A Short Treatise Containing the Principal Grounds of Christian Religion

Q. WHAT ought to be the chief, & continual care of every man in this life?

A. To glorify ¹ God, and save his ² soul.

Expos. 1. God's glory, that is, his surpassing worthiness, cannot be increased, nor fully manifested. Ex. 33. 20. because he is most perfect. Psal. 16. 2. and infinite. Job 22. 2. and 35. 7. God is said to glorify himself when he makes his excellency to appear. Numb. 14. 21. Psal. 72. 19. Ezekiel. 43. 2. Angels and men glorify him when they extol his greatness, and testify their acknowledgement of his glory. Luc. 2. 14. Reu. 14. 7. Ex. 15. 2. Here then to glorify God, is inwardly in heart. Rom. 4. 20. 1. Cor. 6. 20. and outwardly in word and action. Matth. 5. 16. 1. Pet. 2. 12. to acknowledge God to be such a one as he hath revealed himself. Reu. 4. 9. 11. Psal. 29. 1. 2. and. 50. 23. Of glorifying God, man should be most careful: for God is the beginning from which, and the end unto which all things do tend. Rom. 11. 36. his glory is in it self most excellent. Exod. 33. 18. 19. Psal. 148. 13. most dear to him. Ex▪ 7. 4. 5. Esa. 42. 8. and 48. 11. the supreme ende of all divine revelation. Eph. 2. 7. of all his works. Eph. 1. 5. 6. Pro. 16. 4. Exod. 9. 16. Psal. 50. 15. John. 11. 4. 40. of man's life. Psa. 6. 4. 5. and service. Zach. 7. 5. 6. Psa. 101. 1. John. 3. 28. 29: and all means furthering the same, are available to man's salvation. Rom. 4. 20. 21. Ier. 13. 16. Matth. 2. 2. 1. Sam. 2. 30. Psal. 50. 23.

2. To take care for our salvation, is so to live here, that we may live with the Lord hereafter. Phi. 2. 12. 2. Pet. 3. 11. 14. The salvation of the soul is most precious. Psal. 49. 8. cannot be obtained without care. Act. 2. 37. 1. Cor. 9. 24. Matth. 7. 13. Luk. 12 24. and he is ever mindlesse of God's glory, that is careless of his eternal happiness. Eph. 2. 12. John. 5. 44. and, 7. 18. Also eternal life is a durable treasure. Luk. 12. 33. and 16. 9. 10. 1. Tim. 6. 17. 18. all worldly things are vain, uncertain, and transitory. Matth. 6. 19. Psa. 73. 18. 19. the soul came from God and is after a wrestles manner carried to seek, and desire communion with God, and a desire to be happy, is naturally planted in the hearts of all men, by God himself; therefore we should earnestly set our affections upon things that are above. Col. 3. 1, 2. Phil. 3. 12, 13, 14. and infinitely desire the enjoying of God's presence in heaven, for he is infinite in goodness, the highest of all things that are to be desired.

Q. Whence must we take direction to attain hereunto?

A. Out of the word ^• of God alone.

Expos. 3. God only can give the crown of glory. 2. Tim. 4. 8. I am. 1. 12. he also is the author, object, & ende of true religion. Gen. 18. 19. Act. 18. 25. 26. John. 6. 29. therefore none but he can reveal the way how we should obtain that everlasting inheritance. Psal. 16. 11. Pro. 2. 6. 9. For the nature of God is incomprehensible, his will and works are unsearchable. Heb. 11. 6. Deut. 4. 4. 6. and 29. 29. Heb. 11. 3. No man hath known the Father but the Son, and he to whom th • Son hath revealed him. John. 1. 18. Matth. 11. 27. and the Gospel is an hidden mystery. 1. Cor. 2. 7. 10. Rom. 16. 25. 26. so that we can know nothing of God, until God himself manifesteth it unto us. Psal. 103. 7. and 147. 19. 20. By the word of God, we understand the will of God revealed to reasonable creatures, teaching them what to do, believe, and leave undone. Deut. 29. 29.

Q. What call you the word of God?

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

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

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

Q. What are the books of the Old Testament?

A. Moses, ⁶ and the Prophets.

Expos. 6. All the books of holy Scripture given by God to the Church of the Jews, are called the Law. Luk. 16. 17. John. 12. 34. and the Prophets. Rom. 1. 2. and 16. 25. 26. because they were written by holy men stirred up, sanctified, and inspired of God, for that purpose. 1. Pet. 1. 11. Heb. 1. 1. But ordinarily they are comprised under these two heads, the law and the Prophets. Matth. 22. 40. Act. 13. 15. Matth. 7. 12. or the law of Moses and the Prophets. Act. 28. 23. or Moses and the Prophets. John. 1. 45. Luk. 16. 29. Moses being distinctly named from the rest because he was the first and chief of the Prophets: as the Psalms are mentioned particularly. Luk. 24. 44. because they are the choice and flower of all other Scripture.

Q. Which are the books of t • e new Testament?

A. Matthew, Mark, Luke, and the rest as they follow in our Bibles.

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

A. ⁷ By the ^• testimony of the Church, ⁹ constancy of the Saints, ¹⁰ miracles wrought to confirm the truth, and the ¹¹ Antiquity ⁱ thereof.

Expos. 7. It is very expedient and necessary, that all Christians of age and discreation, should know that the Scriptures are the very word of God, the immediate and infallible truth of God, that is to be received, obeyed and believed. For thereby we are the better fitted to hear, read, and rec • eiue the word with attention, joy, reverence, submission. Act. 10. 33. and assurance of faith, which being a divine grace must have a divine foundation. 2. Tim. 3. 15, 16. 1. John 5. 9. and being certain must have a sure ground even the word of God. John. 5. 46. Eph. 2. 20. Rom. 4. 18. Also it ministers no small comfort in affliction and temptation that we know whom we have trusted, 2. Tim. 1. 12. Act. 5. 29. This must be known not by opinion, or probable conjecture which may deceive, but by certain and distinct knowledge, whereby we conceive of things certain certainly as they are, and are assured that we conceive of them none otherwise then as they are; that we may be able to stop the mouths of Atheists and Papists, who carp against the truth. 2. Cor. 13. 3. We come not to the understanding hereof by sense, or discourse of reason: this matter is to be discerned, and believed by faith.

But for the fuller clearing of the point, sundry rules are to be observed, both concerning faith, and concerning the Scripture it self. 1. Distinction must be made, between certainty of faith, and certainty of sense or sight. Things believed, in themselves are more certain then things seen, but they are not always so apprehended by us. Certainty of sight excludes doubtings, so doth not certainty of faith, it is sufficient that it prevail against them. Gen. 15. 6. 8. 1. Cor. 13. 9. 12. Iud. 6. 36, 37, 38. 2. Implicite faith, by which we confusedly believe, that such books are the word of God not understanding the sense of them, is to be distinguished from explicit faith, which is ever joined with a distinct and certain understanding of the thing beleiued. John. 3. 2. 10. 3. Historical faith, which stands in the certainty of the mind, and believes God speaking in his word, must be distinguished from justifying and saving faith, which contains the persuasion and confidence of the heart, whereby we not only believe the word of God to be the chief truth; but also do embrace it, as containing the chief good of man. I am. 2. 19. John. 5. 35. Heb. 6. 11. & 10. 22. Eph. 3. 12. for all things in Scripture are not alike to be believed, neither do the same arguments serve, to beget each faith. 4. Concerning the Scripture, we must put a difference between the doctrine therein contained, and the writing: for the sign is for the sense, and the knowledge and faith of both is not alike necessary. The doctrine was ever necessary to be believed, the manner of revealing was not always. John. 8. 24. 5. Of doctrines, some are simply necessary to salvation, containing the main grounds and chief heads of Christian religion: others are expositions, or amplifications of the same, very profitable, but not of such necessity. 1. Cor. 3. 12. 13. Col. 2. 18. 19. Phil. 3. 15. 6. A distinction is to be put between the Scripture generally considered, in respect of the manner of revealing, and between the number and order of the Books: it being one thing to believe that the will of God is now fully and wholly committed to writing: another that this is the distinct order, & precise number of Books. 7. Also it is one thing to believe, that God is the author of this or that book; another to believe that it was written by this or that Scribe or Amanuensis; so that a difference is to be made between the chief Author of a book, and the Instrument thereof. 1. Cor. 12. 3. Mat. 10. 20. 8. The substance of doctrine necessary to salvation contained in Scripture, is to be believed with an express, historical, and saving faith: but the number and order of books is to be believed with faith historical.

8. By the Church we understand not the Pope, whom the Papists call the Church virtual; nor his Bishops & Cardinals met in a general Council, whom they call the Church representative; but the whole company of believers, who have professed the true faith, whether those who received the books of holy Scripture from the Prophets and Apostles; or those who lived after. Under the name of the Church we comprehend not the Prophets and Apostles, as they were immediately chosen and called to be the penmen of holy Scripture; for they wrote not as men in the Church, but above the Church. The Church of the Jews professed the doctrine, and received the Books of the Old Testament, and testified of them that they were divine. To whose testimony these things give force: 1. To them were committed the Oracles of God. Rom. 3. 2. 2. In great misery they have constantly confessed the same, when as by the only denying thereof, they might have been partakers both of liberty and rule. 3. Notwithstanding the high Priests and others persecuted the Prophets whiles they lived, yet they received their writings as prophetical and divine. 4. Since obstinacy is come to Israel, notwithstanding their great hatred to the Christian religion, the holy Scripture of the Old Testament, is kept pure and uncorrupt amongst them, even in those places which do evidently confirm the truth of Christian religion. Esa. 53. 3, 4, 5, &c. The Christian Church hath embraced the doctrine of God, and received the books both of the Old and New-Testament. To whose testimony two things give weight: 1. their great constancy. 2. their admirable and sweet consent: for in other matters we may observe differences in opinions, in this a singular and wonderful agreement. This testimony of Christians is considered three ways; 1. Of the universal Church, which from the beginning thereof until these times, professing the Christian religion to be divine, doth also profess that these books are of God. 2. Of the several primative Churches, which first received the books of the Old Testament, and the Epistles written from the Apostles to them, their Pastors, or to some they knew, and after delivered thē under the same title, to their successors, and other Churches. 3. Of the Pastors and Doctors, who (being furnished with skill, both in the tongues and matters divine,) upon due trial and examination have pronounced their judgment, and approved them to the people committed to their charge. This testimony is of great weight and importance, profitable to prepare the heart, and to move it to believe; of all human testimonies whereby the author of any book that hath, is, or shall be extant, can be proved, the greatest, both in respect of the multitude, wisdom, honesty, faithfulness of the witnesses, & the likeness, constancy, and continuance of the Testimony it self. But this testimony is only human; not the only, not the chief, whereby the truth and divinity of the Scripture is confirmed, neither can it be the ground of divine faith and assurance.

9. The Saints of God of all sorts and conditions, noble, base, rich, poor, learned, unlearned, old, young, married, unmarried, &c have suffered the most grievous torments, usual, unusual, speedy, slow, even what hell could invent, or man's malice find out, for the defense of this truth. All these things a number numberless endured, and that with great constancy and joy, even with a cheerful heart, and merry countenance, so that none can think they suffered out of weakness, pride, vain-glory, or discontent. This the patient suffering of the Martyrs is not a testimony merely human, but partly divine: for that courage, and cheerfulness which they shown in the midst of all torments, was not from nature but from above.

10. Many and great wonders, such as Satan himself cannot imitate, such as exceed the power of any, yea of all the creatures in the world, such as the most malicious ene • ies of God's truth, could not deny to be divine, hath the Lord openly wroug • t by the hands of Moses, the Prophets, and Apostles, for the confirmation of this truth. Numb. 11. 9. and 20. 10. Exod. 19. 16. 1. King 17. 24. Mark. 16. 20. H • b. 2. 4 John. 5. 36. and 9. 30. 33. Act. 5. 12. These miracles were sufficient to confirm the divinity of this truth, and writing, to them who were eye-witnesses thereof. Heb. 2. 3. John. 20. 20. Judge. 2. 7. 10. The undoubted and clear narration of them, is to us an invincible argument thereof.

11. That which is most ancient, is most true and divine, the purest religion is before all others; there must needs be a law before transgression; and a commandment given unto man, before there could be place for the Devil to tempt him. But the religion taught in Scripture is of greatest antiquity; the doctrine of the creation and fall is their handled, in all other stories whatsoever is omitted.

Q. How else?

A. By ¹² the style, ¹³ efficacy, sweet ¹⁴ consent, admirable ¹⁵ doctrine, excellent ¹⁶ ende, and the witness ¹⁷ of the Scripture it self.

Expos. 12. By the style of Scripture, we understand not the external superficies of words, but the whole order, character, frame, and comprehension, which fitly agreeth to the dignity of the speaker, & nature of the argument, and is tempered according to the capacity and condition of them for whose sakes it was written. Indeed every Prophet and Apostle almost, had a peculiar style; Isaiah is eloquent, sweet, and more adorned; Solomon accurate, Jeremiah vehement, and more rough; Amos simple, but all are divine. These things declare the majesty of the style: 1. The titles that the author of holy Scripture doth justly challenge unto himself, which import independence of nature, Exod. 3. 14. supereminencie of power and sovereignty, Psal. 50. 1. 2. excellency both of properties & works, Gen. 17. 1. Esa. 42. 5. and 40 12▪ 26. 2. The manner used in teaching, commanding, promising, and threatening. Things above reason, hidden mysteries, such as exceed all human capacity, are unfolded, without all argumentation or furniture of persuasion, 1. Cor. 2. 7. and we are required to understand and believe them, relying upon the truth and credit of the reuealer. In giving the law, no proeme is used, but, Thus saith the Lord; no conclusion, but, The Lord hath spoken. Exod. 20. 1. 2. Commandments of which no reason can be rendered, are enjoined. Gen. 2. 17. and that which a natural man would account foolishness, is peremptorily and with great security required, John. 3. 36. 1. Cor. 1. 23. 24. no argument being brought to persuade, or confirm the equity of those commands, but only the will of the Commander. Promises above likelihood are made, to assure of performance; no reason is alleged, but, I the Lord have spoken, Esa. 51. 22. and 52. 3. 4. and to encourage against difficulties and dangers present, divine assistance is promised both as necessary and sufficient. Ex. 4. 12. Ios. 1. 9. Ier. 1. 8. Esa. 43. 5. In the manner of threatening also, the like notes of the divinity of the style may be observed. 3. That without respect of persons, he doth prescribe laws to all men, private persons, and public Magistrates, whole Kingdoms, and several estates, commanding what is distasteful to their nature, and forbidding what they approve, promising not terrene honor, but life everlasting if they be obedient; threatening not with rack or gybbet, but eternal death if they disobey. Joel. 1. 1, 2. Io. 3. 16. 1. Sam. 12. 25. 4. That the Ministers of the Lord of Hosts do require attention, faith, and obedience, to whatsoever they speak in the name of the Lord, whether it were prophesy, commandment, or rebuke; whether they called to repentance, and reformation of things amiss, or exhorted to obedience. 1. Cor. 11. 23. Mic. 1. 1. 2. The low and humble manner of speech, used in holy Scripture, cannot justly offend any man; for it was penned to the use and behoove both of the learned and unlearned. Rom. 1. 14. though the phrase be plain, the matter is high and excellent, profound and unutterable. Hos. 8. 12. Act. 2. 11. Easinesse and plainness doth best beseem the truth: a pearl needs not painting, nor truth to be underpropped with foreign aids, it is of it self sufficient to uphold and sustain it self: it becomes not the Majesty of a Prince to play the Orator; and though the Scripture be simple in word, it is great in power: no writings of Man though never so well set forth, with wit, words, order, or depth of learning, can so enlighten the mind, move the will, pierce the heart, or stir up the affections, as doth the word of God. Neither do the Scriptures want eloquence, if the matter be well weighed; no writing doth, or can equalize them in pithinesse of prophesying, or feruentnesse of praying. The song of Moses, and the beginning of Isaiah, in variety and force of eloquence, do far exceed all authors, Greek & Latin; if comparison be made betwixt those places & whatsoever is most excellētly indicted by man, either in Greek or Latin, you may easily discern, the one was written by a divine, the other by an human spirit.

13. The efficacy of this doctrine doth powerfully demonstrate the divinity thereof; for it conuertes the soul, illightens the eyes, Psa. 19. 7, 8. discovers sin, Rom. 7. 7. conuinces the gainsaier, 2. Tim 3. 16. killeth and terrifieth, 2. Cor. 3. 6. rejoiceth the heart, Psal. 19. 8. Psal. 119. 103. quickeneth, Psal. 119. 50. 93. and comforteth, Rom. 15. 4. manifesteth the thoughts. 1. Cor. 14. 25. overthrows false religions, casteth down strong holds, and the whole kingdom of Satan, stoppeth the mouth of Oracles, destroys Idols. 2. Cor. 10. 4. Zeph. 2. 11. Zach. 13. 2. and remains invincible notwithstanding all opposition. Act. 5. 38. 39. These things commend the efficacy of this word. 1. The nature thereof is opposite to the wisdom and will of a natural man. 1. Cor. 1. 21. and 2. 14. Rom. 8. 6. and yet it hath prevailed. 2. It hath prevailed, not only with the gross, and sottish Gentiles, who served other God's, Gal. 4. 8. but even with the most fierce and bitter enemies thereof. Act. 9. 5. 6. 20. 21. 3. The enemies who did oppose this truth, were many, mighty, and subtle; as principally the Devil out of his hatred against God's glory, and man's salvation. Eph. 6. 12. Apo. 2. 10. and the Roman Emperors as his instruments, the rest of the world furthering, and the Jews, stirring them up; all which out of their love to falsehood and Idolatry, and their malice against the Christian religion, did with incredible fury, and vigilancy, labor the vtrer abolition of this truth. Act. 4. 27. and 9. 2. Matth. 10. 18. 22 Io. 16. 2. Act. 13. 50. and 14. 2. 5. 19. 1. Thes. 2. 15. 16. 4. The persons whom the Lord did choose to be publishers of this heavenly doctrine, were in number few, in outward appearance simple, rude, base, and weak; and sometimes also negligent. Matth. 4. 18. 19. 20. Luk. 6. 13. 2. Cor. 4. 7. 8. Matth. 13. 25. 5. These simple and weak men, subdued the world by preaching the Cross of Christ, and prescribing long suffering, and patience. 1. Cor. 2. 4. 1. Thes.. 3. 4. Act. 9. 16. 2. Tim. 3. 12. The number of all sorts, ages, condititions, sexes, & nations who gave credit to this doctrine, & confirmed the same with the loss of their lives, was innumerable. Apo. 6. 9. 10. 7. In short time a great part of the habitable world was converted & brought to the obedience of faith, so that Paul filled all places frō Jerusalem to Illyricum, with the sound of the Gospel. Col. 1. 6. Rom. 35. 19. 8. The more the truth was persecuted, the more it did prevail. Act. 8. 3. 4. Phil. 1. 14. 9. Though the Jews were wasted with many and great slaughters, yet the Scriptures did still remain safe, and entire in their custody: when the Hebrew language did lie almost unknown, and had perished altogether, had not the Lord provided for religion; then by the Jews the deadly enemies of Christ, was the doctrine of Christian faith preserved. 10. To these we may add, the dreadful judgments of God, which fell upon the persecutors of the Christian faith; amongst whom, some were forced at their last gasp, to acknowledge the divinity of this word. All which things do strongly confirm, the propagation, defense, and conseruauation of this truth and doctrine, to be admirable and of God.

14. The sweette and admirable consent which is found in all and every part of Scripture, cannot be ascribed to any but the Spirit of God; each part so exactly agreeing with it self and with the whole. Io. 5. 46. This may sufficiently appear, by comparing the prophesies of the Old Testament touching Christ, the calling of the Gentiles, and rejection of the Jews, with the accomplishment of them, declared in the Newe. Gen. 3. 15. and 12. 4. and 49. 10. Numb. 14. 17. Dan. 9. 25. Matth. 1. 18. Luk. 1. 55. and 24. 27. 44. Act. 26. 22. Deut. 32. 21. Mal. 1. 10. 11. Psal 2. 8. and 110. 2. Act. 11. 18. Psal. 118. 22. 23. Matth. 21. 42. Such exact consent as here is to be found, is impossible to be feigned of men, or Angels, as the things foretold were removed from their knowledge and finding out, until they were revealed. These considerations give strength to this argument. 1. The length of time in which this writing continued, viz. from Moses until John, which prevented all conceits of forgery, since they were not written in one, nor yet in many ages. 2. The multitude of books that were written, and of writers who were employed in that service. 3. The distance of place, in which they were written, which did hinder that the writers could not confer together. Ier. 2. 1. 2. and 36. 5. Ezekiel. 1. 1. 4. The silence of the adversaries, who in all that long space mentioned, whiles the Scripture was in writing; could never detect anything in those books, as false, or erroneous; whose silence is of great weight in this case, because they were eye witnesses of those things which our Savior taught, did and suffered, according as it was prophesied of him, so that they know the prophesies, sau • the accomplishment of them, and were acquainted with that which the Apostles had written. If the Prophets or Apostles, who wrote the same histories, do seem to dissent in any circumstances, this doth nothing derogate from their authority; for in themselves they differ not, the fault is our ignorance, and apprehension: by a right and just interpretation, they may easily be reconciled; and the dissonancy which seems to be amongst them in small things, doth free them from all suspicion of fraud; and their sweet consent in all matters of importance, doth convince that they wrote by the guidance of the same Spirit. If they had all written one thing, they might seem superfluous; if each a new history, there could appear no steps of consent; when they relate the same story with the same circumstances, they have their use, one sometimes speaking more plainly then the other; and when they agree in matter, but seem to dissent in circumstance, the truth is the more confirmed, an argument of fuller credit may be drawn out of that dissent; for as the Heathen man observeth, too exact diligence is neither approved of all, neither doth it want suspicion. To this sweet agreement of holy Scripture with it self, it might be further added, that it agreeth with all other truth whatsoever; there is nothing true in divinity, which is false in Philosophy; nothing in Philosophy is repugnant to the truth in divinity, but it may be overthrown by the principles of right and true Philosophy.

15. The matter entreated of in holy Scripture is divine and wonderful. It explicats unto us, th • nature, properties, and high acts of God, purely and holily. It describs the person of Christ, so fitly, excellently, and conveniently, that if the mind of man consider it attentively, of necessity it must acknowledge, that it doth exceed the reach of a finite understanding. It discovers unto us the misery and corruption of man by nature, incomprehensible love of God in Jesus Christ towards man, that happy reconciliation (if we may so speak) of his justice and mercy by his infinite wisdom, ordaining Jesus Christ to be our Mediator, and it unfolds the covenant of grace which God made with man after his fall; all which can be drawn from no fountain but divine revelation. 1. Cor. 2. 7. 8. Eph. 3. 4. 5. Col. 1. 26. The Scripture also contains the law of God, which teacheth the duty of man, and that is wise and just, the Gentiles themselves being judges. Deu. 4. 5. 6. 7. In the precepts, diverse notes of divinity may be observed; as 1. The surpassing excellency of the act, requiring that we should deny our selves, and lead our lives according to the appointment of the Lord. Matth. 16. 24. 25. Rom. 8. 12. 13. 2. The wonderful equity that doth appear in every commandment. 3. The admirable strangeness of some acts, which a natural man would count foolishness, yet prescribed as necessary. Io. 3. 36. and 8. 24. 4. The manner how obedience is required, viz. that it proceed from a pure heart, a good conscience, and faith unfeigned. Deut. 6. 5. 1. Cor. 13. 2. 1. Tim. 1. 5. 5. And the perfection of the law commanding and allowing all good, but forbidding and condemning all sin and wickedness, of what kind soever. Take a brief veiwe of the ten commandments, are they not plain, pure, brief, perfect, just, extending to all, binding the conscience, and reaching to the very thoughts? and do not all these things commend unto us the justice, wisdom, holiness, omnipotency, omniscience, perfection, and absolute sovereignty of the lawgiver? The promises and threatenings annexed to the law, will suffer us to acknowledge none other author of them but the Lord alone: for none can make them but he, he only can give eternal life, and inflict eternal condemnation. Moreover these are so set together with the commandments, as they can move none, but only the conscience of him who doth acknowledge the Commandments to be divine.

16. The ende of the Scripture is divine, viz. the glory of God, and the salvation of man, not temporal but eternal. The doctrines, precepts, prohibitions, and narrations, are all referred to the setting forth of God's praise, which shows that they are from above. John. 7. 18. and 5. 41. and 8. 50. 54. Gal. 1. 10. And to speak truth, what is more equal, then that all things should return thither, whence th • y had their beginning. This word also doth point out unto man, what true blessedness is, and how he may be reconciled unto God, being lost by sin; which is a firm demonstration to prove unto us the divinity thereof: for what is more agreeable to the wisdom, bounty, mercy, grace, & power of God, then to restore man fallen, and to make him partakers of eternal happiness? and who can show unto man how he may be admitted into God's favor having offended, or direct & lead him forward in the path of life, but the Lord alone? These arguments are of great force, whether they be severally or jointly considered, and do as strongly prove that the Christian Religion is only true, as any other reason can, that there was, is, or ought to be any true religion.

17. This testimony of Scripture it self is most clear, certain, infallible, public, and of it self worthy credit, it being the testimony of the Lord himself, who is in all things to be believed: But the external light of arguments, and testimonies brought to confirm and demonstrate, must be distinguished from the inward operation of the holy Ghost, opening our eyes to see the light shining in the Scripture, and to discern the sense thereof. 2. Cor. 1. 22,

Q. These reasons may convince any be he never so obstinate, but are they sufficient to persuade the heart hereof?

A. No: the testimony of the ¹⁸ Spirit is necessary , and only all-sufficient for this purpose.

Expos. 18. By nature we are blind in spiritual things, 1. Cor. 2. 14. Matth. 15. 14. though therefore the Scripture be a shining light, Psal. 119. 105. yet unless our eyes be opened, Psal. 119. 18. Act. 26. 18. we cannot see it, no more then a blind man doth the Sun, John. 1. 5. Th • Spirit is the author of supernatural light and faith, 1. Cor. 2. 8, 9. Eph. 1. 17. 1. John. 5. 6. 10. by the inspiration thereof were the Scriptures written, 2. Pet. 1. 21. the secrets of God are fully known unto, and effectually revealed by the Spirit, 1. Cor. 2. 10. the same law which is written in the Scriptures, the Spirit doth write in the hearts of men that be endued therewith. Esa. 59. 21. Heb. 8. 10. For which reasons it must needs be, that the testimony of the Spirit is all-sufficient to persuade, and assure the heart that the Scriptures are the word of God. To prevent mistaking therein, observe these rules. 1. The Spirit of God doth assuredly persuade our consciences that the Scriptures are of God, by enlightening our eyes to behold the light, writing the law in our hearts, sealing up the promises to our consciences, and causing us sensibly to feel the effects thereof, 1. Cor. 2. 12. Luk. 24. 45. 1. Cor. 14. 37. Ier. 31. 33. 2. Cor. 1. 22. 1. Thes. 1. 5. with 1. Thes. 2. 13. Act. 16. 14. 2. This persuasion of the Spirit, is more certain then can be proved with reason, or expressed in words: for things doubtful may be proved, but things in themselves most clear and certain, be above all proof and reason, as the shining of the Sun needs not to be confir • ed by argument to him that hath his eyes open to see the light thereof. 3. This testimony of the Holy Ghost, is certain and manifest to him that hath the Spirit, but private not public, testifying only to him who is endued thereof; but not convincing others, not confirming doctrines to others. 4. This testimony of the Spirit is not to be severed from the word, which is the instrument of the holy Ghost, and his public testimony. It is not therefore injurious to try the Spirit by the word of God, 1. John. 4. 1. seeing there is a mutual relation between the truth of the party witnessing, and the truth of the thing witnessed; and the holy Spirit the author of the Scripture, is everywhere like unto, and doth everywhere agree with himself. 5. The testimony of the Spirit doth not teach or assure us of the letter • , syllabes, or several words of holy Scripture, which are only as a vessel, to carry and convey that heavenly light unto v • ; but it doth seal in our hearts the saving truth contained in those sacred writings; into what language soever they be translated. Eph. 1. 13. 6. The Spirit doth not lead them in whom it dwelleth, absolu • lie and at once into all truth, but into all truth necessary to salvation, and by degrees. John. 16. 13. with Act. 1. 6. & 11. 2. so that holy men partakers of the same Spirit, may err in many things, and dissent one from another in matters not fundamental.

