperity, in adversity, or in any affliction of body or mind. For God having absolute sovereignty over all things, and being almighty and a most glorious God, it standeth with the glory of his great name, to bless his Children with all good things; and Kingdom, Power, and Glory belonging to him eternally and forever, we can at no time sue to God for favor, mercy, grace, or good things spiritual or corporal in vain, we suing to him as we ought: and so the consideration of the eternity of God's Kingdom, Power, and Glory, is a special prop to strengthen and to support our faith in prayer.

Now to the second special thing, offered from this form of praising God.

Quest. What is the form of praising of God, that is offered from these words, (Thine is the Kingdom, Power, and Glory forever)?

Answ. This it is; a free, willing, and thankful acknowledgement of Kingdom, Power, and Glory, to belong to God; and an ascribing and giving of these three things to him, which do generally comprehend all matter of praise and thanksgiving that is due to God. Thus did David bless God: 1 Chronicles. 29.11.12.

Question. How do we freely, willingly, and thankfully acknowledge Kingdom to belong to God, and ascribe and give Kingdom to him?

Answ. Thus; when we freely, willingly, and thankfully, acknowledge God's sovereignty over every creature, and that good and that excellency that is in any creature, is God's right and interest to be disposed of at his own • good pleasure, and do ascribe the ordering and disposing of every creature, and the good of every creature, wholly and only to God.

Quest. How do we freely, willingly, and thankfully, acknowledge power to belong to God, and ascribe and give power to him?

Answ. Thus; when we freely, willingly, and thankfully acknowledge the power that is in every creature of working or effecting of any good, to be derived from the power of GOD, and do ascribe the power that any creature hath to do us good; and the good we receive from anything in any kind whatsoever, spiritual or corporal, to come from the powerful hand of God, and that it is God's power that makes anything serve for our good, and for our comfort in any measure.

Quest. How do we freely, willingly, and thankfully acknowledge glory to belong to God, and ascribe and give glory to him?

Answ. Thus; when we freely, willingly, and thankfully acknowledge the Lord, to be most worthy of all praise, for the good that is found in any creature; and we finding good and comfort spiritual or corporal from anything, do ascribe and give praise and glory to God for the same: and that wholly and only.

[Objection.] God is perfection of glory in himself, and therefore he needeth no glory or praise from us.

Quest. How is this to be answered?

Answ. Thus; our praise of God is not needful in respect of God himself; but in respect of us it is needful, we being creatures are bound to praise God our Creator; and it is our chief good and happiness to praise him, and to give glory to his name.

[ 71] Quest. What are the general things offered from this, that power is here given to God, being considered apart and by it self?

Answ. Four things especially.

Quest. What is the first of those?

Answ. This: that God is to be feared above all creatures, for though Satan and the great men of the world, wicked Princes and Rulers have dominion and power; yet their power is not of themselves, but from God; and they can do nothing but by power and permission from God: but God of himself can save or destroy, his is power originally and absolutely.

Quest. What is the second general thing offered from this, that power is here given to God, being considered apart and by it self?

Answ. This; that submission is to be yielded to God in all our afflictions, when we are under the cross, any tribulation or affliction; we are to humble our selves under the mighty hand of God without resistance or repining: for it is he who correcteth us who is Almighty, able to do what he will, his is power.

Quest. What is the third general thing offered from this, that power is here given to God, being considered apart & by it self?

Answ. That power and ability to do any good in any kind whatsoever, is to be sought for at the hands of God; when we are to perform any work or any duty, either of Piety and Religion towards God, or of love and mercy, either towards our selves or others: we are to seek to God, that by power, strength and grace from him: we may be enabled to do it: his is power. 1 Sam. 2.8. he raiseth up the poor out of the dust: and lifteth up the Beggar from the dunghill to set them among Princes, and to make them inherit the seat of glory, in his own might.

Question. What is the fourth general thing offered from this, that power is here given to God being considered apart and by it self?

A. This; that all God's promises and all his threatenings, shall certainly and effectually be accomplished, as he hath promised or threatened; nothing can stop or hinder him, or frustrate and make void his purpose, in making good what he hath either promised, or threatened: his is power, he is strong to perform whatsoever it pleaseth him.

Quest. What is in general offered from this, that glory is here given to God, being considered apart and by it self?

Answ. This; that true honor, glory and praise, in the world, comes to men only from God, and is given to man of God; his is fullness of glory, and of his fullness doth he impart some measure of glory and honor here in this world, to such as honor him and seek it in well-doing. Heb. 11.2. By faith manifested in the fruits of it, our Elders were well reported of.

Some worthy Servants of God live obscurely, and are of no reckoning in the world; yea they are accounted base and contemptible, as the filth of the earth. 1 Cor. 4.13.

Quest. How then doth God impart a measure of glory and honor here in this world to such as honor him, and seek it in well-doing?

Answ. First, God sees obscurity as well as poverty to be meet and profitable for some of his children.

And again, the holy servants of God are basely accounted of in the world only by men of the world, that cannot discern who are to be honored: and they are reproached of them for well-doing; and that is their glo • y. Heb. 11.26. Moses preferred it, and esteemed the rebuke of Christ, greater riches th • n the treasures of Egypt: and when they lie under disgrace in the world, then are they honored in the hearts of • ll God's Children that know them, which is true honor.

Quest What are the general things offered from these words, Thine is the Kingdom, Power and Glory, forever.

[ 73] Answ. Ei • her such things as these words do offer being jointly consid • red: or such things as they do offer being considered severally.

Quest. What are the general things offered from these words jointly considered?

Answ. Two things especially.

Quest. What is the first of those?

Answ. This; that praise and thanksgiving to God must be joined to prayer: that we must as well give thanks and praise to God, as pray unto him for grace, and for things needful: as in the six Petitions we make request for things needful, so in these words we give praise and thanks to God.

Quest. What is the second general thing offered from these words jointly considered?

Answ. This; that in prayer we must abase our selves before God, and utterly deny our selves, and all that is in us of our selves, and in humility of heart freely acknowledge our own vileness and unworthiness, and unfeignedly confess that shame and confusion belongs to us, and that all power, praise, and glory is due to God.

Now to the general things offered from these words considered severally.

Quest. What are the general things offered from this, that kingdom is here given to God, being considered severally and by it self?

Answ. Three things especially.

Quest. What is the first of those?

Answ. This; that God alone can make and give laws truly and properly binding the consciences of men, and that he is the only Law-giver, and hath power to make laws, binding the consciences of all men properly; yea, of the greatest Monarchs in the world is his kingdom.

[Objection.] Rom. 13.5. We must be subject to the higher powers, to Magistracy, not because of wrath only, but for conscience sake: therefore it seems that Princes and Magistrates may make laws binding men's consciences.

Quest. How is this to be answered?

Answ. Thus; Princes and Magistrates may make laws binding men's consciences, not simply and properly as they be their laws, but only in relation to God's will revealed in his Word, and so far forth as they be agreeable to God's laws, and not contrary to common honesty, equity, reason, or religion; and so their Laws bind not men's consciences simply as God's laws do, but only respectively as they have respect to the Laws of God; so they are to be obeyed for conscience sake.

Quest. What is the second general thing offered from this, that Kingdom is here given to God being considered severally, and by it self?

Answ. This; that we must give to God simple and absolute obedience; Princes and Magistrates must be obeyed so far as they command in the Lord, and for the Lord: but God must be obeyed simply and absolutely, and perpetually in all his commandments without exception, seem they never so hard, or contrary to flesh and blood: is his Kingdom.

Quest. What is the third general thing offered from this, that Kingdom is here given to God, being considered severally and by it self?

Answ. This; that we must not be discouraged when we are called to suffer anything for the truth, and holy religion of God: for though tyrants rage and bend their force and might, yet we have our God a King above them all, for whom we suffer, and he can rule and overcome them, and at his pleasure confound them: is his Kingdom.

[ 73] Now to the close and shutting up of our requests in the word Amen.

Quest. What doth the word Amen signify?

Answ. The signification of it is according to the placing of it either in the beginning of a speech or sentence, or at the end of a speech or sentence.

Quest. What doth the word Amen signify, when it is placed at the beginning of a speech or sentence?

Answ. An earnest asseveration, or a vehement affirmation; and it is as much as verily, truly, or indeed, and in very truth, and the like thus used Math. 5.18. Mar. 3.28. John 14.12. & 16.20.

Quest. What doth the word Amen signify when it is placed at the end of a speech or sentence?

Answ. Two things, either a wish of the heart to obtain what hath been uttered and spoken; or else a persuasion of the heart that the thing shall be obtained.

Quest. What then doth the word Amen here signify, Thine is kingdom, power and glory forever. Amen.

Answ. It being here a shutting up of prayer, and of the Petitions before mentioned, it signifieth and testifieth both our earnest desire, and hearty wish, that so it may be as we have prayed, and also our full assurance that so it shall be as we have prayed, and our assured expectation to obtain things asked at the hands of God, according to his promise.

Quest. What may be gathered from the word Amen, being thus understood, and as it is a shutting up of Prayer?

Answ. Four things especially.

Quest. What is the first of those?

Answ. This; that Prayer and thanksgiving to God ought to be made with understanding, when we pray or give thanks to God alone by our selves, we are to understand what it is that we utter before God, and when we pray or give thanks to God with others, and are the mouth of others in prayer to God, either in public or in private, we are to express our desires in such words, as those with whom we pray or give thanks may understand in such a known tongue, that Amen may be said to our petitions and thanksgivings.

The word Amen is an Hebrew word, and so a word of a tongue unknown to the common sort of people; and if one word in prayer of special use may be in an unknown tongue, why may not many words of an unknown tongue be used in prayer, and so a whole prayer be made in an unknown tongue?

Quest. How is this to be answered?

Answ. Thus; though the word Amen be an Hebrew word, and so a word of a tongue unknown to most men, yet by the use of it, it is become as familiar and as well known as any other English word: as many Latin words, as Nisi prius, Habeas corpus, and such like other terms of law by common use are become familiar, and well known in our English tongue.

[ 74] Quest. What is the s • cond thing that may be gathered from the word Amen, being rightly understood, and as it is a shutting up of prayer?

Answ. This; that Prayer and thanksgiving to God ought to be made in truth of heart: when we pray or give thanks to God, either by ou • selves alone, or with others in public or in private, or do join with others when they pray or give thanks to God, our hearts must be lift up to God, and must join with the uttering of every request and thanksgiving that is uttered by the tongue: and we must pray and give thanks to God heartily and unfeignedly, so as we may say Amen to our own and to other men's petitions and thanksgivings, with whom we pray or give thanks.

Quest. What is the third thing that may be gathered from the word Amen, being rightly understood, and as it is a shutting up of Prayer?

Answ. This; that Prayer and thanksgiving to God ought to be made with an holy fervency, earnestness, and importunity, when we pray or give thanks to God either by our selves alone, or with others in public or in private, we are to do it with an holy fervency of spirit, doubling and redoubling our requests and thanksgivings; for the adding of the word Amen doth import a repeating and redoubling our petitions and thanksgivings.

Quest. What is the fourth thing that may be gathered from the word Amen, being rightly understood, and as it is a shutting up of Prayer?

Answ. This; that Prayer and thanksgiving to God ought to be made with faith grounded on the promise of God: when we pray or give thanks to God, either by our selves, or with others, in public or in private, we are to do it with faith, resting on God's promise: for Amen is a word of faith, expressing full assurance that it shall be as we have prayed.

Thus, through the mercy of God I have passed through the Lord's Prayer, and handled the Preface, six Petitions, and the Conclusion of it. Now a question or two in general touching the use of it.

Quest. Are we only to use the words of the Lord's Prayer, and not any other form of prayer?

Ans. We are not to refuse this form of prayer, nor the using of the very words of the Lord's prayer, for that were a proud contempt of Christ his Ordinance; yet we are not to confine our selves only to the words of the Lord's prayer, and to use no other words: Christ never intended to bind us to the form of words, but of the matter; and it were extreme idleness & superstition to use the words of the Lord's prayer alone, and none other. In the duty of Prayer, variety of words is required, for the pouring forth of our souls before the Lord.

Quest. What is then the use of the Lord's Prayer?

Answ. It serves as a pattern and direction to be imitated and followed, or at the least, aimed at in the framing of our prayers to God at all times, and on all occasions: for unless our prayers be framed according to the Lord's Prayer, they cannot be pleasing to God.

Quest. Must we of necessity follow all the petitions of the Lord's Prayer, in framing a prayer.

Answ. No, but only those petitions which do principally concern the present time, place, and occasion; for oftentimes according to the occasion, someone petition is more then the rest to be imitated and followed.

The Preface or entrance.

Quest. WHat is the Law of God?

Ans. A Doctrine given of God, first written in the hearts of men, and afterwards in Tables of Stone, in the days of Moses, commanding honest and just things to be done, and forbidding the contrary.

Quest. How is the Law of God given by Moses, distinguished?

Ans. Thus, into Moral, Ceremonial, and Judicial.

Quest. What is the Moral Law?

Ans. The eternal law of God, commanding perfect obedience to the will of God revealed, as well in man's nature as in his actions, and forbidding the contrary.

Quest. How is the Moral Law eternal?

Ans. Thus, it abideth forever in this world and in the world to come, not in the manner of commanding (Thou shalt not Kill, or Lust, or the like;) but for the matter of it which is holiness, love of God, and obedience to his will.

Quest. What is the Ceremonial Law?

Ans. It is that Law that God gave to the Jews by the hand of Moses, concerning their solemn Customs, Rites and Ceremonies about the manner of the outward worship of God.

Quest. How were the Ceremonies appointed by that Law, distinguished?

Ans. Thus, some of them were Historical showing some mercy of God vouchsafed to his people, or for the remembrance of some other thing: And some of them were typical, that is, types and figures of Christ, and of things to be fulfilled by him.

Quest. How long was the Ceremonial Law to continue?

Ans. In the full force and necessary use of it, till the death and ascension of Christ, and no longer.

Quest. What is the Judicial Law?

Answ. It is that Law, that God gave to the Jews by the hand of Moses, concerning the order and civil government of the Common wealth of Israel.

Quest. Is that Law still in force or no?

Ans. So far forth as it did concern the particular state and condition of the Jews Common wealth, and the circumstances thereof, it is not in force. The Law (that is, both the Ceremonial and Judicial) and the Prophets endured until John. But as it hath in it common equity, as being agreeable to the law of Nature, and serving directly to confirm any of the ten Commandments, or to uphold the good of the Family, Church, or Common-wealth, it is still in force, for so far forth it is Moral, and binds the Conscience as the moral doth.

[ 2] Quest. What are the other general things to be considered, before we come to speak of the Commandments severally?

Ans. These three;

• The Preface to the Commandments.
• The division of them.
• And some general rules that are to be observed in expounding of them.

Quest. What is the Preface to the Commandments?

Ans. It is set down Exod. 20.2. I am the Lord thy God, which have brought thee out of the Land of Egypt, out of the House of bondage.

Quest. What is the purpose of God in that Preface?

Answ. Both to show that he hath authority to give a Law to his people, and to require their obedience to it, and also that in, and by that Law he wisheth them special good: and to this end he useth three special reasons.

Quest. What is the first of those?

Answ. The first is taken from the name Jehovah, I am Jehovah, I am the Lord, and therefore I have power and authority to command.

Quest. What signifieth the name Jehovah?

Ans. Three things.

Quest. What is the first of those?

Answ. That the Lord hath his eternal being of himself. Exod. 3.14. Revel. 1.8.

Quest. What is the second?

Answ. That the Lord is he, by whom all other things that are, have their being and are sustained.

Quest: What is the third.

Ans: That all the Lord's promises and threatenings shall come to pass, and that what he saith he will certainly make it good. I appeared unto Abraham to Izack and to Jacob by the name of Almighty God, but by my name Jehouah was I not known unto them, because he did not perform his promises to him but to his Children. Exod: 7.5.

Quest: What is the second reason used in this preface?

Ans: The second reason is from the covenant of grace, whereby the Lord assureth his people that he is their God, and that he will forgive them their sins, and will give them all good things needful for their souls and bodies. ( I am the Lord thy God, ) which are the very words of the covenant of grace.

Quest: What is the third reason used in this preface?

Ans: The third is taken from gods mercy, in the wonderful deliverance of his people, the Israelites, out of Egypt, and house of cruel bondage, and servitude: which brought thee out of the Land of Egypt, out of the house of bondage.

Quest: How doth that deliverance from Egypt concern us?

Ans: That temporal benefit in times past bestowed on Israel, was a type or figure of the deliverance of the Church of God, from all evils and enemies both bodily, and spiritual: and especially of the spiritual deliverance of the church of God from the miserable thralldom of sin, Satan, death, and Hell. The less deliverance, was but a shadow of the greater, and under the name of Israel all the faithful are spoken to, as the Apostle witnesseth Gal. 3.7. So much of the preface.

Quest: How are the commandments divided?

Ans: Two ways. First, into ten commandments, or ten words. Secondly; into Two Tables. The first containing our duty to God, in the four first commandments. And the second, our duty to our neighbor, in the other six commandments. Christ being asked which is the great commandment; He answereth, thou shalt love the Lord thy God with all thine heart, with all thy soul, and with all thy mind. This is the first and the great commandment. And the second is like unto this: thou shalt love thy neighbor as thyself, On these two commandments, hangeth the whole Law and the prophets.

[ 3] Quest: Why is our duty towards god first prescribed, and then our duty towards our neighbor?

Ans: For two reasons.

First, because our duty towards God is greater, and more exc • llen • , then our duty towards our neighbor; according to the Apostles rule. It is better to obey God then men: and therefore Christ calls the comandements of the first table, the g • eat commandment.

Secondly, to teach us that no civil duties, as of justice, chastity sobriety, and such like, are pleasing to God, if they proceed not from an heart settled aright in the true worship & fear of god: the end of the commandment is love, out of a pure heart, and of a good conscience and of faith unfeigned.

Quest: How may we prove that there be four commandments of the first table, for the Papists make but three, putting the two first into one, and seven to the second, dividing the last into two?

Ans: Thus; the first and second commandment differ one from the other, in sense and matter; for one may offend against the first commandment; as they that worship the Sun, moon, and stars, and yet make no graven image: & some may offend against the second, and not against the first: as they that worship the true God after a false manner, and, therefore they are two distinct commandments.

Concerning the dividing of the last commandment afterward. So much of the division of the commandments.

Quest. What be the general rules that are to be observed, in the expounding of the commandments?

Ans. They are principally five.

Quest. What is the first?

Ans: This, we are to make no exposition of any commandment, but agreeable to the scripture.

Quest. What is the second?

Ans. Every commandment must be understood, as requiring exact and perfect obedience, both inward and outward, both of soul and body, as Christ expoundeth some of the commandments.

Quest: What is the third?

Ans: This: that where any duty is commanded, there the contrary sin is forbidden: and where any sin is forbidden, there the contrary duty is required.

Quest: What is the fourth?

Ans: This, that under one main sin expressly forbidden, or one main duty expressly commanded, all other sins of that kind are forbidden, and all other duties of the same kind are commanded.

Quest. What is the fifth?

Ans: That with any main sin forbidden, or any main duty commanded, all occasions, means, and furtherances hereto are also condemned or required.

Now to the Commandments severally, and first a word of the distinction of the four first Commandments of the first Table.

[ 4] Quest. How are the Commandments of the first Table distinguished?

Ans. Thus, the first teacheth to have the true God for our God, and the other three teach that holy profession that we are to make of the same God.

Quest. What are we to consider in that holy profession of God?

Ans. The parts of it, which are these.

The solemn worship of God prescribed in the second Commandment.

And the glorifying of God in the affairs of this life, which are prescribed in the third Commandment.

And secondly, the time appointed for that holy profession enjoined in the fourth Commandment.

Of these in Order.

Quest. What are the words of the first Commandment?

Answ. Those we find Exod. 20.3. Thou shalt have none other God's (or strange God's) before me.

Quest. What is meant by other God's, or strange God's?

Answ. Not such as are by nature God's, or can be God's, but such as are reputed and taken in the world to be God's.

Quest. What is meant by these words, before me?

Answ. In my face or presence, that is neither openly nor closely, no not in heart; for wheresoever it be, there is the presence and face of God. God saith to Abraham, walk before me, and be thou upright, or without hypocrisy.

Quest. What is then the sum of this Commandment?

Answ. This,

That we are to have the true God for our God, and none other.

This Commandment being negative, we will first show the sins forbidden in it.

Quest. What are the sins forbidden in this Commandment?

Ans: In General these three

• First, Atheism, or denial of God.
• Secondly, all false opinions of God.
• Thirdly, confidence in creatures.

Quest: How many sorts of Atheism be there?

Ans: Two, first, when a man doth say or at the least think there is no god at all, or denies his Attributes: Secondly, when a man hath a false god instead of the true God.

Quest: How doth a man come to the first kind of Atheism?

Ans: By two steps or degrees.

Quest: What is the first step to that kind of Atheism?

Ans: To imagine that God seeth us not, or doth not regard us.

Quest: What is the second step to this kind of Atheism?

Ans. To imagine that God is not so sharp and so severe in punishing sin as the scriptures set him forth to be.

[ 5] Quest. How many ways hath a man a false god instead of the true God?

Ans. Two ways. First when a man doth place and worship that which is not God, in the room of the true God; as the heathen did, who worshipped the sun, moon, stars, and such like.

Secondly, when a man thinks some other thing besides the true God to be his chiefest good; as the Voluptuous man, his pleasure; the Covetous man, his wealth. Hence the Devil is called the God of this World; because the men of the World judge their own courses wherein they walk, the best thing in the world for them.

So much of Atheism. Now to the false opinions of God.