Q. What are the properties of the Scripture?

A. It is of ¹⁹ Divine authority, the rule ²⁰ of faith and manners, ²¹ necessary, ²² pure, ²³ perfect, and ²⁴ plain.

Expos. 19. Such is the excellency of the holy Scripture, above all other writings whatsoever, 2. Tim. 3. 15. 2. Pet. 1. 19. that it ought to be credited in all narrations, threatenings, promises, or prophesies. 1. Tim. 1. 15. Heb. 11. 11. 2. Pet. 1. 19. and obeyed in all commandments. Job 22. 22. Ier. 13. 15. Rom. 1. 5. God the Author thereof, being of incomprehensible wisdom, Psa. 147. 5. great goodness, Exod. 18. 9. Psa. 34. 8. Rom. 11. 22. absolute power and dominion, Gen. 17. 1. Psal. 50. 1, • . and truth, that can neither deceive nor be deceived. Rom. 3. 4. Tit. 1. 2. Heb. 6. 18. The authority of the Scripture doth only and wholly depend upon God the author of it; and therefore though one part may be preferred before another, in respect of excellency of matter and use, Cant. 1. 1. 1. Tim. 1. 15. in authority and certainty every part is equal, and only Scripture is of divine authority. Gal. 1. 8. Mat. 17. 5. 1. Cor. 11. 23.

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

21. In respect of substance, the word of God was always necessary, Eph. 2. 20: without which we could neither know nor worship God aright. Heb. 11. 3. 6. Matth. 22. 29. John. 20. 31. 2. Tim. 3 16. Rom. 15. 4. Luk. 24. 26, 27. In respect of the manner of revealing in writing, the Scriptures were neeessarie, ever since it pleased God after that manner to make known his will. Deut. 17. 18. Josh 1. 8. Rom. 15. 4. Luk. 1. 3. Jude v. 3. and so shall be to the end of the world. 1. Cor. 10. 11. Reu. 22. 18.

22. This blessed word of God is free from all, even the least stain of folly, error, falsehood, or injustice, Psal. 119. 138. 140. Prov. 30. 5. John. 17. 17. all things being laid down holily and truly, both for substance, circumstance, and manner of speaking. Psal. 51. 1. Matth. 1. 25.

23. Whatsoever was, is, or shall be necessary, or profitable to be known, believed, practiced, or hoped for, that is fully comprehended in the books of the Prophets, and Apostles. Luk. 16. • 9. 31. Io. 5. 39. Rom. 15. 4. Gal. 1. 8. 9. 2. Tim. 3. 15. 16. 17. The perfection of the Scripture will more plainly appear if we consider; 1. That religion for the substance thereof was ever one and unchangeable. Heb. 13. 8. Eph. 4. 5. Jude. 3. Act. 26. 22. Tit. 1. 1. 2. 2. The law of God written by Moses and the Prophets, did deliver whatsoever was needful for, and behooveful to the salvation of the Israelites. Deut. 4. 2. and 12. 32. Psa. 1. 2. Mal. 4. 4. Hos. 8. 12. Luk. 10. 26. 3. Our Savior made known unto his disciples the last and full will of his heavenly Father. Io. 14. 26. and. 15. 15. and 16. 13. and 1. 18. and what they received of him, they faithfully preached unto the world. Act. 20. 27. 1. Cor. 15. 1. 2. 3. Gal. 1. 8. 1. Io. 1. 3. and the sum of what they preached, is committed to writing. Act. 1. 1. 2. Io. 20. 31. 1. Io. 5. 13. with Act. 8. 5. 1. 1. Cor. 2. 2. Rom. 10. 8. 9. 10. 4. There is nothing necessary to be known of Christians, over and above that which is found in the Old Testament, which is not plainly, clearly, and fully set down, and to be gathered out of the writings of the Apostles and Evangelists. In the whole body of the Scripture, all doubts and controversies are perfectly decided. Es. 8. 20. Math. 22. 29. 40. Deut. 17. 8. 9. 10. 11. 12. 2. Tim. 3. 16. 17. and every particular book is sufficiently perfect for the proper ende thereof. Vnwritten traditions. 1. Cor. 4. 6. new articles of faith. Ier. 7. 3. and 19. 5. and new visions and revelations are now to be rejected. Heb. 1. 1. Io. 4. 25. Io. 15. 15. and 16. 13. with Matth. 28. 19. 2. Cor. 3. 6. 8. 11. with Heb. 8. 13.

24. In themselves the whole Scripture is easy, Psal. 119. 105. 2. Pet. 1. 19. Prov. 14. 6. such excellent matter could not be delivered in more significant and fit words. Act. 1. 16. with Eph. 1. 17. But all things in Scripture are not alike manifest. 2. Pet. 3. 16. The Gentiles by nature have the law written in their hearts. Rom. 2. 14. but to a natural man the Gospel is obscure, accounted foolishness. 1. Cor. 1. 21. and. 2. 14. Things necessary to salvation are so clearly laid down, that the simplest endued with the Spirit, cannot be altogether ignorant of the same. Es. 54. 13. Io. 6. 45. Deu. 30. 11. Matth. 11. 25. 2. Cor. 4. 3. But to them who are in part enlightened. 1. Cor. 33. 12. many things are obscure and dark. 1. Cor. 13. 9. to tame the pride of man's nature. 2. Cor. 12. 7. work in us a reverence to the Scripture. 2. Pet. 3. 16. 17. 18. stir us up with care and diligence to read, pray, hear. &c. and use God's means to grow in knowledge. Pro. 2. 3. 4. 5. & acknowledge that all heavenly wisdom doth come from above. Pro. 2. 6. I am. 1. 5. 1. King 3. 9. Job. 28. 32.

Q. For what end was the Scripture writ • n?

A. To teach, ^•5 instruct, convince, correct, and comfort.

Expos. 25. Faith and obedience is the way to happiness, and the whole duty of man is faith working by love, Rom. 1. 5. Tit. 1. 1, 2. 2. Tim. 1. 13. Gal. 5. 6. and 6. 15. which is assaulted with ignorance, error, superstition & profaneness. 1. Tim. 1. 6. 19. 20. 2. Pet. 2. 1. 2. 3. and beset with many afflictions. 2. Tim. 3. 12. Therefore the Scripture which was given to show unto man the way of life and salvation, was also written to teach found Doctrine, improve error, correct iniquity, instruct to righteousness, and comfort in the path of holiness. 1. Tim. 1. 10. 11. Tit. 2. 12. 1. Thes. 3. 3. 4. Heb. 12. 1. 2.

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

A. Yes: ²⁶ all men are not only allowed , but exhorted and commanded to read, hear, and understand the Scripture.

Expos. 26. The Scriptures teach the way of life. Pro. 2. 9. Luk. 16. 29. Act. 24. 14. and 13. 46. Psal. 16. 11. Io. 6. 68. set forth the duties of every man in his place and estate of life. Deut. 17. 17. 18. 19. 20. Josh. 1. 8. Psal. 119. 28. 2. Chro. 23. 11. 1. Tim. 4. 14. and 5. 1. &c. 2. Tim. 3. 16. 17. are the ground of faith, Rom. 4. 20. 2. Chro. 20. 20. 1. Tim. 1. 15. the Epistle of God sent to his Church. Hos. 8. 12. Reu. 2. 1. 8. 12. his Testament, wherein we may find what legacies he hath bequeathed unto us. 2. Cor. 3. 6. 14. Heb. 10. 16. Io. 14. 17. the sword of the Spirit. Eph. 6. 17. being known and embraced make a man happy. Psal. 119. 97. 98. Luk. 10. 42. and 16. 29. Psal. 1. 2. Reu. 1. 3. but neglected or contemned, plunge men into all misery. Heb. 2. 3. Matth. 22. 29. Psal. 50. 16. therefore all men of what age, estate, quality, or degree soever, ought to acquaint themselves with the word of God. 1. Io. 2. 14. 15. Psal. 119. 9. Act. 17. 11. Deut. 6. 7. Act. 18. 25. 28. for it was given of God, for the benefit and behoove of all sorts. Rom. 1. 14. being milk for babes, and meat for strong men. 1. Cor. 3. 1. 2. Heb. 5. 13. plain and easy to inctruct the simple. Pro. 1. 4. Psa. 19. 7. and full of hidden wisdom to exercise the strong, and satisfy the wise. Col. 2. 3. 1. Cor. 2. 7. Pro. 1. 5. that both sorts may be able to try the Spirits. 1. Io. 4. 1. be wise unto salvation, and grow rich in all spiritual knowledge and understanding. Col. 1. 10. and 2. 2. and 3. 16.

Q. The Scriptures were written in Hebrew and Greek, how then should all men read and understand them?

A. They ought to be translated ²⁷ into known tongues, and ²⁸ interpreted.

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

28. The expounding of the Scriptures is commanded by God. 1. Cor. 14. 1. 3. 4. 5. 39. and practiced by the godly. Luk. 4. 16. and 24. 27. Matth. 1. 23. 1. Cor. 14. 19. profitable both for the unfolding of obscure places. Neh. 8. 8. and applying of plain texts. 1. Cor. 11. 23. 24. 28. 29. It stands in two things: 1. In giving the right sense. Matth. 13. 38. Act. 2. 29. 30. Gal. 3. 16. 2. In a fit application of the same. Act. 2. 16. and 1. 16. 1. Cor. 14. 24. 2. Pet. 1. 12. Of one place of Scripture, there is but one proper and natural sense, though sometimes things things are so expressed, as that the things themselves do signify other things according to the Lord's ordinance. Gal. 4. 22. 23. 24. Ex. 12. 46. with. 10. 19. 36. Psa. 2. 1. with. Act. 4. 24. 25. 26. We are not tied to the expositions of Fathers, or Councils, for the finding out of the sense of the Scripture. Rom. 3. 4. Matth. 5. 27. 28. 31. 32. 33. 34. 38. 39. 43. 44. the holy Ghost speaking in the Scripture, is the only faithful interpreter of the Scripture. Luk. 1. 70. 1. Cor. 2. 10. 11. 10. 14. 26. Es. 55. 4. The means to find out the true meaning of the Scripture, are conference of one place of Scripture with another. 2. Sam. 24. 1. with 1. Chro. 21. 1. Esa. 28. 16. with. Rom. 9. 33. Es. 65. 1. 2. with Rom. 10. 20. 21. Mic. 5. 2. with Matth. 2. 6. Matth. 26. 34. with Mar. 14. 30. diligent consideration of the scope and circumstances of the place. Matth. 22. 31. 32. Act. 2. • 9. as the occasions, and coherence of that which went before, with that which followeth after; the matter whereof it doth entreat. 1. Co. 11. 24. 25. 26. and circumstances of persons, times, and places. Act. 13. 36. 37. and consideration, whether the words be spoken figuratively or simply; for in figurative speeches, not the outward show of words, but the sense is to be taken. Io. 15. 1. Matth. 26. 26. Io. 14. 6. Ex. 12. 11. Io. 6. 35. 1. Cor. 10. 16. and knowledge of the Arts and Tongues wherein the Scriptures were originally written. 1. Cor. 12. 10. Act. 2. 3. 4. But always it is to be observed, that obscure places, are not to be expounded contrary to the rule of faith set down in plainer places of the Scripture. Rom. 3. 18. 20. & 12. 6. 2. Tim. 1. 13. Act. 13. 33. 36. 37. Rom. 6. 7.

Q. What doth the Scripture especially teach v • ?

A. The ¹ saving knowledge ² of God ³ and Jesus Christ.

Expos. 1. Knowledge is the ground of obedience. 1. Chro. 28. 9. Act. 26. 18. a rich gift of grace. Mar. 4. 11. the first grace that God giveth unto his children. 1. Io. 2. 20. 27. and 5. 20. Io. 16. 4. and 6. 63. the foundation of all other graces. Pro. 19. 2. Psal. 9. 10. Hos. 4. 4. Es. 11. 9. the guide of our affections, and directer of our actions. Psal. 119. 9. 100. 101. Pro. 2. 10. 11. 12. Es. 30. 21. without which zeal is little worth. Rom. 10. 2. sacrifice was vain, Hos. 6. 6. and devotion was but superstition, Act. 7. 22. 23. This when it is made by the work of the holy Ghost, to be effectual to sincere faith, love, fear, and obedience, is saving. John. 17. 3. Esa. 53. 11.

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

3. We must know Christ, because sin hath made a separation between God and us, Esa. 59. 2. so that we cannot be received into God's favor, or have communion with him, without a Mediator. Eph. 1. 3. 5. Rom. 3. 25. Eph. 2. 18. 1. John. 2. 1, 2. Heb. 10. 21. 22. John. 14. 6. and God in Christ, or God and Christ, is the object of Christian religion. Col. 3. 17. 1. Pet. 1. 21. John. 14. 1. Heb. 1. 6. Christ is the image of the invisible God, Col. 1. 15. the brightness of his glory, and the express image of his person, Heb. 1. 3. in whom, with open face we behold, as in a glass, the glory of the Lord, 2. Cor. 3. 18. John. 14. 9. in whom are hid all the treasures of wisdom and knowledge, Col. 2. 3. The Apostles who preached unto the world the whole counsel of God necessary to salvation, did preach nothing, Act. 8. 5. Rom. 10. 8, 9. Act. 28. 31. did desire to know nothing, but Jesus Christ and him crucified. 1. Cor. 2. 2. Phil. 3. 8. of him they wrote, that our joy might be full. 1. John. 1. 4. and the Lord who forbids us to glory in anything beside, doth command us to glory in this, that we know him in Christ. Ier. 9. 23. 1. Cor. 1. 30, 31. so that this knowledge is necessary, easy, excellent, sufficient, sound and comfortable. 2. Cor. 4. 3. 4. Act. 8. 8.

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

A. By the ¹ works and ² wonders which are seen, the testimony of ³ conscience, the powers ⁴ of the soul, and the practices ⁵ of Satan.

Expos. 1. The first creature was made of nothing, otherwise it could not be subject to change and alteration: and all creatures are finite, compound, imperfect, unable to make or sustain themselves; therefore of necessity there must be a first cause, in power infinite, most perfect, and of it self, that gives being and continuance unto all things. 2▪ Nothing can be the cause of it self, for then it should be both the cause & the effect, both before and after it self: therefore all things have their beginning from one first and supreme cause, which is God. 3. Amongst things created we may observe a series of causes, and an order in the things themselves; but order is from one first, and leads us unto one first. 4. All things, even things without life, sense, and reason, which cannot moon voluntarily, or intend an end, are directed orderly unto an end: therefore there is one wise, good, and chief directer of all things, which is God. 5. The greatness, perfection, multitude, variety, and concord of things existing; the form, and continual sustentation of the world, do show that all things do depend upon someone, wise, and perfect good, from whom they have their being and preservation.

2. By Wonders, we understand visible and apparent works, extraordinarily wrought, not only above the ordinary course of nature, but simply above the power of nature, either in respect of the work it self, or the manner of doing▪ which effects do convince, that there i • an infinite power that is above, and doth over-rule all things: for every principal and primary cause, is more excellent then the effects thereof.

3. The conscience doth register, bring to remembrance, and bear witness of • he cogitations, words, and actions of all men: excuse and comfort in well-doing, against the disgraces, slanders, and persecutions of the world: accuse and terrify for sin secretly committed, which never did, nor shall come into the knowledge of men: incite to holiness, and curb and bridle from Iniquity, which is a manifest token, and proof, that there is a supreme judge, who hath given a law binding the conscience, doth observe all our thoughts, devises, words, and works, and will call us to an account, and reckoning.

4. The soul is a spiritual, invisible, and immortal substance, endued with power to understand and will; but the soul and the powers thereof, is not of and from it self; therefore it must proceed from another cause, which is power, wisdom, and understanding it self, and that is God. 2. In the understanding, there are certain principles whereby it diserneth truth and falsehood, good and evil; this gift man hath not of himself, therefore it springs fro • a supreme and most wise understanding, the principal cause being ever more excellent then the effect. 3. The mind is not satisfied with the knowledge, nor the will with the possession of all things in this world, but still they seek, and earnestly thirst after some higher good: there is therefore a Sovereign truth, and chief good, which being perfectly known, and enjoyed will give contentment. 4. By the power and faculties of the Soul, man is capable of happiness, or of the chief good; but in vain should he be made capable thereof, if there were not a chief good to be possessed and enjoyed.

5. By the assaults and suggestions of Satan we feel there is a Devil, may we not then certainly conclude that there is a God? 2. Satan labors by all means to extinguish the light of the Gospel, to lead men on in ignorance, error, and profaneness, and to turn them out of the path of holiness: Now why should Satan war thus against God, his word, and Saints, why should he seek God's dishonor, and man's destruction, if there were not a God, a law and an everlasting life.

Q. How else?

A. By the ⁶ consent of nations, ⁷ defense of the Church, ⁸ support and comfort of the godly; but principally by the Scripture.

Expos. 6. All nations in every age, time, and place of the world, have acknowledged that there was a God. 2. The Gentiles could not endure him who denied a divine power. 3. They adored stocks, stones, brute beasts, and the basest creatures, rather then they would have no dietie at all. 4. They were zealous and forward in the worship of their Idols, which shows that though they acknowledged not the true God, yet they knew there is a God to whom divine worship is due. 5. Such as have studied to become Atheists, could never blot this truth out of their consciences, but the majesty of God hath affrighted, and his terrors made them afraid.

7. The devil with great malice and fury, and ungodly men with all their might, authority, malice, and policy, have labored to find out, and extirpate all those that call upon the name of the Lord Jesus; but they have been miracuously hid, preserved and defended by the Lord. 2. God hath wonderfully frustrated all the devises of the wicked enemies of his Church; by the means they practiced to root it out, it was increased. 3. God. fought from heaven against the persecutors of his children, and executed upon them the fierceness of his displeasure: dreadful judgments did overtake many of them, and such horror fell upon some, that they were forced to leave their places of honor, and rule, and betake themselves to a solitary and private life. 4. The Lord hath armed his children with invincible courage and fortitude, to endure disgrace, contempt, poverty, death, and the most exquisite torments, that hell could invent; he hath supported them under the burden of an accusing conscience, and inwardly ref •• shed them as it were suddenly with sweet peace and consolation, and by the power, strength, and comfort of the holy Ghost, hath enabled them to sing Psalms in prison, and in the midst of the fire: which courage, strength, and comfort of theirs, doth plainly demonstrate that there is a God; specially if you compare it with that fear, faintnes, and unquietness, vexation, and deadness, which is in other men when they suffer anything.

Q. What is God?

A. He is a ⁹ Spirit, having his being of ¹⁰ himself.

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

10. God is without beginning, Psal. 90. 2. and 93. 2. Esa. 43. 1 • . and 44. 6. and without cause, Apoc. 1. 8. Esa. 41. 4. and 43. 10. and 48. 12. and so he is without composition, infinite, Psa. 147. 5. & 145. 3. Exod. 3. 14. eternal, Prov. 8. 22, 23. Rom. 16. 26. incomprehensible, Exod. 33. 22. 23. 1. Tim. 6. 16. 1. Kin. 8. 27. Esa. 66. 1. and unchangeable, I am. 1. 17. Mal. 3. 6.

Q. How many God's be there?

A. Only one ¹¹ God and ¹² three Persons, the Father, Son, and Holy Ghost.

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

12. A person generally taken, is one entire substance, not common to many, • ndued with life and understanding, will, and power. A person in the Godhead, is the Godhead restrained, or distinguished by his personal property. John. 14. 16. and 15. 1. The whole divine nature being indivisible, 1. Cor. 8. 6. is common to all three persons, Farher, Son, and Holy Ghost. Act. 4. 24. 2. Cor. 1. 3. John. 1. 1. Rom. 9. 5. Heb. 1. 8. Numb. 12. 6. 7. with Act. 1. 16. 1. Pet. 1. 11. Heb. 1. 1. Act. 4. 25. with 2. Pet. 1. 21. and therefore whatsoever doth absolutely agree to the divine nature, or is spoken of the divine nature by relation unto the creatures, that doth agree likewise to every person in Trinity. John. 1. 1. Prov. 8. 22. Apoc. 1. 8. Matth. 18. 20. John. 3. 13. Job 26. 13. and 33. 4. John. 14. 26. Luk. 1. 35. Every person in Trinity, is equal in glory and eternity. John. 10. 30. John. 17. 5. Phil. 2. 6. Eph. 1. 17. with John. 12. 41. and there is a most near communion and union between them, by which each one is in the rest, and with the rest. John. 14. 10. 11. Io. 1. 1. and everyone doth possess, love, and glorify each other. Prov. 8. 22. 30. v. John. 17. 5. working the same things. John. 5. 19. But the Godhead considered with the personal property of begetting, is the Father, &c.

Q. What is the property of the Father?

A. To be of himself, and to ¹³ beget his Son.

Expos. 13. The divine nature doth neither beget, nor is begotten: but the Father doth beget his Son by an eternal and necessary communication of his essence, wholly and indiuisibly to his Son, which yet he wholly retaineth in himself. John. 1. 1. Pro. 8. 22, 23.

Q. What is the property of the Son?

A. To be begotten of the Father.

Q. What is the property of the Holy Ghost?

A. To proceed from the Father, and the Son.

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

A. By his properties ¹⁴ , and by his works.

Expos. 14. A property in God, is that whereby his divine nature is known in it self, and distinguished from all other. The properties of God do not really differ from the divine essence, nor one of them from the other; but only in our manner of conceiving, wherefore every property in God is inseparable and incommunicable.

Q. What are his properties?

A. He is ¹⁵ most wise, ¹⁶ strong, ¹⁷ good, ¹⁸ gracious, ¹⁹ just, ²⁰ merciful, ²¹ perfect, ²² blessed, and ²³ glorious.

Expos. 15. Wisdom is that, whereby God by one, Heb, 4. 13. infinite, Ps. 139. 6. and 147. 5. Esa. 40. 28. eternal, Eph. 1. 4. simple, Exod. 3. 14. and unchangeable act of his understanding, Esa. 46. 10. doth know himself, Matth. 11. 27. John. 1. 18. and 7. 29. 1. Cor. 2. 10. 11. and all things, 1. John. 3. 20. John. 16. 20. and 21. 17. and actions clearly, infallibly, and distinctly, 1. Chr. 28. 9. 2. Tim. 2. 19. Psal. 56. 8. and 147. 4. Matth. 10. 30. with all their circumstances, 1. Sam. 23. 11. 12. Matth. 11. 21. Mat. 24. 22. John. 7. 30. discerning a most wise reason of them. Eph. 1. 11. Pro. 8. 14.

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

17. Goodness is that, whereby God being the chief good, Mark. 10. 18. showeth himself very good and bountiful to all his creatures, Psal. 86. 5. Gen. 1. 31. Psal. 33. 5. and 36 6. and 145. 9.

18. Gratiousnesse is that, whereby God being truly amiable in himself, Psal. 86. 15. and 111. 5. is freely bountiful unto his creatures, Rom. 3. 24. loving and cherishing them tenderly, without any desert of theirs. Psal. 145. 8. and 36. 5, 7, 9. Luk. 1. 30.

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

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

21. Perfectnes is that, whereby God is necessarily all-sufficient in and of himself. Gen. 17. 1. Job. 22. 2. & 35. 5, 6, 7. Ps. 16. 2. and the cause of all perfection and goodness in everything besides. I am. 1. 17. 2. Cor. 3. 5. and 4. 7. 1. Cor. 8. 4. 6. Rom. 11. 36.

22. Blessedness is that, whereby God fully and essentially, knowing and willing that perfection which is in himself, hath all fullness of delight and contentment, in and of himself, Gen. 17. 1. 1. Tim. 6. 15. and 1. 11. and is the cause and object of the blessedness of his creatures. Psal. 16. 11. and 17. 15. John. 17. 3. 1. John. 1. 3. 6.

23. Glory in God, is rhe admirable excellency of his most holy and divine nature, whereby he infinitely excelleth all creatures. Exod. 33. 18. Psal. 8. 1. John. 12. 41. Rom. 1. 23. Psal. 29. 9. This glory, the Lord doth manifest more obscurely in this life, Num. 12. 8. Exod. 33. 20. 1. Cor. 13. 12. by his Gospel, 2. Cor. 4. 4. 6. and signs of his presence. Exod. 33. 22. Esa. 6. 1. viz. some shining brightness, Luk. 2. 9. Matth. 17. 2. 5. or thick cloud and darkness, Exod. 16. 10. and 24. 16. 1. Kin. 8. 11. and excellent acts beseeming his greatness, Psal. 19. 1. Psal. 29. 9. Exod. 9. 16. John. 2. 11. 2. Thess. 1. 10. But more clearly it is revealed in heaven. Reu. 21. 23. John. 17. 24.

Q. What are his Works?

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

Q. What is the decree?

A. That whereby God hath from eternity set down with himself whatsoever ¹ shall come to pass.

Expos. 1. All things with their causes, effects, circumstances, and manner of being are decreed by God. Act. 2. 23. and 4. 27. 28. Eph. 1. 11. This decree is most wise, Rom. 11. 33. just, Rom. 9. 13. 14. eternal, Eph. 1. 4. 5. 2. Thes. 2. 13. Act. 15. 18. 1. Cor. 2. 7. necessary, Psal. 33. 11. Pro. 19. 21. unchangeable, Heb. 6. 17. most free, Rom. 9. 18. and cause of all good, I am. 1. 17. but not of any sin, 1. Io. 1. 5. The special decree of God concerning Angels and men is called predestination. Rom. 8. 30. of the former little is spoken in holy Scripture, of the latter more is revealed, not unprofitable to be known. It may be defined, the wise, free, just, eternal, and unchangeable sentence or decree of God. Eph. 1. 11. determining with himself, to create and govern man for his special glory, viz. the praise of his glorious mercy, or great justice, Rom. 9. 17. 18. Rom. 11. 36. Of this decree there be two parts: Election and Reprobation. 1. Thes. 5. 9. Jude. 4. v. Election is the decreee of God, of his free love, grace, and mercy, choosing some men to faith, holiness, and eternal life, for the praise of his glorious mercy. 1. Thes. 1. 4. 2. Thes. 2. 13. Eph. 1. 4. 5. 6. Rom. 8. 29. 30. The cause which moved the Lord to elect them who are chosen, was none other but his mere good-will and pleasure. Luk. 12. 32. Rom. 11. 5. and 9. 11. 16. Eph. 1. 5. 2. Tim. 1. 9. The end, is the manifestation of the riches of his grace and mercy, Rom. 9. 23. Eph. 1. 2. The sending of Christ, faith, holiness, and eternal life are the effects of God's love, by which he manifesteth the infinite riches of his grace. Io. 3. 16. 1. Io. 4. 10. Act. 13. 48. Tit. 1. 1. Col. 1. 12. Rom. 6. 23. In the same order, God doth execute this decree in time, he did decree it in his eternal counsel. 1. Thes. 5. 9. 2. Thes. 2. 13. Reprobation is the wise, just, and absolute decree of God, ordaining to leave some men unto themselves, to suffer them to fall, and to inflict upon them eternal punishment, deserved by their sins, for the praise of his unspeakable and great justice. Rom. 9. 11. 13. 22. Jude. 4. v. Ier. 6. 30. The cause of this decree is the absolute will and good pleasure of God. Mat. 11. 26. Rom. 9. 13. man's sin is the cause why God will punish, but no occasion why he did ordain to pass by, or to punish man, Rom. 9. 18. 20. This decree is just, because God hath power over man, as the potter hath over his clay, to make one vessel to honor, and another unto dishonor. Rom. 9. 21. Ier. 18. 6. Matth. 20. 15. The end hereof is not the condemnation of the creature, but the manifestation of God's justice. Rom. 9. 22. Sin is the effect of man's free will, and condemnation is an effect of justice, inflicted upon man for sin and disobedience. Io. 3. 18. and 12. 37. 38. 39. 40. 2. Thess. 2. 9. 10 but the decree of God which is good, is the cause of neither. Ps. 5. 4. A man in this life may be assured of this electiō. 2. Pet. 1. 10. 1. Thes. 1. 4. and eternal happiness. Matth. 24. 24. Io. 10. 28. 29. Rom. 8. 33. 34. 2. Tim. 2. 19. but not of his reprobation, for he that is now profane, may be called hereafter. Matth. • 0. 5. 6.