Quest. What are the false opinions of God, forbidden in this Commandment?

Ans: They are of two sorts.

First when men think they may join others to God and do not acknowledge him alone: and Secondly, when men do not acknowledge God as he is, and as he hath revealed himself in his word.

Quest: How many ways do men join others to god and do not acknowledge him alone?

Ans. Three ways: First, by professing more then one Religion.

Secondly, by praying to others, besides the true God.

Thirdly, by magic or witch-craft.

Of these in Order.

Quest. How do men profess more then one Religion?

Answ. When they halt between two opinions, and think they may worship God, and others also; and may make a mixture of different Religions.

Quest. Where find we this sin condemned?

Answ. In these places of Scripture. 2 Kings 17.32.33.41. Zephan. 1 5. Deut. 22.10.11. 1 King. 18.21.

Quest. How do men pray to others, besides the true God?

Answ. When they call on others, in prayer, besides the true God, and think that they are able to hear their prayers, and to help them: As the Papists do on Angels, and Saints.

Quest. How may it appear that this is a sin?

Ans. By these reasons:

First, this is to give religious worship to creatures, which belongs only to God. Deut. 6.23. Deut. 10, 20. expounded by our Savior Christ. Mat 4.10.

Secondly, this gives infiniteness to creatures, and knowing of the hearts of men; which things are proper to God alone.

Thirdly, this gives sacrifice to creatures, which is to be offered to God only. Barnabas and Paul rent their clothes, when the people would have offered Sacrifice unto them.

[ 6] Now I will answer an Objection or two, that the Papists make out of the Scripture, for their praying to Angels and Saints departed.

[Objection. 1] First, they object Gen: 48.16. where Jacob called on an Angel, and the name of his dead Fathers, Abraham and Izhack. Therefore, it is lawful to pray to the Angels, and Saints d • parted.

Quest: How is this to be answered?

Ans: Thus, First by Angel is meant the Angel of the Covenant. Malac. 3.1. the Son of God the second Person in Trinity: so it is expounded Hosea. 12.4.5. Jacob (saith he) had power over the Angel and prevailed; he wept and prayed unto him, he found him in Bethel: The Angel he found in Bethel was God.

Secondly, where he saith, let the name of my Fathers Abraham and Isaac • it is a phrase of Scripture signifying thus much; let them be held and accounted, as belonging to the Stock and Family of my Fathers, and numbered among their Sons: the like phrase is, Isai. 4.1.

[Objection. 2] Secondly, they object Job. 5.1. To which of the Saints wilt thou turn? Therefore (saith the Papist) it is lawful to pray to the Saints.

Quest. How is this to be answered?

Answ. Thus; 1. By Saints, are not meant Saints in Heaven, but on the Earth. 2. That phrase (Turn thee) doth not signify invocation, but give me oh Job, if thou canst any of the Saints; who if he were pressed with any calamity, that did not suffer the same for his sins. That is the drift of Eliphaz in that place. Now to the third way.

Quest. How do men join others to God by Magicke or Witch-craft.?

Ans. Two ways; first, by being Magicians or Witches themselves: Secondly; by seeking to Magicians or Witches, and using their h • lpe.

Quest. What is it to be a Magician or a Witch?

Ans. It is either on a secret, or an open compact with the Devil, wittingly and willingly to cons • nt to use his help for the working of wonders: Psal. 58.5. Deut. 18.11.

Quest. How many ways do Magicians or Witches, use the help of the Devil?

Answ. Three ways.

First, by superstitious divination; taking on them, by the help of the Devil, to reveal secrets by the flying of Foules, and the intralls of Beasts, and the like.

Secondly, by juggling; • aking on them, by the help of the Devil, to work wonders beyond the order of Nature.

Thirdly, by charming or inchaunting, taking on them, by the help of the Devil, in the use of certain words or ceremonies; to procure present hurt or present help; as by the name Jesus, by the sign of the Cross, by Salt, and such like.

Quest. Where find we this sin of Witchcraft forbidden?

Answ. In these places of Scripture: Exod. 22.18. Deut. 18.10. Galat. 5.20. A work of the flesh: Revel. 21.8. Revel 22.15.

Quest. What is it to use the help of Magicians or Witches?

Answ. To consult and advise with them, with a persuasion, that they are abl • to do the things, we desire, and seek for, at their hands.

Quest. How may this appear to be a sin?

Answ. By these reasons:

First, this is a going from God, and a seeking to the Devil.

Secondly, this the Lord forbids, and threatens to punish severely.

[ 7] Thirdly, if a man truly repent, he will abhor this curious Art. Acts 19.19.

Now to the second sort of false opinions of God, forbidden in this Commandment, (namely) when men do not acknowledge God as he is, and as he hath revealed him self in his Word.

Quest. How is it that men do not acknowledge God as he is, and as he hath revealed himself in his Word?

Answ. Thus; when men have erroneous, and vain opinions of God; and think of him, according to their own vain, and foolish imaginations.

Quest How many ways do men err in their opinions of God, and think of him according to their own vain and foolish imaginations?

Answ. Three ways:

First, in their conceit and opinion of his Essence and Nature.

Secondly, in their conceit and opinion, of the Persons of the Godhead.

Thirdly, in their conceit and opinion of his Attributes.

Of these in Order

Quest. How do men err in their conceit, and think vainly of God, in respect of his Essence and Nature?

Ans. Two ways: First, in making a multiplicity of God's, and thinking there be many God's; as the Heathen did, and do.

Secondly, when men think and conceive God to be that which he is not: as ignorant persons do, who think him to be an old man sitting in Heaven, with a crown upon his head; or as the Heathen did, who thought him to be like to creatures, as gold, or silver, or stone graven by art, and the invention of man.

Quest. How do men err, and misconceiue of the Persons of the Godhead?

Ans. Four ways especially.

Quest. What is the first of those?

Ans. This, when men affirm and hold one God, but deny the Three Persons; as some ancient Heretics did of old; and as the Turks and Jews do at this day; who deny Christ the second Person in Trinity.

Quest. What places of Scripture condemn this sin?

Answ. Such as plainly declare the Trinity of Persons: as Gen. 1.26. Mat. 3.16.17. Mat. 28.19. 2 Cor. 13.13. 1 John 5.7.

Quest. What is the second way?

Answ. This, when men hold not only the distinction of the three Persons, but a division also of the substance; as that the three Persons, be three God's; as the Tritheists did.

Quest. What places of Scripture condemn this sin?

Answ. Such as show the unity of the Godhead, and the Trinity of Persons: as John 10.30. 1 John 5.7.

Quest. What is the third way?

Answ. This; when men hold not Christ, the Son of God to be very God, but affirm him to be made and created, as the Arians do.

Quest. What places of Scripture, condemn this sin?

Answ. Such as plainly prove the Godhead of Christ; as Isai. 7.14. Isai: 9.6. Mat. 1.23. John 1.1. Rom. 9.5.

Quest. What is the fourth way whereby men err, and misconceiue of the persons of the Godhead?

Ans. This; when men hold the three Persons of the Godhead, to be but three names, and titles given to God in the Scripture: as the Patripassians did.

Quest. What places of Scripture condemn this sin?

Answ. Such as show the distinction of the Persons of the Godhead; that the Persons are truly distinguished one from the other: as Gen 3.22. Mat. 28.10. 1 John 5.7.

[ 8] Quest. How do men err in their conceit, and opinion of the Attributes of God?

Ans. When they have not a right apprehension, and consideration of his Attributes.

Quest. What are the Attributes of God, that men do not rightly apprehend and consider of?

Ans. Not so much his simplicity, his eternity, and such like, which have not relation to the creatures; but those especially that have relation to the creatures.

Quest: What be those?

Ans: Th • se five; his Knowledge, his Power, his Truth, his Justice, and his Mercy.

Of these in Order.

Quest. What is it not to apprehend, and consider God's knowledge aright?

Answ. This; when men do not rightly, and duly consider, that God s • es and knows all things: Psalm. 94.7. Isai 29.15.

Quest: What is the fruit of this, when men do not rightly conc • iu • , and consider God's knowledge?

Answ The sin of Hypocrisy, it makes men seem to be t • at which they are not, and to co • tent themselves with a show of • ol nesse. Eliphaz holding Job to be an hypocrite, thus chargeth him: but thou sayest (saith he) how should God know? can he judge through the dark Cloud? The Clowdes hide him that he cannot see, and he walketh in the Circle of Heaven

Quest. What is it not to apprehend, and consider God's Power aright?

Answ. This; when men do not rightly conceive, and duly consider, that God is able to do whatsoever he will; and especially that he is able to arm all the creatures against them for their sins, and to punish their souls, and bodies in this life; and forever in Hell.

Quest. What follows on this, when men do not rightly conceive, and duly consider the power of God?

Answ. Two things:

• First, contempt of God.
• Secondly, a proud tempting of God.

Quest. Wherein do men show contempt of God?

Answ: In two things.

First, in contemning his threatenings, and making light account of his iudgememts denounced against them, for their sins.

Secondly, in taking no profit by his punnishments. A number of plagues sent, but none could move them to repent: as cleanness of Teeth, scarcenesse of Bread, Drought, Blasting, and Mildew, and such like.

Quest. Wherein do men show a proud tempting of God?

Answ. In three things.

First, in muttering against God: Num. 14.11. And all the people muttered, verse 2.

Secondly, in desiring experience of God's power.

Thirdly, in trying wheth • r God be such a powerful God of vengeance, as the Scrptu • e sets him forth to be.

[ 9] Quest. What is it, not to apprehend and consider God's truth aright?

Answ. This; when men do not rightly conceive, and duly consider, that God is most true in his Word, and will certainly make good, whatsoever he hath promised or threatened. Nomb. 13.3. The Lord said, he would give unto the Children of Israel, the Land of Canaan. Then verse 32. they reason against God's Truth.

Quest. What follows on this, when men do not rightly conceive, and duly consider the Truth of God?

Ans: Two sins.

• First, incredulity or unbelief.
• Secondly, impaciency.

Quest: Wherein do men show incredulity or unbelief?

Ans: In two things.

First, in doubtfulness, when men doubt, and call into question the truth of gods woe • d.

Secondly, in diffidence or distrust, when men withdraw their hearts from the truth of God, made known in his word; and do not wholly rest on that, at all times.

Quest: Wherein do men show impaciency in respect of God's truth?

Ans: In their fainting in the time of trial, and not waiting on God, for the accomplishment of his word, and promise for their good.

Quest. what is it, not to apprehend and consider God's justice aright?

Ans. When men do not rightly conceive, and duly consider, that God is just in all his ways, and especially that he is the just judge of all the world, and will one day render to everyone according to his works.

Quest: What follows on this, when men do not rightly conceive and duly consider the justice of God?

Ans: Three things.

• First, carnal security.
• Secondly, spiritual slothfulness.
• Thirdly, rash and inconsiderate zeal.

Quest: What is to be carnally secure?

Ans: This; when a man gives himself wholly to follow the profits, and pleasures of this life, and never thinks of his sins heartily and seriously.

Quest. What is to be spiritually slothful?

Ans: This; when a man is cold or lukewarm in the love of God, and of his truth, and of his servants, and performs good duties, heavily, drousily, and negligently.

Qu • st: What is to be rashly Zealous?

Ans. When a man would have God presently according to his desire, to pour out his wrath and vengeance on such as highly dishonor him. Luke, 9.54.

Qu • st. What is it, not to apprehend, and consider God's mercy aright?

Answ. This, when men do not rightly conceive, and duly consider, that God is freely inclined to help, a • d relieve his creatures, being in misery; and especially, that he is ready to grant to poor sinners, that are penitent, pardon of sin, and acceptance in Christ, to life everlasting.

Quest. What are the fruits of this, when men do not rightly conceive, and duly consider the mercy of God?

Answ. Th • se four sins. 1. Desperation. 2. Presumption, 3. Impenitency. And 4, Enuying of God's grac • in others, or his mercy to others.

Quest. What is Desperation?

Answ. To want hope, or rather to be out of hope of obtaining mercy at the hands of God, to help and relieve, in the time of need.

Quest. In what necessities do men show themselves desperate, and out of hope of obtaining mercy at the hands of God?

Answ. Sometimes in outward necessities; men despairing of God's mercy, for their help in things of this life.

Sometimes, in spiritual necessities, men dispayring of God's mercy, for the pardon of their sins, that lie heavy on their souls and consciences; as Cain, and Judas.

Quest. What is Presumption?

Answ. This; to be bold to do evil, on a vain confidence and false persuasion, of obtaining mercy at the hands of God.

Quest: Wherein are men bold to do evil on a vain confidence, and persuasion of obtaining mercy at the hands of God?

Ans: In two things.

1. First, in the affairs of this life, men giving themselves over to idleness, and to take their ease and pleasure, and yet persuading themselves, that God is so merciful as he will never see them want. 2, Sam. 4.5.7. Eccles. 11.6. a precept to the contrary.

2. Secondly, in spiritual things, men neglecting the means of salvation, and going on willfully in their sins, and yet persuading themselves that God will be merciful unto them. Deut. 29 19.20. Psal. 19 13. David prayed, keep thy servant from presumptuous sins, let them not reign over me Jude. 4.

Quest: What is Impenitency?

Ans: Out of hardness of heart, and the want of the true fear of God, purposely to continue, and to go on in sin without repentance.

Quest: What is it to envy gods grace and mercy in others, or to others?

Ans. This; to grieve and repine at the good things, God hath vouchsafed to others, whether inward or outward; and to hate the good things themselves; which is the Devils sin.

Now to the third sin in general forbidden in this commandment, namely confidence in creatures.

[ 11] Quest. What is that confidence in creatures, that is forbidden in this commandment?

Ans: This when men so rest and rely on the creatures, as they think they are able and sufficient of themselves, to do them good: and withdraw their hearts from the Lord.

Quest: What are the things that men rest on and think able of themselves, to do them Good?

Ans: These. Either themselves, or other men, or other things.

Quest: How do men rest on themselves, and put confidence in themselves?

Ans: Thus; when men rest and rely on some good thing that is in themselves, and think that able of it self to help them, and to do them good; as their wit, their wisdom, their eloquence, their strength, their beauty, and such like.

Quest: What are the fruits of this, when men rest on themselves, or some good things in themselves?

Ans: These two.

• First, Pride, or arrogancy.
• Secondly, Vain glory, and carnal boasting.

Quest: What is the Pride, or arrogancy that follows this?

Ans: It it this; when men ascribe the good they do, not to God, but to something in themselves, and take the praise of it which is due to God, to themselves.

Quest: What is the vain-glory, or carnal boasting that follows on this?

Ans: This; when men glory in their good gifts, as if they had them of them-selves, and not from God; and do refer all they have or can do, to their own private glory and advancement.

Quest. How do men rest on other men, and put confidence in them?

Ans: Thus; when men rest and rely on some good thing in others, and think that able of it self to help them, and to do them good: as on other men's wit and policy, skill, strength, kindness, or the like.

Quest. How do men rest on other things, and put confidence in them?

Ans: Thus, when men rest and rely on other things, as able of themselves to help them, and to do them good; as on riches, strong holds and defensed places; honor, authority, and high place, and such like. Job 31.24.

Now to the Affirmative part of this Commandment.

[ 12] Quest: What are the duties commanded in this first Commandment?

Ans: These two:

First, that the mind and heart have a due respect to God. Secondly, that we have confidence in God, and rest in him alone.

Of these in Order.

Quest: How hath the mind and heart a due respect to God?

Answ. Thus, when we set up and sanctify the Lord in our hearts & minds, we adore & worship him, acknowledging and confessing him to be such a God, as he hath revealed himself to be in his Word, and works; and looking to him in all our thoughts, words, and works.

Quest: What is the ground of this acknowledgement and confession?

Answ. This, true knowledge of God, as he hath made himself known in his Word; both in his Essence, Persons, Properties, and Works.

Quest: Wherein is this acknowledgement and confession of God expressed?

Answ: In these three things especially. In Faith, in Hope, and in Love.

Quest. What is that Faith wherein our acknowledgement of God is expressed?

Answ: This, when we believe the Trinity, even the Father, the Son, and the Holy Ghost, to be the true and only God; and we believe all the truth of God revealed in his Word.

Quest: How many sorts of faith be there?

Answ: Four sorts or kinds.

Quest: What is the first of these?

Answ: This; the Faith of beginnings or fundamental faith, apprehending the Essence, and Being of God.

Quest: What is the second sort?

Answ: This; the faith of miracles, apprehending the power of God.

Quest: What is the third sort?

Answ. Historical faith, apprehending the truth of God, and believing all things to be true, that are written in the Scriptures,

Quest: What is the fourth sort?

Answ. Justifying faith, particularly apprehending, and applying the mercy of God and the merits of Christ, called the faith of the Son of God, and the faith of Jesus.

Quest. Are all these sorts of faith commanded in the first Commandment?

Answ. No; only the first, second, and third sorts, and not the fourth.

Quest: How may that appear?

Answ. By these reasons.

First, the Moral Law requires no more then that; which was imprinted in the heart of man by nature, as the Moral Law was: Rom. 2.14.15. but faith in Christ was not so, that is wrought by Grace above Nature. 2 Thess. 3.2. Ephes. 2.8.

Secondly, Faith in Christ is not a Work of the Law, they are opposed one to the other. Romans 3.28. Rom 4.5.

Quest. What is that hope, wherein our acknowledgement is expressed?

Answ. When we look up to God, patiently expecting his presence, and assistance in things to come; and waiting on him, for the giving of every good thing, that he hath promised in his own good time.

Quest: What follows on this hope?

Answ. Spiritual fortitude, or spiritual courage and boldness.

Quest: Wherein standeth spiritual fortitude, courage, and boldness?

Answ. In three things.

• 1. In spiritual security.
• 2. In constancy in good things.
• 3. In patience, in trouble and adversity.

Quest. What is it to be spiritually secure?

Answ. This; On the careful use of all the good means of good; to be certainly assured that God who is able, will of his goodness, according to his promise, do us good at all times.

Quest. What is it to be constant in good things?

Answ. This; to continue and to go on in doing good, and not to fear, nor to be discouraged by any opposition, looking to the power and goodness of God.

Quest. What is it to be patient in trouble and adversity?

Answ. This, willingly and cheerfully to undergo the afflictions laid on us; looking to the hand of God whence they come and expecting from him in his good time, a good issue out of them.

Quest. What is that love wherein our acknowledgement of God is expressed?

Answ. This, when we acknowledge God to be goodness it self, & the giver of all good things, & because of his goodness towards us, we love him above all things.

Quest: Wherein is our love to God manifested?

Answ. In these things especially:

• 1. First, in often thinking and speaking of God to his glory, and desiring his presence.
• 2. Secondly, in loving his Word and Ordinances, as Prayer, Preaching of the Word, Sacraments, and such like.
• 3. Thirdly, in loving his Children and Servants.
• 4. Fourthly, in loving his glory, and being zealous for that above all things. Exod. 32.12.32. Luk. 14.33. Psal. 66.9.
• 5. Fifthly, in doing the will of God cheerfully.

Quest. What are the effects of our acknowledgement of God, to be such a God as he hath revealed himself in his Word?

[ 14] Answ. They are of two sorts.

• 1. First, such as properly have respect to God.
• 2. Secondly, such as have more near respect to our selves.

Quest. What are those effects that properly have respect to God?

Answ. These two.

• 1. First, an holy submission to the Majesty of God.
• 2. Secondly, the fear of God.

Quest. What is that holy submission to the Majesty of God?

Answ: This; when we submit our selves to the greatness and Majesty of God absolutely, and for himself; because of his excellency above all creatures, and because he is our Creator, and Sovereign Lord of our bodies and souls, and of all that ever we have.

Quest. What is that fear of God, that is an effect of our acknowledgement of God, to be such a God as he hath revealed himself to be in his Word?

Answ. This; when we stand in awe of God's Justice and Power, in punishing sin, and so we make him our only fear and dread.

Quest. What follows on this fear of God?

Answ. Two things.

Quest. What is the first of those?

Answ. This; An hatred of sin, and a careful avoiding of the offense of God; and a fear to offend him, in anything whatsoever. Job 31. Job having cleared himself, not only of gross sins; but also having shown many good effects, of the graces of God's Spirit in him, in the performance of good duties, he saith, verse 23. God's punishment was fearful unto me.

Quest. What is the second thing?

Ans. A care to approve our selves to God in all things.

Quest. How many sorts of God's fear be there?

Ans. These two.

• 1. A Child-like fear, a fear of God, as children.
• 2. A Seruile fear, a fear of God, as Servants.

Quest. How do these two differ one from the other?

Ans. In two respects especially.

First, in the beginning and cause, for the child like fear of God, comes from the love of God, whom God's Children fear to offend, because of his goodness and mercy.

But Seruile fear ariseth from the consideration of the Justice, and wrath of God.

Secondly, in respect of the object; for childlike fear of God, is set on sin it self, God's Children fearing sin principally, because it is sin and offends God.

But servile fear, is set on the punishment of sin, men fearing only the wrath and vengeance that follows on sin.

Quest: How may we know that we truly fear God?

Ans: By these two things.

• 1. First, if we take notice of his threatenings, and Judgments against sin, and tremble at his Word.
• 2. Secondly, if no reward can allure us; nor any punishment man can lay on us, can drive us to commit sin.

[ 15] Quest. What are the effects of our acknowledgement of God, that have more near respect unto our selves?

Answ. These two.

• 1. First, the denial of our selves.
• 2. Secondly, humility.

Quest. What is that denial of our selves?

Answ. This, when we abase our selves even to nothing, and hold our selves to be as nothing of our selves.

Quest. Wherein is that denial of our selves expressed?

Answ. In two things.

Quest. What is the first of those?

Answ: This, an utter renouncing of our own Reason, Will, Affections, and all we have within us, as things that of themselves are enmity to GOD, and all goodness.

Quest. What is the second?

Answ. A submitting of our selves both in our souls and bodies, to God's Wisdom and Will in all things, though they be never so cross, and contrary to our willes and desires.

Quest. What is that humility, that is an effect of our acknowledgement of God?

Answ. This; when because of God's Excellencie and holiness, and our vileness and sinfulness, we acknowledge that we are not worthy of the least of God's mercies, but that the good things we either have, or do, are the free gifts of his rich grace, and from his free bounty; and we give to him alone all the praise and glory, of all good things we either have or do.

Quest. What are the fruits of this humility?

Answ. They are four.

Quest. What is the first of those?

Ans. This; it makes men think most basely of themselves, in regard of their own sins and corruptions.

Quest. What is the second?

Answ. This; it makes men esteem better of others then of themselves, having the same good gifts that they have, and to give to them that respect and honor that is fitting and due to them.

Qu • st. What is the third?

Answ. This; it makes men content with their particular places, callings, and conditions of life, using their gifts therein to the glory of God, and the good of others.

Quest. What is the fourth?

Answ. It makes men not to presume to do anything beyond that ability and strength that is given them.

Now to the second general Duty commanded in this first Commandment, namely, confidence in God, and resting on him alone.

[ 16] Quest. What is that confidence in God, and resting on him alone, that is required in this Commandment?

Ans. This; when we steadfastly cleave to God, and rest on him alone, casting our burden only on him, and committing our bodies and souls, our lives, our goods, and all that we have, into his hands at all times

Quest. What are the grounds of this confidence?

Answ. They are especially three.

Quest. What is the first of those?

Answ. This; a due consideration and acknowledgement of God's power, that he is able to do us good, though all things in the world be against us; and that all helps in the world can do us no good, but as his hand and power is in them, and makes them effectual for our good. Gen. 15.1. Psal. 62.8, 9, 10. David exhorts the people, Always to trust in God, and to pour out their hearts before him, because he is our Hope: and then he shows that the children of men are vanity, and the chief men are lies and altogether lighter then vanity. Then verse 10. Trust not in oppression, nor in robbery, and be not vain; and if riches increase, that we should not set our hearts thereon. Then verse 11. Power belongeth unto God.

Quest. What is the second ground?

Answ. This; a due consideration, and acknowledgement of God's good providence and mercy, that the eye of his good providence and mercy watcheth over us, disposing all things for our good, and that he looks on our wants and necessities, and of his mercy is ready to relieve them. Psal. 91.2. I will say unto the Lord, O mine hope and my fortress, he is my God, in him will I trust And then in the verses following he saith, Surely he will deliver thee from the snare of the hunter, and from the noisome pestilence, he will cover thee under his wings, thou shalt be sure under his feathers; his truth shall be thy shield and buckler. &c.

Quest: What is the third ground of this confidence?

Ans: This; A due consideration of the former experience of gods power and providence, both towards our selves and others. Mat: 16.9.10. Christ checks his disciples, for not having due consideration of this former experience of God's power and providence. Do ye not (saith he) perceive, neither remember the five loaves, when there were five thousand men, and how many baskets took ye up? neither the seven loaves when there were four thousand men and how many baskets took ye up?

Quest: How may we know that we have confidence in God, and rest on him alone?

Ans: By two things especially.

Quest: What is the first of those?

Ans: This; when we carefully use good things and means God gives us; and yet we use them only as means, and we look up to the Lord for help, and comfort, and good by them.

Quest: What is the second thing?

Ans. This; when we rest and rely on the bare and naked promise of god, having his promise without means. Thus did Abraham.

Quest. How may we come thus to rest on the promise of God?

Answ. Thus; If we duly consider the Lord's manner of working, that he worketh sometimes by means, sometimes without means, and sometimes contrary to means: as Moses did

[ 17] Quest. What are the effects of confidence in God, and resting on him alone?

Ans: These two; first, a conversation void of covetousness and distrustful care.

Secondly, invocation or calling on the name of God.

Quest. What is that conversation void of covetousness, and distrustful care?

Ans. This; When men exercise themselves diligently in the Duties of their lawful Callings; dealing therein justly and truly with everyone; and minding only to get things, honest and needful for them, and leave the success of all their labors and endeavours, to the good providence and blessing of God, and trust God with that.

Quest: How may we know, that doing our duties diligently, in our lawful callings: we leave the success of all our labors to the blessing of God, and we trust him for that?

Answ. By these two things.

• 1. First, if our hearts be not taken up with needless fear of want or loss, while we enjoy good things; or with immoderate sorrow, when good things are taken from us.
• 2. Secondly, if our minds be not troubled, and perplexed with thoughts of our worldly affairs, in performance of heavenly duties: as in Prayer, hearing of the Word, and such like: so as those thoughts make us weary of God's worship.

Now to invocation.

Quest: Wherein stands that invocation and calling on the name of God, that is an effect of confidence in God?

Ans: In two things.

• 1. In petition.
• 2. In thanks giving. Philip. 4 6.

Quest. What is petitions?

Ans. A craving at the hands of God alone, as the fountain of all goodness, and giver of all good things, such things as are wanting and needful for our selves, and for others.

Quest. How many sorts of petition be there?

Ans: These three.

1 Fi st, supplication, when we entreat god to remoou • some evil from our selves.

2. Secondly, Prayer, when we entreat God to bestow some good thing ou our selves. And

3. Thirdly intercession, when we entreat God to give some good thing to others, or to remove some evil thing from others. 1 Tim. 2.1.

Quest. What is thanks-giving?

Ans. This; when we give laud and thanks to God for good things, either promised, or bestowed on our selves or others.

Quest. Wherein stands that giving laud & thanks to God?

Answ. In ascribing to God, absolute Soueraigntie over the good things we have, that we have them from him and not of our selves; and acknowledging his providence and power: in that we have those good things, and that they serve for our good, and accordingly giving him due honor and glory.

Thus we have heard also the duties required in the first Commandment. Now to the second commandment.

[ 18] Quest. How differ the first and second Commandments, one from the other?

Answ. Thus; the first Commandment, teacheth to have the true God for our God and no other: And the second commandment prescribeth the solemn worship of the true God.

Quest. What are the words of the second Commandment?

Ans: Those we find Exod. 20.4.5.6.

4. Thou shalt make thee no graven Image, neither any similitude of things that are in Heaven above, neither that are in the earth beneath, nor that are in the waterts under the earth:

5. Thou shalt not bow down to them, neither serve them: for I am (Jehovah) the Lord thy God, a Jealous God; visiting the iniquity of the Fathers upon the Children, upon the third generation, & upon the fourth of them that hate me:

6. And showing mercy unto thousands, to them that love me, and keep my Commandments:

Quest. What are the general things contained in those words?

Answ. These two. First, a precept or Commandment.

Secondly, a confirmation of the Commandment by arguments, persuading to the obedience of it. The Commandment in these words: Thou shalt not make thee any graven Image, neither any similitude of things that are in heaven above, neither that are in the earth beneath, nor that are in the waters under the earth: Thou shalt not bow down to them, neither serve them. And the confirmation in the words following; for I am Jehovah thy God, a Iealous God, visiting the iniquity of the Fathers upon the Children, upon the third generation, and upon the fourth of them that hate me: and showing mercy unto thousands to them that love me and keep my Commandments.

Of these in Order.

First of the Commandment.

Quest: What are the parts of the Commandment?

Answ: These two:

• 1. First, it forbids the making of any graven Image, or similitude of anything in Heaven, in Earth, or in the waters under the earth.
• 2. Secondly, it forbids the bowing down to Images, and similitudes, and worshiping of them.

Now to the words.

Quest. What is meant by graven Image?

Answ. A Picture proportioned and fashioned out of stone, wood, or metal, by caruing, grauing, or the like: so the word signifies.

Quest: What is meant by similitude?

Answ. A Picture painted in a plain Table, or on a cloah or the like, and made only of colors.

Quest. What is meant by things that are in Heaven?

Answ. Celestial and heavenly bodies, as the Sun, Moon and Stars, and Foules, and Birds.

Quest. Are not Angels and things in the highest Heavens likewise meant?

Answ. Not properly, because they cannot be represented but by borrowing the form or shape of visible things, being spiritual; yet under the visible celestial bodies they are also comprehended.

Quest. What is meant by things in earth?

Ans. Beasts of the earth.

Quest. What is meant by things in the waters, under the Earth?

Answ. Fishes, and all manner of creeping things.

Quest. What is the meaning of those words, thou shalt not bow down to them, neither serve them?

Answ. Thus much; thou shalt not adore them, and yield to them religious worship and service, either inward or outward, testified by bowing down, or by using any other act or gesture of religious adoration to them. Isa. 44.15.

Quest. What is the sum of this Commandment?

Answ. This; that we worship and serve the true God, not by any device of our own, but only according to his Nature & Will, revealed in his Word. Deut. 12.30.31.32.

[ 19] Now this Commandment being Negative, we will first show the sins forbidden in it.

Quest. What are the sins forbidden in this Commandment?

Answ. In general, these three.

• 1. All manner of Idolatry.
• 2. Contempt of the outward worship of God.
• 3: Human devices in the Essentiall worship of God: or superstition.

Of these in Order.

Quest. How many sorts of Idolatry be there?

Answ. Two.

• Inward,
• and Outward

• Heart,
• and of the Hande.

Quest. What is the inward Idolatry of the Heart?

Answ. This; when men misconceiuing God, and imagining him to be that which he is not, do worship him according to that misconceite, and foolish imagination: for then they worship an Idol of their own brain.

Quest. What is the outward Idolatry, of the hand?

Answ. This; when men make an Image, or similitude, and erect and set it up for religious use. Deut. 27.15. 1 John 5.21. Little children keep yourselves from Idols: that is from Images made for religious use.

Quest. May not an Image or Picture be made for any use at all?

Answ. Yes, if it be only for Political, or Historical use, and not for Religious use: for there is great use of Pictures in describi • g of Histories, drawing of Mappes, and such like. Christ finds no fault with the Image and Picture of Caesar.

Quest. How many ways do men make and erect an Image for religious use?

Answ. Two ways.

Quest. What is the first of those?

Answ. This, when men make and erect an Image representing some false and feigned God, as the heathen did: Or representing something that is not God; as the Papists do the Images of Angels and Saints departed, to be adored and worshipped.

Quest. Where find we this condemned?

Answ. In these places of Scripture, Exod. 23.24. Deut. 7.25. Deut. 12.3.

Quest. What is the second way?

Answ. This; when men make and erect an Image for the representing of the true God, and of Christ, to worship it.

Quest. How may this appear to be a sin, and a breach of God's Commandment?

[ 1] Answ. 1. By evidence of Scripture, which condemns the making of any representation of God, as Deut. 4.15, 16. Ye saw no image of God, but only heard a voice; therefore it is not lawful to make and erect any Image of the true God, Isai. 40 18, 25. Acts 17.29. Rom. 1.23.

[ 2] Secondly, by these reasons.

• 1. First, God is infinite and incomprehensible, & therefore cannot be represented by an Image.
• 2. Secondly, it is a most vile debasing of the Majesty of God, to liken him to a corruptible man.
• 3. Thirdly, any representation of God made by the hand of man, is a dead thing, and so more base then the meanest living creature; therefore God will not be so represented.

Now some objections are to be answered.

[Objection. 1] First, the Scriptures do ascribe to God human parts, as hands, eyes, ears, feet, and such like: therefore say some, It is lawful so to express, and so to resemble God.

Quest. How is this to be answered?

Answ. Thus; the Scriptures in ascribing human parts to God, speak metaphorically, by way of similitude, and use those borrowed speeches only for our understanding and capacity.

[Objection. 2] Secondly, Christ took on him man's nature; he became man like to us: therefore, say some, he may be resembled, and an Image of him may be made.

Quest. How is this to be answered?

Answ. Thus; Christ being both God and Man, the chief thing that makes him Christ, is his God-head, and that cannot be expressed by an Image; and therefore an Image made to resemble whole Christ, must needs be a living Image, leaving out the chief part of Christ, which is his God-head: so that an Image made of Christ, either separateth his God-head from his Man-hood, or else it makes his God-head to be such, as may be circumscribed: both which are gross errors; therefore there may no Image of Christ be made.

[Objection. 3] May not Christ as well be painted with colors, as set before us with words in a Sermon?

Quest. How is this to be answered?

Answ. No: the one, God alloweth in his Word, namely, the describing of Christ in speech, in the Preaching of the Word, and Administration of the Sacraments, but not the other.

[Objection. 4] The Papists object again; They worship not the Image of God, or of Christ, but God or Christ, in, at, before, or under the Image.

Quest. How is this to be answered?

Answ. Two ways.

• 1. First, God and Christ will not be so worshipped, they have no warrant in the Word of God so to worship them.
• 2. Secondly, God or Christ being worshipped in, at, before, or under an Image, a Crucifix, Bread in the Sacrament, or such like, are thereby made Idols, and to those that so worship them, are turned into Idols.

Quest. How may this appear?

Ans. First, by evidence of Scripture, as Psal. 106.19, 20.

Secondly, by this reason; Thereby they bind the presence, the grace, and operation of God and Christ to Images; and so make God such a God, and Christ such a Christ, as will be present, and will hear them at Images; and so indeed they make them Idols, and worshipping God and Christ in that manner, they worship Idols of their own brain.

[Objection. 5] They object further, They intend not to worship an Idole, but only the true God, the Maker of Heaven and earth in an Image.

Quest. How is this to be answered?

Answ. Thus; First, no intention of man makes the true worship of God, but only God's will.

Secondly, the Israelites did thus; they intended to worship the true God in the Golden Calf, Exod. 32.5. yet that is called an Idole, Acts 7.49. so the Israelites worshipped Baal, Asteroth, Idols fetched from the Gentiles: but their intent therein was, to worship the true God in those Idols.

[ 21] Men may bow to the Chair of Estate, the Letter of the [Objection. 6] Prince, without Idolatry; therefore much more to the Images of God, of Christ, and of the Saints.

Quest. How is this to be answered?

Answ. Thus; the reason is not alike, for

• 1. First, reverence, or bowing down to the Chair of Estate, or the Letter of the Prince, is merely civil, and in civil respects performed: but bowing to Images, is religious.
• 2. Secondly, bowing to the Chair of Estate, or the Letter of the Prince, is according the Princes will: but bowing to Images is not according to God's will, but directly against it.

[Objection. 7] Images be Lay-men's Books, and they serve to put them in mind of God, and of Christ, therefore they may be used.

Quest. How is this to be answered?

Answ. Every kind of Book is not good; there be books of Magicke, of Coniuring, and of lewd matters: and there be dangerous lying and deceiving Books; and such Books are Images, and therefore they may not be used.

[Objection. 8] Moses caused the Cherubims to be made over the Ark, and a Brazen Serpent for the people to look on: therefore it is lawful now to make Images for the use of Religion.

Quest. How is this to be answered?

Answ. Thus; first, the Cherubims & Brazen Serpent were no inventions of men, but were made by God's own commandment, and appointment.

Again, the Cherubims, and the Brazen serpent, were made, not to be adored and worshipped; but to represent, or signify some things fit for that time, when the ceremonial Law was in use; as the Cherubims stretching out their wings, signified, that God had his wings as it were, spread out for the protection and shelter of the Church at all times; and the Brazen Serpent was a type and figure of Christ; and when it was worshipped of the people, Hezekiah brake it down, and is commended for it.

Quest. What is further forbidden under the name of Idolatry?

Answ. Two things.

Quest. What is the first of those?

Answ. This; any allowance or approbation of Idolatry, by presence at idolatrous service, as at a Mass, or the like; by speech, by gesture, by silence, by keeping of relics, monuments, or remembrances of Idols vndefaced.

Quest. What is the second?

Answ. This; all unnecessary dealing and familiarity with Idolaters, by joining with them in marriage, by seeking help of them, or favoring them, and assisting them in word, or deed.

[ 22] Here some doubts touching these two things forbidden, are to be answered, as some may move this doubt.

Quest. Is it absolutely, and altogether unlawful to be present at Idolatrous service?

Ans. No; a man may be there by compulsion, being violently hailed and drawn thither, or having a calling thereunto, he may be there with a purpose to observe, and withal to reprove that service: but to be there with consent of mind, or outward act of body, signifying consent, as uncovering of the head, bowing or bending of the body, that is altogether unlawful. 1 Kin. 18.26, 27. Elijah was present at the service of Baal. 1 King. 13.1, 2. The Prophet of God was present at the Idolatrous service at Bethel.

[Objection.] We read, 2 King. 5.18. That Naaman the Syrian being healed of his Leprosy, vowed to offer neither burnt sacrifice, nor offering unto any other God, but unto Jehovah; yet herein (saith he) the Lord be merciful unto thy servant, that when my Master goeth into the house of Rimmon to worship there, and leaneth on mine hand, and I bow myself in the house of Rimmon: When I do bow down I say, in the house of Rimmon, the Lord be merciful unto thy servant in this point. And the Prophet Elisha answered him Go in peace. Therefore it may seem, that either his bowing down in the house of Rimmon was no sin, or the Prophet dispensed with him for it.

Quest. How is this to be answered?

Answ. In Naaman's speech is implied a request to the Prophet, that he would pray for him, that God would keep him from falling into that sin; and the Prophets answer, Go in peace, is to be understood, not as a toleration, or permission: for he saith not, Go and do so; but as a promise to help him with his prayers, and keep Naaman that he should not so sin.

Quest. If the Prophet knew it to be a sin, why did he not reprove him for it?

Answ. Because he perceived that Naaman was not ignorant, but knew well the thing to be a sin, and was afraid of falling into it, and therefore was not to be taught or reproved, but to be comforted and confirmed against it, with promise of God's grace and assistance, to preserve him free from it.

Now for the matter of Marriage with Idolatrous Gentiles.

[Objection.] Some may allege that Sampson married with a woman of the Philistines, Judge. 14. Therefore it may seem lawful to marry with Idolaters.

Quest. How is this to be answered?

Answ. Sampson did so marry by divine instinct, and by the special appointment of the Lord, Judge. 14.4.

Quest. Is a true believer being married to an Idolater, to do the duties of marriage to that Idolater?

Answ. Yes: it is the rule of the Apostle, that Marriage, and the Marriage duties are to be preserved of the believing party with the Infidel, if the Infidel be content to dwell with the Believer.

Quest. Doth not the Believer by doing the duties of Marriage to the Idolater, become the member of an Idolater; as he that couples himself with an Harlot, becomes the member of an Harlot?

Answ. No; the case is not alike: for he that couples himself with an Harlot, commits the same sin the Harlot doth, and is an Adulterer as the Harlot is, and so is one with the Harlot: but the believing party married to an Idolater, and doing the duties of Marriage to that Idolater, doth not therein partake with the Idolater in his Idolatry, no more then a wife that hath a Drunkard to her husband, partakes with her husband in his drunkenness, in yielding to him the duty of Marriage.

Quest. Doth not Idolatry, being spiritual adultery, give just cause of Diuorce?

Ans. No, it doth not: for no sin by it self, as it is a sin, gives just cause of divorce, but as it is a sin breaking the knot and bond of Marriage. Now, no kind of Idolatry breaks the knot of Marriage, therefore Diuorce may not be made for Idolatry.

Quest. What is contempt of the outward worship of God?

Answ. This; when men basely and lightly esteem of the holy ordinances of God, and of the duties and parts of God's worship, and thereupon either altogether reject them, or abuse them.

Quest. How many ways do men contemn the holy ordinances of God, and the duties and parts of God's worship?

Answ. Two ways, either inwardly, or outwardly.

Quest. What is the inward contempt of God's ordinances, and the duties and parts of his worship?

Ans. This; whē men in their hearts contemn them, & think basely of them, & hold thē to be foolish, vain, & unprofitable.

Quest. What follows on this inward contempt of the ordinances of God, and the duties and parts of his worship?

Ans. Either the neglect of them altogether, as it is in Recusants, Brownists, and such like; or an intermission of the duties of God's worship, as in those that seldom came to the Word or Sacraments; or an hypocritical and formal coming and performance of them, whereof the Lord complains, Isai. 29.13. cited and explained, Mat. 15.7, 8.

Quest. What is the outward contempt of God's ordinances, and the duties and parts of his worship?

Answ. This; when men openly manifest their contempt of them, either by word or deed, as the people did of Manna, Num. 11.6. and as the Philosophers did, Act. 17.18. And we read of one Pope, that cast the Sacrament into the fire; and some Papists have called our Communion-Table, an Oyster-table.

Quest. How far forth do men contemn the Ordinances of God, and the parts of his worship?

Ans. Either in part, as the preaching of the word, 1 Thes. 5.20. or the Sacraments. 2 Chron. 30.10. Hezekiah sent to call through the land of Ephraim and Manasseh, even unto Zebulun, And they laughed them to scorn, and mocked them.

Or in whole, when men contemn all the Ordinances of God, and all the holy duties of Religion, Psal. 14.4. they call not upon the Lord: and this is properly called profaneness. Hebr. 12.16. Gen. 25.34,

Quest. What is the highest degree of this contempt of the ordinances of God, and the parts of his worship?

Ans. When men loath and abhor them, as 1 Sam. 2.17.

[ 24] Quest. What are human devices, or Superstition in God's worship?

Answ. Not an excess of that worship of God that is warranted by his word, as the Papists say; but all such things in the worship of God, as are invented and devised by men: and are either contrary to, or diverse from the rule of God's word, Isai. 29.13. Mat. 15.9.