Q. What is creation?

A. That whereby God made all things ² of nothing, in six days.

Expos. 2. The first matter whereof all things were made was not eternal. Gen. 1. 1. Pro. 8. 22. 23. for then it could not be subject to alteration, Psal. 102. 26. 27. neither should God be the fountain of all goodness, if anything had a being and not from him: then the word beginning could not be referred to all things, But it was made simply of nothing in time. Heb. 11. 3. and other corporal things were made of it. Gen. 1. 6. &c. by no less power and wisdom then the lump it self. Ier. 10. 12. Reu. 4. 11. John. 38. 4. 5. 6. 7. &c.

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

A. In an excellent order, and exceeding good.

Q. For what ende did God make all things?

A. For the praise of his great power, goodness, wisdom, perfection, and freedom.

Q. What is providence?

A. That whereby God ³ doth preserve, and ⁴ govern all things, with all their actions.

Expos. 3. God doth conserve all creatures in their kind, Gen. 7. 1. 2. 3. and 9. 1. 2. 3. Act. 17. 25. 27. and in particular. Deut. 25. 4. 1. Cor. 9. 9. Job. 38. vl • . or 39. 3. Psal. 147. 9. both in respect of their nature, and of their qualities. Psal. 19. 1, 2. Job. 39. 1. 2. &c. Exod. 23. 25. Deut. 28. 5.

4. God governeth all creatures according to their several natures, Psa. 33. 13, 14, 15. & 135. 6, 7. and 104. 14. and 145. 15. Job 10. 8, 9, 10, 11. Prov. 20. 24. Psa. 119. 91. with all their actions, Psal. 14. 2. and 33. 13. 14. 18. Eccl. 3. 1, 2, 3. &c. and 8. 6. Gen. 20. 6. and 50. 19, 20. even those things which are most casual in respect of us. Exod. 21. 13. Deut. 19. 5. God in great wisdom and justice doth suffer men to sin, Psal. 50. 21. Act. 14. 16. with—holding and with-drawing from them his grace, Psal. 81. 11. 12. Matth. 11. 25. Luk. 10. 21. trying them by outward occasions, Gen. 3. 5. 6. 2. Sam. 11. 2. and 16. 20, 21, 22. Judge. 2. 20. 21. giving Satan liberty to tempt them, 2. Sam. 24. 1. 2. Chr. 21. 1. Luk. 22. 31. and carrying them forward, when by their own fault they are out of the way, Act. 17. 18. Psal. 105. 25. Rom. 1. 24. 28. 2. Thess. 2. 9, 10, 11. Also he doth limit sin, and determine the sinful actions of men, 2. Kin. 19. 28. Gen. 37. 27. 28. Psal. 124. 1, 2. 2. Sam. 17. 24. 1. Sam. 24. 6, 7. & 29. 6, 7. Job 1. 6. 12. Gen. 20. 6. both in respect of time, John. 7. 30. Luk. 22. 53. Matth. 24. 22. continuance, Hos. 2. 6, 7. Act. 14. 16. and 17. 30. 2. Pet. 2. 9. Apoc. 2. 10. place, Matth. 16. 21. and 20. 18. Luk. 13. 33. persons, Ezek. 21. 19. 20. 21. 22. 23. Judge. 3. 13. and 9. 23. 2. Chro. 18. 31. 32. Act. 9. 25. and 23. 11. 21. 27. John. 18. 8. inward purpose, Exod. 34. 24. manner of sinning, Pro. 16. 9. and 21. 1. and progress, Gen. 37. 25. 26. 28. 1. Sam. 23. 26. 27. and 25. 22. Luk. 4. 24. 30. Act. 9. 1, 2. 1. Sam. 21. 13, 14. punish one sin with another, 2. Chr. 25. 20. Rom. 1. 28. Exod. 7. 3. 2. Thess. 2. 9. 10. 11. and order them to an excellent ende, Pro. 21. 1. Gen. 50. 20. 21. and 45. 7. Job. 1. 11. 12. 22. and 2. 10. Esa. 10. 7.

Q. What are the special creatures made, preserved, and governed by the Lord?

A. Angels and ⁵ Men.

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

Q. What was the state of man by Creation?

A. Maruellous holy and ⁶ happy.

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

Q. Why say you that man was holy?

A. Because he was created after the ⁷ Image of God, in ⁸ knowledge, righteousness ⁹ and true holiness.

Expos. 7. The Image or similitude of 〈1 page duplicate〉 God, (for these two are all one, Gen. 1. 26. with Gen. 5. 3. I am. 3. 9. 1. Cor. 15. 49. Col. 3. 9.) is a lively resemblance of God, one essence. Gen. 1. 27. Man doth resemble God, not in respect of his body, nor chiefly in respect of the immortal and spiritual substance of the soul, endued with reason and will; but in respect of the graces which God bestowed upon the soul, Eph. 4. 23. 24. Col. 3. 10. and yet by reason of the union of the soul and body, the whole man is said to be made in the image of God. Genes. 9. 6.

8. As God knows himself, John. 8. 55. 1. Cor. 20. 10. and all things besides, John. 16. 30. so man did truly, distinctly, perfectly, and effectually know God, Rom. 1. 19. 20. his will, Rom. 2. 15. and works, Gen. 2. 20. 23. and his own happiness in God, and his own present estate, though he was ignorant of the future.

9. As God willeth himself as the chief good, Esa. 42. 8. and can will nothing but what is good; so man's will was able to choose God, and all good freely, readily, and orderly, and to do what was required. 1. Chron. 28. 9. and 29. 9. His affections also were subject to the rule of perfect reason; duly and with an holy moderation carried unto that which is good, respecting God or man. Tit. • . 5. 12. 1. Tim. 3. 2. Matth. 22. 37, 38, 39. Deut. 6. 5.

Q. Wherein did man's happiness consist?

A. In the enjoying of ¹⁰ sweet peace and communion with the Lord.

Expos. 10. God did love, favor, and accept of man; and man did behold, rejoice, and rest in the Lord with full delight.

Q. What further privileges did man enjoy in this state of innocence?

A. He was placed in paradise, had liberty to eat of every tree in the garden, except the tree of ¹¹ knowledge of good and evil, and was made ruler of all earthly creatures.

Expos. 11. The event of man's eating, or forbearing that fruit, did give the name to that tree. If he had obeyed, he should be happy, having experience of good: if he did eat thereof, he by experience should know what good he lost thereby, and what misery he brought on himself.

Q. Were these things bestowed upon man that he might live as he list?

A. No, but that he might ¹² serve the Lord his Maker, who therefore gave man a law, binding him always to perfect obedience, and a special commandment to try him.

Expos. 12. God the Creator of man, Psal. 100. 3. and in that respect his supreme, and absolute sovereign, having bestowed so great gifts, and main liberties upon man freely, might upon his own will and pleasure require at the hands of man, what obedience soever he had, or would enable him to perform. Deut. 11. 31. 32. Ier. 27. 5. and might also enjoin him to manifest his loa • tie and humility, by abstaining from some act in it self indifferent, for no other reason but because he was so commanded. Dan. 4. 32. 35. Psa. 115. 3.

Q. What was that special commandment?

A. Of the tree of knowledge of good and evil, thou shalt not eat, for in the day that thou eatest thereof, thou shalt die the death.

Q. Death we hear was threatened if he did disobey; what promise was made to encourage him to this duty?

A. The continuance both of ¹³ himself and his ¹⁴ posterity in that good estate.

Expos. 13. The tree of life seems to be a sign, and seal of the continuance of his happiness, if he had obeyed. Gen. 3. 22, 23, 24. Pro. 3. 18. Apoc. 2. 7.

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

Q. Did man continue in that good estate?

A. No, but ¹⁵ he fell from God thorough the enticements of Satan.

Expos. 15. Man was created good, but mutable, so that he might fall, Gen. 2. 17. Eccl. 7. 31. and God not being bound to uphold him, Rom. 11. 35. Gen. 17. 1. did suffer him to fall, knowing how to order the same for the setting forth of his glory, Prov. 16. 4. God knew before that •• an would transgress, Act. 15. 18. Psal. 139. 2. yet was he not therefore to forbear to give man a most wise, just, and easy precept, whereby he would show forth his Soueraigntie over man, 1. Sam. 15. 2. 9.

Q. How did he fall?

A. By sinning willfully ¹⁶ against God, taansgressing his law.

Expos. 16. Satan was the principal outward cause of the sin of man, Gen. 3. 1. John. 8. 44. Apoc. 12. 9. who envying the glory of God, and the salvation of man, did use the serpent as his instrument to seduce the woman, Gen. 3. 1. 2. Cor. 11. 3. and the help of the woman to seduce the man, Gen. 3. 6. The quality of the fruit, by accident was a cause to move them to eat thereof, Gen. 3. 6. and the just and good law of God, forbidding that sin, may be said to be an occasion of the sin, as it did forbid an act in it self indifferent, that man could not commit it without sin; but the principal inward cause of man's fall, was his own free-will, freely and voluntarily transgressing God's commandment, which he might and ought to have obeyed, but would not, Gen. 2. 7. 17. and 3. 23. 24. Rom. 5. 19. Eccl. 7. 31.

Q. What was the sin he did commit?

A. The eating of ¹⁷ the forbidden fruit.

Expos 17. The tree of knowledge in it self was good, Gen. 11, 12. 1. Tim. 4. 4. Gen. 3. 6. but the fruit thereof unlawful to be eaten, because God had forbidden it to be eaten, 1. John. 3. 4. Gen. 2. 17. And this sin of Adam was exceeding great, because it was the breach of so easy a commandment, Gen. 1. 29. with Gen. 2. 17. that God had given for the the trial of his obedience, committed by him that had received great favors from God, Gen. 1. 26, 27, 28, &c. and that in Paradise, Gen. 3. 6. 23. Also it was accompanied with an heap of other sins, infidelie, idolatry, unthankfulness to God, and contempt of him, blasphemy in subscribing to the devil, murder, &c.

Q. Did all mankind sin in Adam?

A. Yes ⁱ , for ^1• we were all in his loins,

Expos. 18. Adam was not a private person, but the common parent of us all; and as he received integ • itie, for himself and us so he lost it for himself & us.

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

A. They are dead ¹⁹ in Sin, and bondslaves ²⁰ of Satan.

Expos. 19. To be dead in sin, is to be utterly deprived of all life of grace. Eph. 5. 18. so that we can move to nothing of our selves, that is truly acceptable in the sight of God.

20. To be Bondslaues of Satan, is to be under the power and dominion of the devil, so that we do, and cannot but do his will and command. 1. Tim. 2. 25. 26 Act. 26. 18. 2. Cor. 4. 4.

Q. How doth that appear?

A. In that they are altogether unable to good, and ²¹ prone to evil continually.

Expos. 21. Every faculty of soul, and member of body is defiled with sin. 1. Thes. 5. 53. Rom. 5. 6. The mind is blind, Ier. 10. 14. and 51. 17. Matth. 15. 14. Eph. 5. 8. impotent, Luk. 24. 25. Io. 1. 5. and 3. 9. 10. and 8. 43. 1. Cor. 2. 14. Deut. 29. 4. vain, Pro. 14. 12. Eph. 4. 17. 1. Cor. 1. 21. Es. 44. 20. foolish, Pro. 22. 15. Tit. 3. 3. Es. 29. 13. Job. 11. 12. apt to devise evil. Ier. 4. 22. The memory is feeble, apt to forget good, Luk. 24. 6. 7. 8. remember evil, but neither good, nor evil as it ought. Matth. 27. 63. with Matth. 26. 75. Deut. 8. 10. 11. 19. Heb. 13. 2. 2. Pet. 3. 5. The conscience is impure, Tit. 1. 15. Heb. 10. 22. benumbed, Gen. 42. 21. 22. Eph. 4. 19. Gen. 50. 15. Heb. 9. 14. or turmoiled, Io. 8. 9. 1. Io. 3. 20. Dan. 5. 6. 9. Gen. 4. 4▪ Act. 24. 26. and 2. 37. Pro. 28. 1. Es. 57. 20. 21. Leu. 26. 36. erroneous and superstitious, Mar. 10. 19. 20. Luk. 18. 12. Matth. 5. 2. 3. Io. 16. 2. or doubting, Rom. 14. 23. The will unable to choose good, 1. Cor. 2. 14. Phi. 2. 13. Matth. 6. 10. 2. Tim. 2. 26. Rom. 8. 8. strong to evil, yea altogether averse and rebellious. Matth. 23. 37. Rom. 6. 19. Ier. 18. 12. and 44. 16. 17. The affections unruly and disordered, Gal. 5. 24. Rom. 10. 2. 1. King. 22. 8. and 21. 4. I am. 4. 1. 2. 5. The members of the body, are tools to execute sin conceived, Rom. 6. 13. 19. and 3. 13. Psal. 52. 4. 2. Pet. 2. 14. and instruments to stir up sin in the soul, Gen. 3. 6. and 6. 2. 2. Sam. 11. 2. 1. King. 21. 1. 2. Matth. 5. 28. 29. This proneness to sin is ever present, Ier. 7. 9. Gen. 6. 5. even then when the operations cease. And though a man find himself less apt to one sin, then to another, being restrained or renewed by the Spirit, Gen. 20. 6. Ier. 32. 40. Eph. 3. 16. or by reason of some other defects, or lets, 2. King. 1. 12. and 19. 35. 1. King 13. 4. Hos. 2. 7. Io. 12. 19. Mar. 11. 32. Act. 5. 26. Matth. 21. 46. Gen. 37. 25. 26. 27. and 39. 8. 9. Luk. 4. 30. Io. 8. 59. yet corruption causeth an aptitude, to every sin, if it be not hindered.

Q. What fruits do proceed from this Original corruption?

A. Evil ²² thoughts , words, and works,

Expos. 22. The thoughts and desires naturally are ignorant, erroneous, unbelieving, deceitful, unruly, loose, willful, vain, idle, blockish, not savoring good, proud, disdainful, uncharitable, filthy, &c. and in a word, abhominable, odious. The words and works, answerable to these. Psal. 94. 7. Es. 29. 15. Psal. 10. 4. and 14. 1. Deut. 29. 19, 20. Amos. 6. 3. and 9. 10. 1. Cor. 1. 23. Es. 5. 19. Psal. 126. 1. Job. 21. 14. 15. Ier. 6. 16. Luk. 19. 14. Mal. 3. 14. Psal. 73. 13. Numb. 20. 10. 12. Psal. 31. 22. and 116. 11. Matth. 14. 30. Luk. 18. 11. Deut. 15. 9. Psal. 83. 4. 1. Pet. 4. 3. 4. Gen. 38. 15. 16. 2. Sam. 13. 2. Mich. 2. 1. Amos. 8. 5. 1. Sam. 1. 13. 14. and 17. 28. Math. 9. 4. Es. 14. 13. Zeph. 2. 13. Obad. 3. v. Reu. 18. 7. Es. 65. 5. Ier. 2. 25. Reu. 3. 17. Matth. 9. 18. Psal. 30. 6. Luk. 12. 19. Ion. 4. 8. 9. Hos. 7. 1. 2. Mat. 24. 37. 38. 39. Ier. 8. 6. 2. Pe. 3. 3. 4. Psal. 10. 7. Pro. 1. 11.

Q. Are all the actions of natural men evil continually?

A. Yea: ²³ for they fail in many things, and as they come from them they are odious unto God.

Expos. 23. A man by nature may do an act, that is good for the substance thereof, Dan. 4. 27. or 24. Rom. 2. 15. but never that which is truly and spiritually good▪ Matth. 7. 18. Ier. 13. 23. Rom. • . 10. Prov. 15. 8. and 21. 27. for his person is not accepted, Gen. 4. 4. 1. Pet. 2. 5. nor sanctified, and so the good acts he doth, proceeds not from a good root, viz. faith, and the spirit of sanctification, 2. Tim. 1. 5. neither is it done in a right manner, I am. 4. 3. nor to a lawful ende, viz. the glory of God, 1. Cor. 10. 31. Col. 3. 17. all which are required to the being of a good act.

Q. What punishments are due unto man by reason of these sins?

A. All woe and ²⁴ misery, temporal spiritual, and eternal.

Expos. 24. The least sin, is a very vile breach of God's most holy law, 1. Io. 3. 4. Deut. 27. 26. and so an heinous offense against his infinite majesty, Psal. 51. 4. also of it own nature it is always joined with impenitence, Act. 5. 31. and 17. 30. and therefore doth deserve death, with all miseries accompanying the same.

Q. Which are the temporal miseries?

A. God's curse upon the creatures, on man's body, senses, name, friends, whatsoever he takes in hand, and death it self,

Q. What are the spiritual miseries?

A. ^2• Blindnes of mind, the spirit of slumber and giddines, horror of conscience, hardness of heart, a reprobate sense, and strong delusions,

Expos. 25. To be blind in mind, is to be utterly destitute of the true knowledge of God, and of the life to come, and to be hastening to endless woes, and yet not understanding it.

26. The Spirit of slumber, is that which through a vain persuasion of a man's good and safe estate, l • lleth him a sleep in security. Deut. 29. 19.

27. Horror of conscience, is when the conscience awakened filleth the soul with deep doubts, hellish and irrecoverable desperation, and remediles fears of everlasting damnation. Reu. 6. 16. 17.

28. Hardnes of heart, is a fearful judgment of God, whereby the heart is past all feeling and remorse, shut fast up that neither the word, nor works of God can kindly work upon it. Es. 48. 4. Zach. 7. 11. 12.

29. A reprob • te sense or mind, is a mind destitute of judgment, and void of common reason, taking evil for good, and good for evil, neither fearing God, or reverencing Man, regarding neither right nor wrong, Luk. 18. 4.

30. Strong delusions, are when men are given over to take pleasure in believing lies, and idle fancies of vain heads. To these we may add frenzy, madness, Deut. 28. 28. to be given▪ over to vile affections, God with drawing from men his grace, and in his secret but just and dreadful judgment, giving them over to most sordide, and loathsome, unnatural, and inordinate lusts, Psal. 81. 12. Gen. 19. 5.

Q. Which is the eternal misery?

A. ³¹ Euerlasting damnation,

Expos. 31. Damnation, which is an everlasting separation of soul and body, from the comfortable presence of God, Matth. 7. 23. Re • . 22. 15. and an enduring of easlesse, endless, remediles torture with the devil & his Angels, Mat. 25. 41. Reu. 20. 15. Luk. 16. 24. 25. in the due desert of sin.

Q. After a man doth know his misery, what must he learn in the next place?

A. The true means ¹ how he may escape the foresaid misery, and be restored to hapines,

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

Q. By what means may we escape this misery, and recover happiness?

A. Onley ² by Jesus Christ,

Expos. 2. God in justice doth hate sin, Es. 1. 3. Psal. 45. 7. and hath denounced death against the transgressors of his law▪ Gen. 2. 17. Deut. 27. 26. Es. 30. 33. Ier. 4. 4. therefore to satisfy his justice, Col. 1. 20. and make way for mercy, Psal. 14 • . 9. his infinite wisdom found out a means, Gen. 3, 15. even by Jesus Christ, upon whom the Father laid this office of reconciliation, Psal. 40. 6, 7. Heb. 5. 5. Io. 3. 17. and 5. 36, 37. which he willingly undertook, Heb. 10. 7. 9. and did faithfully discharge. Heb. 10. 5, 6, 7.

Q. What is Jesus Christ?

A. The ^• eternal Son of God, who in time became man for his elect.

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

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

A. His person and his office.

Q. What is his person?

A. It is God and man ⁴ united together into one person.

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

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

A. He was conceived ⁵ by the holy Ghost, borne of the virgin Marie, according to the Prophets.

Expos. 5. Christ's conception is the miraculous and supernatural forming of his human nature in the womb of the Virgin Marie, Esa. 7. 14. Gen. 49. 10. Luk. 1. 35. by the power of the holy Ghost, Mat. 1. 18. 20. who did perfectly sanctify it in the very first moment of conception, Luk. 1. 35.

Q. Why was Christ conceived by the holy Ghost?

A. That he might be pure without sin, wherewith all are stained who are conceived after the ordinary manner.

Q. Why was he God?

A. That he might bear the weight of God's wrath without sinking under it, overcome death, be the Head ⁶ of the Church, repair his Image in us, conquer the enemies of our salvation, and defend us against them.

Expos. 6. The dignity of being Head of the Church is so great, that it cannot agree to any mere man, Eph. 1. 21. Phil. 2. 9, 10, 11. Heb. 1. 6. also the offices of the head, are to give the power of life, feeling, and moving, to the body, John. 1. 4. Rom. 8. 2. and to direct by his power, the inward and outward functions of the body, Eph. 5. 23, 24. which benefits he that is man only cannot bestow upon the Church.

Q. Why was he man?

A. That he might ⁷ suffer death for us, sanctify our ⁸ nature, and we might have access with boldness to the throne of grace.

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

8. Fullness of all graces above measure, were poured into the human nature of Christ our Savior, Matth. 3. 16. John. 1. 16. and 3. 34. Col. 2. 9. and 1. 19. & we being united to him, and having communion with him, do receive in measure of his fullness, Eph. 4. 7. 16.

Q. What is his office?

A. To be Mediator ⁹ to reconcile God and man.

Expos. 9. A Mediator, or an Advocate, is a third person that takes upon him to agree and reconcile two that be at variance, as Christ being both God and man, did set at one God and man, Eph. 1. 10. Col. 1. 20. 1. John. 2. 1. who before were separated by sin, Esa. 59. 2. Ier. 5. 25. Christ is our Mediator both as God and man, John. 1. 29. 34. & 3. 14. 16. Rom. 5. 8. 1. John. 1. 7. Phil. 2. 6. for in the work of our redemption he performed many divine works, Heb. 2. 14. John. 10. 18. as Mediator, he is the King and Head of his Church, Luk. 1. 33. John. 3. 35. Act. 2. 36. Phil. 2. 9, 10, 11. Matth. 28. 18. Heb. 1. 6. and 2. 7. and the special offices of Christ our Mediator, do necessarily require, that the divine and human nature jointly do concur in the execution of them, John. 1. 18. Matth. 11. 27. John. 3. 12, 13. 2. Cor. 5. 18, 19, 20. Rom. 5. 10, 11. Heb. 9. 14. & 7. 25. This office is peculiar to Christ, John. 14. 6. 1. Tim. 2. 5, 6. Heb. 7. 24. and neither in whole nor part can be transferred to any other, Act. 4. 10, 11, 12. Heb. 4. 14. John. 11. 42. 1. John. 2. 1. Heb. 7. 25. Eph. 3. 12. Heb. 2. 14, 15. Act. 10. 42, 43. and 17. 31. In the decree of God Christ was a Mediator from eternity, Eph. 1. 5, 6. In the virtue and efficacy of his mediation, he was given to be Mediator as soon as necessity required, Reu. 13. 8. Gen. 3. 15. In the fullness of time he was manifested in the flesh, Gal. 4. 4. 5.

Q. How did he that?

A. By his fulfilling ¹⁰ the law, and by his ¹¹ sufferings.

Expos. 10. It became him who was our faithful high Priest to fulfil all righteousness.

11. The justice of God must be satisfied, and the debt of sin must be paid, before God who is true, just, and unchangeable, could be pleased with us, 1. John. 2. 2. Heb. 9. 14, 15. 1. Pet. 1. 18, 19. Reu. 1. 5.

Q. What understand you by his sufferings?

A. His voluntary humiliation both in ¹² soul and body, his crucifying, ¹³ death, burial, and abiding ¹³ under the dominion of death for a time.

Expos. 12. Christ in his incarnation did assume our whole nature, Luk. 2. 40. 52. Heb. 2. 6. Luk. 23. 46. 1. Tim. 2. 5. Luk. 19. 10. Matth. 26. 38. Mark. 14. 34. Mat. 27. 16. John. 19. 30. Heb. 10. 5. Matth. 26. 12. Heb. 2. 17. that by offering it up a sacrifice for sin, he might redeem us, Heb. 8. 1, 2, 3. Heb. 9. 14. and 13. 10, 11, 12. In our nature he became our surety, Job 19. 25. Heb. 7. 22. therefore he suffered properly in soul as well as in body, Matth. 27. 46. Gal. 3. 13. Heb. 2. 9. 10. 14. which is set forth in the Lord's Supper, 1. Cor. 11. 25. and was signified by the sacrifices in the law, Hebr. 9. 19, 20, 21. 22.

13. The death of Christ was the separation of his soul and body, Matth. 27. 50. Luk. 23. 46. though they both continued still united to the Godhead, Mat. 1. 23. John. 1. 14. 1. Pet. 3. 18. 1. Cor. 2. 8. It was necessary that Christ should die, that he might satisfy God's justice, Heb. 9. 22. abolish and kill sin, Mat. 26. 28. Rom. 5. 10. Rom. 8. 3. Rom. 6. 10, 11. 1. John. 3. 8. destroy death, and him that had the power of death, that is, the devil, Heb. 2. 14. 2. Tim. 1. 10. John. 12. 31. Hos. 13. 14. deliver us from the fear of both, Heb. 2. 14. Luk. 1. 74. confirm the Testament or covenant of grace, which he made with us, Heb. 9. 16, 17. and 13. 20. Zach. 9. 11. and obtain for us the spirit of grace, Act. 2. 33. Gal. 3. 14. and 4. 4, 5. Betwixt the death & sufferings of Christ and of the Martyrs, we may observe these differences: 1. Christ his passion was an accursed punishment, Gal. 3. 13. the sufferings of the Martyrs and holy men, are only chastisements or trials. 2. Christ's passion was a meritorious sacrifice, Heb. 9. 14. the passions of the Martyrs are of no value to merit anything, Rom. 8. 18. 3. As the sins of the elect were laid upon Christ, Leu. 16. 21. Esa. 53. 11. Heb. 9. 28. so was the punishment of their sin for substance and kind, though not for circumstance of place or continuance, Heb. 4. 15. and therefore he suffered both in soul & body the wrath of God which was due unto us for sin, though he suffered not every particular punishment of sin, which every particular sinner meeteth withal, Rom 5. 19. Heb. 10. 14. But the Martyrs were not forsaken, though they were not delivered out of the hands of the persecutors. 4. Christ was in himself pure and innocent, but he suffered for our sins, 2. Cor. 5. 21. the Martyrs were not free from sin, neither did they suffer for the expiation of sin.

14. Until the third day death had power and dominion over Christ, for so long death kept a sunder soul and body, Luk. 24. 7. Matth. 17. 23. Act. 10. 40.

Q. Did Christ always abide under the power and dominion of death?

A. No, for the power of death being subdued, the third day he ¹⁴ rose again, ascended into heaven, and sitteth ¹⁵ at the right hand of the Father.

Expos. 14. The resurrection of Christ is the first degree of his exaltation, wherein his soul being joined to the same flesh that died, he was raised up to life, 1. Cor. 15. 4. It was necessary that he should rise again, in regard of the excellency of his person, Act. 2. 24. the covenant which he had made with the Father, Psa. 2. 6, 7. Es. 53. 10. the dignity of his high office of eternal mediation, Psal. 110. 6, 7. Rom. 4. 25. and that the truth of those things which were foretold concerning the glory of the Messias, might be fulfilled. Christ by his divine power rose again from the dead, Rom. 1. 4. 1. Pet. 3. 18. 1. Tim. 3. 16. Io. 5. 21. and 10. 17, 18. Act. 2. 24. and 3. 15. Eph. 1. 17. 20. Rom. 8. 11. not as a private but as a public person, Rom. 5. 14. 19. 1. Cor. 15. 45. Heb. 10. 14. 1. Pet. 2. 20, 21. thereby showing that his satisfaction is fully absolute, Rom 4. 25. and 6. 9, 10. The ende of his resurrection was, that he might prepare himself to the performance of the glorious functions of a Mediator, and show himself to be the conqueror of death, and the Lord of quick and dead, Rom. 14. 9. Act. 17. 31.