Quest. May not men that are in place of government, appoint some things concerning the public worship of God, which are not expressly set down in the word of God?

Answ. Yes, they may; so as the things appointed by them be according to the general rules of the Word, which are these; That all things be done to edifying, and in order, and without offense.

Quest. How many ways do men devise things in God's worship, either contrary to, or diverse from the rule of God's word?

Answ. Two ways, either by adding something to the essential worship of God: or by detracting and taking away something from it, both forbidden, Deut. 12.31.

Quest. What are the things added to the worship of God?

Answ. Either things merely devised by men, and such as have no warrant at all in the word of God but are contrary to it: of which sort are all Popish Superstitions, as their five Sacraments added to the two ordained by Christ; their Masses, Pilgrimages, Prayers on Beads, Processions with the Cross, their crossing of the Bread and Wine in the Sacrament of the Lord's Supper, Spittle, Salt, Creame, and the like added to Baptism.

Or, things in themselves indifferent, made necessary parts of God's worship; as to forbear this or that kind of meat for Religions sake, to put holiness in days and times, and such like, Mark. 7.3, 4. putting holiness in them.

Quest. How do men detract, and take away something from the worship of God?

Answ. Thus; when they mangle the worship of God, and take from it that which God hath appointed to be used in it, as the Papists do, who in the administration of the Sacrament of the Lord's Supper, take away the Cup from the people, the Lord having appointed both Bread and Wine to be received, 1 Cor. 11.26, 27, 28, 29.

Quest. What are the sorts of human devices in the worship of God?

Ans. These two: They are either such as men take up of themselves, on a bare and naked good intent, without warrant from the word of God, & think thereby they worship God, which is properly called will-worship, 1 Sam. 13.9, 10, 13. Col. 2.23. Or they are such as have been devised by others their Ancestors, and received from them, properly called, the traditions of the Elders, Eze. 20 18. Mat. 15.2. Mark. 7.3.

[ 25] Quest. Are all traditions of the Elders touching God's worship, to be rejected and held unlawful?

Answ. Not all are not, but only those that are merely human, and are not agreeable to the general rules set down in Scripture: for the Church may prescribe rules or traditions touching the time and place of God's public worship, and touching the order and comliness to be used in the same; and such Traditions being rightly prescribed, are to be observed. Paul commends the Corinthians, for remembering all the things, and keeping the Ordinances that he delivered unto them. The Council at Jerusalem decreed, that the churches of the Gentiles should abstain from things offered to Idols, and blood, and that is strangled, and from fornication.

Quest. When are Traditions touching the time, and place, and order, and comeliness, rightly prescribed?

Answ. When these four things are observed.

• 1. When the things appointed to be done, are not childish, or absurd.
• 2. When they be not imposed as parts of God's worship.
• 3. When they be severed from the opinion of merit.
• 4. When the Church is not burdened with the number of them.

[Objection.] Luke 10.16. He that heareth you, heareth me. Therefore say the Papists, The very commandment of the Pastors and spiritual governors of the Church, is sufficient, touching some things to be done in the worship of God.

Quest. How is this to be answered?

Answ. Thus; First, that place is properly to be understood, not of all Teachers, but of those that were immediately sent out by Christ, & had infallible assistance of the spirit of God.

Secondly, if it be spoken of all Teachers, it must be understood with that limitation that is expressed, teaching them to observe all things whatsoever I have commanded you.

[Objection.] An intent to honor God, and to serve him, is sometimes accepted of the Lord: as in David, 1 Kin. 8.18. therefore say they, Men may do things in the worship of God on a bare good intent, without warrant from the word of God.

Quest. How is this to be answered?

Answ. Thus; An intent to honor and serve God, grounded on the word of God, and agreeable to it, is indeed acceptable to God: as David's intent was; but an intent to worship God, not grounded on the word, is not pleasing to God.

[Objection.] A woman poured on Christ's head a box of Ointment, Mat. 26.7. and she had no commandment so to do; and yet Christ saith, verse 10. That she had wrought a good work: Therefore some things may be done pleasing to God, without warrant from the word of God.

Quest. How is this to be answered?

Ans. Thus; though she had no particular commandment, yet had she a general; for the work she did, was a testifying of her faith; and that was commanded.

[Objection.] Manoah offered sacrifice, who was of the Tribe of Dan, Judge. 13.19. and none ought to offer sacrifice, but of the Tribe of Levi.

Quest. How is this to be answered?

Answ. Thus; Manoah did not sacrifice, but brought it to the Angel, whom he thought to be a Prophet; he presented it, and the Angel did wonderously, whiles Manoah and his wife looked on.

[Objection.] 1 Sam. 7.17. Samuel sacrificed at Ramah, whereas the place appointed for sacrifice was before the Ark. Therefore men may do something in the worship of God, without warrant from the Word.

Quest. How is this to be answered?

Answ. Thus; to sacrifice was a thing commanded but the place of offering sacrifice was indifferent, before the building of the Temple.

Again, he was a Prophet, and had extraordinary direction of the Spirit.

[ 26] Now to the Affirmative part of this second Commandment.

Quest. What doth the second Commandment require, or command?

Answ. In general thus much. That the true God be worshipped with spiritual worship, & after a spiritual manner.

Quest. Wherein stands the spiritual worship, or the worshipping of God after a spiritual manner?

Ans. In two things.

Quest. What is the first of those?

Answ. This; when men worship God, not by carnal rites, and ceremonies, and human devices; but in such things as are agreeable to the will of God revealed in his word.

Quest. What is the second?

Ans. This; when men worship God in things & duties commanded of God in his word, in such sort & manner as is agreeable to the nature of God, in spirit & in truth, that is, inwardly in their hearts and souls, and truly without hypocrisy.

Quest. What is the ground of spiritual worship, or worshipping of God after a spiritual manner?

Answ. True and sound knowledge of the express will of God, touching all the parts of his woe • ship, and touching the manner of the performance of them: It is vain worship of God, to teach for doctrines men's precepts.

Quest. Wherein is this spiritual worship of God to be expressed?

Ans. In the exercise and performance of those things, that concern the holy and solemn service of God.

Quest. What are those things?

Answ. The true and ordinary means of holiness, and the parts of God's worship.

Quest. What are the ordinary means of holiness, and the parts of God's worship?

Answ. These three especially; Prayer both public & private, standing in petition, and thanksgiving to God: The Ministry of the word of God: And the Sacraments.

Quest. How is the spiritual worship of God expressed in the use of these things?

Answ. When these things are not only used, but they are used after an holy manner.

Quest. How is prayer used after an holy and spiritual manner?

Answ. Thus; when together with the voice, lifting up of the hands and eyes towards heaven, kneeling down, uncovering the head, and the like gestures of the body used, the heart is also lift up to God with a pure conscience.

Quest. Are not kneeling down, lifting up of the hands and eyes towards heaven, uncovering the head, and such like, carnal Rites and Ceremonies.

Ans. No; they are such as are ordained of God; & warranted by the word of God; & they are such as do further the lifting up of the heart & soul to true piety, & spiritual meditations.

[ 27] Quest. How is the ministry of the word of God used after an holy and spiritual manner?

Answ. Thus; when the word of God is not only preached and heard outwardly by the body, but inwardly also by the heart and soul; when the heart & soul preacheth, then is the ministry of the word on the Ministers part used after an holy and spiritual manner: and when the heart & soul heareth the word of God, then is the ministry of the word on the hearers part, used after an holy and spiritual manner.

Quest. When is the word of God preached, not only outwardly by the body, but also inwardly by the heart and soul?

Ans. When the truth of God is delivered by the Minister of God, as the truth of God, reverently, soberly, purely, & powerfully in the evidence and demonstration of the spirit of God.

Quest. When is the word of God heard, not only outwardly by the body, but also inwardly by the heart and soul?

Ans. When together with a silent, diligent & reverent attending to it, and a listening to it with care, the heart & soul also hears it, and is affected towards it, as it ought to be.

Quest. When doth the heart and soul hear the word of God?

Answ. When it gives assent to the whole truth of God preached, and believes it, whether the thing delivered be promise, or commandment, or threatening; and receives it as the word of God with fear and trembling, and with humility, and meekness, and with subjection to it.

Quest. When is the heart affected to the word of God, preached as it ought to be?

Answ. When it is fixed on it, loving it and delighting in it, as a most sure stay and foundation to build on at all times, and for all matters both of direction and comfort. Edify yourselves in your most holy faith, that is, in the word believed.

Quest. How are the Sacraments used after an holy and spiritual manner?

Answ. On the Ministers part when they are administered, not only by the body, but also by the heart and soul: and on the Hearers part when they are received, not only by the body, but also by the heart and soul, in such as be of years and discretion.

Quest. When are the Sacraments administered, not only by the body but also by the heart and soul?

Answ. When the Minister in the administration of them, not only useth aright, such outward elements and actions as are to be used, but in sanctifying and setting them apart to their right use, his heart doth also desire that they may become profitable to the receivers; to those Sacramental ends and uses, for which they are ordained. Christ blessed the bread in giving of thanks, and he brake it, and gave it to the Disciples, and said, take, eat; this is my body.

Quest. When are the Sacraments received, not only by the body but also by the heart and soul?

Answ. When the receivers not only use aright, such outward actions as are of them to be used in receiving of them; but do also rightly and seriously mind and consider the things and actions, used in the Sacraments, and do in their hearts perform those inward actions, that are signified by their outward actions.

Quest. What are the helps and furtherances of the true and spiritual worship of God?

Answ. They are such things as do bind, and stir us up to the performance of holy duties.

Quest. What are those things that do bind and stir us up to the performance of holy duties?

Answ. These two, special vows and Fasting.

Of these a little further severally.

Quest. What is a vow?

Answ. A vow is a Religious promise made to God. Judge. 11.36. touching the doing, or leaving undone of something, or things, that are lawful and possible.

Quest: Is a vow to be made only to God?

Answ. Yes to God alone, and to no other, and that for these reasons.

1. Because a vow properly consisteth in a purpose of the heart, and God alone knows the intent and purpose of the heart.

2. Because God alone can punish the breach of a vow made.

Quest. How many sorts of vows be there?

Answ. These two; general, and special.

Quest. What is a general vow?

Answ. That which is common to all Christians, and concerns them all, as a part of the trueworship of God; namely a promise of all holy obedience, made first in Baptism, and renewed in the Lord's Supper; and further continued, in the spiritual exercise of invocation and repentance: 1 Pet. 3.21. it is called stipulation of a good conscience, that is the promise of a good conscience to God.

Quest. What is a special vow?

Answ: That which is particular and personal, and concerns only some special persons, upon some special occasions.

Quest: How is this special vow distinguished?

Answ. Thus; It is either such a vow as was in use amongst the Jews, and did peculiarly belong to the Church, under the Old Testament; or it is such a vow, as more peculiarly belongs to the Church under the New Testament.

Quest. What was that vow, that was in use amongst the Jews, and did peculiarly belong to the Church, under the Old Testament?

Answ: The vow of some ceremonial duty, in way of service to God freely; made only by such as had special occasion so to vow.

Quest. What is that vow that more peculiarly belongs to the Church under the New testament?

Answ. It is that, whereby a man freely, and of his own accord, without any particular commandment of God, or some special occasion, promiseth to perform some outward work, or bodily exercise for some good end.

Quest. Is not such a special vow, a part of God's worship?

Ans. No, it is not; but only a help, stay, and furtherance of the worship of God: 1 Tim. 4.8. where bodily exercise is opposed to godliness; therefore godliness or the worship of God, stands not in them. Rom. 14.17.

[Objection] Psal. 76.11. Uowe and perform unto the Lord your God, all ye that be round about him: let them bring presents unto him that ought to be feared.

[ 29] Quest. How is this to be answered?

This, say the Papists, is a commandment that binds all men, both under the Old & New Testament: & therefore to make vows, is a necessary duty, & so a part of the worship of God.

A. That place is properly to be understood of vowing of ceremonial duties, as appears by the words following; all ye that be round about him; for there in David alludes to the manner of the people under the Law: again (he saith) bring presēts unto him that ought to be feared, & so it is a Commandment peculiar to the Old Testament, and binding the Jews only.

Secondly, if that commandment be taken generally, as binding all, both Jews & Christians; then David speaks of vowing of praise & thanksgiving, or of thankful obedience to God, as may appear by the use of the Word in other places of Scripture: Psal. 50.14. Psal. 56.12. and that is a general vow, and so it makes nothing for the proving of spiritual vows, to be parts of Go • s worsh p.

[Objection.] The Papists allege Isai. 19.21. where the Prophet speaking of the time of the Gospel saith, the Egyptians shall know the Lord, & shall vow vows unto the Lord; therefore say they, sp • ciall vows are parts of God worship under the New Testament.

Quest. How is this to be answered?

Ans: Thus; the Prophet in that place, expresseth & signifieth the spiritual worship of the New Testament, by the 〈2 pages missing〉 mance of holy duties?

Answ. It is a religious fasting, that is such a fasting as is joined with the exercises of religion; namely prayer, and humiliation.

Quest. What is that religious fasting?

A. It is a free, & voluntary abstaining from all sustenance of the body, and from all delights of the sense for a time, for a religious end, and such as is referred to religious ends.

Quest. How many sorts of religious fasting be there?

Answ. Two, Public, and Private.

Quest: What is a public religious fasting?

[ 31] Answ. It is such a fasting as is appointed by the Church, and by the civil Governors and Magistrates, on great weighty, & public occasions, & is publicly performed by diverse Families, assembling in one, or in many congregations.

Quest. Must there be set times of the year, appointed for public fasting, of necessity to be observed?

Answ: No, it is in the liberty of the Church and the Governors, to appoint the time of public fasting, as especial occasions are offered. Mat. 9.15. they must fast as occasions of mourning are offered.

[Objection] Levite. 16.29. there is a set time of public fasting appointed by God himself.

Quest. How is this to be answered?

Ans: That set time of public fasting, was commanded of God, as a part of the Legal and Ceremonial worship, which ended in the death of Christ.

[Objection] Zach. 7.5. There were set times of public fasting appointed & observed; namely the first & the seventh months, therefore there may be now set times appointed for public fasting.

Quest. How is this to be answered?

Answ. Thus; These times of public fasting, were appointed and observed, on occasion of the Captivity of the Church in Babylon; as it appears in the text: and they ceased on the deliverance of the Church.

Quest. What are the occasions, on which public fasting is to be appointed?

Answ. They are two.

Quest. What is the first of those?

Answ. This; On the evils that either are feared to come on the Church, or are already felt lying on it; as sin, and the judgments of God for sin.

Quest: What is the second occasion?

Answ. This; on the desire of good things, and blessings spiritual or temporal, that are needful for the Church.

Quest. Are all persons bound to observe the exercise of public fasting, being appointed?

Answ. Yes; all are bound to observe it, unless it be those that through weakness of understanding, or weakness of body, are not able to keep it: as Children, aged or sickly persons, and such like.

Quest: What is a private religious fasting?

Answ: It is such a fasting, as is taken up and performed privately, either solitarily by one man alone, on special occasions peculiar to himself: Or by a private Family on special occasions moving them thereunto.

Quest. What are the occasions, on which men are to use private fasting?

Answ. They are either public occasions, not considered by such as be in authority. Or they are private occasions, either concerning some particular persons, or a whole Family.

[ 32] Quest: Is a religious fast a part of God's worship?

Answ: No, it is not in it self, but only a stay, an help, and furtherance to the worship of God; neither in abstaining from meat; the Apostles calleth the commanding to abstain from meat, as a matter of religion, a doctrine of Devils.

[Objection.] Now the Papists prove religious fasting to be in it self, a religious Act, and a part of God's worship; bringing the examples of Toby and Judith, but these are Apocryphicall, and the example of Hester.

Hest. 4 16. And they say she pleased God by fasting.

Quest. How is this to be answered?

Answ. That she pleased God by fasting aright, we grant; but that proves it not to be a part of God's worship, for one may please God, not only by the right use of the parts of God's worship; but also by the right use of things indifferent.

[Object.] Example of Anna, Luke 2.37. that she served God with fastings and prayers, night and day. Here say they the word ( 〈 in non-Latin alphabet 〉 ) signifies divine worship, due to God alone. Therefore fasting is an Act of Religion, and a part of God's worship.

Quest: How is this to be answered?

Ans: Thus; The meaning of the place is this, that Anna served, or worshipped God, with earnest and fervent prayers; her serving or her worshipping of God, stood in her praying to God; and her fasting was added as an help to make her praying more fervent: and that this is so, may appear by the like speech, Mat. 17.21. Where Christ saith, this kind goeth not out, but by prayer and fasting (that is) earnest prayer, and continued prayer; having humiliation joined with it, for fasting is not a proper means of casting out Devils, but prayer joined with fasting

Quest. When is a Religious fasting, public or private, rightly observed?

Answ. When being appointed, or taken up on just occasions, it is observed in a right manner, and to right ends.

Quest. What is the right manner of observing a Religious fasting, public or private?

Answ. This; when, together with abstaining from all sustenance of the body, and all the delights of the sense for a time; there is also an humbling of the soul before God.

Quest. How long is a Religious Fast to continue?

Answ. At the least from Morning, until the Euening.

Quest. What are the right ends of Religious fasting?

Answ. Not to merit, nor to satisfy for sins, nor thereby to worship God, nor to honor the Saints, as the Papists teach; but there be three other right ends of it.

Quest. What is the first of those ends?

Answ. This; to subdue the rebellion of the flesh, to chastise nature; yet so as nature be not destroyed, nor disabled, for the service of God in our callings afterwards.

Quest. What is the second?

Answ. This; to stir up devotion, to make us more fit for holy Meditations, and to confirm the attention of our minds in hearing the Word, and in Prayer. Hence Fasting and Prayer many times are joined together.

Quest. What is the third end?

Answ. To profess our guiltiness before the Lord, and to testify our humiliation for our sins, Psal. 35.13. Hence in the fast of Nineveh, not only men, but even the beasts were forbidden to eat or drink water.

[ 33] Hitherto of the Commandment. Now to the Confirmation of it by Arguments persuading to the obedience of it in these words: For I am (Jehouah) the Lord thy God, a jealous God, visiting the iniquity of the fathers upon the children, upon the third generation, and upon the fourth, of them that hate me; And showing mercy unto thousands, to them that love me, and keep my Commandments.

Quest. What are the arguments here expressed, persuading to the obedience of this Commandment?

Answ. Besides the Argument before in the Preface, the Arguments are partly from the nature of God, and partly from the effects of his Anger and Love.

Quest. What are the arguments that are from the Nature of God?

Answ. They are these two attributes, that he is Strong, and that he is Iealous: For I am (Jehovah) the Lord thy God a jealous God, or a jealous strong God: for so the word ( 〈 in non-Latin alphabet 〉 el ) rendered God, signifieth.

Quest. What is the argument from the effect of God anger?

Answ. This; that he is a God visiting iniquity, visiting the iniquity of the fathers upon the children upon the third generation, and upon the fourth of them that hate me.

Quest. What is the argument from the effect of God's Love?

Answ. This; That he is a God showing mercy to thousands, Showing mercy unto thousands, to them that love and keep my Commandments.

Of these in Order.

Quest. What is intended, in that God saith, he is a strong God?

Answ. Two things: First, in that he is able to punish the disobedient, and to execute his wrath and vengeance on such as break his Commandments.

Secondly, that he is able to maintain, protect, and defend all such as truly worship him against all that oppose them.

Quest. What is intended and meant, in that God saith, He is a Iealous God?

Answ. Three things.

Quest. What is the first of those?

Answ. This; that God loves his Church, which he hath taken to be his Spouse, with exceeding superabundant holy love; his Church and the members of it, yielding to him that constant love, fear, reverence, and worship, that is due to his holy Majesty.

Quest. What is the second?

Answ. This; that God is exceedingly offended for Idolatry, and cannot by any means endure that men should impart themselves to any other besides himself, and under any color, give the love, the fear, the reverence, and worship that is due to him, to Idols. They are made accursed, like the abomination, that bring Idols, which are abominable and accursed, into their houses. And hence the Lord complains, that the Israelites committed fornication with idols. Jer. 3.1, 2, 6, 7, &c. Ezek. 16. from ver. 15. to 34.

Quest. What is the third thing?

Answ. This; that as Jealousy makes a man sharply to punish his wife taken in adultery: so God will pour his vengeance, and execute his wrath most sharply on spiritual adulterers, that is, on Idolaters.

Quest. Jealousy is a fault in men, how then can that agree to the holy Majesty of God?

Answ. Jealousy is attributed to God, not as a vexation of mind, such as the husband is tormented with, against the wife, or the wife against the husband; but by way of similitude or likeness, for our understanding; to give us to understand, that as a jealous husband cannot endure the lewd and unfaithful dealing of his wife: so the Lord cannot abide it, and suffer it, that his fervent love should be abused, and that men should in any measure yield that love, reverence, fear, and worship that is due to him, to any other.

[ 34] Quest. What is meant in that God saith, He is a God, visiting the iniquity of the fathers upon the children to the third and fourth generation?

Answ. This; that he is a God, taking notice of iniquity, and punishing it.

Quest. Why doth God say, He is a God visiting the iniquity of the fathers upon the children to the third and fourth generation?

Answ. Thereby to set forth the greatness of his anger against Idolatry, in that it reacheth to the punishing of their children to the fourth generation.

Quest. Why is mention made of the third & fourth generation?

Answ. This reason may be given of it, because men may live to see their offspring to the fourth generation.

Quest. How can it stand with the Justice of God, to punish the iniquity of the fathers on the children; or with that, Jer. 31.30. Everyone shall die for his own iniquity; and Ezek. 18.4. The soul that sinneth, it shall die; and verse. 20.

Answ. First, as an Husband may justly put away both his adulterous wife, and her adulterous children: so the Lord may justly forsake, and punish both wicked Parents, and wicked Children of such Parents, as he threatens.

Secondly, the Lord punisheth the iniquity of the Fathers on the Children, if the Children tread in the steps of their Fathers, and do imitate and follow the evil example of their Fathers, and learn their ways, and partake with them in their sins: therefore he saith, He is a Iealous God, visiting the iniquity of the fathers upon the children of them that hate him, (that is) of them that continue to hate him. Judah is reproved for following the sins of her Sisters, Samaria, and Sodom, and doing worse then they.

[Objection.] If the fathers be evil, and the children evil, they shall be punished, not only to the third and fourth generation, but to the thousand generation.

Quest. How is this to be answered?

Ans. It is true, the generation of the wicked shall be punished forever, so long as they continue evil; but the exemplary sins of the fathers are said to be visited only, to the third and fourth generation; because so long the impiety of the fathers may be had in remembrance: and so, not only the particular sins of the wicked children are punished, but the exemplary sins of their fathers also concurring with them.

[Objection.] If children be punished, because they do partake with their fathers in their sins, then they bear not their fathers sins, but their own.

Quest. How is this to be answered?

Answ. Thus; wicked children of ungodly parents are punished, not only for their own sins but for imitating their fathers sins also: for the iniquity of the fathers & the children, may concur together to make one punishment.

Quest. Wherein doth the Lord show his wrath in punishing the children of idolatrous parents?

Answ. Especially, in taking from them his grace, and the light of his truth; & giving them up to blindness of mind, and hardness of heart: and hence it is, that they are fully bent to follow the idolatrous ways of their parents, & they excuse their Idolatry by the example of their parents. Daniel reproves Belshazzar, that though he knew his fathers pride, and the punishment thereof from the Lord, yet he had not humbled his heart.

[ 35] Quest. What is meant by these words, Of them that hate me?

Ans. Thus much; of them that pretend love to me, and yet indeeed by their Idolatry, declare their hatred of me.

Quest. Is Idolatry and Superstition hatred of God?

Answ. Yes it is: howsoever Idolatrous and superstitious pretend love to God, and imagine they love God exceedingly in their good intents, and honest meanings; and they care not what they spend and bestow on him, thousands of Rams, and Rivers of Oil ten thousands, and their sons and daughters, as Micah. 6.7. and spare no pains in whipping themselves; yet all this is but hatred of God

Quest. How may this appear to be hatred of God?

Answ. Both by the evidence of Scripture, 2 Chro. 19.2. And by reason also; because Idolaters, and superstitious persons do those things that are most hateful to God, and which he accounts as open rebellion against him.

[Objection.] All men by the instinct of nature, delight to have a God according to their own imaginations, and him they will love and honor.

Quest. Can any then be so vile as to hate God?

Answ. Though man do not by nature hate God, yet he wants the true love of God: and that want of love may so increase, as that some may become haters of God.

Quest. Wherein do men show hatred of God?

Answ. In two things specially.

First, in doing those things God hates, and forbids.

Secondly, in hating his Ministers, and Servants, because they testify against their evil works.

Quest. What is meant by Showing mercy to thousands, to them that love him, and keep his Commandments?

Ans. Doing good to many generations of the faithful successively; for here a certain number is put for an uncertain.

Quest. Why doth God say, that he shows mercy to thousands to them that love him, and keep his commandments, when as before he speaking of punishment, mentions only three or four generations?

Answ. To show the extent of his mercy, and that he is more inclining to mercy, then to severity: because he bestows good things, of himself; but he renders evil, being thereunto urged by the sins of men.

Quest. Doth God's mercy reach to all and everyone that descend of faithful parents to a thousands generations?

Answ. No, but only to such as go on in the steppes of their godly parents, and obey God as they did: therefore here it is said, To them that love me, and keep my Commandments.

Quest. What is meant by these words, To them that love me and keep my Commandments?

Answ. To such as show their love by their obedience, to this, and the rest of my Commandments.

Quest. Do men then show love to God, in keeping his Commandments?

Answ. Yes, they do: for true obedience to God's Commandments, comes from love; and true love to God, is testified by obeying his Commandments.

Quest. Why doth God join this promise to this Commandment, which belongs to the keeping of all the Commandments?

Answ. Because the first and second Commandments are the ground and foundation of all the other Commandments.

[ 36] Now to the third Commandment.

Quest. How differ the second and third Commandments one from another?

Answ. Thus; The second Commandment prescribes the solemn worship of the true God. And the third prescribes the glorifying of that God in the affairs of this life.

Quest. What are the words of the third Commandment?

Answ. Those we find, Exod. 20.7.

Quest. What are the general things contained in these words?

Answ. These two. First, a Precept, or Commandment.

Secondly, a Commination, or a threatening denounced against the breakers of it.

The Precept, in these words, Thou shalt not take the Name of Jehouah thy God in vain.

The threatening, in the words following, For the Lord will not hold him guiltless that taketh his Name in vain.

Of these in order.

Quest. What is meant by the Name of God?

Answ. Not any name properly given him; for God is infinite, and cannot be comprehended in a name; but anything whatsoever it is, by which God makes himself known to men, that is the name of God, as his holy titles, his attributes, his holy word and ordinances, and his works. Jehovah the God of your Fathers, the God of Abraham, Isaac, and Jacob. Jehovah our Lord.

Quest. What signifies the word (Take?)

Ans. It is a word borrowed from excellent and precious things, which for their excellency may not be touched, taken up, or lifted up, without license: for the word properly signifies to lift up.

Quest. What is then meant when God saith, Thou shalt not take the name of Jehovah thy God?

Answ. Thus much; thou shalt not take into thy mind, or mouth; or, as it were, touch the sacred and glorious Name of the Lord thy God, with thy mind, or mouth.

Quest. What is meant when God saith (in vain?)

Answ. Thus much; for no cause, or no matter, or every light and trifling occasion, rashly, idly, carelessly, or contemptuously.

Quest. What is the sum of this Commandment?

Answ. This; that by no means, or in anything we profane, nor abuse the Name of God: but that by all means, and in all things we advance his glorious Name. Psal. 29.2.

Now this Commandment being Negative, we will first show what it forbids.

Quest. What is forbidden in this Commandment?

Answ. In general, all manner of profanation, and abuse of the Name of God.

Quest. Wherein stands the profanation, and abuse of the Name of God?

Ans. In abusing either his titles, or his attributes, or his works, or his word and ordinances.

Of these in order.

Quest. How are the holy titles of God abused?

[ 37] Ans. Thus; when men take them into their mouths, and use them in their speech unreverantly, & without due respect.

Quest. How many ways is that done?

Ans. Two ways; either without an oath, or with an oath.

Quest. How are the holy Titles of God unreverantly used in speech without an oath?

Answ. Thus; when men mention any of God's titles, as Lord, God, Jesus, in their common talk, rashly, carelessly, and unreverantly. Deut. 28.58.

Quest. How many ways are God's titles mentioned in common talk rashly and carelessly?

Answ. Four ways especially.

Quest. What is the first of those?

Answ. This; In foolish admiration, as when on some sudden accident, or strange report, men break out, and fear not to utter these or the like words, and to say, Good God, Good Lord, O Jesus, O Christ, Lord have mercy on us, what a thing is that? naming God's Titles without any fear or reverence. Philip. 2.10.

Quest. What is the second?

Answ. This; In idle wishes and imprecations, as when men in a passion wish ill unto themselves, or to others, and use the name of God in their wishes; as when they say, I pray God I may never stir, if such a thing be not so; God confound me, and such like; or iestingly, God speed, meaning nothing less; or God be Judge between me and you: example, Genes. 16.5.

Quest. What is the third?

Answ. This, In cursing; as when men say, God's curse light on such an one, or such a thing; or, the vengeance or plague of God be on thee, or take thee. Jam. 3.9, 10. 2 Sam. 16.7, 8.

Quest. What is the fourth?

Answ. This; in praising God for evil things, as when thieves thank God for their booty, or userers for their gain, or Gamesters for their good luck, and such like: the like example we have, 1 Sam. 23.21.

Quest. How are the Titles of God unreverantly used in speech with an oath?

Ans. Thus; when men use any of God's titles, and swear by them in their speech lightly, and profanely.

Quest. How many ways are God's titles abused in swearing by them?

Answ. Three ways.

Quest. What is the first of those?

Ans. This; when men call God for a witness of vain and frivolous things, by usual swearing in their ordinary talk. Jer. 23.10. Hoz 4.2. Mat. 5 37.

Quest. What is the second way?

Answ: This; when men call God for a witness of their furious, angerly, passionate swearing; or swearing revenge, that they will be meet with such an one: 1 Sam. 14.39. 1 Sam. 25.34. or of their wicked purpose. Mark. 6.23.

Quest. What is the third way?

Answ. This; when men call God for a witness, of an untruth, by swearing falsely, or forswearing themselves. Levite. 19.12. Zach. 5.4.

[ 38] Ans. How many ways do men forswear themselves?

Ans. Three ways.

Quest. What is the first of those?

Ans: This; when men swear that which they know, or think to be false, and that either directly against their knowledge or thought. Mat. 26.27.

Or deceitfully, as when being examined before a Magistrate, they answer not according to the intention of the examiner, but according to another meaning, which they frame of themselves and swear to it.

Quest: What is the second?

Answ. This; when men swear that which they mean not to do. It is a note of an upright man, who though he swear to his own hindrance be changeth not. Psal. 15.4.

Quest. What is the third?

Answ. This; when men swear to do a thing which they also mean to do, and is lawful to be done, and yet afterwards they do it not.

Quest. Is it always perjury, when men swear to do a thing, and afterwards do it not?

Answ. No, in some cases it is not.

Quest: What are the particular cases in which it is not perjury?

Answ. First, in this; if after the oath taken, God make the thing promised, impossible to be done.

Secondly, in this; if the thing that men swear to do, be not simply required to be done, but either the doing of that thing, or some other thing proportionable to it; as in the Penall Statutes of Societies and Incorporations; that is such Statutes as concern only outward order and decency; as touching apparel, gesture, and such like.

Quest. What are the sins contained in perjury?

Answ. They are three.

Quest. What is the first of those?

Answ. This; lying, the uttering and maintaining of a lie.

Quest. What is the second?

Answ. This; the calling on God to be a witness to a lie: wherein men, as much as in them is, make God and the Devil both alike. John. 8.44.

Quest. What is the third?

Answ. This; the calling for a curse on men, wishing God to be a witness of their speech, and a judge to revenge, if they swear falsely.

Quest. When is perjury most grievous?

Answ. When men forswear themselves before a Magistrate in public, and in a matter to be publicly tried, according to Truth and Justice.

Q. What is the highest degree of irreverent using God's titles?

Answ. Blaspheming of them.

Quest. How are God's titles blasphemed?

Answ. By speaking basely, contumeliously, and reproachfully, of any of God's titles, Levite. 24.11.15.16. the word ( 〈 in non-Latin alphabet 〉 ) signifies smote, or pierced thorough the name of Jehovah. Thus did Julian the Apostate.

[ 39] Quest. How are the attributes of God abused and profaned?

Answ. Thus; when men think, or speak of them otherwise then beseems the perfect purity and holiness of them; they being absolutely holy and pure.

Quest. How many ways is that done?

Answ. Two ways; either by thinking or speaking of any of them rashly, and unreverantly: or by perverting any of them to a wrong use, and not applying them to that good use, for which God hath revealed them.

Quest. What are the attributes of God, that are most commonly abused and profaned?

Answ. These; his Power, his Providence, his Justice, his Mercy, his Patience.

Of these in Order.

Quest. How is God's power abused?

Answ: Thus; when men either call the greatness of his power into question: Or when men think, or speak of it carnally, and carelessly, and contemptuously.

Quest: How is God's providence abused?

Answ. Thus; When men being under the hand of God, do fret, and show themselves offended with the work of his providence, and grudge against it.

Quest. How many ways is that done?

Answ. Two ways; either by Murmuring against the providence of God; directly and in plain terms, speaking grudgingly against it. Or by speaking grudgingly, against the work of his providence, under other names; as under the name of fortune or chance, and the like: and say, what ill luck was that! what misfortune was that! and such like.

Quest: How is the Justice of God abused?

Answ: Thus; when men either think or say, that God approves or likes of sin, or of wicked sinners, who speak stout words against the Lord.

Quest: How is God's mercy abused?

Answ: Two ways; as first, when men pervert it, & misapply it, presuming on ti, to harden their hearts in sinning, & say, God is merciful, & such like. It is called a root of bitterness Secondly, when men speak basely, and contemptuously of God's mercy; as when they say, speaking of a thing trifling, it is not worth God a mercy: this is an abuse of God's mercy.

Quest: How is God's patience abused and profaned?

Ans: Thus; whē men on God's patience, & forbearāce for a time, to punish thē for their sins, think or say, that God will neither do good nor evil, & that they shall never be punished.

[ 40] Quest: How are the works of God, abused and profaned?

An. Thus; when men think, or speak of any of his works, or use any of them unreverantly, & without due respect.

Quest: What are the works of God that are so abused?

Ans. They are either the wonderful, & unsearchable works of God within himself, as his eternal election, and reprobation. Or the external, and outward works of God.

Quest. How are the wonderful works of God eternal election, and reprobation, thought or spoken off, unreverantly?

Answ. Thus; when men cavil against them, and seek to bring them within the compass of their own shallow reason; and out of the bitterness of their hearts, open their mouths against God's justice.

Quest. How are the outward works of God thought, or spoken off, or used unreverantly?

Answ. Two ways; either when men see not God in his works, or when they use them not, as they ought to be used.

Quest. What are the outward works of God that are so abused?

Answ. They are either the works of Creation, the Creatures of God, or the works of God's administration, and of his providence.

Quest. How are the Creatures of God abused?

Answ. Five ways especially.

Quest: What is the first of those?

Answ: This; when men think, or speak basely of any of the good Creatures of God, debasing the goodness of them, and discommending them; as when they find fault with such meats as God hath given them to eat, being wholesome and good.

Quest. What is the second?

Answ. This; when men deride the workmanship of God in any of his creature, especially in men or women, in regard of some natural defect, deformity or infirmity, either of body or mind; as blindness, lameness, weakness of understanding, or the like.

Quest. What is the third?

Answ. This; when men beholding any of God's creatures, give not him the due praise and glory of his wisdom and power, appearing in them.

Quest. What is the fourth?

Answ. This; when men pervert any of the creatures of God to a wrong use, either contrary to, or differing from that good use, for which God hath ordained them; as when the Papists consecrate Water, Salt, and such like; to restore the mind to health, and to drive away Devils; or when men use Amulets (that is) preservatives against inchauntments, to drive away the Witch, and such like, made of herbs or the like, and hang them about their necks to that purpose.

Or when Astrologers take on them, by the Heavens and Stars, to foretell things to come.

Quest: What is the fifth?

Answ. This; when men swear by the creatures; as Bread, Salt, Light, or such like: or by the Saints, or their own Souls.

[ 41] Quest. What are the Creatures that men do most of all abuse, in swearing by them?

Answ. These; the body of Christ, and the parts and members of his blessed body: as his Arms, Legges, Heart, Sides, Head, and such like.

Quest. How may it appear to be a fearful abuse of Christ his body, and the parts of it, to swear by them?

Answ. By two reasons: First, because this is to account Christ his body and the parts of it, as God himself; for what men swear by, that they make able to witness the truth, and to punish them if they swear falsely.

Secondly, because men in swearing by his body, and the parts of it, do as much as in them is, crucify Christ again; and show themselves worse then the Jews that crucified him: for if they had known him, they would not have crucified the Lord of Glory.

Now some objections are to be answered, made in defense of the two last things; as first, some object that

[Object.] Preseruatiues against inchauntments made of herbs; and such like may be used, because many times they take effect; and God (say they) hath provided a salve for every sore.

Quest. How is this to be answered?

Answ. Thus; the efficacy that herbs have in them, is either natural, and given them by creation: or it is given to them by some new and special appointment of God since th • creation: now there is no efficacy in herbs to preserve from Devils, either by the gift or Nature in the Creation; or by God's appointment since the Creation; but the effect they bring forth in that kind, is by Satanical operation.

Now for the swearing by Creatures, some object, first that

[Objection 1] Mat. 23.21.22. where Christ saith, whosoever sweareth by the Temple, sweareth by it, and him that dwelleth therein; and he that sweareth by Heaven, sweareth by the throne of God and by him that sitteth thereon: here (say they) Christ reproves it not, therefore it may be lawful.

Quest. How is this to be answered?

Answ. Thus; Christ doth not there allow swearing by Creatures, but Christ confutes that nice distinction of the Pharisees; that it was nothing to swear by the Temple, but he that sweareth by the gold of the Temple offendeth. verse, 16. And showeth that in swearing by the Temple, they could not avoid swearing by God, the Temple being the place of God's habitation.

[Objection 2] Genesis 42.15. Joseph did swear by the life of Pharaoh, now Joseph was a holy man, and yet sware thus: therefore it may be lawful.

Quest: How is this to be answered?

Answ. Thus; It was Joseph's infirmity; who, though he worshipped the true God, yet he had learned to speak as other Courtiers did, and that of common use and custom, as as appears by his twice using the same words. ver. 15.16.

Or more cunningly to conceal himself from his Brethren, then of purpose to swear; therefore his example is no warrant for us.

[Objection 3] It is usual for men, in taking an oath, to lay their hand on a book, the Bible or Testament; therefore it is lawful to swear by Creatures.

Quest: How is this to be answered?

Answ. Men using this external sign of laying their hands on a Book, do not swear by it, no more then Abraham's servant did swear by his Masters thigh, when he put his hand under it: Gen. 24.2. for he sware by the name of God. verse. 3. And the Angel, Reu. 10.5.6. lift up his hand to Heaven, but sware by him that liveth forever.

[ 42] Quest. What are the works of God's providence, that are commonly abused?

Answ. Either such works of his providence, as fall out and come to pass in the common course of this life; or the works of his mercy, his blessings, benefits, and such like: or the works of his justice, his Judgments.

Of these in Order.

Quest. How are the works of God's Providence, that fall out, and come to pass in the common course of this life, abused?

Answ: Thus; when men have such an opinion and conceit of those works, of God's providence, as hath no ground for it, either in the Word of God, or in the course of Nature; but is a mere superstitious fancy: as for example, that it is unlucky for one in the Morning to put on his shoe awry, or to put the left foot shoe on the right foot; to have Salt fall towards him, and such like: and on the contrary, that it is a sign of good luck to find old iron, to have drink spilled on him. This is an abuse of these works of God's providence: the Lord hath not appointed these things to manifest his will in things to come.

Q. May not one guess and conjecture some things by natural dreams?

A. Yes; the constitution of his body, and to what sin he is most naturally inclined, one may probablie conjecture: but not things to come either good or bad.

Q. How are the works of God's mercy, his blessings, & benefits abused? Answ. Two ways especially.

Quest. What is the first of those?

A. This; when men receive God's blessings, & good things public or private; common to them with others, or peculiar to themselves, in respect of soul or body unthankfully, or requite them unkindly, as the husbandmen the Vineyard.

Qu. What is the second? Ans. This; when men swear by any work of God's mercy, as the death and passion of Christ, or by any good gift of God; as by their faith, their troth, and such like; which are works of grace, and gifts of God; this is to swear by the things that are no God's. And this is to abuse those works of mercy, & those gifts of grace.

[ 44] Now to the abuse of the word of God, and his holy Ordinances severally: and first of the Word of God, the Scripture.

Quest: How is the Word of God the Scripture, in particular abused?

Answ. Two ways.

Quest: What is the first of those?

Answ. This; when men take any part of the Word of God into their mouths, and use it in their speech; either unreverantly, idly, and vainly; or in mockage, and make a mock at it.

Quest. What is the second?

Answ. This; when men pervert the Word of God, or any part of it, and turn it to a wrong use.

Quest. How many ways is that done?

Answ. Four ways.

Quest. What is the first of those?

Answ. This; when men use any part of the Word of God to curious, idle, and needless questions.

Quest. What is the second?

Answ. This; when men use any part of the Word of God, any part of the Scripture, to jesting and profane mirth; and to move laughter, do make jests of the Scripture phrase, as Julian the Apostate, who was wont to reach Christians boxes on the ears; and withal, to cite Mat. 3.39. And to deny Christian Soludiers their wages, and aledge Mat. 5.3.

Quest: What is the third?

Answ. This; When men use any part of the Word of God, for the maintenance and defense of any error, heresy, or sin: Mat. 4.6. So voluptuous and sensual persons, allege Scripture for the defense of their idle recreations. So Covetous persons, in defense of their Covetousness, abuse that: 1 Tim. 5.8. Exod. 22.25. Deut. 23.19. So angry persons that, Mark. 3.5. Ephes. 4.26. And so in other sins.

Quest. What is the fourth?

Answ. This; when men turn any part of God's Word to a Charme, or Sorcerie; and use the words or sentences of Scripture; either for the curing of pains, and bodily diseases of men or beasts: or for the finding again of things that be lost, and the like: as those words. John 1.1. In the beginning was the Word &c. are used to be written in paper and hung about men's necks to cure an ague. This is a sinful perverting of the Word of God.

[Object.] The words be good that are used, and the effect is good that follows on the use of them, (namely) good health, for the most part, restored to the sick party: therefore they may be used.

Quest. How is this to be answered?

Answ. Thus; the words are good in themselves, but being abused to a wrong end, they become evil words to them that so abuse them: and the Word of God being perverted to such an end, as he hath not appointed, becomes the Devils word to them that so pervert it. And so the cure wrought by the words of Scripture, so used, is not of God, but from the Devil.