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

Q. What are the special parts of Christ's Mediatorship?

A. He ¹⁶ is a Prophet, Priest, and King,

Expos. 16. In the time of the law, Prophets, Priests, and Kings were anointed, 1. Reg. 19. 16. Exo. 28. 41. 1. Sam. 16. 13. who were types of Christ, truly anointed our Prophet, Priest and King. Also our Mediator was to obtain and purchase for us full redemption, and to bestow upon us righteousness and eternal life obtained, and to show unto us the way of salvation, which do necessarily require this threefold office of Christ.

Q. Why was Christ a Prophet?

A. To reveal ¹⁷ unto us the way to everlasting life,

Expos. 17. Before his coming in the flesh, our Savior Christ made known the will of God to the Patriarchs and Prophets, either immediately, 2. Pet. 1. 21. 2. Sam. 23. 2. Gen. 3. 9. 10, 11. or by the ministry of Angels, Gen. 31. 11. Judge. 6. 12. 2. Kin. 1. 3. and by the patriarks and Prophets, he informed the Church of the old-Testament in all points necessary to salvation, 2. Pet. 2. 5. 1. Pet. 3. 19. Jude. 14. Luk. 1. 70. Eph. 2. 30. 1. Pet. 1. 11. In the fullness of time taking upon him our nature, being after a most excellent manner sanctified by the Spirit, Luk. 1. 35. Dan. 9. 24. furnished with all gifts necessary, Matth. 3. 16, 17. Io. 3. 34. Psal. 45. 8. Es. 11. 2. Io. 1. 18. and 3. 32. and called of the Father to this office Luk. 3. 21, 22. Matth. 3. 16. 17. Matth. 17. 5. he did in his own person preach unto the Jews about the space of three years and a half, Act. 1. 1. Luk. 21. 37. Heb. 1. 1. Dan. 9. 27. not altogether passing by the Samaritans and Caananits, Io. 4. 40. Matth. 15. 22. With admirable wisdom, Mar. 6. 2. Matth. 21. 23. 27. and 22. 46. ardent zeal, Io. 2. 14. 17. Io. 4. 34. excellent grace, Psal. 45. 2, 3. Matth. 7. 29. Luk. 4. 22. and 11. 27. singular meekness, Matth. 11. 29. and authority unusual, Matth. 7. 29. Matth. 5. 21, 22. not respecting any man's person, Matth. 21. 42. 43. Mar. 12. 14. he interpreted the law, Matth. 5. 21. 22. &c. and 19. 4. 5. reproved the corruptions of the Scribes and Pharisees, Io. 2. 16. Matth. 23. 13. foretold some things that were to come, Matth. 16. 21. Luk. 19. 43. 44. Matth. 24. 3. &c. and taught the Gospel, or the last will of God concerning the salvation of Man, Esa. 61. 1. 2. Luk. 4. 18. illustrating his doctrine for the most part, by parables and similitudes, as the people were able to bear it, Matth. 13. 3. Mar. 4. 33. and confirming that which he taught, by the Scriptures of the Old Testament, Io. 5. 46. Matth. 22. 32. Luk. 24. 26. 27. 44. 45. and holiness of life exactly answering to his doctrine, with diverse signs of all kinds, Io. 3. 2. and 5. 36. Io. 6. 61, 62, and 2. 25. Matth. 9. 4. Io. 9. 6. and 11. 43, 44. and that most cruel and bitter death which for the truth of God he did voluntarily undergo. 1. Tim. 6. 13. After his ascension our Savior taught his Church by his Apostles and Ministers, Eph. 4. 11. 12. Act. 10. 41, 42. The Apostles being fully and perfectly instructed by Christ himself in those things which concern the Kingdom of God, Act. 1. 3. John. 15. 15. and 17. 8. and extraordinarily furnished with gifts, and infallibly assisted by the Spirit; Act. 2. 3, 4. Io. 14. 26. and 16. 13. were sent forth to preach the whole counsel of God, so far as concerns man and the means of his salvation, Act. 20. 27. Matth. 28. 20. 1. Cor. 2. 9, 10, 11. 1. Io. 1. 3. Rom. 1. 16. unto all nations, Matth. 28. 18. 19. Mar. 16. 15. Their doctrine they confirmed both by the Prophets of the old testament, Act. 26. 22. and 28. 23. 2. Pet. 1. 18. 19. and by diverse signs and wonders which God wrought by them, Heb. 2. 3, 4. Mar. 16. 20. In the days also, and since the death of the Apostles, our Savior doth execute his prophetical office by his ordinary Ministers, whom he hath commanded us to hear, so long as they preach according to the Scriptures, Eph. 4. 11. 12. Luk. 10. 16. so that Christ is the Author of the doctrine which he taught, Ministers are the Instruments of Christ, to teach not their own, but his doctrine, 2. Cor. 5. 20. Job. 33. 23. The fruit of this office is the restoring of knowledge decayed in the first fall of man, and the manifestation of divine mysteries unknown to the world, Rom. 16. 25. 26. Eph. 3. 9. Col. 1. 26. 27.

Q. Why was Christ a ¹⁸ Priest?

A. To purchase for us righteousness and life eternal,

Expos. 18. Christ is our high Priest, not after the order of Aaron, but after the order of Melchizedek, Psal. 110. 4. Aaron was of the tribe of Levi, Heb. 7. 5. his stock and linage was known, Ex. 6. 16. 18. 20. he was compassed with infirmities, mortal, a sinner, and had need to offer for himself, and for his own sins, Heb. 7. 28. and 5. 2, 3. 4. and 9. 7. but Christ was of the tribe of Judah. Heb. 7. 14. without Father touching his humanity, without mother touching his dietie, Heb, 7. 3. immortal and continuing forever, holy, harmless, undefiled, who had no need to offer for himself, but offered himself for the people only, Heb. 7. 25. 26, 27. Material oil was poured upon Aaron at his consecration; Leu. 8. 12. but Christ was anointed with the holy Ghost, Act. 10. 38. Aaron was instituted without an oath, but Christ with an oath. Heb. 7. 20. 21. 28. Psal. 110. 4. The Priesthood of Aaron was typical, Heb. 10. 2, 3. not available to take away sin, Heb. 9. 14. 15. but the Priesthood of Christ is true and real, containing the very Image and body of things themselves; perfect to abolish sin, and to obtain eternal redemption, Heb. 10. 1. 5. 11. Heb. 9. 12. 14. The Levitical Priest-hood was to be abrogated, Heb. 8. 13. but Christ's Priesthood is to continue forever; Heb. 7. 24. Aaron died and had successors, Heb. 7. 23. but Christ succeeded none, hath no successors, but is our only and unchangeable high Priest forever, Heb. 7. 3. Aaron and his successors, offered the bodies, and the blood of beasts, Heb. 9. 12. 14. but Christ himself is both the Priest and sacrifice, Eph. 5. 25. Heb. 9. 26. and 10. 10. They offered oftentimes one manner of sacrifice, but Christ hath offered himself once for all. Heb. 7. 27. and 9. 25. 26. and 10. 12. 14. 1. Pet. 3. 18. Aaron and his successors entered into the Tabernacle made with hands, Heb. 8. 5. and 9. 6. but Christ is entered into the very heavens, Heb. 9. 11. 24. and 4. 14. Aaron and his suceessors were Priests only, but Christ is both King and Priest, Heb. 7. 1, 2. Aaron and his successors were but Ministers, but Christ is the author of salvation, Heb. 5. 9. all which do show the absoluteness, perfection, and excellency of Christ his Priesthood.

Q. What are the functions of his Priestly office?

A. Offering ¹⁹ up himself a sacrifice once for all, and ²⁰ making request for us,

Expos. 19. Christ thorough the eternal Spirit, Heb. 9. 14. offered up his soul and body as a sweet smelling sacrifice to the Father, Eph. 5. 2. once for all, Heb. 10. 12. whereby he was consecrated, and did enter into heaven, presenting himself before the Father for us, Heb. 9. 24. and 10. 20.

20. Christ • intercession is his most gracious will, fervently and vnmooueably desiring, that all his members for the perpetual virtue of his sacrifice, may be accepted of the Father, Rom. 8. 34. This is both universal and particular, heavenly and glorious, ever effectual, no way reciprocal, and tendered only for the virtue of his sacrifice.

Q. Why was Christ a ²⁰ King?

A. To ²¹ bridle and subdue all his enemies, but ⁱ to ²² gather, and govern ²³ his elect and chosen.

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

21. The enemies of Christ are Satan and all his angels with all their works, to wit, sin and death, Gen. 3. 15. Eph. 2. 2. 2. Cor. 4. 4. 2. Cor. 6. 15. to which we must add all wicked men, who be the instruments of Satan, John. 8. 44. 1. John. 3. 8. amongst whom the Antichrist of Rome is chief, 2. Thess. 2. 3. These enemies Christ hath already overcome in his own person, Eph. 4. 8. Col. 2. 14. Io. 12. 31. he doth daily bridle and repress by his wisdom, power, word, and spirit, Luk. 10. 18, 19. Luk. 2. 34. Reu. 12. 5. and 2. 27. 2. Cor. 10. 4, 5. and he will perfectly subdue at the day of judgment, 1. Cor. 15. 25. adiudging the devil and all his partakers to eternal condemnation, Mat. 25. 46. and utterly abolishing sin and death, 1. Cor. 15. 26. Further is to be noted, that Christ as Mediator in the execution of his Kingly office, doth outwardly call some wicked and ungodly men, Mat. 22. 1. 14. and 20. 16. prescribe a law how they ought to walk, I am. 4. 12. bestow many good things upon them both spiritual and temporal, though not such as accompany salvation, Heb. 6. 4, 5. Mat. 13. 19, 20, 21. Luk. 8. 13, 14. Job 22. 18. and inflict diverse punishments upon them, in this life and the life to come, for their sin and disobedience, Matth. 13. 12. and 25. 28. Es. 6. 10. 2. Thess. 2. 10, 11. Luk. 16. 23.

22. Christ doth not only by his word call his elect to faith, repentance, and the participation of the covenant of grace, Mark. 1. 14, 15. Matth. 11. 28. but he doth also effectually move them by his Spirit to repent and believe, Ps. 110. 3. 2. Thes. 2. 13, 14. Eph. 3. 16, 17.

23. The functions of Christ's Kingly office, appertaining to the government of his elect, are 1. The prescription of laws according to which his subjects ought to believe and live; which stands not only in appointing the faithful by the ministry of his word to live godly, justly, and soberly; but also in writing his law in their hearts by his holy Spirit, and enabling them by the same Spirit, to do in some measure what he requireth, Tit. 2. 11, 12. Ier. 31. 33. Ezekiel. 36. 27. John. 1. 16. 2. The communication and bestowing of all good things upon them, appertaining to this or a better life, so far as he knows it needful or profitable: under which we are to comprehend the removing of things hurtful, and the defending of his subjects against them, Psa. 68. 18. I am. 1. 16, 17. Ps. 23. 1, 2, 3. 1. Cor. 12. 8, 9, 10, 11. Eph. 1. 7. Act. 26. 18. Matth. 9. 6. Gal. 4. 4, 5. Rom. 8. 15, 16. 2. Cor. 12. 9. Phil. 4. 13. Luk. 22. 32. John. 17. 11, 12. 22. 23. 1. John. 4. 4. Gen. 9. 26. 27. Psal. 81. 13, 14. Act. 4. 16. and 5. 13. Psal. 34. 9, 10. Tit. 1. 15. Rom. 14. 14, 15. Esa. 27. 7. Ier. 46. 28. 3. The receiving of his elect unto himself, and the giving of eternal life unto them having pronounced sentence on their side, Matth. 25. 46.

Q. What benefits do we receive by the death and resurrection of Christ?

A. We are redeemed from the ²⁴ guilt, punishment ²⁵ , and power of sin, & shall be raised up at the last day,

Expos. 24. Christ hath paid our debts, and answered whatsoever the law did require at our hands, 1. Pet. 2. 21. 24. and laid down his life, according to the will of his Father, John. 10. 15. so that the law hath nothing against us, Col. 2. 14. Christ's death must needs be acceptable, Eph. 5. 2. and consequently we are not bound over to punishment.

25. Punishment is inflicted because of sin, Job. 4. 8. Prov. 22. 8. and 28. 18. Hos. 10. 13. and 14. 1. being freed from sin we are not liable to judgment, 1. Sam. 12. 13. Ier. 4. 14. Ezekiel. 18. 32. It stands not with the justice of God, being once fully satisfied, to require a second payment at our hands, Gen. 18. 25. Matth. 3. 17. neither will it stand with his glorious mercy, the honor of Christ who is a perfect Redeemer, Tit. 2. 14. the price of his blood, 1. Cor. 6. 21. nor with our faith in praying for full pardon of all our debts, Matth. 6. 12. or our peace with God, Rom. 5. 1. nor yet with right reason, that the guilt of sin should be removed, and yet punishment for sin inflicted.

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

A. God the Father accepting the death of Christ as a full ransom and satisfaction to his justice, doth freely discharge and acquit us from all our sins.

Q. How are we redeemed from the power and tyranny of sin?

A. Christ by ²⁶ his death killeth sin in us, and by his ²⁷ resurrection doth quicken us to newness of life.

Expos. 26. Christ by his death did conquer sin; and the old man in us is truly said to be crucified, dead, and buried, in and with the body of Christ, we being engrafted into the similitude of his death, Col. 2. 12. 20.

27. Having communion with Christ in his life, we are raised up to a spiritual life, Rom. 8. 11. and have our conversation in heaven, Phil. 3. 20. But this life is only begun here, and groweth by degrees, being perfected in heaven.

Q What are the benefits of Christ's ascension?

A. The leading of captivity captive, the giving of gifts unto men, the pouring his spirit upon his people, and preparing a place for them.

Q. What are the benefits of his intercession?

A. The persons of the faithful do always remain just, and their works acceptable in the sight of God; hereby also they are defended against the accusations of all their enemies.

Q. How will the knowledge of these things work in the heart of him whom God will save?

A. It brings him to a serious consideration of his own estate, to grieve for sin, and the fear of God's displeasure, whereby the heart is ²⁸ broken and humbled.

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

Q. What else will this knowledge work?

A. It will bring a man ^2• to confess his sin, highly to prize Christ, and hunger ³⁰ after him until he obtain his desire.

Expos. 29. He will acknowledge his sins to God as particularly as he can, 1. Tim. 1. 13. and with sighs and groans, for pardon and forgiveness, Rom. 8. 26.

30. Hunger after Christ must be fervent, as a thirsty man longeth for drink; and continual, never giving over till the desire be obtained. With this desire there is always joined an high prizing of Christ, and an advised willingness to for go all things for Christ's sake, Phi. 1. 22. 23. with 3. 7, 8.

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

A. By ¹ faith alone,

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

Q. What is faith?

A. A ² resisting upon Christ alone for salvation,

Expos. 2. Bare assenting to the truth of God's promises upon the credit of the reuealer, is not true and justifying faith, Matth. 21. 32. Io. 2. 23. Luk. 24. 25. Luk. 8. 13. but when the poor soul doth cast it self upon the free promise of God made in Jesus Christ, for pardon of sin, it doth truly believe, Act. 9. 42. Io. 14. 1. Io. 5. 24. with Rom. 4. 5. Es. 28. 16. with Rom. 9. 33. Act. 18. 8. with Rom. 10. 10, 11. This faith is certain, Mat. 16. 18. though mixed with many doubtings, Luk. 1. 18. and 17. 5. Mar. 9. 24. and continual, Luk. 22. 31. 32. though often shaken, Luk. 24. 21. A full persuasion seems rather an effect of a strong faith. Rom. 4. 21. then the nature of true faith. Joy is a fruit of faith, 1. Pet. 1. 8. Act. 8. 6, 7, 8. Rom. 5. 4. but not an inseparable companion thereof; a man may have true faith, and feel little, or no comfort, Psal. 22. 1. and 31. 10. and 77. 2.

Q. What is the ground of faith?

A. The free ³ promises of God, made in Christ, concerning the forgiveness of sins, and eternal righteousness.

Expos. 3. Temporal blessings, Eccl. 9. 12. civil virtues, Luk. 18. 12, 13. 14. a general notice that Christ will save the elect, Matth. 13. 20. 21. sense, reason, experience, feeling, Psal. 10. 1. and 51. 12. are not the grounds of saith, but only the promises, which God of his grace hath made unto us in Christ, which ought to be received, because God that cannot lie hath spoken them, Tit. 1. 2. 2. Tim. 2. 13.

Q. How is faith wrought in us?

A. Inwardly by the ⁴ spirit as the Author, outwardly by the preaching of the word, and ⁵ Catechising, as the instrument thereof,

Expos. 4. Faith is the gift of God, Ph. 1. 29. and a grace supernatural; a man of himself can no more believe, then a corrupt fountain can send forth sweet waters, 1. Cor. 2. 14.

5. By Catechising, understand a pure, plain, brief, and orderly instruction of the people in the chief grounds of Christian religion, 1. Cor. 2. 4. 1. Cor. 3. 1. 1. Pet. 3. 15. Heb. 6. 1, 2. Rom. 6. 17. so that the people may clearly and manifestly see the way unto salvation, and may know how to make use both of the Law, and of the Gospel, for their humiliation and comfort, understanding how one thing dependeth upon another, goeth before, or followeth after.

Hereby Christians are enabled to refer that which they read, to some head, readily to apply what they hear, to fit purpose, try it, and have it in readiness, in the time of need. In a word to profit by the public ministry, Heb. 5. 11, 12. and to know how to go forward in godliness in an holy method. To say nothing that Catechising is profitable to inform the judgment, reform the affection, and quicken both to the duties of a Godly life.

Q. How doth the word work faith in us?

A. By showing us our misery, and the true means of our recovery, encouraging us being ⁶ humbled, to receive the promises of the Gospel,

Expos. 6. The word commandeth the humbled to believe, promiseth them comfort, Matth. 9. 13. Luk. 15. 32. setteth forth the necessity, and exellency of faith, Io. 3. 18. 39. the danger of unbelief, Mar. 16. 15. Io. 12. 48. Act. 13. 46. the tender mercies and compassions of the Lord, Psal. 103. 8. 12. and how he inviteth, persuadeth, and entreateth him to believe, 2. Cor. 5. 20.

Q. How doth the Spirit work by the word?

A. It doth teach us wisdom to apply things generally spoken, particularly to our selves, secretly upholdeth against despair, stirreth up in us good desires, doth soften the heart, and draw us to rest upon Christ for salvation, before we have the feeling of comfort,

Q. By what means is faith increased?

A. By ⁷ hearing the same word preached or Catechised, and likewise by earnest ⁸ prayer.

Expos. 7. Hearing the word preached, is ordained of God as a means to increase knowledge, Matth. 15. 10. Pro. 1. 5. and 8. 33. Psal. 73. 16. 17. 1. Cor. 1. 21. and 14. 24. 25. to rectify the judgment, to give counsel in doubtful cases, Psa. 119. 24. Psal. 73. 16. 17. to perfect the faith of the weak, Rom. 10. 8. 1. Thess. 3. 10. to make stable the strong, Act. 20. 32. Rom. 1. 11. 12. to comfort them that are in heaviness, 1. Thes. 2. 11. and 3. 2. and 5. 14. to raise them that are fallen, 2. Sam. 12. 12. 13. Gal. 6. 1. to call back them that wander, Es. 30. 21. to stir up the graces of God's spirit, Cant. 4. 16. 2. Pet. 1. 13. to refresh the souls of the Saints with sweet and heavenly consolations, Cant. 1. 1. Psal. 119. 162. Col. 2. 2. and to build both weak and strong, unto perfect holiness, Eph. 4. 11. 1. Pet. 5. 2. 1. Tim. 4. 16. I am. 1. 21.

8. As liberty to pray is a sweet privilege Eph. 2. 18. because thereby we do, and may continually commune with the Lord after a familiar manner, 2. Sam. 7. 18. Psal. 5. 1, 2, 3. and lay open our griefs into his bosom, 1. Sam. 1. 15. Ps. 130. 1. 2. and 61. 1, 2. we do testific our dutiful affection to him, Luk. 15. 18. and become helpers to others; Rom. 15. 30. Ph. 1. 19. 2. Thes. 3. 1. Col. 4. 12. so it doth add strength to faith, Luk. 17. 5. for it gives life to the graces of God that are in us: by it we obtain at the hand of God what good we stand in need of, Matth. 7. 7. Is. 65. 24. we grow better acquainted with God, Gen. 18. 23. 27. I am. 4. 8. we fight manfully against corruption, Eph. 6. 18. and learn to direct our selves in a godly life: by it crosses are prevented, removed, or sanctified, Ps. 3. 4. Es. 37. 1. 6. all things are sanctified, 1. Tim. 4. 5. and we kept that we fall not into temptation, Matth. 26. 41. yea often we obtain much mort good, then we desire or expect, 1. Kin. 3. 13. Eph. 3. 20. So that prayer is a key to open the door of God's treasure-house, Matth. 7. 7. a present remedy to an oppressed mind, Psal. 6. 1. 8. and 31. 21. 22. a preserver of the godly mind, 2. Thes. 3. 5. a giver of strength to the weak, Eph. 3. 14. 16. and an especial means to make a man fit to live in every e • tate, Col. 1. 9. 10.

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

A. ⁹ With reverence, meekness ¹⁰ , joy ¹¹ , a longing ¹² desire to learn • , and giving ¹³ credit to the truth.

Expos. 9. Reverence is an affection of the heart, arising from an apprehension of God's majesty, and our own vileness, whereby we are prepared to hear the word with humility, fear, and attention, Act. 10. 33. 1. Thess. 2. 13. Io. 12. 48. and 11. 28. Heb. 11. 28. Job. 42. 5. 6. Psa. 62. 11. Act. 16. 14.

10. Meekenes is an affection, whereby we are contented to bear the rebukes of the law, and to have the duties of the word, to be pressed upon us, 1. Sam. 3. 18. 2. King. 20. 19. Psal. 25. 9. 12. Heb. 13. 22.

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

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

13. To give credit to the truth, is to believe the whole truth and every part of it, as true, and certain, both to others and to our selves, so as we expect the benefit promised therein, and the effecting and making void of whatsoever is there spoken. 2. Chron. 20. 20. Esa. 7. 9.

Q. How else?

A. We must meditate ¹⁴ of that we hear, apply it to our ¹⁵ selves, confer of it with ¹⁶ others, and with diligence ¹⁷ set about the practice of what is required.

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

15. To apply the word to our selves, is to lay it to our heart as concerning us, 1. Cor. 11. 28. 2. Cor. 13. 5. that the commandments may guide us, the threatenings may humble us for sins past, 2. Sam. 12. 12, 13. and 24. 10. and affright us from sin to come, the exhortations may incite us to our duty with cheerfulness, Eccl. 12. 11. and the promises may be for our support and comfort, whether they be in plain speeches, or mystical prophesies, Psal. 119. 71, 72. 52. ver.

16. We must communicate to others what we have learned, and learn of others what we are ignorant of, do not well understand, or have forgotten; and by admonition, exhortation, and comfort, help to strengthen and edify one another, Heb. 3. 13. Job 16. 4, 5. Rom. 1. 11, 12. Leu. 19. 17. Prov. 27. 5, 6. 1. Thess. 5. 11. 14. Jude v. 20.

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

Q. What is Prayer?

A. It is ¹ a calling upon God in the name of Christ, with the heart, and sometimes with the ² voice, according to his will for our selves and others.

Expos. 1. The Commandments, Ps. 105. 1. 4. and 81. 10. Esa. 55. 6. 1. Thess. 5. 17. Rom. 12. 12. promises, Matth. 7. 7. & 21. 22. Mar. 11. 24. Psa. 91. 15. Es. 65. 24. Ier. 29. 12. Esa. 49. 17. John. 16. 23. threatenings of the Lord, Zeph. 3. 12. Ezek. 22. 30, 31. Dan. 9. 13, 14. Matth. 26. 41. the examples of Christ himself, and all his people, Luk. 3. 21. and 9. 18, 29. Act. 1. 14. 24. and 2. 42. and 4. 24. and 9. 11. 14. 2. Tim. 2. 19. 22. our own necessities, Iud. 3. 9. 15. and 4. 3. Esa. 26. 16. Psa. 18. 6. Phil. 4. 6. and success of prayer, Ps. 120. 1. Psa. 3. 4. Ps. 32. 5, 6. are sufficient motives and reasons to induce us to the practice of this duty.

2. It is lawful to use the voice in prayer, to quicken our dullness, inflame our devotion, prevent rouings, and to edify our brethren, Zeph. 3. 9. Psa. 88. 1.

Q. To whom must we pray?

A. To ³ God alone in the name ⁴ of Christ.

Expos. 3. God only is everywhere present, Ier. 23. 23, 24. knoweth all hearts, 1. Kin. 8. 39. Ier. 17. 9. Psa. 94. 9, 10. heareth all prayers. Neh. 1. 6. Psa. 65. 2. Ps. 66. 19, 20. is most able to help, Ps. 57. 2. Eph. 3. 20. prayer is a divine worship, Psal. 15. and 44. 20, 21. a spiritual sacrifice, Matth. 1. 11. Psa. 141. 2. Reu. 8. 4. and 5. 8. Exod. 22. 20. and in God only we ought to believe, John. 14. 1. therefore he only is to be called upon, Rom. 10. 13, 14. as the very Heathen saw by the light of nature, Ion. 1. 5.

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

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

A. Yes, so far as we can come to the knowledge of them, and this we must do with ⁴ grief, ⁵ hatred, and ⁶ shame, freely accusing and condemning our selves before God, with broken and contrite hearts.

Expos. 4. Sorrowe for sin must be hearty and continual, and as much as may be particular, Psa. 102. 4. especially for the sins which have made great breaches in the soul, Psa. 51. 1, 2, 4. yea sin should be our chief sorrow.

5. The soul should abhor sin, especially for the loathsomeness of it, Psa. 97. 10. Psa. 119. 163. Job 42. 6. Amos 5. 15. darkening God's glory, Gen. 39. 9. breaking his law, soiling all it toucheth, 2. Cor. 7. 1. I am. 1. 21. Hag. 2. 12, 13.

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

Q. What are the parts of Prayer?

A. Petition and Thanksgiuing.

Q. What is Petition?

A. It is a Prayer wherein we desire the preventing , or removing of things hurtful, and the obtaining of things needful either for this life, or that which is to come.

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

A. With understanding ⁶ , feeling ⁷ of our wants, ⁸ fervency, ⁹ reverence, hope ¹⁰ to speed, and love ¹¹ .

Expos. 6. Blind devotion is not pleasing to God, Prov. 19. 2. Act. 17. 22, 23, 24. John. 4. 22. who requireth to be served with the mind, Mat. 22. 37. Luk. 10. 27. We must therefore know the will of God, appearing by his commandments, promises, threatenings, and the approved practice of the Saints, that we must desire and pray for, and only so as we know God's word doth warrant us, 1. John. 5. 14. Our words, matter, and meaning in prayer, are meet to be understood.

7. In prayer we should feel sin as a burden, Ier. 31. 18. Esa. 63. 17. and be pinched with our want of grace, Psa. 51. 10, 11, 12. I am. 1. 5. which ariseth from a consideration of God's judgments due to sin, Ezra. 9. 6, 7. and of the necessity of saving grace, Luk. 17. 5. 2. Cor. 12. 9.

8. As the things we beg are more or less excellent, and of fit use for us, so we must be more or less eager to obtain, Psa. 51. 1, 2, 3, 9. and 80. 1, 2, 3, 4. which ariseth from a consideration of the necessity and excellency of what we desire, Psa. 79. 8, 9. and 86. 1. Psal. 102. 13, 14. as also from a burning zeal of God's glory, and hearty love of our brethren, Esa. 62. 1. Psal. 122. 6, 7, 8. opposite hereunto is hypocrisy and vain babbling, Matth. 6. 5, 6, 7.

9. Considering God's excellent majesty, we may not rashly conceive or utter anything before him but with reverence, Gen. 18. 27. 30. 32. which is an unfeigned abasement of the mind, proceeding from a consideration of God's divine majesty, and our own indignity, Luk. 15. 21. Gen. 32. 10. Esr. 9. 6. Heb. 12. 28.

10. Having a promise from God that he will grant our requests, Psa. 34. 19. Esa. 30. 19. and 58. 9. we must believe his word, for he is true and faithful, Heb. 11. 11. 2. Tim. 2. 13. If hope to speed accompany not our prayers, they are vain, I am. 1. 6. But yet this hope is weak, feeble, and many times seems to be overwhelmed in the godly, Psal. 13. 1, 2. and 31. 22 and 77. 7, 8, 9.

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

Q. What is thanksgiving?

A. It is ¹² a prayer, wherein we render thanks to God for his general goodness, and particular favors.

Expos. 12. Motiues to this duty there be many. It is an excellent, Psal. 92. 1. ancient, Job 38. 7. spiritual duty, Heb. 13. 15. Col. 3. 16. 1. Pet. 2. 5. to be continued in heaven when other duties cease, Reu. 19. 3, 4, 5. acceptable to God, 1. Thess. 5. 18. Psa. 147. 1. comely for the Saints, Psa. 33. 1. and 147. 1. practiced by the Angels, Luk. 2. 13. setting on work all the graces of God in us, Psa. 103. 1, 2, 3. the ende of God's benefits, Psa. 13. 6. 118. 29. of our life, and all our services, Esa. 38. 19. and the ready way to obtain what we stand in need of, Psa. 50. 23. The means of true thankfulness, are a due consideration of our own vileness, and a serious meditation and remembrance of God's benefits, 2. Sam. 7. 18. 1. Chr. 16. 16, 17. Psal. 103. 1, 2, 3. &c. 1. Sam. 25. 32. Gen. 24. 27. Luk. 17. 15. Rom. 7. 25. with a persuasion that God hath in love bestowed them upon us, Psal. 116. 12. 14.

Q. What things are required in Thanksgiuing?

A. Love to God, and joy in his mercy, a desire to draw others to obey and glorify God, and an endeavor to proceed in godliness our selves.

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

A. The general Direction is the word of God, the more especial is the ¹ Lord's prayer.

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

Q. How many things are to be considered in the Lord's Prayer?

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

Q. Which is the preface?

A. Our ² Father which art in heaven.

Q. What learn you out of this Preface?

A. That God is our Father by grace and adoption, thorough Jesus Christ, glorious in majesty, and infinite in power, that both can, and have promised to help us.

Expos. 2. There is no Christian, so poor, weak, or unworthy in his own eyes, but he is allowed to call God Father, Ier. 3. 19.

Q. What are you to consider in the Lord's prayer it self?

A. Six Petitions and a Thanksgiuing.

Q Which is the first petition?

A. Hallowed ³ be thy ⁴ Name.

Expos. 3. To hallow, is not here of unholy or profane to make holy, 1. Cor. 6. 10. 11. But to set apart to an holy use, Exod. 20. 8. or rather to acknowledge, confess, and profess holily the name of God, Matth. 11. 19. Levite. 10. 3. 1. Pet. 3. 15.

4. By name; is meant God himself, Psal. 20. 7. and 115. 1. his titles, Exod. 3. 14. 15. Psal. 83. 18. properties, Ex. 34. 5, 6, 7. ordinances, Psal. 138. 2. and 1 Tim. 6. 1. and works, Psal. 19. 1. judgments, Psal. 9. 16. Es. 30. 27. mercies, Es. 48. 9. 10, 11. Ezek. 28. 26. or anything whereby he makes himself known, Exo. 20. 7.

Q. What desire you of God in this petition?

A. That God's infinite excellency, may be magnified by us on earth, ⁵ in heart, ⁶ in word, and in ⁷ deed,

Expos. 5. By an inward and faithful acknowledgement, with confidence, scare, love, hope, humility, patience, joy, and desire of his presence in heaven. Esa. 8. 13. 1. Pet. 3. 15. Rom. 4. 20. Phi. 1. 20. 21, 22, 23.

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

7. By walking in holiness, and righteousness before God, Mat. 5. 16. Io. 15. 8. 1. Pet. 2. 12. patiently submitting our selves unto his will, Josh. 7. 19. constantly and vndauntedly professing his truth, Psal. 119. 46. John. 21. 19. and reforming our lives if we have gone astray. Ier. 13. 16. Mal. 2. 2.

Q. Which is the second petition?

A. Thy ⁸ kingdom ⁹ come.

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

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

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

A. That ¹⁰ Christ would convert such as be under the power of Satan, rule in the hearts of his chosen by his Spirit here, and perfect their salvation in heaven hereafter,

Expos. 10. Particularly we desire that God would send forth his word, Mat. 9. 37. give it free passage, Eph. 6. 19. Rom. 15. 30, 31, 32. powerfully accompany it by his spirit, Deut. 33. 8. 10. 2. Cor. 10. 4, 5. to bring his chosen from the power of Satan to God, Act. 26. 18. uphold such as be converted, Psal. 51. 12. John. 17. 15. strengthen the weak, Cant. 1. 4. Luk. 22. 31, 32. 1. Cor. 12. 8, 9. comfort the afflicted, Psal. 51. 12. Cant. 1. 1. recall the wandering, Psal. 119. 17: Luk. 19. 10. and to make all grow in grace and knowledge, 2. Pet. 3. 18. Luk. 17. 5. and therefore that the same word may be continued, Gal. 2. 5. the Sacraments and discipline purely administerd, 1. Cor. 11. 23. 24. &c, 1. Cor. 5. 3, 4, 5. Heb. 3. 2, 3, 4, 5. 6. Heb. 8. 5. good ministers and magistrates preserved, Deut. 33. 11. 2. Thess. 3. 1, 2. Psal. 20. 1. prospered, Psal. 122. 6, 7, 8. 1. Tim. 2. 2. and increased, Lu. 10. 2. Es. 49. 23. catechizing more used, 1. Cor. 3. 2. schools for piety erected, and maintained, 2. King. 6. 1, 2, &c. Esa. 62. 7. finally that Christ would come to judgment, Reu. 22. 20.

Q. Which is the third petition?

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

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

12. The word of God revealed in the old & New Testament, is the will of God.

13. To do God's will is to obey it: Exo. 24. 7.

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

Q. What desire you of God in this petition?

A. That whatsoever God willeth in his word, might be obeyed, cheerfully, speedily, faithfully, and constantly, by men on earth, as Angels ¹⁵ do in heaven.

Expos. 15. We particularly crave of God, the knowledge of his will, Psal. 119. 18. 33, 34. Col. 1. 9, 10. suppression of our own vile wills, Rom, 7. 24. faith in God's promises, Rom. 1. 9. 12. constancy and cheerfulness in our sufferings, Col. 1. 9. 11. an inward desire, care, and delight, Psal. 119. 36. 143. 145. an endeavor, and ability to walk in holiness, Ps. 119. 112. 167, 168. Phil. 4. 13. In this life perfectly we cannot do the will of God, 2. Sam 12. 9. and 13. 39. and 24. • 0. 2. Chron. 35. 22. Luk. 1. 6. 20. as the Angels do: But we must desire, strive after, and hope for perfection, Luk. 13. 24. Phil. 1. 6. obeying with sincerity, Gen. 5. 24. and 17. 1. Mic. 6. 8. as the Angels do, though not in the same degree, 1. Cor. 13. 9. 10.

Q. Which is the fourth petition?

A. ¹⁶ Give us this ¹⁷ day, ¹⁸ our ¹⁹ daily ²⁰ bread.

Expos. 16. All both poor and rich must pray, Give us, because we have nothing but by God's free gift, 1 Cor. 4. 7. I am. 1. 17. have title to nothing, but in Christ Jesus, Heb. 1. 2. with Rom. 8. 32. can keep nothing but by the Lord's license, Job. 1. 12. neither can anything prosper with us but, by his blessing, Deu. 8. 16. Pro. 10. 22. Psal. 127. 1. 2. Hag. 1. 6. Esa. 3.

17. We may provide for the time to come in a lawful manner, when God gives opportunity, Eph. 4. 28. Gen. 41. 34. 35. &c. and 50. 20. 2. Cor. 12. 14. Act. 11. 28. But yet we must ever wait upon God's providence, 1. Pet. 5. 7. Psal. 55. 22. both when we have the means, Pro. 3. 5, 6. and when we want them, Esa. 28. 16. casting off distrust, excessive, distracting, unprofitable, and needles cares, Mat. 6. 25. &c. to the end.

18. Bread is said to be Ours, when it is gotten by just and lawful means, Eph. 4. 28. in a good and honest calling, Gen. 3. 19. our persons being accepted of God in Jesus Christ, 1. Cor. 3. 22, 23. for that which we so possess, is given us of God in love and mercy.

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

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

Q. What desire you of God in this petition?

A. That ²¹ God would bestow on us, all things necessary for this life, as food, maintenance, &c.

Expos. 21. Here we pray for food and raiment, Gen. 28. 20. sleep, Ps. 3. 5. and 4. 8. fitting delig • ts, Ps. 23. 5. Pro. 5. 18, 19. Gen. 21. 8. and 29. 22. and for contentation with our estates, Heb. 13. 5. 1. Tim. 6. 6. though they be mean, Phil. 4. 12. 1. Tim. 6. 8. resting on God • providence, Prov. 16. 3. love of justice, Job 29. 14. faithfulness and painfulness in our callings, 2. Thes. 3. 12. joy and thankfulness, Deut. 28. 49. and 8. 10, 11. and God's blessing upon them, Gen. 24. 12. Psa. 67. 1. 6, 7. and the sanctification of whatsoever we enjoy, 1. Tim. 4. 4. as also for peace, Psal. 122. 7, 8. protection by the Magistrate, 1. Tim. 2. 12. seasonable weather, &c. 1. King. 8. 35, 36. Hosh. 2. 21. Deut. 28. 12. valiant soldiers, 2. Sam. 23. 8, 9, 10, to 39. learned and good Physicians, Col. 4. 14. And we pray against covetousness, Psa. 119. 36. distracting cares, Mat. 6. 34. distrust, Psal. 78. 22. discontent with our estate, 1. Tim. 6. 10. idleness, Matth. 20. 3. 6. oppression, in justice, carelessness, unjust war, or whatsoever doth unlawfully hurt and impeach our outward prosperity.

Q. Which is the fifth petition?

A. And ²² forgive us our ²³ trespasses, as we ²⁴ forgive them ²⁵ that trespass against us.

Expos. 22. To forgive sin, is to cover it, put it away out of sight, and not to impute it, or call to a reckoning for it. Psa. 32. 1, 2.

23. Sins are called trespasses or debts, Mat. 18. 25. because we are bound to make satisfaction for them by suffering the just judgment of God, Luk. 11. 4. Gen. 2. 17. if the divine justice be not satisfied by another. Col. 1. 20.

24. Our forgiving others, is not a cause why God forgives us, Matth. 18. 32. 33. Col. 3. 13. 1. John. 4. 10, 11. but a sign whereby we are assured that God hath pardoned us. Mat. 6. 14, 15. and 5. 23, 24. Matth. 7. 11.

25. The wrong that is done unto us (though not always the damage, 2. Chr. 19. 6. 1. Tim. 5. 8. Eph. 5. 29. Exod. 22. 1. 15. Act. 16. 37. compared) we ought to forgive, Mar. 11. 25. but the sin being the breach of the divine law, God only can pardon, Psa. 51. 1. 4.

Q. What desire you of God in this petition?

A. That ²⁶ God of his free mercy in Jesus Christ, would fully pardon all our sins, as we do pardon the wrongs and injuries we receive from others.

Expos. 26. In this petition we acknowledge our selves to be miserable sinners, Psa. 40. 12. Psa. 25. 11. Ezr. 9. 6. and that we have no power to satisfy for sin, Psal. 49. 7, 8. Act. 2. 37, 38. Ezek. 16. 4, 5. and that God is patient, bearing with us so long, Lam. 3. 22. Psal. 145. 8. Psal. 86. 5. 15. and 103. 8. and merciful, not giving leave only, Dan. 9. 18, 19. 2. Chro. 7. 14. but commanding also to pray for pardon, Hosh. 14. 1, 2. whereby he gives hope of forgiveness: and hence we are drawn to flee to the throne of grace, Ps. 86. 15, 16. Joel 2. 12, 13. for the full forgiveness both of guilt & punishment, Ps. 51. 1, 2. Every day we sin, Eccl. 7. 21. Job 14. 4. and therefore every day we must pray for pardon, Ps. 55. 17. and our faith is weak, Luk. 24. 21, 22, 23. Rom. 14. 1. We must pray daily, that we may have greater assurance of our salvation▪ Lu. 17. 5. 2. Sam. 12. 13. with Psa. 51. 1, 2.

Q. Which is the sixth petition?

A. And ²⁷ lead us not into temptation, but deliver ²⁸ us from evil▪

Expos. 27. Forgiuenesse of sins, and grievous temptations, are inseparable companions, Luk. 11. 21, 22. 24, 25, 26. Act. 9. 17. 23, 24. Temptation is any trial whereby the heart is enticed to sin, by Satan, the world, or the flesh, 1. Thes. 3. 5. I am. 1. 14. Matt. 26. 41. God is said to tempt his servants to try and humble them, by offering occasions of sin, sending afflictions, and deferring to help, Deut. 13. 3. Deut. 8. 2. Gen. 22. 1. Psa. 10. 1. but this in respect of God is ever good, Matth. 19. 17. Hab. 1. 13. I am. 1. 13. Satan, the world, and the flesh, are said to tempt, by enticing always unto sin. Satan by inward suggestions, 1. Chron. 21. 1. John. 13. 2. and outward objects, 2. Sam. 11. 2, 3. Matth. 4. 3, 4, 8. The world by bad examples, Ier. 44. 17. or wicked persuasions, alluring or terrifying, Gen. 3. 6. and 39. 7. and Job 2. 9. 1. Kin. 13. 8. Mat. 16. 22. Act. 21. 12. The flesh tempteth when we are enticed of our own corruption, Obad. 3. I am. 1. 14. 1. Pet. 2. 11. Temptation hath these degrees; suggestion, delight, consent, and practice, I am. 1. 14. To be lead into temptation, is to be overcome of temptation; so that Satan doth prevail against us, and get the victory, Matth. 26. 41. 1. Chron. 21. 1. God is said to lead into temptation, when in any trial he doth forsake man, doth with-hold or withdraw from him his grace, suffer him to fall, 2. Chro. 32. 31. harden his heart, Exod. 3. and give him wholly up into Satan's power, and the full sway of his own corrupt heart, Rom. 1. 24. 26. 28.

28. To deliver, is either to support under, or else to protect and defend from evil, 2. Cor. 12. 9. By evil, the power and poison of sin, Satan, and the world is understood, Matth. 5. 37.

Q. What desire you of God in this petition?

A. To be freed from ²⁹ trials themselves, so far as it will stand with God's good pleasure; and always from the evil thereof, that we faint not under them, or be foiled by them.

Expos. 29. Here we acknowledging the Lord's power over our enemies that tempt us, Zach. 3. 2. Jude 9. and our own frailty, Psa. 103. 14, 15. withal bewailing our proneness to evil and corruption, Rom. 7. 24. 18. we desire God to bridle Satan, 2. Cor. 12. 7, 8. kill sin, Psal. 19. 13. support us by his grace, Ephes. 3. 16. 1. Thess. 3. 13. stir us up to be watchful in prayer, Eph. 6. 18. give us hope, patience, consolation, Col. 1. 11. 2. Thess. 2. 17. and a good issue out of all trials, Psal. 6. 4. that we neither presume nor despair, Pro. 30. 9. and free us from misery, so far as may stand with his good pleasure.

Q. Which is the Thanksgiuing in the Lord's Prayer?

A. For thine is the ³⁰ kingdom, the ³¹ power, and the ³² glory, forever and ever.

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

31. God can give whatsoever we stand in need of, Matth. 7. 7. and 8. 2. strengthen▪ us against any sin, 2. Tim. 4. 18. Jude 24. and unto any duty, Heb. 13. 21. and we have no strength but from him, 1. Chro. 29. 15, 16. 2. Cor. 3. 5. therefore we must call upon him alone.

32. God ought to be glorified by us in all things, Col. 3. 17. gaineth glory by hearing the prayers of his people, Ps. 79. 11. Psa. 50. 15. and 30. 11, 12. and for his glory will not deny them anything that shall be good. Matth. 7. 11. Luk. 11. 13.

Q. Do not these words contain a reason also, why we beg the former blessings at the hands of God?

A. Yes, for seeing the kingdom, power, and glory are the Lord's, we should call upon him in all our necessities.

Q. Which is the Conclusion of the Lord's Prayer?

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

Q. What doth Amen ^3• signify?

A. So it is, or so be it.

Expos. 33. Amen, is sometimes a title of Christ, Reu. 3. 14. because of his faithfulness and truth in performing all promises, 2. Cor. 1. 20. In the beginning of sentences, it is an earnest asseveration, John. 6. 26. Matth. 24. 47. Luk. 12. 44. But when it is added in the end of blessings, prayers, or imprecations, it implieth both a desire of the thing so to be, and confidence that so it shall be, Num. 5. 22. Deut. 27. 15. 1. Cor. 14. 16. Christ teaching us to end our prayers with Amen, doth thereby admonish us, both to desire grace of God, and to believe that God presently heareth, and will certainly in due time grant our request, 1. Cor. 14. 16. so that coldness, d • ubting, distrust, are to be striven against, 1. Tim. 2. 8. I am. 1. 6.

Q. What must we do after we have prayed?

A. Observe how ³⁴ we speed, and what answer we receive.

Expos. 34. Here we must know, that God doth hear and grant our requests, when yet he doth defer to give us the sense thereof, Esa. 65. 24. 2. Sam. 12, 13. with Psa. 51. 1, 2. Dan. 9. 22. 23. and 10. 12, 13. Also he doth not always give the particular thing we ask, but what he knows best for us, Rom. 1. 10. 2. Cor. 12. 7, 8, 9. Heb. 5. 7. Further, we must take heed, that we limit not the Lord to our own time, Esa. 28. 16. nor yet receive Satan's answer f • r the Lord's: Satan's answer is either contrary to the word of truth; or if he speak the truth, it is to a wrong end, viz. despair or profaneness. Lastly, observe that we speed well when God giveth us the same thing that we crave, being good, Lam. 3. 57. Gen. 30. 19. 22. and 20. 17. Psa. 21. 2. 4. Exod. 17. 11. Josh. 10. 13. or another as fit, or more fit for us, Gen. 17. 18, 19. Mar. 14. 35. with Heb. 5. 7. or more patience and strength to wait, 2. Cor. 12. 7, 8, 9. Psal. 40. 1.

Q. What benefit shall we gain hereby?

A. It will stir up the heart to thankfulness ³⁵ , remove ³⁶ dullness and ³⁷ negligence, strengthen ³⁸ our faith, and inflame ³⁹ our hearts with zeal, joy, & love.

Expos. 25. The hearing of our holy prayers is a pledge of God's love, and a sweet, and comfortable testimony of of his mercy, Psal. 31. 21. 22. provoking the heart cheerfully to praise, Psa. 30. 8. 10, 11, 12.

36. When God answereth our prayers, the light of his countenance shineth upon us, and this reviveth the dull spirits, Psal. 116. 6, 7. 9. 2. Sam. 2. 27.

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

38. God is unchangeable, so that former mercies given, do assure us of future blessings, Psal. 61. 5, 6.

39. Though our hearts are cold by nature, yet the sight of God's love doth move us effectually to love the Lord again, Psal. 145. 18, 19, 20. 21.

Q. What must we do if God answer us not the first or second time?

A. Examine ⁴⁰ how we pray, and continue ⁴¹ fervent therein, waiting upon the Lord until we speed.

Expos. 40. Sometimes we ask and receive not, because we ask amiss, ignorantly, rashly, coldly, with weariness, distrustfully, and without love, Job. 27. 9. Pro. 21. 13. asking either things not good, Matth. 20. 21. 22. Luk. 9. 54, 55. or not fit for them for whom we pray, or to a wrong end. But here observe that they do pray well, that do take notice of their wants in prayer, Psal. 31. 22. and sometimes the child of God prayeth best, when he knoweth not that he prayeth at all, Rom. 8. 28. Also God sometimes giveth us what we pray for, when we pray but coldly, Ma • . 9. 22. 24, 25. that he might encourage us to pray, and denies us sometimes when we pray fervently, that we might not trust to our prayers, Psa. 22. 2.

41. God for a time may deny what we ask, Psal. 6. 3. and 13. 1. that he may exercise our humility in regard of our wants, Lam. 3. 44. Iud. 10. 13. 14. our faith and patience in waiting, Matth. 15. 22, 23, 24. 26, 27, 28. and try our obedience whither we will in conscience obey, though we want the comfort promised, Psal. 44. 17, 18, 19. 26. Moreover, he deferreth to help for a season, to quicken us to prayer, make us know our selves, carefully preserve his graces when once we have them, and do us good in the latter ende, Iud. 20. 26. we should not then be faint hearted, but hold out unto the ende, being supported with faith, hope, and love, Psal. 40. 1. and 37. 7.

Q. Who ought to pray?

A. Though God require it of all men upon earth, yet it more specially belongeth to the members of the Church militant.

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

A. Only they that ⁴² depart from iniquity.

Expos. 42. Such only as feel the burden of sin, and have a desire to be eased, are called to come unto Christ; and have a promise to find good success, Es. 55. • . Matth. 11. 28. Others do but mock God, Psal. 78. 34. 35, 36. neither can they pray with the graces required, as faith, reverence, fervency, love, &c. so long as they love wickedness, Zach. 12. 10. 2. Tim. 2. 19. Prayer is not a work of nature, but of the spirit of sanctification, Rom. 8. 15. 28. Gal. 4. 4, 5. and he cannot fulfil the lusts of the flesh, that hath the spirit of grace, dwelling in him, Gal. 5. 16. so that the prayers of the wicked, are an abomination to the Lord, Pro. 15. 8. Io. 9. 31. Esa. 58. 7, 8, 9. Ezek. 17. 18. Our deparing of sin is at the first very rude and imperfect, Io. 21. 15. 1. Pet. 2. 1. we must pray daily to be renewed, Col. 1. 9. Phi. 1. 9. 10. 11. 1. Thes. 3. 23.

Q. For whom must we pray?

A. For ⁴³ all sorts of men now living, or that shall live hereafter, but ⁴⁴ not for the dead.

Expos. 43. The commandment of God, I am. 5. 16. Eph. 6. 18. Col. 4. 3. Rom. 15. 30. our love to our brother▪ who is of our flesh, and may appertain to the kingdom of grace, Rom. 10. 1. 1. Io. 5. 16. doth require that we pray for all sorts of men living, both private, I am. 5. 14. 1. Sam. 12. 25. & public persons, 1. King 1. 36, 37. Esr. 6. 10. friend, Job. 42. 8. 10. and foe, Psal. 35. 13. near in blood, Numb. 12. 13. Gen. 25. 21. and 17. 18. and 27, 28. and 28. 3. 1. Chro. 29. 19. and stranger, Col. 1. 9. weak or strong Christians, 1. Thes. 5. 14. Col. 4. 12. 2. Cor. 1. 11. Heb. 13. 18, 19. such as stand, 2. Thess. 3. 5. or be gone astray, Cant. 8. 8. Ex. 32. 31, 32. Rom. 10. 1. All need the prayers one of another, I am. • . 16. Satan seeks to molest and trouble all men, Luk. 22. 31. Job. 1. 9, 10. Eph. 6. 12. 1. Pet. 5. 8. the fall of any man is a dishonor to God, Rom. 2. 23, 24. a sinners conversion brings glory to his name, Apo. 16. 9. Mal. 2. 1, 2. the prayer of the weakest Christian is available with God, Psal. 65. 2. and 145. 18. Psal. 102. 17. at least it shall return into his own bosom, Psal. 35. 13. Ezek. 14. 14. it is a special act of love, Matth. 5. 44. a means to reconcile our enemies unto us, Rom. 12. 20. or to prevent danger, or hurt, that otherwise we might receive from him, Psal. 109. 4.

44. Prayers cannot avail the dead, Reu. 14. 13. 1. Pet. 3. 19. Heb. 9. 27. neither can a prayer for them be a work of faith: for commandment to do it, promise of good to come by it, or approved example to warrant it in Scripture, there is not any. Superstition did first hatch these prayers, and superstition now is the foundation of them. Love is the pretence which the ignorant sort make to defend them, but indeed they are vain, ignorant, rash, and uncharitable.

Q. May men content themselves to pray in private only, or only in public?

A. No, but ^4• they must use both public and private ⁴⁶ prayer,

Expos. 45. Public prayer, is that which is used in the public meetings and assemblies of God's feruants. This is a principal part of God's worship, Act. 3. 1. acceptable unto his majesty, because we acknowledge him openly to be the giver of every good gift, and speak of his free favors, to the praise of his grace, Psal. 22. 25. and 40. 10. ever used in the house of God, Mat. 21. 13. sanctifying every other duty, 1. Tim. 4. 5. commanded by Christ, who hath promised his presence in a special manner in the congregation, Psal. 27. 4. Matth. 18. 20. Also hereby we are quickened to pray more fervently, Zach. 8. 20, 21, 22. do testify our faith, hope, thankfulness, profess our selves to be the servants of Christ, and stir up others by our example, Psal. 95. 6. and 96. 1, 2, 7, 8. And it is much to our comfort, that what we ask, is approved, and sought with common consent, public service being of more worth then private, as a society exceedeth the worthiness of one man, Psa. 29. 9. and 87. 2. and 35. 18. and 111. 1.

46. Private prayer, is that which is performed in a family, or by one alone. Zach. 12. 12, 13, 14. In the family prayer is necessary, God by his commandment binding parents and masters to see it performed, Josh. 24. 15. Gen. 18▪ 18. the faithful have followed the Lord's dir • ction herein, Job. 1. 5. hereby the affairs of the whole family are sanctified, 1. Chro. 16. 43. Psal. 127. 1. 1. Tim. 4. 5. and God will power down a blessing upon that family, that jointly seeketh his favor by hearty supplication, Act. 1. 14. 15. and 12. 5. 6. Alone we must pray, Gen. 24. 63. and 32. 9. 10. Luk. 11. 1. Matth. 6. 6. that we may be more fit to join with others to our edification, and have comfort when we are alone. Psal. 30. 10. 11. 12. Also we have private sins to confess, wants to bewail, crosses under which we should be humbled, Psal. 6. 2. 3. 6. 7. Matth. 14. 31. and favors for which we should be thankful. Lam. 3. 23. Psa. 71. 23, 24. and 66. 19. 20.

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

A. The due administration, and receiving of the ¹ Sacraments.

Expos. 1. This word Sacrament did in ancient times signify an oath, whereby soldiers both bound themselves to be true to their captain, and the general in like manner did bind himself to the soldiers; but now it is used to signify the seals of the covenant, whereby the Lord doth bind himself in Christ Jesus to be merciful to us, and we bind our selves to be true unto Christ. The Sacraments are special means to confirm faith, because Christ is after a special manner represented and offered unto all, and effectually bestowed upon every worthy communicant.

Q. Who ought to administer the Sacraments?

A. Only they that are ² lawfully called thereunto by the Church.

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

Q. What is a Sacrament?

A. A seal ³ of the covenant ⁴ of grace.

Expos. 3. Sacraments are appointed not only to help the understanding, and the memory, but also to persuade, and assure the heart that Christ is ours.

4. That covenant is sealed in the Sacrament, which God of his mere grace, and favor, made with us in Jesus Christ, being miserable sinners, Gen. 17. 7. 9. 10. 11. &c.

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

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

Expos. 5. In this covenant, God doth promise to be our Savior, King, and Father, to pardon our sin, sanctify our nature, bestow all good things upon us, and protect us from evil, Gen. 17. 1. 2. Leu. 26. 11. 12. 2. Cor. 6. 16, 17, 18. Heb. 8. 10. 11. 12. we promise to choose God to be our God, trust on him, love▪ and fear him, and walk in obedience before him, Ex. 15. 2. and 19. 18. and 24. 3. 7.

Q. What are the parts of a Sacrament?

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

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

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

8. The inward grace, is the free and spiritual gift, which God bestoweth upon the soul, Gen. 17. 7. Matth. 26. 28.

Q. Who is the Author of the Sacraments?

A. The Lord only ⁹ who made the covenant.

Expos. 9. God is the only Law-giver of his Church, I am. 4. 12. Matth. 23. 8. 10. Act. 3. 22. to teach it by word and sign. And as to forgive sins, and receive unto grace is proper to the Lord alone, Mic. 7. 18. Hos. 14. 1, 2. so it is his peculiar to institute a sign and seal for the confirmation thereof.