Quest. How may that appear?

Answ. Thus; that cure of diseases that is of God, is either natural and ordinary, or it is extraordinary and by miracle. Now the cure of diseases by the words of Scripture is not natural and ordinary; because the word of God is not given to cure bodily diseases: neither by miracle; because God's power is not tied to certain words, be they never so good. Therefore the cure of diseases so wrought is not of God, but of the Devil.

[Objection] The Devil regards not the good health of men, he cares not for it.

Answ. Simply he doth not, but to another end he doth; that by bringing ease to the body, he may bring the soul in bondage; changing himself into an Angel of light.

Now to the abuse of the holy Ordinances of God; and first of the Sacraments.

[ 45] Quest. How are the Sacraments in particular abused?

Answ. Two ways; Either by ascribing and giving to the Sacraments, that belongs not to them; or by perverting and applying them to a wrong use.

Quest. How many ways do men ascribe and give that to the Sacraments that belongs not to them?

Ans: Three ways especially.

Quest. What is the first of those?

Answ. This; when men give to the Sacrament, power to confer and give grace, ex opere operato, by the very work wrought; that is, by force and virtue of the work done, the word done and said in the Sacraments; so say the Papists. Rom. 4.10.11. Righteousness was imputed to Abraham, before he was circumcised: and circumcision was added afterward as a seal of the righteousness of faith.

Quest. What is the second?

Answ. This; when men give to the Sacraments absolute necessity; and hold them simply, and absolutely necessary to salvation; as Baptism to Infants: and that an infant dying without baptism, dies without Christendom. And the Sacrament of the Lord's Supper, in the time of extreme sickness; this is to tie God's grace to the outward elements which is free: John 3.8. The wind bloweth where it listeth, (that is) God gives grace, and vouchsafes favor to whom, when, and where it pleaseth him.

John 3.5. Verily, verily, I say unto thee, except a man be borne of water and of the Spirit, he cannot enter into the kingdom of God: therefore say some, baptism is absolutely necessary to salvation.

Quest. How is this to be answered?

Answ: Thus; First, that place is not to be understood of infants, but rather of men of years. The answer to Nicodemus question, verse 4. How can a man be borne which is old? doth imply so much.

Secondly, it is not necessary that the word (water) should signify material water, no more then the word (fire) Mat, 3.11. should signify material fire.

Quest. What is the third?

Answ. This; When men give adoration to the Sacraments, as the Papists do to the Sacrament of the Lord's Supper, they adore it with the highest degree of worship, which is proper to God. Mat. 4.10.

Quest. How are the Sacraments perverted, and applied to a wrong use?

Ans: Thus; when they be applied either to such things, or to such uses as God hath not appointed them; as baptism to the consecrating of Bells, to drive away evil spirits, and to have power against thunder, lightnings, and the like. The Bread and Wine remaining in the Sacrament of the Eucharist to be carried about, and to be applied to the sick, for the curing of their diseases: this is a sinful perverting of them: the Lord never ordained them to these uses.

Now to the abuse of prayer.

Quest. How is Prayer in particular abused?

Ans. Two ways especially.

Quest. What is the first of those?

A. This; whē men pray for such things as are not agreeable to the will of God; as when they pray for the dead, & the like.

Quest: What is the second?

[ 46] Answ. This; when men use prayer to unlawful ends, as to Sorcerie, Enchauntment, and the like.

[Objection.] The prayers that Sorcerers and Enchanters use, are good prayers; as the Lord's Prayer, and the like: and they use them to bless men or beasts, and to wish good to them, & the effect is good that follows on the use of such wishes and prayers, (namely,) good health and ease to men or beasts, by such prayers: therefore they may be used.

Quest. How is this to be answered?

Answ. As before; the prayers are good in themselves, but being used to sorcery & to charm, they become evil to them that so use them; and the better, and the more holy the prayers are, the worse they are being so abused.

Quest: What is the reason of that?

A. This; because thē they become most dishonorable to God; best pleasing to Satan; most hurtful to them that so use them.

Quest: May not men use prayer to this end, to be revenged of their enemies? Ans: No, they may not; men may use prayer against the bad dealing, and sin of their enemies; but not to be avenged of their persons.

Judge. 16.28. We read that Sampson prayed to God, and besought him that he might be avenged of the Philistines for his two eyes; therefore it may seem that men may use prayer to be avenged of their enemies.

Quest: How shall we answer this?

Answ: Thus; Sampson was appointed of God to be a Judge, and Captain over his People Israel, to avenge the injuries and wrongs done to them, and to himself by the Philistines: and though he was then a Captiue, yet as he was able, he went on in the execution of that Office, and called on God to strengthen him in the execution of it; not from the desire of any private revenge, but with a pure zeal to God's glory, and to discharge his duty: and so this example is nothing to the purpose.

I will add a word touching the abuse of a lot which is an ordinance of God, appointed for special ends: and the abuse of it, is a breach of this Commandment.

Quest. How is a lot in particular abused?

Answ. Two ways especially.

Quest. What is the first of those?

Answ. This; When men use it unreverantly, as in light and trifling matters, or in way of sport, for a lot ought to be used reverently, and in weighty matters; the whole disposition of it, being immediately from the hand of God. Pro. 16.33.26.

Quest. What is the second?

Answ. This; When men pervert it, and use it to wrong ends; as to search their fortune, and what success th • y shall have in their affairs; by casting a Die, opening a Book, and the like: this is to pervert a Lot, the proper use of it being to decide great controversies, which cannot other • ise be determined: Pro. 18.18. Thus it was used in Saul's choice: 1 Sam. 10.21. In dividing the Land of Canaan: Josh. 14.2. In finding out Achan's Theft: Josh. 7.15. In Mathias choice: Acts 1.26.

[ 47] Now to the Affirmative part of this Commandment.

Quest. What is required and commanded in this Commandment?

Answ. In general; a sober, religious, and honorable usage of God's holy name: and that in all things, we give him his due glory.

Quest. What is the ground of that?

Answ. A true zeal of God's glory above all things in the world; namely a burning love of God, with an holy anger, indignation and grief, for such things as tend to the dishonor of God; or do any way impeach, or hinder his glory.

Quest. Wherein stands that sober, religious, and honorable usage of God's holy name?

Answ. In two things; 1. In yielding due reverence to the name of God. And 2. in making a wise, and holy confession of the truth of God.

Quest. How many ways do men yield due reverence to the name of God?

Answ. Two ways; either in speech, or in action: either in word; or in work, or in deed.

Quest. How do men yield due reverence to the name of God, in their speech?

Answ. Thus; when they having occasion to use the name of God in their speech, do wisely make mention of it with reverence, and to good use and edification.

Quest. How many ways is that done?

A. Either without an oath, or in the lawful use of an oath.

Quest. Wherein is the wise and reverent mention of the name of God, without an oath, to be expressed?

Answ. In speaking; either of his holy titles, or of his attributes, or of his Word, or the parts of his worship, or of his works.

Quest: How do men make a wise and reverent mention of God's holy titles?

Answ: Thus; when they use them in their speech, only in serious matters, and with fear and trembling, and to the good of men, and the praise of God.

Quest. How do men make a wise and reverent mention of the Attributes of God

Ans. Thus; when they break forth into such a declaration of God's power, wisdom, goodness, mercy, & such like, as both themselves & others are, or may be thereby stirred up to magnify those holy Attributes, and more earnestly to praise God for the same.

Quest. How do men make a wise and reverent mention of the Word of God, and the parts of his worship?

Answ: Thus; When they speak of them with such care and reverence, as beseems the holiness and excellency of them, and apply them only to those good uses, for which God hath ordained them.

[ 48] Qu. How do men make a wise & reverent mention of the works of God? An. Thus; when they speak of them, whether they be works of God within himself, or outward works of God; of creation, of administratiō, of mercy or justice; with reverence, and with an approbation of the goodness, and excellency of them; & do give God the due praise of his wisdom power, and goodness, appearing in the same.

Quest: What are the works of God that are especially thus to be spoken of?

Answ: These two. Either the wonderful works of God within himself, of eternal election, and reprobation, which men are to speak of most reverently, and with a wonderful admiration of the unsearchable depth of them. Thus the Apostle speaks of them: Rom. 11.33.34. Oh the deepness of the riches, both of the wisdom and knowledge of God! How unsearchable are his Judgments, and his Ways past finding out. And he concludes verse. 36. Of him, and through him, and for him, are all things. Or the outward works of God's providence, that are most contrary to men's own affections and desires; as their crosses, losses, and afflictions: for which, men are to magnify and bless the name of God. Thus Job: Job. 1.21. Nebuchadnezzar at the end of seven years misery. Dan. 4.34.

So much of the wise and reverent mention of God's name without an oath: Now to the wise and reverent mention of his name, in the lawful use of an oath.

Quest. How do men make a wise and reverent mention of God's name, in the lawful use of an oath?

Ans. Thus; when they swear by the Name of God lawfully, having a lawful calling thereunto.

Quest. Is it then lawful to swear by the Name of God?

Answ. Yes, when men have a lawful calling thereunto, and do it lawfully, God commands to swear by his Name.

Quest. How may it appear to be a reverent use of God's Name, and a glorifying of his Name to swear by it lawfully, and an a lawful calling?

Answ. By three reasons.

Quest. What is the first of those?

Answ. This; because by an oath lawfully taken, God is acknowledged to be the Searcher and knower of the hearts and secret thoughts, and a witness of the things that be hidden from men.

Quest. What is the second?

Answ. This; because by an oath lawfully taken, on a lawful calling, God is acknowledged to be a witness of the truth, and a most earnest defender of it, and a most severe revenger of a lie, and of such as forswear themselves; and these be the proper Offices of God alone.

Quest. What is the third?

Answ. This; because by an oath lawfully taken, on a lawful calling, controversies which hinder Love, and hurt Christian Charity, are ended.

[ 49] Now some objections of the Anabaptists, who hold the use of an Oath altogether unlawful, and refuse it, because (as they say) they would not take God's Name in vain, are to be answered.

[Objection. 1] They object first, that the Lord in the Old Testament did only permit Swearing, as he did some other things that were evil; and that Christ hath quite taken away the same.

Quest. How is this to be answered?

Ans. Thus; Christ hath only taken away those things, which made a partition, either between God and his chosen, namely, their sins; or between the Jews and Gentiles, as the Ceremonies whereby the Jews were distinguished 〈2 pages missing〉 confirmed with an oath, and the other of things to come, namely, when anything is promised to men with an oath.

Quest. How must a man take an oath, whether an affirming oath, or a promising oath, when he hath a lawful calling thereunto?

Ans. He must look that he swear, in Truth, in Judgment, and in Righteousness: these three virtues are required in the right manner of swearing.

Quest. What is it to swear in truth?

Answ. Swearing in truth respecteth two things.

Quest. What is the first of those?

Answ. This; that the thing we swear, to be a truth; and that we know it so to be, or at least think it so, and be persuaded in Conscience it is a truth: for God must not be brought for a witness to a lie; because that were to make him like the Devil.

Quest. What is the second?

Answ. This; that we swear simply and plainly, without fraud, or deceit; not swearing one thing, and meaning another, but meaning as we swear, and intending to perform that truth which we promise with an oath.

Quest. What is it to swear in Judgment?

Answ. This; to swear with deliberation, and due consideration, both of the nature and greatness of an oath, wherein God is called to witness the truth, and to judge and punish us, if we swear falsely, and of the matter we swear to, and of the particular circumstances of time, place, and persons before whom we swear; and in taking the oath, to have in us a reverent awe, and fear of God's Majesty. Hence it is called The Lord's oath, Exod. 22.11. And hence, fear the Lord, and swearing by his Name, are joined together.

Quest. What is it to swear in righteousness?

Ans. To swear in righteousness, respecteth three things.

First, that the thing we swear, to be just and lawful, and such as may stand with piety & charity. David failed in this.

Secondly, that our calling to swear be just and warrantable, as on the authority of the Magistrate, or on some necessary cause of our lawful calling.

Thirdly, that our swearing be directed to a right end, namely, the glory of God, and peace among men.

[ 51] Quest. Doth an oath being taken always bind a man to the keeping of it?

Answ. An oath taken touching things certain, lawful, and possible, always bindeth, and is to be kept, though it be made to our enemies.

Quest. Whence hath an Oath a binding power?

Answ. From such particular commandments of God, as require the keeping of Oaths lawfully taken: as that, Num. 30.3. Math. 5.33.

Quest. Doth an Oath taken by creatures bind a man to the keeping of it?

Answ. Yes, it doth; for though it be unlawful in the manner, yet in the substance it is an oath, and therefore ought to be kept.

Quest. How is it in substance an oath?

Answ. Thus; a man swearing by a creature, swears by God indirectly: because every creature is a sign of God's presence, and God is to be seen in every creature.

Quest. Doth an oath taken by false God's or Idols, bind them that take it, to the keeping of it?

Answ. Yes, it doth: for though it be unlawfully taken, yet in effect it is an oath; because the false God or Idol by which the oath is taken, is a true God in the opinion of him that sweareth. Thus the oath of the Turk by his Mahomet. And the oath of Laban, by the gods or Idols of Nachor, Gene. 31.53. Jacob accepted it.

Quest. Doth an oath bind a man, when by the keeping of it, losses and hindrances do follow?

Answ. If it be of a thing lawful, and the loss or damage be but temporary, or private, it doth bind.

Quest. Doth an oath, to which a man is brought by error, fraud, or guile, bind him to the keeping of it?

Answ. If it be of things lawful and within his power, it bindeth and must be kept. Joshua and the Princes oath to the Gibeonites was kept; and the breach of that oath by Saul, caused three years dearth, and was not satisfied.

[Objection.] The oath made to the Gibeonites was contrary to God's commandment, Deu. 29.16, 17. and therefore ought not to be kept.

Quest. How is this to be answered?

Ans. Thus; that commandment is to be understood with this exception, unless any did submit themselves, as Rahab did, who therefore was spared. And Solomon spared the Amorites, Hittites, Perizzites, Hiuites, and Jebusites, and made them Tributaries.

Quest. Doth a constrained oath, to which a man is brought by fear and compulsion, bind him to the keeping of it?

Answ. If it be of things lawful and possible, it doth; because in an oath a man stands bound to the Lord, as if a man swear to a thief for the saving of his life, to bring him some of his own money or goods; he is bound to perform it, because the loss is private: but if he further sware to be silent, and not to disclose the thief, he is not bound to perform his oath, but to discover him to the Magistrate; because the keeping of that oath is in some sort to maintain theft, & to communicate with the sin of the thief: and it tends to the hurt of the commonwealth; and therefore ought not to be kept.

[ 52] Quest. When is it that an oath being taken, binds not a man to the keeping of it, but may lawfully be broken?

Ans. There be six particular cases in which an oath taken, binds not to the keeping of it, but may lawfully be broken.

Quest. What is the first of those?

Answ. This; when it is made of anything directly against the word of God, and tends to the maintenance of sin: for all the power an oath hath to bind, is from the word of God: and therefore being against the word of God, it hath no power to bind; & an oath must not be a bond of iniquity. Hence it was, that David, when he had made a rash vow to destroy Nabal; he rejoiced when Abigail by her coming, stayed him. And though he sware to Shimei to save his life, yet afterwards, upon better consideration he commanded his son Solomon that he should not count him innocent. Herod was deceived, when he thought he was bound by his oath to perform his promise.

Quest. What is the second?

Ans. When it is made against the good and wholesome Laws of the Kingdom whereof a man is a member: for God's commandment, binds to keep the good laws of men.

Quest: What is the third?

Ans: This; when it is taken by such persons as want sufficient reason and discretion; as young children, fools, and mad-men. For conscience cannot be bound, where understanding cannot discern what is done, and where he that sweareth wants reason and understanding, to discern what he doth.

Quest. What is the fourth?

Answ. This; when it is taken by such persons, as are under the tuition & government of others, and have no power to bind themselves; as by Children that are under the government of their Parents. For it is the Law of Nature, that he which is not in his own power, cannot bind himself without the consent of his governors.

Quest. What is the fifth?

Answ. This; when it is made of a thing impossible, and out of a man's power; for that is a vain oath, and a mocking of God; because a man cannot have a serious purpose, when he sweareth to do that which he knows he cannot do.

Quest. What is the sixth?

Answ. This; when the oath is taken touching something, or things, that are lawful to be done, and afterwards the same things become either impossible to be done, or unlawful: for then God himself may be said to reverse that oath, and God frō heaven frees a man from it, & it ceaseth to bind. For example, a King swears to a foreign Prince to aide him, and to defend him, and his people against his enemies: and afterwards, that Prince becomes an enemy to him, and to his Religion, and people, & then the Kings oath binds him not.

The Papists ad another case wherein an oath binds not.

Say they, the supreme power, that is, the Bishop of Rome, the Pope, may dispence with a lawful oath, and free a man in conscience from the bond of a lawful oath.

Quest. Is this true or no?

Answ. It is false. Because in a lawful oath, man is not only bound to man, but is thereby also immediately bound to God himself; and therefore a lawful oath is not dispensable by man, neither can any creature dispence with it, it is called The Lord's oath.

[ 53] Now to the second branch, namely, of yielding due reverence to the name of God in action.

Quest. How do men yield due reverence to the Name of God in action?

Answ. Thus; when their actions tend to the glory of God; and whatsoever they do, they do it to that end, that God may be honored and glorified.

Quest. How many ways is this done, that the actions of men tend to God's glory; & whatsoever they do, they do it to his glory?

Answ. Two ways: either in general, or in particular.

Quest: How do the actions of men in general tend to the glory of God?

Ans. Thus; when men live holily, and so behave themselves, as that in their whole conversation, and in all their dealings they bring glory to the name of God.

Quest. How do the actions of men in particular tend to the glory of God?

Answ. Two ways.

Quest. What is the first of those?

Answ. This; when the power and fruit of the Word of God, and other means of salvation is expressed in their particular actions, as occasion is offered.

Quest. What is the second?

Answ. This; when men do sanctify all God's blessings and benefits bestowed on them, and his chastisements and afflictions laid on them, and his ordinances, and the works of their callings by the word of God, and by prayer.

Quest. How do men sanctify these things by the word of God?

Ans. Thus; when they take instruction from the word of God, touching the lawful use of them: and do learn from thence to use them after an holy manner: and in respect of time, place, affection, and a right end, do use them as they are taught by the word of God.

Quest. How do men sanctify God's blessings and benefits by prayer?

Answ. By petition, and by thanksgiving.

Quest. How is it done by petition?

Answ. Thus; when men go to the Lord by prayer, and crave the assistance of his grace, and his blessing in the lawful use of his blessings, ordinances, and works of their callings, as particular occasion is offered to them; as for good success in their business, for a blessing on their meats and drinks, and on their Physic in the time of sickness, on their journey when they go abroad.

Quest. How do men sanctify God's blessings and benefits by thanksgiving?

Answ. Thus; when they magnify the name of the Lord, and return to him praise and thanks for his grace, aid, and blessing vouchsafed to them in the lawful use of his blessings, ordinances, and works of their callings, as occasion is likewise offered; as for good success in their affairs, for the good creatures of God, their meats, drinks, and other necessaries bestowed on them; for deliverance out of trouble, for victory over their enemies.

Now, to the second general branch wherein the sober, religious, and honorable usage of the name of God standeth, namely, the making a wise and holy confession of the truth of God.

[ 54] Quest. What is it to make a wise and holy confession of the truth of God?

Answ. This; to confess the whole truth of God, and his religion, and every part of it plainly, boldly, and religiously; when, and wheresoever any just cause of such confession is offered. Isai. 44.5. I am the Lord's (that is) everyone shall openly confess himself so to be.

Quest. How many ways is this done?

Answ. Two ways: either by word, or by practice.

Quest. How do men make a plain, bold, and religious confession of the truth of God by word.

Answ. By Christian Apology, and profession of the truth of God in word; which is when men are ready to confess the truth of God and his religion, & do with fear and meekness confess it so often̄, as on just cause they are thereunto required.

Quest. When is it that men are required on just cause to confess the truth of God in word?

Answ. At two times.

Quest. What is the first of those?

Answ. This; when they are thereunto required, either in public by the Magistrate, or in private by friends, peaceably, and without violence, for the glory of God, and for the good of themselves and others.

Quest. What is the second?

Answ. This; when they are thereunto drawn by violence and force of enemies and persecutors of the truth of God.

Quest. Are men to make a plain and bold confession of the truth of God before obstinate and malicious enemies of the truth?

Answ. Yes, they are, if they be thereunto called, and do see God's glory endangered, and his truth spoken against & slandered: thus did Stephen, Act. 7 whole. Act. 6. ver. 9. Some rose up, & ver. 11. They suborned false witnesses, Act. 22.1. to 22.

Quest. How do men make a plain, bold, and religious confession of the truth of God by practice?

Answ. Two ways.

Quest. What is the first of those?

Answ. This; when men show forth the truth of religion by their practice, though it be with danger to lose their lives for it. Thus did Daniel, Dan. 6 10, 11. Abraham built Altars amongst Infidels, Gen. 12.7, 8. Gen. 21.33.

Quest. What is the second?

Answ. This; when men witness and seal the doctrine of faith, and the truth of religion by their cheerful suffering; yea, by shedding of their blood, without f • are or shrinking, being thereunto called.

[ 55] Quest. How shall a man know that he is called to suffer, and to shed his blood for the doctrine of faith, and truth of Religion?

Ans. By two things.

Quest. What is the first of those?

Ans. This; if he find that God puts into him the spirit of courage and fortitude, and gives him resolution to abide, and to stand out against the force of all enemies of the truth.