Q. How many Sacraments be there?

A. In ¹⁰ the Newe Testament only two: Baptism, and the Lord's supper.

Expos. 10. In the Old Testament the Jews had many Sacraments, some ordinary, Gen. 17. 9. 11. 12. &c. Exod. 12. 1. 2. 3. &c. some extraordinary, 1. Cor. 10. 1. 2. 3. 4. but the Newe Testament hath only two. For there be no moe Sacraments of the new Testament then Christ did institute, and receive before his death, because it was necessary that he should receive both, to sanctify them in his own person, and to seal that communion which is between him and us. The nature of a Sacrament agreeth not to the five forged Sacraments of the Papists; either they are not proper to Church, or are not instituted of God, or consist not of an outward visible sign, and an inward grace: the covenant of grace is sealed in any of them. These Sacraments of the Newe Testament are perpetual and never to be abrogated, Heb. 8. 13.

Q. What is Baptism?

A. A ¹² Sacrament of our ingrafting into Christ, communion with him, and entrance into the Church.

Expos. 12. The seed of Abraham, Gal. 3. 7. or children of Christian Parents, are within the covenant, are Christians and members of the Church, 1. Cor. 7. 14. Rom. 11. 16. Baptism therefore doth not make them Christian souls, but doth solemnly signify, and seal their ingrafting into Christ, and that communion which the members of Christ have with him their Head, and doth confirm that they are acknowledged members of the Church, and entered into it. 1. Pet. 3. 21.

Q. What is the outward sign?

A. Water , wherewith the party baptized is washed, by dipping or sprinkling into the ¹² name of the Father, Son, and holy Ghost.

Expos. 12. To be baptized into the name of the Father, Son, and holy Ghost, is to be consecrated unto the worship and service of the Father, Son, and holy Ghost.

Q. What is the inward grace or thing signified?

A. Forgiuenesse of ¹³ sins, and sanctification.

Expos. 13. Water in Baptism doth signify both Christ's blood, by which all our sins are washed away, and Christ's spirit, by which we are regenerated, Rom. 6. 3. Matth. 3. 11. John. 1. 26. Col. 2. 12. wherefore the inward grace in Baptism, is the pardon of our sins, and renewing of our nature. Tit. 3. 5.

Q. To what condition doth the party baptized bind himself?

A. To believe in ¹⁴ Christ, and to forsake his sin.

Expos. 14. God's promise to us, and our promise to God implied in the Covenant, is sealed in Baptism, Act. 16. 14, 15. 31, 32, 33. so that we bind our selves thereby, to the performance of our duty. Infants baptized have not the use of reason, much less faith to believe; but yet as they be in the covenant, so they do oblige themselves to believe in Christ, and depart from iniquity; which they are bound to perform when they come to years of discretion, Act. 2. 39. with 2. Cor. 6. 17, 18.

Q. How oft need a man to be baptized?

A. It is enough ¹⁵ once to be baptized: for baptism is a pledge of our new birth,

Expos. 15. We never read that Christ or his Apostles did administer Baptism more then once, to one man. And Circumcision, the seal of entrance into the Church of the Jews, in the place whereof Baptism is come, was only once applied by God's appointment. Gen. 17. 23, 24, &c.

Q. Who ought to be baptized?

A. Infidels converted to ¹⁶ the faith; and ¹⁷ infants, of one or both Christian ¹⁸ parents.

Expos. 16. All they who be within the covenant, and such only are to be received into Baptism.

17. Infants of Christian parents are within the covenant; to them appertains the promise of forgiveness of sins, and the Kingdom of God. Also Circumcision amongst the Jews, which answereth to our Baptism, was administered to Infants, Gen. 17. 12. and 21. 4. Luk. 1. 59. and 2. 21. And when the faithful which the Scripture saith, were converted with their whole household were baptized, it may probably be thought there were some children amongst them of those households, who were not excluded. Act. 16. 14, 15.

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

Q. What is the Lord's Supper?

A. A Sacrament of our continuance and growth in Christ.

Expos. 1. Christ is given to be spiritual nourishment unto the soul, that we might grow and increase in him, John. 6. 33. 48, 50, 51, 53, 54, 56. as plants are not only grafted, but do grow in the stock: and this is sealed in this Sacrament.

Q. Who is the author of this Sacrament?

A. The Lord Jesus ² in the same night ^• that he was betrayed.

Expos. 2. Christ who is the Lord and head of his Church, Act. 10. 36. Ephes. 1. 22. Col. 1. 18. having authority to institute Sacraments, Matth. 28. 18, 19. and power effectually to perform whatsoever is signified and sealed therein, John. 1. 4. Eph. 5. 14. did in his own person institute and ordain it.

3. When Christ was preparing himself to the greatest work of love that ever was, having his thoughts wholly bent to procure the eternal good of his Elect, then did he out of his infinite love, even in the same night that he was to be betrayed, appoint this holy Sacrament; knowing that the institution and sealing of the Testament, ought to go before the death of the Testator. This should stir us up with care and reverence, to receive this pledge of Christ's love, and to come unto it as unto a spiritual feast, being persuaded that Christ will respect us now he is glorified, seeing he did not forget us in his agony and passion.

Q. What is the outward sign?

A. Bread ⁴ and wine, with the actions pertaining to them, as ⁵ breaking, giving, receiving, eating, and drinking.

Expos. 4. Besides that bread and wine are most usual, fit, and necessary nourishments, Psal. 104. 15. they do of all other best serve to express the body and blood of Christ, Io. 6. 33. Leauened or unleavened bread are of free use, Act. 20. 7. Matth. 26. 17. 26. but it is expedient, that it be bread that hath substance in it. The use of the wafer cake is justly blamed as superstitious by our Church. And because the Sacrament is a spiritual feast, therefore the finest bread, and pure wine, is of most laudable use. Out of niggardlines to mixe water with wine, savoreth of an ill mind, Malac. 1. 7. 8. Christ being not only the true, but the sufficient nourishment of the soul, intending to give us a full meal, appointed both bread and wine, and that severally to be used in the Lord's Supper, 1. Cor. 11. 23, 24. So that it is sacrilege to deliver this Sacrament in one kind only, and presumption not to administer them severally, seeing Christ intended to set forth his violent death, wherein his body and blood were separated.

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

Q. What is the inward grace?

A. Christ with all ⁶ the benefits of ⁷ his death and passion.

Expos. 6. Not only Christ his benefits, but even Christ himself is offered unto us; for we cannot be partakers of the benefits of Christ, unless we be united unto him. Io. 15. 2. Eph. 4. 16. Col. 2. 19. Christ is truly and spiritually present in the Sacrament, exhibited to the saith of every worthy receiver, but not corporally united to the bread and wine in respect of place. Act. 3. 21. with Mat. 28. 6. John. 16. 18.

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

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

A. To consecrate ⁸ it by ⁹ declaring the institution thereof, and ¹⁰ prayer, joined with thanksgiving ¹¹ : as also to break the bread, and afterwards to deliver the bread and wine to the people of God.

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

9. If Christ had not instituted this use of bread and wine, it could never have had the being, efficacy, and virtue of a Sacrament; therefore the institutiō ought to be declared.

10. God is ever ready pressed to bestow a blessing upon his ordinances, Mal. 3. 10. Psa. 81. 13. but yet looketh to be sought unto, John. 4. 10. Act. 6. 2. 4. and 4. 31. therefore the Minister must crave God's blessing to sanctify the bread and wine to their right ends.

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

Q. What is hereby signified?

A. The action of God the Father, offering Christ to all, and bestowing him effectually upon the worthy receiver.

Q. What is the duty of the receivers?

A. To receive ¹² the bread and wine delivered, and to ¹³ eat and drink thereof.

Expos. 12. It is most expedient, to receive the bread and cup into the hand, and not superstitiously, or unseemly to have the bread put, or the wine poured into the mouth. Matth. 26. 26. 1. Cor. 14. 40.

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

Q. What is signified he rehy?

A. Our receiving and feeding upon Christ by faith.

Q. Is it sufficient to receive this Sacrament once?

A. No: but we must receive it ¹⁴ often.

Expos. 14. Christ's commandment, 1. Cor. 11. 26. the Apostles practice, Act. 20. 7. our own necessity, weakness of faith, 1. Sam. 27. 1. Mar. 16. 14. dullness of understanding, Io. 20. 9. Mar. 8. 17. 18. forgetfulness, Luk. 24. 6. and spiritual wants and decays in grace, Mat. 24. 12. Reu. 2. 4. and 3. 2. do require that we receive this Sacrament often, Reu. 3. 2. 3. We must receive it as often, as it is administered in that Congregation where we live, unless we be justly hindered; or companies in great parishes be sorted for several days, because they cannot commmunicate all at once, Numb. 9. 13. 2. Chro. 30. 12. Act. 2. 42. Mat. 22. 5. 6. 1. Cor. 10. 16.

Q For what end and use ought we to receive this Sacrament?

A. To consirme our ¹⁵ faith, communion with Christ, and all saving graces in us, to keep ¹⁶ in remembrance the Lord's death until he come again, and to testify our love one unto another.

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

16. This stirreth up to a more serious thinking on Christ's love and goodness in his death, and so preserves the same more truly in memory. And by eating this bread, & drinking this wine men do profess, and after a sort preach unto others, unto the worlds ende, the mystery of the Gospel; the sum and substance whereof consisteth in the death of Jesus Christ, and the fruits that flowe therefrom, shadowed in the Sacrament.

Q. What is the danger of unworthy receiving?

A. Vnworthy receivers ¹⁷ are guilty of the ¹⁸ body and blood of the Lord, and do eat and drink judgment to themselves.

Expo. 17. Vnworthy receivers are such who eat and drink unworthily, that is, who receive the bread and wine without due reverence & respect to the mystery contained in them. 2. Sam. 6. 6. 1. Sam. 6. 19. 2. Chro. 30. 20. or to the holy ends why they were ordained, or to the person by whose authority they were appointed. 1. Sam. 2. 29. with Reu. 3. 4. Luk. 3. 8.

18. To be guilty of the body and blood of the Lord, is to offer a special wrong & injury to the person of Christ, and his sufferings, and in a special manner to sin against the work of our redemption, which is fully set forth in the Lord's supper.

Q. Who are to receive this Sacrament?

A. Such as know ¹⁹ their misery by sin, the remedy thereof in Christ, and the ^•• doctrine of the Sacrament; withal earnestly longing ²¹ to be satisfied with the bread of life.

Expos. 19. Christ's death is signified by the Sacrament, and Christ with all the benefits of his death and passion is offered herein: unless we know Christ, our misery without him, and the exceeding benefits of his death, we can never desire, Io. 4. 10. or rejoice in thanksgiving for that mercy. Rom. 7. 25. Eph. 2. 1. 4. and 5. 8. 1. Tim. 1. 13, 14.

20. This Sacrament is a sign and seal: therefore before we can use it well, or prepare to receive; or examine our selves how we receive, 1. Cor. 11. 28. we must have understanding. Exod. 12. 26, 27. Josh. 4. 6. 2. Chro. 30. 22.

21. The thirsty who are ever lowly, are the only welcome guests unto the Lord's table, John. 7. 37. Reu. 22. 15. This desire is stirred up in us by a consideration of the necessity of the Sacrament, our own want thereof, Math. 9. 12. the benefits bestowed therein, Ps. 63. 1, 2, 3. P • . 4. 7. and the helps we have thereby to quicken and confirm our faith.

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

A. Renewed ²² hatred of all sin, an hearty endeavor to overcome natural passions, and an utter and well advised forsaking of gross sin, willingness to be strengthened in ²³ faith, and a longing desire for ²⁴ the good of our brethren.

Expos. 22. He that loves sin, cannot truly thirst after Christ, Matth. 11. 28. believe in God, Mar. 1. 15. Act. 15. 9. 1. John. 3. 3. 2. Cor. 15. 17. or have communion with him, 2. Cor. 6. 14. Psa. 5. 4. Amos 3. 3. 1. John. 1. 6. Sin is of a soyling nature, and doth defile God's ordinances unto us, Tit. 1. 15. Hag. 2. 13, 14. Heb. 10. 22. Numb. 9. 6. 2. Chr. 23. 19. It sufficeth not that we hate all sin, but this must be renewed by labor and care, Matth. 18. 3. Gen. 35. 2. Amos. 4. 12. Luk. 3. 12, 13, 14. to see more thoroughly the vileness and multitude of our particular sins, Reu. 3. 2, 3. Ier. 3. 13. purge the heart of them, by judging and condemning, I am. 4. 8, 9. &c. and quicken the loathing of them in the heart, so that the very thought of them may be bitter. Ier. 31. 19. 2. Tim. 1. 6.

23. We should desire to have our faith increased before we come to the Lord's table: for faith was required of such who did desire to be baptized, Act. 8. 37. and 16. 33. 34. It is the eye by which we discern, 2. Cor. 3. 18. John. 3. 14, 15. and 8. 56. and the hand by which we receive Christ, John. 1. 12. & 6. 35. making this feast of the Lord exceeding sweet. Psal. 119. 103.

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

Q. What if a man find himself weak in faith, and full of doubting?

A. He must bewail his ²⁵ unbelief, pray for faith, seek to have his doubts resolved, and so receive to be further strengthened ²⁶ in believing.

Expos. 25. Vnbeleefe hinders the sweetness of the Lord's ordinances, John. 6. 54. 63. 64. godly sorrow for it quickens a desire, and makes way for the increase of faith, 2. Cor. 7. 10. wherefore doubtings are to be bewailed, but we must not thereby be kept from feasting with Christ.

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

Q. How ought a man's heart to be affected in receiving the Sacrament?

A. With reverence, joy, and ^•7 comfort, meditating on the outward signs, and what they signify; the dainties prepared, and love of him that prepared them, our communion with Christ, his graces, and faithful people; whereby the heart is stirred up to thanksgiving.

Expos. 27. From that which we noted before touching the actions of the minister, and the people in the delivery and receiving of this Sacrament, we may learn how we ought to behave our selves in this holy business. Exercise the eye in seeing the elements, and the actions belonging thereunto, Exo. 24. 8. the ear in hearing the mysteries explained; the hand in receiving the elements, and the taste in feeling the comfort of them; exercise also the mind in meditating and remembering of Christ's sufferings, & the love of God, not only giving his Son to die for us, John. 3. 16. but offering and sealing unto us our redemption thereby, and stir up the heart to receive Christ, Esa. 64. 7. and mourn for sin, Zach. 12. 10. desire God's favor, rejoice in his love, Neh. 8. 10. stand in awe before him, Psa. 5. 7. fearing after an holy manner, least by any unruly affections, or unfitting gesture, we show the least want of due esteem, and joy in his presence. Ps. 2. 11. and 4. 4. 1. Cor. 11. 10. and 14. 40.

Q. What must we do after we have received?

A. We must ²⁸ endeavor to find an increase of faith, love, and all saving graces, abounding more and more in well-doing.

Expos. 28. The receiving of the Lord's Supper, is a renewing of our covenant with God, Exod. 13. 9. Genes. 17. 11. 2. Chron. 30. 29. therein we feed spiritually upon Christ, 1. Cor. 10. 16. are refreshed by him, and by faith draw virtue from him, Rom. 8. 2. Phil. 4. 13. therefore after we have received, we must grow more in grace and knowledge. If we speed not well after we have received, commonly our want of preparation was the cause thereof, or defects willingly admitted in the act of receiving, 2. Chro. 30. 19, 20. Judge. 10. 14, 15. But care must be taken, that out of dislike of our selves, we do not dislike or deny that measure of grace which the Lord bestoweth upon us; neither must we be over-hasty; the Lord doth not always pour his gifts upon us, the same day that we come unto him in his holy ordinances. Psa. 97. 11. Cant. 3. 4. and 5. 6.

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

A. The unruly ²⁹ should ³⁰ be admonished, the ³¹ obstinate excommunicated ^32, and the penitent after their fall ³³ restored and comforted.

Expos. 29. They are unruly, who are inordinate, live dissolutely, and such who are known by speech, gestures, and deeds not to walk according to the rule of the word, or busi-bodies, vain boasters, idle, &c. 2. Thes. 3. 11, 12. or be fallen into any outward sin. 1. Cor. 6. 9.

30. Such persons being members of the Church, 1. Cor. 5. 11. 12. should be reprehended for their sin certainly known both to be sin, and to be committed by them. Leu. 19. 17. Admonition must be performed with meekness and discretion. Gal. 6. 1, 2. 2. Tim. 2. 25. sometimes also with zeal and severity. 1. Gor. 4. 21. Gal. 3. 1. fitted to the person sinning, the sin committed, and the manner of doing. Numb. 12. 9. 10. 14. If the sin be private known to few, the admonition must be private. Matth. 18 15. Luk. 17. 3. if known to part of the Church, admonition must be before them that know it: if known to the whole church, the admonition must be public. 1. Tim. 5. 20. unless it be known by their fault, that have published it without cause. But always respect is to be had, to the condition of the party offending. 1. Thes. 5. 14. and that must be done which tends most to the edification of the Church. 1. Cor. 14. 26. If admonition at the first prevail not, then it is to be doubled, until either the offender be reformed, or declare his obstinacy, Tit. 2. 10. 11.

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

32. To be excommunicated, is to be debarred from the public ordinances of God, and society of the faithful, both public and private. 1. Cor. 5. 3. 11. 12. 1. Tim. 1. 20. 2. Thes. 3. 6. 14. so far as necessity will permit either in respect of their general, or particular calling. 1. Cor. 7. 20. and 7. 10, 11, 12. with Eph. 5. 31. The ende of these censures is the humbling and reforming of the sinner. 1. Cor. 5. 5. 2. Thes. 3. 14. the terrifying of others. 1. Tim. 5. 20. and keeping the ordinances of God in reverence. 1. Cor. 5. 6, 7.

33. The censures of the Church, are medicins to cure, not poisons to destroy, inflicted for to humble, and bring into the right way, such as have gone astray: when the sinner doth truly lament the evil of his life, and is unfeignedly sorrowful, he is to be received again into the bosom of the Church, and comforted, least Satan by his devises should bring him to despair. 2. Cor. 2. 10. 11. 1. Thes. 5. 14.

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

A. Yes: reading, ¹ or ² hearing the Scriptures read in public, and in ³ private ⁴ meditation & conference ⁵ .

Expos. 1. The reading, or hearing of the scripture read, doth furnish the mind more with knowledge. 1. Pet. 1. 19. Pro. 1. 5. Deut. 11. 19. 20. and doth work upon the affection. Deut. 17. 18, 19. 2. Kin. 22. 11. 19. Psal. 119. 93. especially if we apply the commandments for our direction, the threatenings to fear us from sin, or to humble us for it. 2. Chro. 34. 19. 27. and the promises for our comfort and encouragement.

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

3. Private reading maketh the public ministry more profitable. Act. 8. 30. 31. enableth us better to judge of the Doctrines taught. Act. 17. 11. thereby we are better fitted for the combat. 1. Tim. 4. 13. 15. and many evils are prevented. Esa. 8. 19. 20. Psal. 119. 9. Job. 22. 21.

4. Meditation is available for the getting of grounded and settled knowledge. 2. Tim. 2. 7. Psal. 119. 99. and the increase thereof. 1. Tim. 4. 13, 15. it strengtheneth memory. Psal. 119. 15. 16. enlargeth our delight in good. Psal. 104. 34. Psal. 119. 16. discovereth corruption, purgeth the heart of idle, and unprofitable wanderings, addeth life and strength to holy duties. Gen. 24. 63. Psal. 143. 5. 6. and hereby we grow more inwardly acquainted with God. Psal. 77. 10. 11. 12. this duty must be practiced every day more or less. Psal. 119. 97.

5. All such who with wisdom, Pro. 10. 32. and 15. 22. Psal. 37. 30. reverence, 1. Pet. 4. 11. love, the spirit of meekness and gentleness, Tit. 3. 2. Col. 4. 6. Ph. 2. 2. 3. and a desire of reaping good, do confer religiously, shall prevent rotten speeches. Eph. 4. 29. hardness of heart. Heb. 3. 13. and much evil. Eccl. 5. 2. shall increase in knowledge. Pro. 1. 5. be resolved of their doubts. Col. 3. 16. 1. Thess. 5. 11. Job. 16. 4. 5. armed against falling. Act. 11. 23. Jude. 20. Pro. 18. 8. and quickened from their dullness. Heb. 10. 2. This will kindle desire of more fellowship with Christ. Cant. 5. 16. and sweeten the communion of Saints. Rom. 1. 11. 12. 1. Thess. 3. 2. Rom. 15. 32. 24. v. These duties must carefully be practiced of every man, as he hath opportunity and means. Matth. 25. 27. 2. Cor. 8. 12.

Q. Hitherto of the ordinary means whereby faith is increased: be there not also some ⁶ extraordinary means?

A. Yes: and these be holy fasting, holy feasting, and religious vows.

6. By extraordinare duties, are meant such which be of more seldom and rare practice, though they must be used oft a • God giveth occasion, and when he calleth thereunto.

Q. What is an holy fast?

A. A religious abstinence from all the labors of our ⁷ calling, and comforts of this life, so far as comeliness and necessity will permit; that we might be more seriously humbled ⁹ before God, and more fervent in prayer.

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

8. By the comforts of this life, we are to understand, meat, drink, costly apparel, recreation, and all other delights. Dan. 10. 3. 1. Cor. 7. 5.

9. With fasting must be joined a serious meditation of our sins. Esr. 6. 4. 6. Neh. 1. 6. 7. God's judgments, Neh. 9. 35. 36, 37. and our special wants. Dan. 9. 11. 18. The person meet for this exercise must be no novice in religion. Luk. 5. 36. 37. Matth. 9. 15, 16. A fast is either of one alone, 2. Sam. 12. 16. or of the whole family, Zac. 12. 12. or of a particular congregation, or of the whole Church in general. Judge. 20. 28.

Q. When ought we to fast?

A. When we feel or fear some grievous ¹⁰ calamity upon us, or hanging over ¹¹ our heads, want some special ¹² blessing, are pressed with some special sin, or go about some weighty matter.

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

11. These judgments hang over our heads, which our sins, and the sins of the land have deserved, and cry for. Amos. 8. 5. 8. I am. 5. 4. Genes. 18. 20. and which God hath threatened by his word and ministry, Zeph. 1. 3, 4, 5. with Zach. 1. 6. Lam. 1. 13, 14. 20. with 2. 17. and hath inflicted formerly upon like transgressors. Ier. 7. 12. Amos 6. 2, 3

12. Notwithstanding the ordinary and daily prayers of his people, the Lord in great wisdom, will see them want some special good thing, that they may seek him more earnestly in the use of the duty of fasting. Judge. 20. 28.

Q. What is an holy feast?

A. An ¹³ extraordinary thanksgiving for some notable deliverance, out of some desperate danger; testified ¹⁴ with feasting before God, with joy and gladness, sending presents to our friends, & portions to the needy.

Expos. 13. In a day of extraordinary thanksgiving, there should be a serious remembrance of God's benefits, Ps. 116. 6. and 103. 2. whereby we should be stirred up after a fervent manner, to yield praise to the Lord, Psa. 34. 3. and 35. 27. Exod. 15. 2. and rejoice before him heartily, Deut. 12. 12. tying our selves unto him by renewing our covenant, Ion. 2. 9. Deut. 29. 3. 10, 11, 12, 13. 2. Chron. 15. 11. 12. and learning to be more confident in him, having experience of his great goodness. Psalm. 3. 5, 6. and 52. 9.

14. On the day of thanksgiving, we may have a more liberal use of God's creatures, both in meat and apparel, then is ordinary, Neh. 8. 10. Hest. 9. 22. But this must be used in moderation and sobriety, that men may be better fitted for the exercises of religion, 1. Kin. 8. 65. This exercise, if it be public, must be joined with the preaching of the word: if private, with the reading of the Scripture, or some holy exhortation, for the better stirring up of affection.

Q. What is a religious vow?

A. A solemn promise unto God, made by a ¹⁵ fit person, of some ¹⁶ lawful thing, which ¹⁷ is in his choice, to testify his love ¹⁸ and thankfulness.

15. Such persons are fit to vow, who have knowledge, judgment, and ability to discern of a vow, and of the duties belonging to the performance of the same. Eccl. 5. 2.

16. A man may not vow an unlawful, vile, or superstitious thing: Deut. 23. 18. for we are obliged to avoid all evil, yea all appearance of evil, 1. Thess. 5. 22. It is presumption and rashness to vow that to God, which he hath forbidden, and will not accept. Judge. 11. 30, 31.

17. What we are not able to perform, either by reason of the common frailty of all men, Eccl. 5. 5. with 1. Cor. 7. 7. or of our subjection unto others, as the wife, child, servant, may not vow, without the liberty of their superiors, Num. 30. 3, 4. 6, 7, 8. 12. That thing is not to be held in our free choice, which we are necessarily bound unto before our vow, Leu. 27. 26. Deut. 23. 22, 23. But yet to quicken and stir us up the better to the performance of our duty, it is lawful to renew the covenant and vow which we made unto the Lord in Baptism, Psal. 119. 106. To God, vows were commonly made with prayers, Gen. 28. 20. Psal. 61. 5. and paid with thanksgiving, Psal. 65. 1. and 66. 13, 14. and 116. 14. Ion. 2. 9.

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

Q. Can faith being wrought and confirmed in us, be fruitless and unprofitable?

A. No: ¹⁹ for it worketh by love.

Expos. 19. By faith we are knit unto Christ, Rom. 11. 19, 20. Eph. 3. 17. and cannot be utterly fruitless, Io. 15. 5. seeing we receive the sap of grace from him. Io. 1. 16. Col. 1. 19.

Q. What is the principal work of faith?

A. It ²⁰ purifieth the heart.

Expos. 20. To purify the heart is to abate and crucify the power of sin in the believers, and by little and little to renew them in holiness and righteousness, Gal. 5. 24. and 6. 14. The Spirit of God is the author of sanctification, Io. 3. 5. 1. Cor. 6. 11. Gal. 5. 22. Rom. 8. 11. faith is the instrument of the holy Ghost, whereby the heart is cleansed. Col. 2. 12.

Q. What followeth thereupon?

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

Expos. 21. Those that are sanctified, are sanctified in every part, Col. 2. 11. 1. Thess. 5. 23. Eph. 4. 24. Col. 3. 10. and yet but in part, Pro. 30. 2, 3. Phil. 3. 12. Rom. 8. 13. Col. 3. 5. so that grace and corruption are mingled together in the best, Rom. 6. 13. and 7. 25. whence followeth a spiritual combat, not of the mind with the will, or the will with the affections only, Numb. 22. 34. nor of diverse desires only, in respect of sundry and different considerations, but of the part regenerate with the part unregenerate, Gal. 5. 17. as of the mind regenerate, with the mind unregenerate, and so of the will, &c. This combat is continual, against the first motions to sin, not only against outward gross evil. Rom. 8. 13. Eph. 4. 22. Rom. 6. 17. The effect hereof is, that a man sanctified cannot do what he would, Gal. 5. 17. sometimes he is grievous foiled by the flesh, Matth. 26. 40. 41. but in the ende the Spirit shall get the victory. 1. Io. 4. 4. and 5. 4. Rom. 8. 2. Reu. 2. 26.

Q. What else?

A. A renouncing of all evil in ²² affection, and of ²³ gross sin in life and conversation.

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

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

Q. What is a third thing that followeth hence?

A. Love and ²⁴ delight in that which is good, joined with a sincere ²⁵ desire, purpose, and endeavor, daily to amend whatsoever is amiss, and to lead a life according ²⁶ to the law of God.

Expos. 24. The same spirit which wrought the grace of faith, and cleanseth the heart, doth sweetly incline it both to long after, and to cleave with joy to that which is good. Ezek. 36. 37. Ezek. 11. 19, 20. Rom. 6. 19. Psal. 86. 11.