Quest. What is the second?

Answ. If he be in the hand and custody of the Magistrate, and God in his providence do cut off all lawful means of escaping, and the Magistrate do then inflict on him tortures, and torments, and do take away his life for his truths sake, he is called to suffer and to shed his blood; for the Magistrate must be obeyed in suffering that he layeth on us, though it be unjust, and we suffer wrongfully.

Quest. May not a Christian lawfully fly for his safety in th • time of persecution, when the Church is persecuted by enemies of the truth?

Answ. Yes, he may, if the danger be certain and present, and God in his providence offer him a lawful means and way to escape, and he find not himself sufficiently strengthened to bear extremity; and that he be not hindered by the bond of his private or public calling.

Quest. May a Minister that hath a Pastoral charge, fly in the time of persecution?

Ans. If either his particular congregation be dispersed by enemies, so as he hath no hope to gather and call them back again: or if the persecution be directed against his person, and his life be aimed at, he may with consent of his flock go apart for a time.

Quest. May not the people hinder him, and not suffer him to fly?

Answ. They must be so far from hindering him in this case, as they ought rather to succor and relieve him.

[Objection. 1] Persecution is the hand of God, and from his hand we may not fly. Therefore it is not lawful to fly in the time of persecution.

Quest. How is this to be answered?

Answ. Thus; first, a man being persecuted for the truth, and having liberty to fly, and flying doth not fly from God's hand, but from the wrath of his enemies, to save his life, for further good use of God's Church.

Secondly, evil things coming from the hand of God, may be avoided, if God show a lawful way and means how to avoid them; as famine, sickness, the sword, and such like; and so from persecution.

Math. 10.28. Fear not them which can kill the body only, &c. If a man must not fear them, then he must not fly from th m.

Quest. How is this to be answered?

Answ. This Text is to be understood of such fear as tends to Apostasy, and by which a man fears men more then God; and by which he is urged to tempt God, by doing something contrary to his will, and that out of his calling; but lawful flight tends not to Apostasy, neither doth it argue fear of man more then of God; neither is it a doing of anything contrary to God's will: but it is an using of means offered, according to God's appointment, lest we should tempt him, and bring to our selves unnecessary danger. So much of the Commandment.

Now to the Commination, or threatening denounced against such as break this Commandment, in these words:

For (Jehovah) the Lord will not hold him guiltless, that taketh his Name in vain.

[ 56] Quest. What Arguments are included in this threatening denounced against such as break this Commandment?

Answ. The arguments here included, are two.

First, the greatness of the punishment, that shall be inflicted on offenders against this Commandment.

Secondly, the ineuitablenesse of it; for in that the Lord himself will punish them, is implied, that their punishment shall be great, and that it shall be unavoidable.

Quest. What is intended and meant by those words, Jehovah will not hold him guiltless, that taketh his Name in vain?

Ans. Thus much; God will hold and account him guilty and wicked, and will execute a sharp & severe punishment on him: for whom the Lord holds innocent, he punisheth not.

Quest. What is then the sum of this threatening?

Answ. This; that howsoever man's Law for the most part take not hold of offenders against this Commandment, and they escape punishment amongst men; yet God will not acquit them, nor suffer them to escape his just and fearful Judgments.

Quest. Whence is it that the Lord will severely punish offenders against this Commandment?

Answ. From the exactness of his Justice, which cannot let sin pass unpunished; and especially a sin so foul and heinous, as is the transgression of this Commandment.

Quest. Is then the transgression of this Commandment so foul and so heinous a sin?

Answ. Yes, it is; though men make light of it, and commonly punish such as rob a man of his goods more severely, then they do such as rob God of his glory: yet the profanation of God's name, is accounted a most heinous sin before God.

Quest. How may it appear, that the profanation of God's Name is a most heinous sin?

Answ. By three reasons.

Quest. What is the first of those?

Ans. This; God's glory is the last and principal end for which all things are ordained: and God's glory is most dear to himself: and therefore the robbing of him of his glory, and the profanation of his name, is a most heinous sin.

Quest. What is the second?

Answ. This; In profaning the Name of God men show most insolent contempt of God: for they are led to break other Commandments; either on a false opinion of worshipping God, as in Idolatry, or the like; or for their credit, profit, pleasure, or the like: but for the breaking of this commandment, they can pretend none of these things.

Quest. What is the third?

Answ. This; the Lord appointed in the Judicial Law, not only the B • asphemer himself to be punished by death; but also every person that should hear blasphemy, or a false oath, and not reveal it: therefore the breach of this Commandment is a foul and a heinous sin.

So much of the Commination, and of the third Commandment. Come we now to the fourth Commandment.

[ 57] Quest. How differs the fourth Commandment from the second and third Commandment?

Now before I come to stand on the affirmative part of this Commandment, which is first in order, it is needful to show how far forth this commandment is ceremonial, and how far forth moral: because some are of opinion, that the keeping holy of the seventh day, is in the number of those Ceremonies that are abrogated by Christ.

Quest. How far forth is this Commandment Ceremonial, and belonging to the Jews?

Answ. In three respects.

Quest. What is the first of those?

Answ. This; in respect of the strict rest that the Jews were commanded to keep on the Sabbath, as a type and figure of internal sanctification of God's people, and of their rest from all sin.

Quest. Wherein stood that strict rest required of the Jews?

Answ. In these things: In that they might not prepare or dress that which they should eat; nor kindle a fire, nor take a journey any whither, for any matter or business of their own, on the Sabbath day.

[Objection.] We read, that Joshua and his company compassed the walls of Jericho seven days together, of which the Sabbath was one, Josh. 6.15. How then is it true, that the Jews might not take a journey on the Sabbath day?

Quest. How is this to be answered?

Answ. Thus; That was by the special commandment of God the Law-giver, as it appeareth, Josh. 6.4.

Quest. What is the second?

Answ. This; in that the Jews were to observe & keep the Sabbath as a remembrance of their deliverance out of Egypt.

Quest. What is the third?

Ans. This; in that the Jews were to observe & keep the seventh day from the creation of the world, and that with sacrifices, rites, and ceremonies proper & peculiar to that day.

Quest. Do not we Christians observe and keep the same day for the Sabbath that the Jews did?

Ans. No; we keep the day following the Jews Sabbath, namely, the first day of the week, which is called The Lord's day.

Quest. Who changed the day?

Answ. The Apostles of Christ being infallibly assisted by his Spirit in their ministry did change the day, and themselves kept the first day of the week, and ordained it to be kept in all Churches. For collection for the poor, followed the preaching of the Word.

[Objection.] Paul kept the Jews Sabbath, as well as the Lord's day. Act. 13.14. and Act. 16.13.

Quest. How is this to be answered?

Answ. The Apostles did this, in regard of the weakness of the Gentiles, and Jews newly converted, who were not fully persuaded of the abrogation of the Jewish Sabbath.

Quest: Why did the Apostles change the day, from the Jews Sabbath, to the first day of the week?

Answ: Because on that day, Christ rose again from the dead and perfected the great work of redemption.

Quest: May not the Church, if it think good, alter the day again?

Answ: No; because it hath not Apostolical power, neither can it have a greater cause then the Resurrection of Christ, and the work of Redemption.

[ 59] Quest. How far forth is this Commandment Moral, and perpetual, and belonging to us?

Answ. In two respects.

Quest. What is the first of those?

Answ. This; in that it requires a certain seventh day, to be kept as a day of holy rest, for the preservation of the ministry of the Word, and solemn worship of God; and the practice of holy and good duties: especially in the public assemblies

Quest. What is the second?

Answ. This; in that it freeth all from bodily labors, and especially Servants and Cattle; which on other days, do service to their owners.

Quest. How may it appear that this Commandment is in these respects, Moral and perpetual?

Answ. By four reasons especially.

Quest. What is the first reason?

Answ: This; The Sabbath, the seventh day was appointed and kept by God himself in Paradise before the fall of man; and the revealing of Christ, when there was no ceremony, nor need of any ceremony, and there was but one condition of all men.

It was made a ceremony afterward.

Quest. How is this to be answered?

Answ. That is no good argument to prove it ceremonial; for Matrimony was ordained in Paradise, and afterward made ceremonial; to signify the spiritual union between Christ and his Church, and yet Matrimony is perpetual; and so is the Sabbath of the seventh day.

Quest. What is the second reason?

Answ. This; the reasons annexed to the fourth Commandment are general; and belong to all, both Jews and Christians; and the equity of them is perpetual: as that, six days shalt thou labor and do all thy work, but the seventh day, is the Sabbath of the Lord thy God; it is the Lord's: God himself ceased from his work that day, and blessed it; therefore the Commandment it self is moral, and perpetual.

Quest. What is the third reason?

Answ. This; This Commandment is one of the Ten, and so reckoned in the Word of God: and it was written by God's own finger in Tables of Stone; and immediately given out by the Lord himself: whereas all the Ceremonies belonging to the Jews, were given by the ministry of Moses.

Quest. What is the fourth reason?

Answ. This; Mat. 24.20. Christ foretelling the destruction of Jerusalem, which should be forty years after his ascension, when all Jewish Ceremonies were abrogated; bids his Disciples pray that their flight be not in the Winter, neither on the Sabbath day. Now if this Commandment had been ceremonial, they might have fled with as little care and grief on that day, as on any other.

[Objection.] In the New Testament there is no difference of days, and if we have, or make difference of the days; we are no better then Jews.

Quest. How is this to be answered?

Answ: Thus; those places are to be understood of observing days, after the Jewish or Heathenish manner; and of the Feasts of the Jews, and of difference of days, that was in force by the ceremonial Law; and therefore the Apostle saith of Sabbaths, meaning not the Sabbaths of the Lord; but the first and last day of their great Feasts: as the Passover, Penticost, and the Feast of Tabernacles.

[Objection] The Sabbath of the seventh day was unknown to the Gentiles, therefore not moral; for that which is moral, was engrafted and written in nature.

Quest. How is this to be answered?

Answ. Thus; though the Gentiles did not discern aright the Lord's Sabbath, yet they knew by the glimmering light of Nature, that a time should be set a part from worldly businesses, & be bestowed on matters concerning Religion: there was no Nation almost among the Gentiles, which had not some Festiualls for the exercise of their Religion; which shows that it was written in nature, that some time should be appointed for the solemn worship of God.

[ 60] Now to the Affirmative part of this Commandment, as it is moral.

Quest: What is required and commanded, in this fourth Commandment?

Ans. In general thus much; an holy rest unto God, on the seventh day in every week, called the Sabbath, or the Lord's day; that on that day we cease from our own worldly works; and dedidate it wholly to an holy use, and that our rest on that day be sanctified; a rest to be holden only to God.

Quest: What is to be done, that we may be fit to keep a holy rest unto God on the Sabbath.

Ans. This; that we prepare our selves to the keeping of it.

Quest. Wherein stands that preparation?

Answ. In doing two things.

Quest. What is the first of those?

Answ. This; that we think on the Sabbath before it come, and so dispose of our selves and our affairs, that we may freely and duly attend on the duties of the Sabbath when it is come: this is signified by the word Remember.

Quest. What is the second?

Answ. This; that on the Sabbath, we rise early in the morning, and fit our selves for the performance of public duties, by taking account of our hearts and lives; and by private prayer, for the pardon of our particular sins, and for the supply and increase of those graces we stand in need of; and for a blessing on the ministry of the Word, and other holy Ordinances of God; that the Preacher may so speak, and we so hear, that God may have glory, and we good.

Quest. Wherein standeth the keeping of an holy rest to God, and the sanctifying of our rest on the Sabbath?

Answ. In doing the duties of the Sabbath with reverence, as before the Lord of Heaven and Earth; and with cheerfulness and delight, both in public and in private.

Quest. What are the duties that are to be done in public on the Sabbath?

Answ. They are of two sorts; they are either works of piety, or works of mercy.

Quest. What are the works of piety that are to be done?

Answ. They are such spiritual works, as tend to the solemn and public worship of God: and they are three in number.

Quest. What is the first of those?

Answ. This; a reverent, and an attentive hearing of the Word of God, purely and faithfully preached, or read in the public assembly.

Quest: What is the second?

Answ. This; a joining with the Minister and Congregation, publicly assembled, with assent of mind, and fervent affection of heart in public prayer; and calling on the name of the Lord, in thanksgiving and singing of Psalms.

[ 61] Quest: What is the third spiritual work, tending to the public worship of God, to be performed on the Sabbath?

Answ: This; a reverent and frequent, and often communicating in the Sacraments, publicly administered by the Ministers of the Church, lawfully called into one place, which was most commonly on the Sabbath day.

Now here some particular doubts, touching communinating in the Sacrament, are to be answered: and first concerning Baptism, as the first question may be this.

Quest. How are we to communicate in the Sacrament of Baptism, publicly administered?

Answ. By being present at that Sacrament, and not departing from it without great and urgent necessity before it be ended; and by witnessing the work done by the Minister, by consenting to it, and making use of it to our selves; and by joining with the Minister in prayer, and thanksgiving to God, for adding another member to the Body of the visible Church.

Quest. Is the Sacrament of Baptism to be administered only on the Sabbath day?

Answ. No, not on that day only; we find it was administered on other days, Act. 8.38. Act. 16.33. but it is to be administered on that day, rather then on any other day.

Quest: How may that appear?

Answ. By this reason; Baptism is a public action of Religion, whereby a member is to be received into the Church; & at the administration of it, prayers are to be made by the whole congregation for that member; and all are thereby to be put in mind of the benefits of that holy Sacrament: and therefore it is rather to be administered on the Sabbath day, then on any other day.

Now touching the Sacrament of the Lord's Supper.

Quest: How often are we to communicate, and to be made partakers of the Sacrament of the Lord's Supper, administered on the Sabbath?

Answ. So often as it is administered in that Congregation whereof we are members; unless by sickness, or some other necessary impediment we be hindered: 1 Cor. 11.26. and the death of Christ is often, yea continually to be remembered.

Quest. Is the Sacrament of the Lord's Supper to be administered only in public?

Answ. Yes; only in public and not in private, it being a public seal of the covenant of grace, and the band of Christians.

[Objection.] Men hope to get great good by the Sacrament administered to them, on their death-beds in private.

Quest. How is this to be answered?

Answ. God's appointment must not be broken, for men's private affections.

Quest. What is to be done, of such as are necessarily hindered and kept from the public duties of the Sabbath?

Answ. They must with sorrow, for that restraint, use private duties more carefully: and they must remember God's promise, that he will be a sanctuary unto them, when they are necessarily kept from his House and Sanctuary.

[ 62] Quest: What are the works of mercy that are to be done in public on the Sabbath day?

Answ: These; Collection is to be made for the poor, and alms to be given for the relief of the poor; whether they be those that dwell amongst us, or those that be captives and strangers.

Quest. Are all bound to perform this duty of almesgiuing, on the Sabbath?

Answ. All are bound to give of that which is their own, and according to their ability.

Now to private duties.

Quest. What are the private duties that are to be done on the Sabbath?

Answ. They are likewise of two sorts, either works of piety, or works of mercy.

Quest. What are the works of piety to be done in private on the Sabbath?

Answ. They are such works as tend to the further edifying, and building up of our selves and others in knowledge, and in grace and holiness: and they are in number six.

Quest: What is the first of those?

Answ. This; a due and serious meditation on the Word of God, which we have heard; that we rest not in the public hearing of it; but that we think and ponder on it in our hearts, and labor to apply it in every part of it particularly, to our selves continually; but specially on the Sabbath.

Quest. What is the second of those works?

Answ. This; Examination and holy conference, and that we call to mind the things delivered in the public ministry of the Word; and examine how they were proved, and what use was made of them; and that we talk and confer of them, with our families and others: and whet them on our selves and others.

Quest. What is the third of those works?

Answ. This, private prayer; that we privately humble our selves before the Lord, and crave a blessing on his ordinances, we have been made partakers of; and give him thanks for the good we have received by them. John 17.17. Christ prayed for his, sanctify them with thy truth, thy Word is truth. 1 Cor. 3.6.7. It is God that gives increase, and at his hands it must be sought by prayer.

Quest. What is the fourth of those works?

Answ. This; private reading of the Scriptures, which though it ought to be done ever day, yet especially on the Sabbath: Deut. 17.9. The King must read therein.

[ 63] Quest. What is the work of piety, to be done in private on the Sabbath?

Answ. This; singing of Psalms: that we sing Psalms to the praise of God, and to the stirring up of spiritual joy and cheerfulness in our hearts. Isa. 58.13. we should call the Sabbath a delight. Exod. 15.1. I will sing to the Lord; Jam. 5.13. Is any merry? let him sing especially.

Quest. May we not use musical instruments, to stir up joy and cheerefunesse in us, on the Sabbath?

Answ: No we may not; because they commonly carry away our hearts from heavenly meditations; & do rather fill them with carnal pleasure, then with spiritual joy & delight.

Quest: What is the sixth work of piety, to be done on the Sabbath in private?

Ans. This; meditation, and due consideration of the works of God: that we think off, & duly consider the works of God and his creatures; and especially his works of mercy; as the great work of our Redemption by Christ, and the work of his providence; in making his Creatures obedient and serviceable to us for our good: Psal. 92. being a Psalm or Song of the Sabbath. verse. 4.5.6.

Now to the works of mercy to be done in private, on the Sabbath.

Quest. What are the works of mercy, that are to be done in private on the Sabbath day?

Answ. They are such duties of love, as concern either the good of the souls or bodies of our brethren; or such as respect their outward peace and quietness.

Quest. What are the duties of love, to be done in private on the Sabbath, concerning the good of the souls of our brethren.

Answ. They are these; That we within the compass of our callings; and according to the measure of grace, and gifts given us; do instruct, exhort, admonish, reprove, and comfort those that be about us, and others; as just occasion is offered; especially these things are to be done on the Sabbath.

Quest. What are the duties of love to be done on the Sabbath in private, concerning the good of the bodies of our brethren?

Answ. They are these; that we visit the sick, and do them what good we can; relieve the poor and needy, and such as be in prison, or in any other misery, according to our ability: Christ healed the man that had the withered hand, on the Sabbath: The woman that was crooked or bowed together: The sick and diseased man, eight and thirty years: The man borne blind.

Quest. What are the duties of love, to be done on the Sabbath in private, concerning the outward peace of our brethren?

Answ. These; that we endeavor to preserve the good name of our brethren, and labor to reconcile such as be at variance and discord, among themselves: especially this is to be done on the Sabbath.

[ 64] Now to the Negative part of this Commandment.

Quest. What are the things to be considered in the fourth Commandment, as it is Negatively propounded in those words: In it thou shalt not do any work; thou, nor thy son, nor thy daughter, thy manservant, nor thy maid, nor thy beast, nor thy stranger that is within thy gates?

Answ. Two things. First a prohibition: In it thou shalt not do any work.

Secondly, the extent and reach of that prohibition: Thou, thy Son, thy Daughter, thy Man-servant, thy Maid, thy Beast, thy stranger.

Quest. What doth the prohibition forbid?

Answ: In general, a doing of such things and works, as do any way hinder the keeping of an holy rest to God, on the Sabbath.

Quest: What are the works that do hinder the keeping of an holy rest to God on the Sabbath?

A. They are either works of profit, or works of pleasure.

Quest. What are the works of profit that do hinder the keeping of an holy rest unto God on the Sabbath?

Ans. They are the common labors in our ordinary callings and course of life; whether they be such as are usual in the six days, or such as are used at certain special times in the year or month, as occasion is offered.

Quest. How is the keeping of an holy rest on the Sabbath, hindered by the labors of our callings that are usual?

Answ. Three ways.

Quest. What is the first of those?

Answ. This; when on the Sabbath, our hearts and minds are taken up with thoughts and cares, about our ordinary worldly works and businesses; we are thinking of them, plotting and casting about, how they may be done.

Quest. What is the second of those ways?

Answ. This; when on the Sabbath we are talking, and speaking of our ordinary worldly works and businesses; in making bargains, in reckoning with servants, with lobourers and workmen, hyring of laborers, appointing them their work, and the like.

Quest. What is the third of those ways?

Answ. This; when on the Sabbath, we do our ordinary worldly works and businesses, in whole or in part, be it never so little a part of them; as setting forward of any of our worldly works, against the day following.

[Objection.] If we do not some part of our worldly works on the Sabbath, we shall not be able to maintain our selves, and our families.

Quest. How is this to be answered?

Answ. Thus; this lays an imputation on the Lord himself: for the maintenance of our selves and families, is from the hand and blessing of God; and it is his blessing that maketh truly rich: and the doing of our worldly works, or any part of them on the Sabbath, being expressly forbidden by God, brings the curse of God with it, and not a blessing: therefore they are no gainers that work on the Sabbath.

[ 65] Quest: Are we so strictly bound to cease from all works and labors, as that no work at all may be done on the Sabbath?

Answ: No, we are not; for the strictness of rest on the Sabbath, was ceremonial and did belong to the Jews only, and is abrogated by the death of Christ.

[Objection. 1] The fourth Commandment is a Law given as well to Christians as to the Jews; and therefore it binds both alike.

Quest: How is this to be answered?

Answ. Thus; the fourth Commandment binds Christians to keep a seventh day for the Sabbath, and an holy rest on that day; but it binds them not to the same strict manner of keeping that rest, as it did the Jews.

[Objection. 2] The reasons annexed to the Commandment, do equally bind all, both Jews and Christians: therefore the Commandment it self.

Quest. How is this to be answered?

Answ. Thus; the reasons annexed to the Commandment, do equally bind all touching the duty commanded; but not for the manner of performance.