25. The true believer hath laid aside the practice and desire of all sin, Psal. 119. 113. 128. 163. not only out of a foresight of the ill consequences, and fearful evils that may fall, 1. King. 8. 47. Ezek. 18. 28. Luk. 15. 17. but even out of love to the chiefest good, and all goodness, 2. Cor. 5. 14. and that with a true purpose, Psal. 119. 106. Act. 11. 23. and well advised deliberation, Ruth. 1. 16. therefore he is willing to espy out, and reform whatsoever is out of order, Psal. 119. 59. But note here, that all have not the like measure of grace, Rom. 12. 3. neither can with like victory overcome their corruption, Rom. 14. 1. and 15. 1. Phi. 3. 15. The strong should not wax proud, Rom. 11. 20. Gal. 1. 1. Rom. 14. 3. nor the weak be dismayed overmuch, Rom. 14. 4. Mar. 4. 31. 32.

26. The redeemed of the Lord do see that many ways they are bound to obey, Psal. 100. 2. 3. and 86. 13. 1. Cor. 6. 19, 20. 1. Pet. 1. 17, 18. and also that it is a blessed thing to bear the yoke, Mat. 11. 29. 1. Io. 5. 3. Psal. 65. 4. and 119. 14. Gal. 6. 16. and so they resolve to deny their own will, and follow the Lord. Phi. 1. 27. and 3. 20. Act. 26. 7. 1. Pet. 4. 2, 3.

Q. Wherein is the sum of the Law contained?

A. In the ten ¹ commandments.

Expos. 1. These ten commandments are an abridgement of the whole Law, the full exposition whereof is to be found in the books of the Prophets and Apostles, and holy men, who wrote by inspiration of the spirit, Ex. 34. 27. 1. King. 8. 9. Matth. 22. 40. For the right understanding of the ten commandments called the Decalogue, observe these rules.

1. The law is spiritual, binding the soul and conscience to entire obedience. Rom. 7. 14. Matth. 5. 21, 22. 27. 28.

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

3. The commandment which forbiddeth a sin, commandeth the contrary duty, and the commandment which requireth a duty, forbiddeth the contrary sin. Psal. 34. 12. 14. Esa. 1. 16, 17. Mar. 3. 4.

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

5. Under one duty expressed all of the like nature are comprehended, as all means, effects, and whatsoever is necessarily required for the performance of that duty, and therefore in diverse, yea in all the commandments one and the same duty may in diverse respects be commanded, and one and the same sin may be forbidden.

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

7. Where the duty of one man standing in relation to another is taught, there is taught also the duties of all that stand in the like relation one unto another; as when the duty of one inferior towards his superior is taught, there is taught the general duty which all superiors owe to those that be under them, which inferiors owe to them that be over them, and which equals owe one to another.

Q. How are they divided?

A. Into two ² Tables.

Expos. 2. From the commandments, as they are set down we may observe. 1. That the law is most perfectly wise, just, equal, and strictly binding the consciences of all men without exception, and that continually. Deut. 4. 5. &c. Psal. 19. 7. &c.

2. For order of doctrine, there is a perfect distinction of one commandment from another, but as touching practice, they are so nearly knit together, that no one can be perfectly obeyed, unless all be obeyed, and he that breaketh one commandment transgresseth the, whole law. Deut. 27. 26. Gal. 3. 10. I am. 2. 10. 11.

3. The love of God is the ground of our love to our neighbor. 1. John. 4. 20. and 5. 1.

4. Our love to our neighbor is a testimony of our love to God. Rom. 13. 8, 9, 10.

5. Such as be truly religious, must have respect unto all God's commandments. Psa. 119. 6.

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

7. If two Commandments cannot be performed at once, the lesser must give place to the greater: so the love of God must be preferred before the love of our neighbor, and moral duties before outward circumstances. Hos. 6. 6. Matth. 12. 4.

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

9. All sins here forbidden are to be shunned, and that both always and at all times. The duties commanded are perpetual, to be practiced when the Lord giveth opportunity, and calleth thereunto.

Q. Which are the Commandments of the first Table?

A. The four first, and they teach us the duty which we owe unto God immediately.

Q. Which are the commandments of the second Table?

A. The six last, which instruct us in our duty towards our neighbor.

Q. Which is the first Commandment?

A. I am the Lord thy God, &c. Thou shalt have none other God's before my face.

Q. What is the general duty required in this commandment?

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

Expos. 3. The special duties of this commandment are knowledge of God, acknowledgement, estimation, Deut. 4. 39. Isa. 43. 10. Psal. 89. 6, 7. &c. and 9. 1. Ier. 24. 7. and 9. 24. Col. 1. 10. Mic. 7. 18. faith, trust, 2. Chron. 20. 20. Psal. 27. 1. 3. and 3▪ 7. 5. love, Deut 6. 5. Psal. 18. 1. Mat. 10. 37. fear, reverence, Psal. 2. 10, 11. and 4. 4. 1. Pet. 1. 17. Matth. 10. 28. Ier. 10. 6, 7. and 5. 22. Levite. 19. 14. Psa. 130. 3. Reu. 15. 3, 4. hope, Lam. 3. 24. 26. Rom. 15. 13. Ier. 17. 13. humility, 1. Pet. 5. 6. Mic. 6. 8. Gen. 32. 10. patience, Psal. 39. 9. Rom. 12. 12. Heb. 10. 36. Job. 1. 21. Ier. 14. 22. Joy, Psal. 33. 1. zeal, or fervor of will, Gal. 4. 18. desire of God's presence in heaven, Phil. 1. 23. 2. Tim. 4. 8. Reu. 22. 17. 20. invocation, Psal. 32. 6. and 65. 2. Phil. 4. 5, 6. thankfulness, Psal. 75. 1. and 56. 12, 13. swearing by God alone, Deut. 10. 20. adoration, Deut. 6. 13. and 10. 20. Matth. 4. 10. and profession of his name, 1. Pet. 3. 15. Matth. 10. 32. Dan. 3. 17. and 6. 11. Rom. 10. 10.

Q What is the general sin here forbidden?

A. All ⁴ failing to give God that aforesaid honor which is due unto him: or else in ⁵ whole or in part giving it unto any other.

Expos. 4. The sins forbidden are, Atheism, Psa. 14. 1. Tit. 1. 16. Exod. 5. 2. ignorance, Ier. 4. 22. and 9. 3. Psa. 14. 3. error concerning God, Rom. 1. 23. John. 5. 23. Infidelity, distrust, Heb. 10. 38. Isa. 7. 9. Ier. 17. 5, 6. presumption, Matth. 4. 7. 1. Cor. 10. 6. 10. Num. 15. 30, 31. want of love, 1. Cor. 16. 22. of fear or reverence, Psal. 36. 1. Deut. 28. 58, 59. profaneness, Rom. 1. 30. 2. Pet. 3. 4, 5. Pro. 1. 22. despair, Genes. 4. 13. impatience, Exod. 16. 3. and 17. 2, 3. deadness and hardness of heart, Rom. 2. 5. Luk. 2. 34. and unthankfulness. Rom. 1. 21.

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

Q. Which is the second Commandment?

A. Thou shalt not make to thyself, &c.

Q. What is the general duty which this Commandment requireth?

A. That we do ⁶ worship the true God purely according to his will.

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

Q. What is the general sin forbidden?

A. All ⁷ omission of God's true worship when it is required, and all false worship, either invented by others, or taken up of our own heads.

Expos. 7. The omission of any of the former particular duties required, as of hearing, &c. Luk. 14. 19. Esa. 64. 7. is here forbidden. As also carnal imaginations in God's worship, Act. 17. 29. liking and approbation of our own inventions, Num. 15. 39. making images for a religious use, Levite. 19. 4. and 26. 1. worshipping God in, at, or before an image, 1. Kin. 19. 18. 2. Kin. 18. 4. adding to, or detracting from, or changing anything of the word of God, instituting false Sacraments or offices in God's Church, Deu 4. 2. and 12. 32. 1. Kin. 12. 31, 32. will-worship, grounded only upon good intent or custom, Matth. 15. 9. Col. 2. 18. 23. as Popish fastings, going on pilgrimage, vows of poverty, single life, or any superstitious or vain thing: tying God's presence to time or place, Num. 23. 28. 29. 1. Sam. 4. 4. 7. 2. Sam. 15. 25. John. 4. 20. praying upon beads, maintaining of any idolatrous customs, as fit and decent to adorn and beautify the worship of God, Deu. 12. 30. Esa. 30. 22. society with false worshippers of God in marriage, Deut. 7. 3. 4. Exod. 23. 32, 33. and making leagues of amity with them. 2. Chron. 19. 1, 2.

Q. What is the third Commandment?

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

Q. What is the general duty required in this Commandment?

A. That we should ⁸ use the titles, properties, works, and ordinances of the Lord, with knowledge, faith, reverence, joy, and sincerely in thought, word, and conversation.

Expos. 8. The special duties of this precept are, reverent meditation of God's titles, properties, and word, Psal. 8. 1. &c. Psal. 1. 2. and diligent observation of his works, both of creation and providence, mercy and judgment, Psal. 104. 24. and 107. 43. Hearing the word, and calling upon God's name, with desire, Psal. 42. 1. care, diligence, Eccl. 4. 17. Job 5. 27. constancy, Psa. 122. 2. zeal, I am. 5. 16. Matth. 11. 12. faith, I am. 1. 6. John. 5. 24. joy, Matth. 13. 44. and humility, Esa. 66. 2. and 57. 15. Receiuing the Sacrament with due preparation and right affection, 1. Cor. 11. 28. Numb. 9. 6. &c. making confession of our sins with grief, Ezr. 9. Dan. 9. broken-heartedness, Psal. 51. 17. and purpose of amendment, Job. 39. 37. 38. Speaking of God's word and works with sincerity, fear, and reverence upon just occasions, Psal. 119. 46. Deut. 28. 58. Swearing by the name of God in truth, judgment, and equity, being lawfully called thereunto, Ier. 4. 2. using apparel, meat, drink, sleep, recreation, &c. after a sanctified manner, with prayer, moderation, and to the glory of God, 1. Tim. 2. 9. Luk. 21. 34. 1. Tim. 4. 45. 1. Cor. 10. 31. and with an outward profession of religion, joining an unblameable conversation, Phil. 1. 27. 1. Pet. 3. 1, 2. Tit. 2. 10. Matth. 5. 16.

Q. What is the general sin forbidden?

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

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

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

Expos. 9. The special sins forbidden, are omission or neglect to know, Psal. 92. 5, 6. &c. observe, Zeph. 3. 5. meditate, or make use of the titles, properties, ordinances, or works of God. Matth. 13. 19. and 7. 26. &c. and 10. And also light, irreverent, vain, false superst • tious or wicked thinking thereof, Mal. 2. 17. Psal. 5. 21. praying without vnderstrnding, 1. Cor. 14. 15. desire or care to speed, Matth. 6. 7. or faith in God's promises, Rom. 10. 14. hearing without attention or care to get good thereby, Ezek. 33. 30. Act. 28. 21. 22. receiving the Sacrament ignorantly for custom, without holy preparation, and affection required, 1. Cor. 11. 17. &c. Swearing vainly, Ier. 5. 7. Matth. 5. 34. rashly, 2. Sam. 19. 7. Eccl. 9. 2. falsely, Zach. 5. 3. Ier. 5. 2. and wicked blasphemy against God, Levite. 24. 11. 2. King. 19. 22. cursing and banning, 1. Sam. 17. 43. abusing the creatures in excess, Amos, 6. 1. &c. Or superstition, Col. 2. 20, 21. Gen. 32. 32. making a sport of sin, Prov. 14. 9. Ier. 11. 15. and living scandalously in the profession of religion, 2. Sam. 12. 14.

Q. Which is the fourth Commandment?

A. Remember the Sabbath day, &c.

Q. What is the general duty here required?

A. That the whole ¹¹ Sabbath or Lord's day be set apart from all common use, as holy to the Lord, both publicly and privately in the practice of the duties of necessity, holiness, and mercy.

Expos. 11. In this commandment it is enjoined, that we finish all our worldly business in six days, Deu. 5. 13. and that we rise betimes in the morning upon the Sabbath, Mark. 1. 35. compared with ver. 38. 39. Exod. 32. 5, 6. Psal. 92. 2. and prepare our selves for the public congregation, by prayer, meditation, thanksgiving, and examination of our hearts, Eccles. 4. 17. Psal. 93. 5. 2. Tim. 2. 19. going about the works of mercy, and instant necessity with heavenly minds, Matth. 12. 1. &c. Luk. 13. 15. It is also required that we join with the people of God in the public congregation, hearing the word read and preached, calling upon God's name, receiving the Sacraments, praising God for his mercies, singing of Psalms, 2. King. 4. 23. Act. 13. 14, 15. 44. and 15. • 1. and 16. 13. and 17. 2. and 20. 7. In which exercises we must be all the while attentive, Act. 16. 14. reverent, Esa. 66. 2. & eager to get good, Psa. 42. 1, 2. not departing till the blessing be pronounced, Ezek. 46. 1, 2. 10. Act. 10. 33. 1. Cor. 14. 16. After the whole day is to be spent with delight, and cheerfulness in religious meditation, reading and conference, and the works of necessity and mercy, Esa. 58. 13. 14. Act. 17. 11. Psal. 1. 2. Luk. 24. 14. 17. 1. Cor. 16. 2.

Q. What is the general sin there forbidden?

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

Expos. 12. Here is forbidden idleness or a negligent omission of any duty required, either in whole or in part, for matter or manner: as sleeping out of the Sabbath in the morning, sleight preparing our selves for the public assembly, absence from it, coming late, sleeping there, staring about, going forth before the blessing, misapplying the word. Mat. 20. 6. Act. 20. 9.

13. All profanation of the Sabbath, or any moment of that precious time, with worldly cares, words, or business, is condemned also, Esa. 58. 13. as travailing journeys, Exod. 16. 29. 30. keeping fairs, Neh. 13. 15, 16, 17. laboring in seed-time and harvest, Exod. 34. 21. going on trifling errands, &c. vain recreations, as bowling, shooting, hunting, stool-ball, &c. on this day are unlawful.

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

A. It is moral and perpetual to keep one day in seven as holy: from the creation to the resurrection of Christ, the seventh day was instituted: after Christ his resurrection, the ¹⁴ first day of the week was ordained, and is to be kept forever.

14. The work of our redemption is the greatest work that ever was, John. 3. 16. and by Christ his resurrection from the dead, a new creation was as it were finished: wherefore seeing that he rose again the first day, it was (as divines agree) me • e the Sabbath should be changed to the first day. Act. 20. 7. 1. Cor. 16. 2.

Q. Which is the fifth Commandment?

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

Q. Who are meant by Father and Mother?

A. Not only natural parents, but also ¹⁵ all Superiors in office, age, and gifts.

Expos. 15. All Superiors are called by the name father and mother, 2. Kin. 2. 12. and 5. 13. Esa. 19. 13. because they are sweet and pleasant names, apt to signfie both the affection that Superiors ought to bear towards their inferiors, and also to persuade inferiors cheerfully to perform their duty. Household society also is of all others the first, from which all others spring, by the increase of mankind. Gen. 4. 1, 2. and 9. 1.

Q. What is it to honor?

A. To acknowledge the excellency that is in men by virtue of their place, and accordingly to yield it to them.

Q. Are the duties of inferiors only here intended?

A. No: but of Superiors and equals also.

Q. What then is the general duty required in this commandment?

A. That we carefully ¹⁶ observe that order God hath appointed amongst men, and do the duties which we owe unto them, in respect of their places and degrees.

Expos. 16. Of all men as they stand in relation one to another, here is required wisdom and justice, to yield to every man that which appertains to his place, 1. Pet. 2. 17. love and diligence in fitting themselves with gifts meet for their place, 2. Tim. 2. 15. and doing their duties modestly, and moderation in bearing with the defects of others, Gal. 6. 1. and prayer for the mutual good of others, I am. 5. 16.

Q. What is the duty of Inferiors to their Superiors?

A. To be subject ¹⁷ , reverent, and thankful, bearing with their wants, and covering them in love.

Expos. 17. The wholesome laws of Magistrates must be carefully observed, Tit. 3. 1. 1. Pet. 2. 13. Rom. 13. 1. their persons reverenced, Pro. 24. 21. 1. Pet. 2. 17. and defended with the goods, body, and life of the subject; and to them tribute and custom is freely and willingly to be paid, Rom. 13. 6. 7. 2. Sam. 18. 3. and 21. 17. The ministers of the Gospel must be had in singular love, for their works sake, 1. Thess. 5. 13. their doctrine must be received with gladness of heart, Heb. 13. 17. Luk. 10. 16. 1. Thess. 2. 17. themselves defended against the wrongs of wicked men, Rom. 16. 4. and made partakers of all good things for this life, Gal. 6. 6. Wives must after a special manner love, fear, and obey, their husbands, yea though they be froward, which must be manifested in word and behavior, Eph. 5. 33. 22, 23, 24. Col. 3. 18. 1. Pet. 3. 1. 1. Sam. 25. 3. they must be helpers to them in godliness, and in the things of this life, Gen. 2. 18. 1. Pet. 3. 1. Pro. 31. Children must embrace the instructions of their parents, continue in fear and obedience to the ende, not bestow themselves in marriage without their consent, Eph. 6. 1. Luk. 2. 51. Exod. 18. 19. Ruth. 3. 5. Judge. 14. 2. and minister freely unto their necessities, 1. Tim. 5. 4. Gen. 47. 12. Servants must wisely, faithfully, willingly, and painfully bestow their time appointed in their governors service, Tit. 2. 9, 10. Eph. 6. 5, 6. Gen. 31. 38. 1. Tim. 6. 1, 2. submitting themselves to holy instruction, bearing rebukes and chastisements, though they be unjust, without grudging, stomach, sullen countenance, answering again or resistance, Tit. 2. 9. 1. Pet. 2. 18. until they can use some just and lawful remedy. Weak Christians must not censure the strong, for using their liberty, Rom. 14. 2, 3. Young men must give due respect to the aged, asking their counsel, rising up before them, giving them leave to speak before them, &c. Tit. 2. 6. 1. Pet. 5. 5. Levite. 19. 32. Job. 32. 4. 6. Inferiors in gifts, must not grudge or disdain their superiors, but seek to make benefit of the gifts that God hath given them, John. 4. 19. Rom. 16. 1, 2, 3. &c. All these duties are cheerfully, diligently, and faithfully to be performed to superiors, though they be wicked and ungodly, in respect of the commandment, will, and authority of God, who hath so appointed. Psal. 119. 4. 14. 32. 117.

Q. What is the duty of Superiors?

A. To carry ¹⁸ themselves gravely, meekly, and after a seemly manner towards their inferiors.

Expos. 18. Magistrates ought by all good means, to procure the good of their subjects, making holy and just laws, for the maintenance of piety and justice, appointing officers that be wise, courageous, and fearing God, to see justice executed, and laboring to root out sin by punishing offenders justly, and encouraging the Godly, 1. Tim. 2. 2. 2. Chron. 19. 5. &c. Rom. 13. 4. Deut. 7. 18, 19. Psal. 101. 6, 7, 8. 1. Pet. 2. 13. Esa. 49. 13. Ministers must labor in private reading, meditation, prayer, and public teaching, by instruction, exhortation, rebuke, and comfort, keeping the holy things of God from contempt, and watching over their flocks, that their people be not corrupted by false doctrine, or scandalous conversation. 1. Tim. 4. 13. 16. and 3. 2. &c. 1. Sam. 12. 23. Deut. 33. 10. Ezek. 33. 7. &c. and 34. 4. Act. 20. 28. Matth. 7. 6. Pro. 27. 23. Ezek. 44. 23, 24. Husbands must choose religious wives, dwell with them as men of knowledge, loving them dearly, bearing with their infirmities, protecting them, providing things necessary for their state and calling, allowing them competent maintenance, employment, and liberty, specially for the service of God, rejoicing and delighting in them, prudently admonishing them in great love and tenderness, and praising them for their faithfulness. 2. Cor. 6. 14. 1. Pet. 3. 7. Eph. 5. 33. Gen. 24. 67. Gen. 20. 16. 1. Sam. 30. 5. 8. Eph. 5. 28, 29. Exod. 21. 10. Pro. 5. 18. Gen. 26. 8. Esa. 62. 7. Gen. 30. 2. Job. 2. 10. Fathers must bring their children to holy Baptism, Gen. 21. 4. Mothers must nurse their own children if they be able, 1. Tim. 5. 16. Gen. 21. 7. 1. Sam. 1. 22. both must bring them up in instruction and fear of the Lord, Eph. 6. 4. Deut. 6. 6. 7. 20. Exod. 12. 26. keep them in subjection, train them up in some honest labor and calling, Gen. 4. 1, 2. lovingly, and seasonably correct their faults, not without compassion and sorrow. Pro. 23. 13. and 19. 18. and 22. 15. and 29. 15. 17. Eph. 6. 3. bestow them fitly in marriage, and that in due time, 1. Cor. 7. 36. 38. Ier. 26. 6. and lay up something for them as ability will suffer, 2. Cor. 12. 14. Pro. 19. 14. Masters must choose into their houses, true, and religious servants, and when they are entertained, take care to inform them privately, and see that they serve God in public also, Psal. 101. 6. Act. 10. 2. Josh. 24. 15. Gen. 18. 19. Exod. 20. 10. provide and give them fit meat, lodging, wages, work, time of refreshing, Pro. 27. 27. 1. Cor. 9. 9. Deut. 24. 14, 15. Pro. 31. 15. take care of them when they be sick, that they perish not for want of good attendance, Matth. 8. 6. and admonish, rebuke, correct them, if need require, Pro. 29. 19. Eph. 6. 9. Col. 4. 1. Strong Christians must bear with the infirmities of the weak, seeking to build them forward, using their liberty aright, for edification and not for offense, forbearing even things lawful for the good of their neighbor, Rom. 15. 1, 2. and 14. 13. 15. &c. 1. Cor. 8. 13. Old men should be examples of patience, sobriety, and holiness, sound in faith, able to give good counsel and direction, Tit. 2. 2, 3, 4. Such as excel in gifts must not despise others, but employ their graces for the good of them.

Q. What is the duty of equals?

A. Equalls must regard the dignity and worth of each other, modestly carry themselves one towards another, and in giving honor go one before another.

Q. What is the sixth Commandment?

A. Thou shalt do no murder.

Q. What is the general duty of this commandment?

A. That by all means lawful we desire and study to preserve our ¹⁹ own person, and the ²⁰ person of our neighbor.

Expos. 19. The special duties of this commandment, in respect of our selves, are love and care to preserve the vigor of mind, and strength of body, that they may be serviceable to the Lord, and fit for our brothers good, Eph. 5. 29. to which ende we must use cheerfulness, Pro. 17. 22. sobriety in care, meat, drink, apparel, recreation, and use of Physic, Matth. 6. 34. Pro. 25. 26. and 23. 2. as also moderation in labors, Eccles. 4. 8. and sleep, seeking lawful means of refuge from violence and danger, as giving soft words, courteous answers, Judge. 8. 23. Pro. 15. 1. flying and shunning the company of angry persons, Prov. 22. 24. 26. using the benefit of law, Deut. 17. 8. &c. and weapons for our necessary defense, &c.

20. The special duties in respect of our neighbor, are love, Rom. 13. 8. rejoicing at the good of their person, 1. Cor. 12. 25, 26. Rom. 12. 15. compassion and tenderness of heart towards them, Eph. 4, 31. 32. patience, bearing wrongs, forgiving injuries, Col. 3. 12, 13. passing by some wants in men's words, or actions, Eccles. 7. 21. Pro. 17. 9. covering them with silence, taking all things in the best sense, 1. Cor. 13. 5. 7. courteous behavior, Eph. 4. 32. easines to be entreated, I am. 3. 17. gentle answers, Pro. 15. 1. hearing our inferiors speak in their just defense, Job. 31. 13. avoiding all occasions of strife, parting with their own right, sometimes for peace sake, Gen. 13. 8, 9. not neglecting any duty of love and friendship, though we be forced to go to law for our right, Rom. 12. 18. Releeuing the needy, visiting the sick, clothing the naked, lodging the stranger, &c. Heb. 13. 2, 3. Job. 31. 19. 20. pleading for the life and person of the poor, and such as be wronged, & delivering them also if it stand in our power, Pro. 24. 11, 12. using mildness in rebukes, and moderation in correction, Gal. 6. 1. yet according to the quality of the offense, Jude. v. 22. 23. And in a word be harmless, and innocent towards all men, Psal. 15. 3. taking care that they sustain no harm by us or ours, Exod. 21. 8. in their persons, in taunt, Matth. 5. 22. stripe, or ill handling, Levite. 24. 19. To our own and our neighbors cattle we must also show mercy. Pro. 12. 10.

Q. What is the general sin here forbidden?

A. All neglect of our ²¹ own or our neighbors ²² preservation, or desire of our own or their hurt, conceived in heart, or declared by word, gesture, or deed.

Expos. 21. In respect of our selves, by this commandment is forbidden, excessive sorrow, Pro. 17. 22. distracting care, thoughts against our selves, solitary musing on the temptations of Satan, neglect of meat, drink, apparel, recreation, physic, sleep, labor, &c. or excess therein: meddling with other men's matters, Amos 4. 1. Prov. 23. 21. & 26. 17. desperate adventures, companying with them that be make-bates, quarrellous, and furious, &c. Prov. 26. 20, 21. doing that whereby we are or may be stirred up to anger, and refusing to crave the aide of the Magistrate.

22. In respect of our neighbor here is forbidden hatred, 1. John. 3. 15. envy, Prov. 14. 30. unadvised anger, Matth. 5. 22. pride, Pro. 13. 10, desire of revenge, foolish pity, reproaching for sin, or any other infirmity; as poverty, baseness of blood, stammering, Levite. 10. 14. &c. chidings, brawlings, crying with an unseemly lifting up of the voice, Eph. 4. 31. complaints to everyone of the injury we have received. Disdainfull or scornful carriage, as deiectednesse of countenance, Genes. 4. 5. nodding the head, pointing with the finger, or using any other provoking gesture, Pro. 6. 17. stubbornness, implacablenesse, Rom. 1. 31. breaking jests upon our neighbor. Oppression, Levite. 19. 13. with-drawing corn from the poor, Prov. 11. 26. detaining the hirelings wages, Leu. 19. 13. Ier. 22. 13. not restoring the pledge, Exod. 22. 26. Quarrelling, Tit. 3. 2. striking, wounding, Exod. 21. 18. 22. 26. placing manhood in revenge or bloodshed, Pro. 20. 22. extremity of punishment, Deut. 25. 2. all taking away of life, otherwise then in case of public justice, just war, and necessary defense, Exo. 21. 12. Gen. 9. 6. and all sparing those the Lord commandeth to be punished. Prover. 17. 15.

Q. What is the seventh Commandment?

A. Thou shalt not commit adultery.

Q. What is the general duty of this commandment?

A. That we should ²³ keep our selves pure in soul and body, both towards our selves and others.

Expos. 23. The special duties of this commandment are, purity of heart, 1. Thess. 4. 3, 4. speech savoring of sobriety, Col. 4. 6. temperance in sleep, recreation, diet both for quantity and quality, Luk. 21. 34. 1. Thess. 5. 6. convenient abstinence, watching, and fasting, modesty in apparel, 1. Tim. 2. 9. gravity in behavior, Tit. 2. 3. making a covenant with our sight, hearing, and other senses, Job. 31. 1. Ps. 119. 37. possessing our vessels in holiness and honor, 1. Thess. 4. 5. finally, in such as have not the gift of continency, holy marriage with such as be fit, 1. Cor. 7. 2. 9. 39. and therein due benevolence, fidelity, and confidence each to other. 1. Cor. 7. 5.

Q. What is the general sin here forbiddden?

A. All uncleanness of ²⁴ heart, speech, gesture, or action, together with all the causes, occasions, and signs thereof.

Exp. 24. The special sins forbidden in this commandment, are filthy imaginations and lusts, Col. 3. 5. speaking or giving ear to rotten and corrupt communication, Eph. 5. 3, 4. 1. Cor. 15. 33. wantonness of the eyes, Matth. 5. 28. giving them liberty to wander, and to roue about, 2. Sam. 11. 2. Idleness, Ezek. 16. 49. intemperance in sleep or diet, Ier. 5. 8. excess, Eph. 5. 18. new-fanglenesse, Zeph. 1. 8. immodesty in apparel, Esa. 3. 16. &c. wearing that which agreeth not to our sex, Deut. 22. 5. lascivious pictures, 1. Thes. 5. 22. impudency or lightness in countenance or behavior, Prov. 7. 13. painting the face, 2. King. 19. 30. unnecessary companyings with lewd persons, Prov. 5. 8. promiscuous dancing of men and women, Mark. 6. 22. fornication, Deut. 22. 28. adultery, Deu. 22. 32. incest, Levite. 18. 6. abhorring marriage, or unlawful entrance into the same, whē the parties are within the degrees of affinity prohibited, Levite. 18. 6. formerly contracted, Deut. 22. 23. or married to some other who are yet alive, Rom. 7. 2. unseasonable, or intemperate abuse of the marriage bed, Leu. 18. 19. Heb. 13. 4. and also all unnatural lusts. Leu. 18. 22. 23. Rom. 1. 26. 27.