Q. What are the works that may be done on the Sabbath, & not hinder the keeping of an holy rest to God, on that day.

Answ. They are of three sorts. They are either such works as concern the practice, and performance of public duties of the Sabbath: or works of present necessity; or works of Christian liberty.

Quest. What are the works that concern the practice, and performance of public duties that may be done on the Sabbath?

Answ. They are such works as are necessarily to be done in, and about the public worship of God; and do necessarily concern the actions of piety belonging to that day: as a Sabbaths days journey, to hear or preach the word of God. The priests under the Law, killing beasts for the sacrifice; so the sounding of Trumpets, Bells, or the like; for the gathering of the people together.

Quest. What is a Sabbath days journey?

Answ. Not a mile or two, but so far as a man may conveniently go for some good purpose; as to preach or hear the Word of God, without any hindrance of the ordinary exercises of that day; and without wearisomeness, either to his body or mind, by which he is made unfit for the worship of God and holy duties.

Quest. What are the works of present necessity, that may be done on the Sabbath, and not hinder the keeping of an holy rest to God on that day?

Answ. They are such works of mercy, as concern the immediate preservation of the temporal life, or lively-hood of a man or beast; or that serve to the good estate of either of them, and that either in ordinary cases; or in such as by the providence of God, fall out extraordinarily: as watering of Cattle, foodering of Sheep, and such like: drawing a beast out of a pit; quenching of a fire dangerous to a house, or the like exigence and sudden dangers

[ 66] Quest. Watering of Cattle, foodering of Sheep, and the like, are ordinary worldly works: How may they be done and not hinder the keeping of an holy rest to God, on the Sabbath day?

Answ. Thus; when men do them not as their own works, respecting their own profit, but merely as the works of mercy; regarding the necessity of the creatures; and in doing of them, have their minds and hearts taken up with holy meditations of thankfulness to God, for his mercy, in vouchsafing those creatures for their use, and making them serviceable unto them; and of imitating the creature, in being content with the food that is given them.

Question. In some particular ordinary callings, there is an usual necessity of doing the labors of them; it falls out that they are to be done almost every Sabbath: what are men to do in such cases?

Answ. There is a twofold present necessity; one which men contract and draw on themselves, and another which is laid on them by the immediate hand, & providence of God; and men must consider what kind of necessity it is, that lies on them; and accordingly carry themselves.

Quest. What is that necessity of doing the labors of their callings on the Sabbath, that men contract and draw on themselves?

Answ. This; when men either out of a covetous mind, take on them more business in their callings, then they can dispatch in the six days in the week; or for want of wise and well ordering their business, it being such, as if they would well and wisely order, the things might be done the day before, or the day following: or when men through negligence, or forgetfulness, do bring on themselves, some ordinary business on the Sabbath: that is contracted necessity.

Quest: What is to be done in this kind of necessity?

Answ. Men are not to labor in such necessity as this is, on the Sabbath; because then the work is not properly their own work, as they are of this or that trade or calling; but a work of their lust, and of their own corruption.

Quest. What is that necessity of doing the labors of their callings on the Sabbath, that is laid on men by the immediate hand of God?

Answ: This; when not through any neglect, oversight, or other corruption of their own; but by the immediate providence of God, some business of their ordinary calling is laid on them, which could not be done the day before, neither can be left undone till the day after.

Quest. What is to be done in this kind of necessity?

Answ. In this necessity we may labor on the Sabbath, some cautions being observed.

Quest. What are those cautions?

Answ. They are four.

First, that their labor be with as little hindrance of them, from the public holy exercises, as possibly may be.

Secondly, that in laboring, their minds be exercised in holy meditations.

Thirdly, that they make not their work, a work of gain, but of mercy, or tending to a work of mercy.

Fourthly, that it serve to the immediate preservation of the life, health, or good. 1 King. 19.8. Elijah continued flying from Jezebel to save his life, many Sabbaths together. 1 Kings 20.29. They fought upon the Sabbath. Thus Physicians may give counsel, and minister Physic. The Chirurgian may cut and launce, and pour in Oil, for the curing of wounds. Midwiues may help women in travel.

[ 67] Quest. What are the works of Christian liberty, that may be done on the Sabbath, and not hinder the keeping of a holy rest unto God on that day?

Answ: They are such works, as in the time of the Old Testament, did belong to the strict rest which the Jews were commanded to keep on the Sabbath, and such as they might not do; and yet we may do now under the New Testament, in the time of the Gospel: as provision and dressing of necessary food, making of fires, making of beds, and such like. Mat. 12.1.2.3. Mark. 2 27. The Sabbath was made for man's good and comfort, and not men for the rest alone: if they had not eaten Corn they had fainted, and had been made unfit for the sanctifying of the Sabbath. Luke. 6.5.

Quest. How may the works of Christian liberty be done on the Sabbath, and not hinder the keeping of an holy rest unto God on that day?

Answ. Thus; when they are done without hindering the doers of them; as Cooks and such like, at feasts usually and ordinarily, from the public holy exercises: as when they are done in the time before, or after, or between the public exercises; and when the doers of them have their minds exercised with holy and heavenly meditations. David longed for water but would not drink, because it was the blood of the men that went in jeopardy of their lives. And our Christian liberty is not to be abused. Galath. 5.13.

Quest: May not such as have not provision of food of their own, go or send to the Cooks or Uictuallers and fetch provision, or cause them to prepare food for their present need on the Sabbath?

Answ. If they be in health and strength of body, or any way able to fetch in and prepare such food, as may sustain Nature, the day before; they are not to go or send for it on the Sabbath: but if they be sick, or weak in body, or so extreme poor, as they have neither credit nor money, but what happily is given them on the Sabbath; they may go or send for it on the Sabbath: and in these cases, being certainly known to them, Cooks and other Victuallers, may dress and prepare for them, and let them have things needful; because these be cases of present necessity, laid on them by the hand of God: the cautions before spoken off, observed.

And so much touching the labors of our callings that are usual. Now to such as are used at certain special times of the year or month.

Quest. How is the keeping of an holy rest on the Sabbath, hindered by such works as are used at certain special times, in the year or month?

Answ. Three ways likewise.

Quest. What is the first of those?

Answ. This; When on the Sabbath our minds and hearts are taken up with thoughts and cares, about such businesses as fall out at certain times in the year or month; we are thinking how they may be done.

Quest. What is the second of those ways?

Answ. This; when on the Sabbath, we are talking of such businesses as fall out at certain times; as of going to Fairs, Markets, about Law matters; of Planting, Setting, Sowing, Reaping, Mowing, and such like: especially on the Sabbath.

Quest. What is the third of those ways?

Answ. Thus; when on the Sabbath we do such businesses, as fall out at such times; we take journeys, we go to Fairs, and there buy and sell: we plant, set, sow, reap, mowe, and such like.

[ 68] Quest. In the time of Harvest, the weather proves catching and unseasonable; sometimes fair, and sometimes foul, and the Corn is now ready, and if it be let alone, it is like to be lost and to rotte on the ground: may not men in such a case as this, labor and carry in their Corn on the Sabbath day, proving fair?

Answ. No, they may not, because the danger is not present but eminent, it is not yet come, but like to come; and as it is in the Lord's hand, and he can open and shut the windows of Heaven, and restrain the shewers; and he sends the former and latter Rain in due season: and therefore men must cast the whole remedy on him: and in Harvest time men must more carefully keep the Sabbath, then at any other time in the year.

Quest. How may it appear that men are bound to keep the Sabbath more carefully and conscionably in the time of Harvest, then at any other time?

Answ. By three reasons especially.

Quest: What is the first of those?

Answ. This; In Harvest time men do most of all toil, and weary both their own bodies, and the bodies of their Servants and Cattle; and they have most need of rest from their bodily labors on the Sabbath day following: and if then they work, they deal most unnaturally with themselves, and injuriously with their Servants and Cattle.

Quest: What is the second reason?

Answ. This; The labor of the six days in Harvest time is so great, that men cannot conveniently on those days, give themselves to the duties of God's worship, either publicly or privately; and therefore in that season, they are to make more conscience of keeping the Sabbath.

Quest. What is the third reason?

Answ. This; in harvest time, we are partakers of God's bounty in a greater measure; and we reap the fruits of the Earth, more abundantly then at any time of the year besides: and we are then to be most thankful to God for his blessings.

Some may say, some kind of fruit of the earth, for example; Saffron, if it be not gathered on the day in which it comes forth it perisheth. If then it come on the Sabbath, may it not be gathered on the Sabbath.

Answ. If it be certainly so as men do affirm; it may then be gathered on the Sabbath; these cautions observed.

1. That as many gather it as can conveniently be gotten, that no public exercise of God's worship be omitted.

2. That their minds be holy and spiritually exercised, that gather it.

3. That they whose fruit it is, testify that they seek not their own gain in gathering it; but merely the preservation of the Creature; by giving it to the poor, if • hey be wealthy, or by imparting something of it to their more needy brethren; if they be of meaner condition.

[Object.] The Papists say, such works may be done on the Sabbath, as are permi • ted by the Prelates and Ordinaries; and such as by long custom have been used.

Quest. Is this true or no?

Answ. It is false; neither custom, nor authority of man, or Angel, can give liberty for such works to be done on the Sabbath, as are not warranted by the Word of God: the law of God is immutable, therefore none can dispence with it.

Now to the works of pleasure, whereby the holy rest on the Sabbath is hindered.

[ 69] Quest. What are the works of pleasure that do hinder the keeping of an holy rest to God on the Sabbath?

Answ. They are of two sorts.

Either lawful in themselves, and such as at other times may be used.

Or, such as are simply in themselves unlawful at all times.

Quest. What are those works of pleasure that are lawful in themselves?

Answ. These; either set or solemn feasting or banqueting, as at Mariages, at the admitting of men into their civil Offices, or in like occasions.

Or they be some kinds of recreations and exercises of the body.

Quest. How is the keeping of an holy rest on the Sabbath hindered by set and solemn feasting and banqueting?

Answ. Thus; when those things are used on the Sabbath; and thereby Cooks, and other servants and officers are employed in their ordinary works, and are toiled exceedingly: and those that do feast and banquet, are hindered, and have their minds withdrawn from the serious performance of holy duties, both public and private. Feasting, and want of consideration of the works of the Lord commonly go together. Christ would have men to eat, that they may be fit to watch and pray, especially on the Sabbath.

Quest. Is it lawful to marry on the Sabbath, or no?

Answ. It is lawful; but the marriage feast is rather to be kept on another day, then on the Sabbath: because of hindrance and distraction in holy duties.

Quest. Is it lawful to drink wine, or other strong drink, or to eat delicates and dainties on the Sabbath or no?

Answ. If men have these things provided, and ready at hand of their own, or in the house where they are on the Sabbath, they may use them on the Sabbath; so as they use them moderately, and for the better enabling of them to perform holy duties both in public and private. Eccles. 10.17. Solomon would have Princes to eat in time, and for strength, and not for drunkenness. Much more then, other men.

Quest. May not such as have not Wine, or other strong drinks, or delicacies of their own provided and ready at hand, go or send abroad for such things on the Sabbath?

Answ. If they be in health or strength of body, and able to endure without them, they are not to go or send abroad for such things on the Sabbath. But if they be sick, or weak in body, and their present weakness necessarily requires such things, and they have them not already provided of their own: then they may go or send for them abroad on the Sabbath. And in these cases being certainly known, Vintners may let them have Wine; Apothecaries and others may let them Aqua vitae, Conserues, and such like: because these be cases of present necessity laid on them by the immediate hand of God: the cautions before spoken of observed, the wine and other things only paid for, this may be done on the Sabbath.

[ 70] Quest. What are those Recreations, and Exercises of the body that are lawful, and such as at other times may be used?

Answ. They are such moouings of the body as be honest and moderate, and carry with them an honest and delightful exercise of the mind, and serve to the refreshing of the body and mind, as Shooting, Tennis-playing, Stoole-ball-playing, Wrestling, Running, and such like.

Quest. How is the keeping of an holy Rest on the Sabbath hindered by this kind of Recreations, and Exercises of the Body?

Answ. Thus; when Recreations, and Exercises of this kind are used on the Sabbath, especially in time of divine Service, and thereby the Sabbath is made a day, not of holy rest, but of carnal rest: such a day as the people made, Exod. 32.6.

[Objection.] Servants must needs have some recreation, and some refreshing from their painful toile in the week days; otherwise how shall they be able to endure?

Quest. May not they then have lawful bodily recreation allowed them on the Sabbath?

Answ. No, they may not, when they should be employed in God's Service: men must allow their servants moderate rest, and lawful recreation at other times. ( A righteous Man regardeth the life of his Beast: much more then of his Servant:) but it must be on the days of labor, and not on the Sabbath: because recreation belongs not to rest, but to labor: and it is used, that men may by it be made more fit no labor: and therefore it must be granted them on the days of labor in the week.

Quest. May not sick persons use lawful recreation, as Chess-playing, or the like on the Sabbath?

Answ. If they be extremely sick, they are rather to give themselves to praying, then to playing. If they be not so dangerously sick, they need it not: but if they can busy their Hearts, Hands, and Bodies about playing: the consideration of GOD'S mercy to them in their late Visitation, ought to move them to refresh themselves on the Sabbath especially, with reading the Scriptures, and other good Books, in holy conference, or singing of Psalms.

Quest. What are the works of pleasures simply in themselves unlawful, that hinder the keeping of an holy rest on the Sabbath?

Answ. They are either such as are known sins, as surfeiting, Drunkenness, Whoredom, Swearing, and the like, or such as go under the name of Sports and Recreations.

Quest. How is the keeping of an holy Rest on the Sabbath hindered by works of pleasure that are known sins?

Ans. When such works are done on the Sabbath: for then to commit any known sin, to swear, to quaffe, to follow whoredom, to play the harlot, is to keep an holy day to the Devil, and not to God: and it is then most abominable to the Lord especially.

[ 71] Quest. Is a known sin committed on the Sabbath, more grievous, then if it were committed on any other day?

Answ. Yes, it is.

Quest. How may that appear?

Answ. By this reason; if that which is no sin on another day be a sin on the Sabbath; as to dignity, to plow, and such like, as it is; then that which is a sin in it self; as to steal, to be drunk, and such like, must needs be greater, and more heinous being done on the Sabbath: because, besides the sin of stealing, swearing, or the like, the Sabbath is also thereby broken and profaned, and so a double sin is committed.

Quest. What are the works of pleasure at all times unlawful, that go under the name of sports and recreations?

Answ. They are such delights as have a manifest defiling of good manners, in doing, or in beholding; having in them allurements, and provocations, either to lust and uncleanness; or to cruelty, or to covetousness, and such like.

Quest. How is the keeping of an holy rest on the Sabbath hindered by these unlawful works, going under the name of sports, and recreations?

Ans. When these are used on the Sabbath: for these being unlawful at all times as they be; much more unlawful are they on the Sabbath.

[Objection.] We read of a kind of dancing commended in the Scriptures, as that of Miriam, Exod. 15.20. 2 Sam. 6.14. David danced before the Ark. 1 Sam. 18.6. The women at David's return from the slaughter of Goliath: therefore dancing is lawful and warrantable by the word of God.

Quest. How is this to be answered?

Answ. Thus; that kind of dancing was not mixed, lascivious, of men and women together; but single, of men by themselves, and of women apart by themselves; and the causes of it was spiritual joy, and the end of it praise & thanksgiving to God; and the manner of it, was not with wanton gestures, and with amorous songs, but with Psalms of praise and thanksgiving.

[Objection.] Eccles 3.4. There is a time to dance. Ierem. 31.4. Go forth in the dance of them that be joyful: Therefore Dancing is lawful.

Quest. How is this to be answered?

Ans. Thus; those places speak not of dancing properly, but of hearty rejoicing, signified by dancing.

Again, the Prophet speaks by way of comparison, as if he had said, as men are wont to do in dance: and comparisons in Scripture are many times drawn from things unlawful in themselves, as from the unrighteous Judge; from the thief in the night.

[ 72] Now to the extent of the Prohibition, in these words: Thou nor thy son, nor thy daughter, thy manservant, nor thy maid, nor thy beast, not thy stranger. The meaning of the words we heard before: now to stand a little to show how far that Prohibition is extended.

Quest. How far is that Prohibition, (In it thou shalt not do any work; thou, nor thy son, nor thy daughter, thy manservant, nor thy maid, nor thy beast, nor thy stranger) which forbids the doing of ony thing or work that may hinder the keeping of an holy rest on the Sabbath, extended?

Answ. To all men and women of years of discretion, of what place, calling, or condition soever in the world, and to all other things that may be set a work by them; and especially the charge is here laid on such as be Superiors and Governors, whether in private, or in public.

Quest. Why is here mention made of the Manseruant, and of the Maidseruant?

Answ For two reasons. First, that they might have some ease and rest from their labors.

Secondly, that they might also have liberty to attend on holy duties, both in public and in private; and so might care for, and look to their own salvation, as well as their Masters, and Governors.

Quest. Why is mention made of the Beast in this extent?

Answ. Not because any dumb creature can sanctify the Sabbath, but for three other reasons.

Quest. What is the first of those?

Answ. This; because mercy and compassion is to be extended to the dumb creature, that it may sometimes be spared, and have some rest from labor. We find a law made for the neighbors beast fainting under the burden.

Quest. What is the second?

Answ. This; because the beast cannot be employed, but man also must be busied in attending it, and looking to it.

Quest. What is the third reason?

Answ. This; that by the sight of cattle resting from their labors, men might be put in mind of their duty, to keep an holy rest on the Sabbath: as in public Fasts the beasts were enjoined Abstinence, that men seeing them to mourn in their kind, might be stirred up to grief and sorrow for their sins.

Quest. Doth this Prohibition reach only to such things as have life, as to the Ox, the Ass, and the like?

Answ. No, but to liveliness things also, as a Mill, or a Boat, or the like; because such things cannot be set awork, but by the help of man's hand.

Quest. What is meant by the word (stranger?)

Answ. As it had respect to the Jews: any one that was an Alien to the Common-wealth of Israel, an Ethnic, an Heathen, or such like: but more generally, thereby is meant any one, that is not of that place or charge, whether private or public, whereof we have the rule and government.

Quest. Why is here mention made of the stranger?

Answ. Lest harm might come to God's people, in beholding the example of strangers, they being suffered to break the Sabbath, by doing either works of profit, or of pleasure. Nehemiah would not suffer Heathen men, who knew not God, nor cared for the Sabbath, to come with wares unto Jerusalem upon the Sabbath.

[ 73] Quest. How far is the Master, or Governor of a Family bound to cease from doing of such things, and works, as do hinder the keeping of a holy rest on the Sabbath?

Answ. Not only in his own person, but in all that be under him; he is to look to all others that be under his roof and charge: yea, even to Strangers, and Guests, that on the Sabbath be within his liberty and power; that they also cease from all works of profit and pleasure, as well as himself; as the Inn-holder, Vintner, Victualler, and others that keep Houses of common receipt, must look unto it: I, and my House will serve the Lord.

Quest. How far is a Governor in public, a Magistrate, bound to cease from doing of such things and works, as do hinder the keeping of an ho • y rest unto God on the Sabbath?

Answ. Not only in his own person, but in all that be under his government; he must look to all others, yea, even to strangers that be within his liberty, and jurisdiction on the Sabbath: that they also cease from all works of profit and pleasure, as well as himself.

Quest. How may it further appear, that Masters and governors, whether in private or public, are bound not only in their own persons to cease from all works, profit and pleasure; but to look also to all that be under them, that they do so likewise?

Answ. By three reasons.

Quest. What is the first of those?

Answ. This; a good Governor, whether in private, or public, is bound to govern for the good of those that be under him; and greater good he cannot do to them, then to restrain them from so foul a sin, as the breach of the Sabbath is; and to cause them on that day to attend on holy duties, both in public and private.

Quest. What is the second?

Answ. This; every Governor, whether in public or private, that hath lawful authority, he hath it from the Lord, and he stands in his stead, & to him he must give an account, not only how civilly, but also how religiously he hath governed those that be any way under his government.

Quest. What is the third?

Answ. This; though the Lord will punish inferiors that break the Sabbath, by doing works of profit and pleasure, yet more seu • rely will he punish Governors and Superiors, if they use not their authority to restrain them as they ought; as Inn-holders, Vintners, Victuallers, and such like; that restrain not such as are in their houses, but suffer men to be drunk in their houses on the Sabbath: they pull down the heavy hand of God on themselves, and they shall be more severely punished. Because Eli's sons ran into a slander, and he stayed them not, they were slain; but Eli himself was more grievously punished.

Quest. How are Masters and Magistrates to restrain such as be under them, or strangers being within their liberty, on the Sabbath, from works of profit, or from works of pleasure?

Answ. By Commandment, by admonition or reproof, if these will serve the turn: if not, by correction and punishment, as Nehem. 13 21.

[ 74] Quest. May a Master or Magistrate command and compel those that be under his charge, his servants and such like, to attend on the duties of piety in public, on the Sabbath, or no?

Answ. He may; because therein he commands that which God himself hath commanded, as that men on the Sabbath assemble together to hear the word of God, and to perform public holy duties; and if such as be under his charge, yield not to his commandment, he may compel them to do it.

Here some Objections of the Anabaptists and Papists are to be answered: and first of the Anabaptists.

[Objection.] The Kings of Israel might compel men to the Sacrifices and Ordinances of the Old Testament; to Circumcision, and the Passover; because they were carnal, and purged not the Conscience, Hebr. 9.9, 10. But no mortal man whatsoever he be, can compel any man to offer the Sacrifices of the Newe Testament, which are Spiritual, and purge the Conscience, except he can beget Faith in him, and convert his soul.

Quest. How is this to be answered?