Q. What is the eight Commandment?

A. Thou shalt not steal.

Q. What is the general duty of this Commandment?

A. That by all good means we further the outward ²⁵ estate of our selves, and of our neighbors.

Expos. 25. The special duties of this commandment are, an honest calling, 1. Cor. 7. 20. Gen. 4. 2. faithful laboring, Eph. 4. 28. true and honest dealing therein, Psal. 15. 2. frugality, honestly keeping what we have gotten, wisely ordering our expenses, and conveniently using what God hath given, that we may be helpful to others, Pro. 21. 20. contentation with our estate be we never so poor, 1. Tim. 6. 6, 7, 8. borrowing for need and good ends, what we are able to repay, and making payment with thanks and cheerfulness, Ex. 22. 14. 15. at time appointed, Ps. 15. 4. or if we cannot keep day, thē by all other means contenting the creditor. Giving freely, Luk. 6. 30. justly, Esa. 58. 7. and cheerfully, 2. Cor. 9. 7. according to our ability, and our neighbors necessity, 2. Cor. 8. 13. lending freely, not requiring our own before the day appointed, not compounding for gain, forbearing or forgiving the whole, or part of the sum lent, if it cannot be paid without the hazard of undoing the borrower, Luk. 6. 35. using truth, faithfulness, justice, and indifferency in buying, selling, letting, hiring, partnership, &c. Mat. 7. 12. 1. Thess. 4. 6. not concealing the faults of our wares, or other commodity, nor taking advantage of the necessity or unskillfulness of the one parties, but equally respecting the good of each other, Gal. 5. 13. seasonable and faithful restoring of things committed to our trust, Prov. 3. 28. of things found, Deu. 22. 1, 2, 3. & of things unlawfully gotten, Levite. 6. 2. &c. Good aduisednesse in undertaking suretyship, in matters not above our ability, and for such as are known and approved Christians, Pro. 11. 15. and 17. 18. moderation in recovering that which is our own, Phil. 4. 5. Ministers that receive the tithes must feed the flock committed to their c • arge, Ezech. 34. 2. Lawyers must take no cause into their hands, which they see can have no good ende with equity, Esa. 5. 20. Psal. 15. 5. and they must follow those which they undertake to defend with all honest diligence and faithfulness, for love of equity, and not of gain, ending suits with all possible dispatch and good expedition. Exod. 18. 13. &c.

Q. What is the general sin here forbidden?

A. All ²⁶ neglect to further our own, or our ²⁷ neighbors wealth, all impeachment or hindrance thereof, and all increase thereof by unjust and indirect dealing.

Expos. 26. Actual sins of commission here forbidden, are idleness, inordinate walking, Prov. 12. 11. 2. Thess. 3. 11. covetousness, 1. Tim. 6. 10. miserable pinching, and defrauding our selves of the good things which God hath given us, Eccles. 6. 1. &c. and 2. 26. wasteful consuming of our substance by lavish spending in meat, drink, apparel, buildings, unnecessary, gifts, sports, &c. Prov. 21. 17. Eph. 5. 18. and by unadvised suretyship. Prov. 23. 13.

27. In respect of our neighbor, grutching at the prosperity of others, borrowing to maintain idleness, defrauding men of their right, what we are not able to repay, Ezek. 18. 7. also borrowing upon interest, unless it be in case of necessity; denying what we have borrowed, or repaying unwillingly, Psa. 37. 21. Levi. 19. 13. lending upon usury, Exod. 22. 25. Exacting increase merely for the loan, Ezek. 18. 8. cruelly requiring all a man's debts, Esa. 58. 3. without mercy, or compassion. In bargaining, buying, seeling, letting, hiring, partnership to use in justice, craft, fraud, or falsehood, 1. Thess. 4. 6. as making things litigious and doubfull, respecting a man's own commodity only; parting with bad wares for good, Amos. 8. 5. or good at an excessive rate, enhaunsing the just price merely because we sell for day, ingrossing wares into our own hands, that we may sell them at our own pleasure, dispraising what we are to buy, Pro. 20. 14. or praising what we are to sell without just cause, and for our mere advantage: buying underfoot, especially of such who sell for need; abusing men's simplicity and unskillfulness, using false weights, balances, measures, and lights to deceive, Levite. 19. 35. Pro. 11. 1. selling things hurtful, and not vendible, as dispensation for s • nne, charms, church-livings, Pro. 20. 25. Mal. 3. 8. crucifixes, &c. Detaining things strayed, found, Exod. 23. 4. Deut. 22. 1, 2, 3. or the means of our neighbors living laid to pledge, Exod. 22. 26, 27. as also things committed to our trust and custody, Deut. 27. 19. Prolonging of suites, defending bad causes, immoderate, or uncivil contending at law for our own right, selling justice, Pro. 15. 27. removing ancient bounds, Deut. 19. 14. robbery by land, or sea, Zach. 5. 3, 4, 5. whether it be stealing goods, cattle, Exod. 22. 1. servants or children, Exod. 21. 17. Deut. 24. 7. with, or without color of law, receiving of things stollne, Pro. 29. 24. Psal. 50. 18, 19. 22. And all vnapprooued and unprofitable trades of life's or callings (if they may be so termed) as jesters, iuglers, Parasits, carders, dicers, gamesters, players, fortune-tellers, figure-casters, sturdy rogues, and such as be makers of the proper instruments of unlawful games, Ier. 10. 2. Job. 30. 1, 2, 3. 2. Thes. 3. 10. Act. 19. 19.

Q. Which is the ninth Commandment?

A. Thou shalt not bear false witness against thy neighbor.

Q. What is the general duty here required?

A. That by all means we seek to maintain our ²⁸ own and our ²⁹ neighbors good name, according to truth and a good conscience.

Expos. 28. The special duties of this commandment, are to speak sparingly, Pro. 10. 19. and to speak the truth from the heart, Psal. 15. 2. In respect of our selves, rightly to know and judge of our selves, Gal. 5. 26. 2. Cor. 13. 5. to procure our own good name, Pro. 22. 1. by seeking God's glory first and principally, Math. 6. 33. Heb. 11. 2. 39. judging and speaking well of others, Math. 7. 2. and walking unblameably, Eccles. 10. 1. Luk. 1. 6. Job. 1. 1. to defend it also when need requireth, but modestly and in a sort unwillingly.

29. In respect of our neighbor, we are commanded to desire and rejoice in his good name, Rom. 1. 1. Gal. 1. 23, 24. sorrow for his infirmities, Psal. 119. 136. Ezra. 9. 6. and cover them in love, Pro. 17. 9. 1. Pet. 4. 8. hoping the best with patience, and so judging, 1. Cor. 13. 5, 6, 7. not bewraying his secrets before we have admonished him, Pro. 11. 12. and 25. 9, 10. yea though we do it with grief, and to such as we desire might help and redress them, rebuking him to his face, Matth. 18. 15, 16. Gal. 2. 11. when just occasion requireth, but yet lovingly and meekly, Gal. 6. 1. Pro. 25. 12. with remembrance of what is praiseworthy in him, 1. Cor. 1. 4. 10. Reu. 2. 2, 3, 4. commending him where he deserved well, yet rather in his absence then presence, 1. Thes. 5. 22. defending the good name of him, whose unblameable carriage is known unto us, by testimony, hand writing, and oath if need require, Philem. 10. 11. &c. not receiving idle or false reports against our brother, Psal. 15. 3. Pro. 25. 23. and 26. 20.

Q. What is the general sin forbidden?

A. All failing to procure, defend, and further our ³⁰ own, and ³¹ our neighbors credit: all unjust defense, wrongful suspicion, or accusation of our selves or others.

Expos. 30. Here is forbidden an over, or vnderweening of the good things in our selves, Luk. 18. 9, 10, 11. Exod. 4. 10. 13. Ier. 1. 7. bearing our selves above our worth, Phil. 2. 3. boasting, Pro. 27. 1. excusing our selves unjustly, 1. Sam. 15. 15. Gen. 3. 12. debasing our selves, dissembling that others might praise us, procuring our selves an ill name by walking undiscreetly or offensively, 2. Sam. 12. 14. Rom. 2. 23, 24. and a needless lessening the good opinion others have of us, by bewraying our weakness, as want of learning, &c. to the carper.

31. Here are condemned evil, suspicions, Matth. 7. 1. 1. Sam. 1. 13. want of desire, care, and rejoicing in our neighbors good name, 1. Pet. 2. 1. rejoicing in his infirmities, contempt, or foolish admiration of others, Act. 12. 22. Pro. 27. 14. unjustly renewing the memory of our neighbors crimes which were in tract of time forgotten, Pro. 17. 9. calling good evil, or evil good, Esa. • . 20. flattery, Pro. 27. 14. Job. 17. 5. forbearing to speak in the cause or credit of our neighbors, Pro. 24. 11, 12. and 31. 8, 9. rash censuring, Matth. 7. 1, 2. nodding the head, winking with the eye, pointing with the finger, or any other vilifying or deriding gestures, Matth. 5. 22. speaking the truth with desire of our neighbors discredit, 1. Sam. 22. 14, 15. with Psal. 52. 1, 2, 3. listening to talebearers, Prov. 25. 23. raising false reports, Levite. 19. 16. relating men's words to their disgrace, contrary to their meaning, 1. Sam. 22. 9, 10. Matth. 26. 60, 61. spreading abroad flying tales, Pro. 26. 20, 21, 22. libels, false presentments and citations, giving false evidence, and pronouncing false sentence, Levite. 19. 15. 35. Exod. 23. 6. Deut. 19. 16. Pro. 19. 5. In respect of our selves and our neighbors, here is forbidden lying and equivocating, Eph. 4. 25. Col. 3. 9, 10.

Q. What is the tenth Commandment?

A. Thou shalt not covet, &c.

Q. What is the general duty here commanded?

A. That we be truly ³² contented with our own outward condition, and heartily desire the good of our neighbor in all things belonging unto him, great and small.

Expos. 32. In this commandment we are enjoined to acquaint our selves with thoughts of good towards our neighbor, Esa. 32. 8. 3. Io. 2. Job. 31. 29. and that which appeartaineth to him; to rejoice in the present good estate of our selves and our neighbors, Psal. 34. 2. and 119. 74. and cheerfully to praise God for it.

Q. What is the general sin forbidden?

A. All thoughts of mind, wishes, and desi • es of heart, and delightful remembrances of evil against contentedness.

Q. Is any man able to keep this law?

A. Not perfectly: for the godly often fall, the most holy ³³ fail ³⁴ always in their best actions: but the child of God ought , may, and usually doth walk according to the law sincerely.

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

34. Often in the matter, and manner of doing, Josh. 9. 14. 15. continually in the measure of duty, the most holy do offend. Neh. 13. 22.

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

A. No: but ³⁵ with diligence and singleness of heart, strive against corruption, look for the assistance of God's Spirit, and labor to grow in grace.

Expos. 35. The sin which cleaving to the work defiles it, is by all means possible to be avoided, Math. 6. 1, 2, 3, 4. &c. Psal. 37. 27. but the work it self is not to be forborne. For we have an absolute charge from God, to exercise our selves in all good works, Esa. 1. 17. 1. Pet. 3. 11. Col. 1. 10. 2. Pet. 1. 5. and a merciful promise, that he will forgive the infirmities, which our corruption doth fasten upon them, and favorably accept our sincere endeavor to walk in all holy obedience, though now and then we thorough weakness do step awry. Job. 42. 7. 2. Chro. 30. 19, 20. Esa. 40. 11. Can. 2. 14. Numb. 23. 21. Ezek. 34. 16.

Q. What means should a man use to grow in grace?

A. He must thoroughly examine ³⁶ his ways, ³⁷ judge himself, watch ³⁸ over his heart, at all times, in all places, occasions, and conditions, redeeming the ³⁹ time, to store his ⁴⁰ heart with good, and preserve his ⁴¹ faith.

Expos. 36. Examination which is a diligent, exquisite, and impartial search of our hearts, thoughts, and ways, Lam. 3. 40. by the word of God, Rom. 7. 7. as in his presence; is a special means to preserve from pride, security, hardness of heart, and falling into sin, Heb. 3. 13. Psal. 4. 4. It doth quicken to prayer, Gen. 24. 63. Psa. 19. 12. is a good step to repentance, Ps. 119. 59. Hag. 1. 5. settleth in a Christian course, Psal. 39. 1. provokes forward in godliness, Ps. 119. 59. 60. and makes charitable towards others. Gal. 6.

37. To judge a man's self, is to pass an impartial sentence against himself, agreeable to the word of God, according to the measure of that iniquity which by examination he findeth in himself, Ezek. 16. 61. and 20. 43. Dan. 9. 8. Luk. 15. 18, 19. This awakeneth the heart, Ezek. 36. 31. maketh us afraid of sin, Gen. 39. 9. spurreth us to sue to the throne of grace, 1. King. 8. 38. and preventeth the judgments of God. 1. Cor. 11. 31.

38. Watchfulness, which is a narrow, careful, and continual keeping, observing, and overseeing of our hearts, and all our ways, Prov. 4. 23. is both exceeding necessary, seeing that of our selves we are apt to err, Psa. 95. 10. and have many occasions besides to draw us away from godliness, Luk. 14. 18. 20. and exceeding profitable to prevent or withstand Satan, 1. Pet. 5. 8. Matth. 26. 41. keep under lusts, avoid and cut off strayings and wanderings of mind and life, 2. Tim. 4. 5. 1. Cor. 16. 13. Psa. 101. 2. keep the heart in good order, and to eschew dangerous decays, falls, and discomforts, which otherwise men shall run into. 2. Sam. 11. 2. 1. Tim. 2. 14. 2. Cor. 11. 3.

39. To redeem time, is so to husband it, that every moment thereof may be spent for our best advantage, Eph. 5. 16. Col. 4. 5. Time is a precious thing, being lost it is irrecoverable, though God may pardon it to the penitent, Esa. 1. 16. 18. therefore we must redeem the time of youth, Eccl. 12. 1. of the Gospel, 2. Cor. 6. 2. the Sabbath, Exod. 20. 10. the time of sickness, health, and vacancy from business in our callings, &c. Luk. 19. 42. John. 9. 4. Gal. 6. 10. Pro. 10. 5.

40. When man's heart is emptied of evil, it will quickly gather filth again, (as garments will dust,) unless it be fraught with good. Matth. 12. 43, 44, 45.

41. If faith decay in us (as needs it must, unless it be carefully stirred up, preserved, and exercised, 2. Tim. 1. 6.) godliness must needs wither, 1. Tim▪ 1. 5. for faith is the victory whereby we overcome the world, 1. John. 5. 4. thereby we wrestle against sin, by the almighty power of Jesus Christ, Gal. 2. 20. and our lives must needs be full of doubtings or security, drowned with carnal delights, 1. Kin. 11. 4. and sinful pleasures, and the word will loose it efficacy, Heb. 4. 2. the exercises of religion their sweetness. To the end that faith might be preserved, we must value it above gold and silver, 2. Pet. 2. 1. often meditate upon the sweetness, Psal. 119. 103. and 139. 17. constancy, Reu. 1. 5. 2. Cor. 1. 20. and perpetuity of the most precious and free promises which are the grounds of faith, Hos. 14. 5. Ezek. 36. 22. walk according to the rules thereof, learn to exercise it living thereby, Heb. 10. 38. Rom. 1. 17. and sincerely, constantly, and conscionably use all those means, whereby faith is wrought or nourished.

Q. How else?

A. He must take unto him the whole armor ⁴² of God, and with care, uprightness, and constancy use the means of grace before prescribed, in one estate as well as another.

Exp. 42. All Christians are called to be soldiers, Reu. 12. 7. to fight under Christ Jesus their captain, against the flesh, Rom. 8. 13. the world, 1. John. 2. 16. and the devil, 1. Pet. 5. 8, 9. a spiritual, subtle, and malicious enemy, Eph. 6. 12. Reu. 20. 2. Matth. 13. 28. 39. that can never be appeased; they had need therefore take unto them the whole armor of God, which they must daily put on, and continually keep on, that at all times they have it ready for use, to repel and quench the fiery darts of the devil. The parts of this armor are sincerity, love of righteousness, the gospel, faith, lively hope, and the word of God, Eph. 6. 14, 15, 16, 17, 18. These are kept on by earnest prayer, watchfulness, and holy meditation.

Q. What privileges doth God afford unto his children in this life, who labor according to his will to grow in grace?

A. ¹ They may be assured ² of his favor and fatherly ³ care over them, the direction of his spirit, their growth in ⁴ grace, and perseverance to the ende.

Expos. 1. It is first of all to be observed that none of these privileges can be enjoyed without great strife and labor. 1. Cor. 16. 13.

2. Not only some uncertain hope, or dim sight of God's favor, but assurance thereof may in this life be obtained, Job. 19. 25. 2. Cor. 5. 1. 2. Tim. 4. 8. and 1. 12. for the Scripture exhorts us to make our calling and election sure, 2. Pet. 1. 10. layeth many sufficient grounds of assurance, 1. John. 4. 13. and 3. 14. Phil. 1. 6. and proposeth diverse examples of them, who have attained thereunto, Rom. 8. 34. 38, 39. Luk. 2. 29. Heb. 11. 9, 10. This is a rare and precious privilege, because it may constantly be enjoyed with an increase thereof, Hos. 13. 14. Malac. 3. 6. 1. Thes. 4. 1. 10. is always accompanied with joy unspeakable, and sweet contentment, Cant. 1. 1. Psa. 4. 6, 7. John. 8. 56. 1. Pet. 1. 8. and the longer it is possessed, the sweeter it is; dainty meats may become loathsome, but we cannot surfeit of God's favor. Psa. 17. 15.

3. God would have his children know that in every state he will save and uphold them, Ps. 9. 10. and 32. 6, 7. even when his wrath doth burn against his enemies, Esa. 33. 4, 5, 6. and 27. 7, 8. he will teach them the good way which they ought to follow, Ps. 25. 12. 14. Pro. 3. 32. give his angels charge over them, carry them in his bosom, Ps. 91. 11. 12. &c. The amiable, sweet, and comfortable titles that Christ giveth to his spouse, calling her my love, my dove, my sister, my spouse, my undefiled, doth show what great regard he hath of every Christian. Can. 1. 8, 9. and 2▪ 14.

4. The servants of Christ are exhorted and commanded, to grow in grace and godliness, 1. Thess. 4. 1. 10. Col. 1. 10. there are patterns of holy men left unto us in Scriptures, that have grown rich in wisdom and holiness, Revel. • . 19. what God commandeth in the Gospel, that Christians should believe he will enable them to do, John. 6. 63. 1. John. 5. 3. & what ordinary grace any of the faithful did obtain, the same may all the faithful look for, Zach, 12. 10. Eph. 4. 4. 2. Pet. 1. 1. if it be for their good, Rom. 8. 28. for they are all under the same covenant, have the same redeemer and sanctifier, & have the same promises made unto them. 2. Cor. 6. 18. 1. Tim. 2. 5. 6. Ephes. 4. 30. & 2. 12.

Q. What other privileges doth God afford unto them?

A. They are ⁵ kept from, comforted in, and delivered out of many troubles, taught to use all estates aright ⁶ , preserved from ⁷ soul offenses, enabled ⁸ to rise again, if they fall, instructed to ⁹ live godly, and have possession ¹⁰ of the word.

Expos. 5. The godly shun the sins which others follow with greediness, Gen. 39. 9. and 42. 18. Neh. 5. 15. Job 31. 1. order their affairs with godly wisdom, Act. 23. 6. and 22. 26. and 18. 11. with 19. 37. and foresee the evil to come and hide themselves, Prov. 22. 3. and 26. 12. therefore they are preserved from many troubles that others fall into: and yet for want of care and watchfulness, they often draw no small grief upon their heads, from which they might be free, if they would carefully subdue their passions, and look unto their ways. Can. 5. 2, 3, 4, 5, 6. 2. Sam. 11. 2. 3. Psa. 51. 8.

6. In prosperity the godly are taught to edify themselves, Act. 9. 31. to walk in meekness, lowliness, fear, and comfort of the Lord, doing good, Job 14. 15. • 1. 24. in adversity, to be humble, patient, pray, 1. Pet. 5. 6. Job 1. 21. Psal. 39. 9. and 30. 7, 8. grow out of love with this world, 2. Cor. 4. 1. 2. 3. 4. prize the Lord's favor, Psal. 73. 26. 28. cleave close unto God, examine their hearts, and reform their ways, Lam. 3. 40. Zeph. 2. 1. Es. 27. 9. In their callings to take trial of their wisdom, faith, sincerity, love of righteousness, and patience, and so to go about the same mith hearts affecting the things that be above. Psa. 112. 5. Gen. 31. 38, 39, 40. Gal. 5. 22. Gen. 17. 1, 2. Zach. 8. 16. Luk. 21. 19.

7. If the godly be overtaken with some reproachful evil, Gen. 9. 21. and 19. 33. it is not ordinary, Rom. 8. 1. 2. Cor. 5. 7. but for a time, Ps. 37. 34. when they have cast off their armor, and neglect their watch, 2. Sam. 11. 1. 2. Mat. 26. 40. 41. the Lord suffering them to fall, to let them see their weakness, correct their carelessness, cure in them pride of heart, and contempt of others, and ordering their slips for the glory of his great name, the comfort of the weak, and the good of the party fallen, after that by repentance he is risen again.

8. The righteous may fall, but the Lord will not suffer them to perish, John. 10. 28. Christ hath prayed for them, John. 17. 20. Luk. 22. 32. the immortal seed abideth in them, 1. John. 3. 9. the spirit of God doth quicken them, Rom. 8. 2. 11. so that afterward they take heart and courage again to sight against sin and Satan; therefore they can never be utterly vanquished, though for a time they be thrown down. 2. Cor. 4. 8. 9.

9. If the faithful seek unto the Lord, he will teach them with delight and comfort to live godly in all places, and callings, Prov. 2. 3. 4. 9. Esa. 30. 21. but yet they shall find the flesh rebelling against the Spirit, Gal. 5. 17. Psal. 42. 5. 11. that they might not trust to themselves, but in the Lord, Prov. 3. 5, 6. no longer live, then find need to pray, Lord strengthen me, 1. Thess. 5. 17. be thankful to God for the mercies they have received, Psal. 54. 6, 7. not triumph before the victory, nor walk in security, as though they had no enemy, 1. Pet. 5. 8, 9. and that by how much the fight is more painful, sharp, & difficult, by so much the victory should be the more delightful, sweet, & glorious. Rom. 16. 20. Reu. 12. 10.

10. The word of God is possessed when it is received truly as our own, is kept and laid up safely, as a treasure in our minds and hearts, so that we have it in readiness, for our direction and comfort, and doth rule over us with an holy and universal sovereignty. Luk. 2. 51. Col. 3. 16, 17. Psal. 119. 111. 112. 33. 34.

Q. Do all the godly, or any at all times enjoy all these privileges?

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

Q. What other hindrances do deprive Christians of these privileges?

A. Inordinate passions, as fear, anger, self-love, pride, love of pleasure, cares of the world, and earthly incumberances, and inconstancy in good duties; temptations also to distrust, do keep under many.

Q. How should a man bridle and reform these unruly passions?

A. Let him highly esteem a Christian life, pray earnestly, set himself most against the corruptions that be strongest in him, shun the occasions of sin, hide the commandment in his heart, and apply the death of Christ for the killing of corruption.

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

A. He must not give credit to Satan's suggestions against God's truth: but consider of God's ¹¹ power , goodness, vnchangeablenes, former mercies, and free grace in giving us his son ¹² : so that weakness, unworthiness, want of feeling comfort, should not dismay him,

11. God is in power all-sufficient, so that he can help us, Eph. 3. 20. and in love everlasting, Io. 13. 1. 2. Thess. 2. 16. Ier. 31. 3. seeing then he hath once loved us, we may be assured that he will never leave us. Ph. 4. 19.

Expos. 12. God gives Christ to them that are lost in themselves, Esa. 61. 1. 2. Matth. 8. 12, 13. and the weak as well as the strong are partakers of his merits, 1. John. 2. 1. strength of grace in us, and soundness of a Christian conversation, is not the root of comfort; neither should weakness, and unworthiness in us breed doubting of our salvation, Heb. 10. 22. The ground of all comfort is, that God of his free grace hath given his Son to us miserable sinners, even to as many as believe in him, 1. Io. 2. 2. and Io. 3. 16. & the weak faith doth lay hold upon Christ as truly, though not so comfortably, as the strong doth. 1. Io. 2. 12. 13. 14.

Q. What else must be done?

A. Consider what promises the Lord hath made, to keep and uphold us, what encouragements he hath given us to believe ¹³ , and how acceptable a thing it is that we should so do.

Expos. 13. God commandeth, persuadeth, entreateth the thirsty and burdened to believe, hath bound himself by covenant unto them, Esa. 43. 25. sealed it by the Sacraments, and confirmed the same by oath, Gen. 22. 16. 17. Psal. 105. 9. Luk. 1. 73. And the deeper our misery is, the more we glorify his name by resting upon him for succor, Psa. 22. 1. Rom. 4. 18. 20.

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

A. We must judge our selves not by present ¹⁴ feeling, or by our own decerning the fruits of grace, but by that which we have felt, and the fruits of grace which appear to others.

Expos. 14. A man may have faith that feels not comfort and grace, that sees not the fruits of grace, Psal. 22. 1. and 77. 8. 9. The soul is sometimes sick, Ezek. 34. 4. 16. Cant. 3. 5. and sometimes in a swound, Cant. 5. 6. sometimes we judge amiss of our estate, Psal. 116. 10. 11. and 77. 10. observing what motions we have to evil, but not how we resist them, supposing we have no grace, because we have not what grace we desire, or because we find not our selves at all times alike affected, and comforted, or else we want what others have, or we conceit them to have; whereas God gives not all graces to one man, nor to all in the same measure, Eph. 4. 7. Zach. 12. 8. And also it is the property of men in affliction, to admire small things in others, and deny great and many graces in themselves. Likewise the vastnes of desire causeth that which is much in comparison to seem nothing. Satan works upon the timorous disposirion of some▪ and persuades them that they have fearfully consented to those suggestions which they always abhorred, and in which they never took delight: or that they willfully offend, when some sinful motions arise in their hearts, to which they do not consent, but which they resist, praying to God for forgiveness and assistance; & because we in temptations want one grace which accompanies faith, to wit, joy, Io. 8. 56. 1. Pet. 1. 8. we conclude that we have no faith at all, whereas faith and joy be not inseparable companion, Job. 13. 15. Heb. 11. 1. Psal. 77. 2, 3. the violence of tcmptation hindering the sense of mercy, when God doth not withhold comfort; for which causes we must not overmuch trust our selves, or credit our feeling, but give credit, to the testimony of the godly and faithful..

Q. What may be a further help beside?

A. It is good to examine our ¹⁵ hearts, and use the advise of others: but we must know withal, that groaning after and laboring to rest our wearied souls upon the promises of grace, being never satisfied until our doubtfulness be removed, will bring a good ende.

Expos. 15. God with-holdeth or withdraweth comfort sometimes, by reason of some secret sin not yet repented of, or suffereth Satan to buffet us that we might more seriously repent of some corruption, Job. 40. 3, 4, 5, 6. with 42. 6. 2. Cor. 12. 7. And hereby the Lord doth correct our not przing comfort at high rate, Cant. 5. 3, 4, 5. our forgetfulness to praise him for it: we ought therefore wisely to take trial of our ways, neither sparing any sin, nor censuring that to be sin, which is just and lawful, not making light account of any sin, nor yet calling our repentance into question, because some things have been amiss, or we have not attained to perfection.