English Puritan & Reformed

The Guide Unto True Blessedness

Samuel Crook (1575-1649) · 47,104 words · 209 min

The source for this document is https://quod.lib.umich.edu/e/eebo2/A19634.0001.001

Project Note

This is licensed under Creative Commons CC BY-NC-ND. This license allows reusers to copy and distribute the material in any medium or format in unadapted form only, for noncommercial purposes only, and only so long as attribution is given to the creator.

The source of this document is the Early English Books Online (EEBO-TCP) website. Those books were transcribed in a character for character manner and can be very cumbersome to read since there was no standard spelling during that time. Many spelling variations such as "unlesse", "vnlesse", and "vnles" regularly appear.

This project was conceived to clean up those books as much as possible and make them more accessible to the interested reader, leading to the creation of a massive list of variant spellings and their corrections. This was used to clean up the text, but is of course only as complete as the list itself. Because of the nature of the original transcription, some words have missing characters or places where the original language (e.g., Greek) was not transcribed. This effort does not change that. Be aware that the original transcription can also be faulty and in some cases entire sentences may be missing.

Although this is no substitute for a properly compared, proofed, and scholarly edition, I believe that the result is a document which is far more accessible, particularly for searching for terms using standard spelling. The document has been cleaned and presented in what I hope is a pleasing and useful format for the vast majority of Christian brothers and sisters who just want access to read these spiritually nourishing works.

However, a word of warning: The Puritans were a very diverse group of people and their age was characterized with godliness, but also much upheaval, disputation and strife. They disagreed on many doctrines and some of these works contain less orthodox or Scriptural views than others. The reader is strongly advised to read with discernment, particularly if it is unknown whether author is trustworthy.

This project took a huge amount of time and skill to bring to fruition. I would particularly like to thank David Jonescue for the initial list of Puritans he found on EEBO and the concept behind this project as well as the continuous, unceasing efforts toward seeing this complete. Without his labor, this would not be available. Alex Sarrouf was invaluable in providing the initial list of over 7,000 spelling variations he had identified and corrected, as well as continuing to review more than 16,000 additions to that list for any typos.

Logan West
(with David Jonescue and Alex Sarrouf)
www.puritansearch.org

THE GVIDE VNTO TRVE BLESSEDNESSE.

OR, A BODY OF THE DOctrine of the Scriptures, directing man to the saving knowledge of GOD.

Collected By SAM. CROOKE.

2. TIM. 3.15.

Thou hast known the holy Scriptures of a Child, which are able to make thee wise unto salvation, through the faith which is in Christ Jesus.

LONDON, Printed by John Pindley, for Nathaniel Butter, and are to be sold at his shop near S. Austin's gate, at the sign of the Pyed Bull. 1613.

TO THE RIGHT WORSHIPFUL SIR ARTHVR CAPELL Knight, his singular good Patron, the Author wisheth, what the work describeth.

TO whom, under Christ, should I render this account of my poor labors in my charge, but unto yourself, Right worshipful; by whose means the Lord vouchsafed me so free and comfortable an entrance therein to? Jt is the Lord Jesus, the door of the sheep, of whom you have obtained this mercy, rather to be, among few, a faithful dorekeeper in his house; then to dwell, with many, in the Simoniacal tabernacles of wickedness. Neither shall it ever repent you, that you have not drunk of those stolen waters, or rather of that blood of souls; wherewith too many, in these gold-thirsty days, do purchase Aceldama unto them and theirs. Let others enrich themselves with the wages of unrighteousness; let them make their boast of their covetous desire, and bless themselves in their contempt of the Lord: but let the Lord keep this forever in the purpose of the hearts of his servants, to deal faithfully and uprightly in so honorable and weighty a trust. And let such as have found this blessing, in these corrupt days, to have a free access to the work and charge of the ministry, thankfullie acknowledge the same both to God and man. Amongst whom I gladly profess myself to be one; and therefore, to the honor of God, and the just acknowledgement of your Christian integrity, I commend this work to your worthy name and Patronage: your example to the memory and imitation of posterity: & yourself with all your Worshipful family, to the holy direction and safe tuition of Almighty God.

Your worships in Christ ever bounden, SAM. CROOKE.

TO THE CHRISTIAN READERS, especially those of my charge the inhabitants of Wrington in Somersetshire.

Christian Reader,

BLessednesse is the Alpha and Omega of Man, the beginning of nature, and the end of Grace. The natural Philosopher in his inquest of Happiness layeth this ground, that, All things desire that which either in truth or in opinion is good for them; and that only is good, which tendeth unto the only good, the uttermost end and perfection of their several natures. But where Philosophy ends Religion begins: or rather, where Reason fails Grace supplies, proclaiming all that nature (in the blindness of Corruption) accounts excellent to be vanity of vanities; and the end of all and whole of man, to be the fear of God, and the keeping of his Commandments. And that with respect to the last Judgment, wherein all works of men, whether good or evil, though never so secret, shall come to light and trial, and receive their due reward. Yea so far was nature in staken in the matter of Blessedness, that it could not truly define so much as the happiness and perfection of the brute creature; which the Scripture showeth to be the Revelation and glorious Redemption of the Sons of God. Wherefore as it is evident in nature that all men seek blessedness: so it is apparent in experience, that there is no man that can attain thereto without a supernatural guide; without which, we see that touching Blessedness, there are as many minds as men, and as many ways as wits; everyone crossing another, and so all proving that all are insufficient.

For this cause I have framed this Treatise, for a direction to that, which all men seek, and so few find. Wherein from the ground of nature, as of that light which enlighteneth every man that cometh into the world, I endeavor to raise the building of saving knowledge.

Although (to speak properly) the light of nature showeth rather the necessity then the way to saving knowledge, and is a ground rather of inquiry, then of attaining thereto. For all that nature can truly determine, and articulatelie pronounce concerning this matter, is, that Blessedness is to be sought, and such a blessedness, as may sort with the nature of man the seeker; especially in regard of his better part, which is his soul. The rest well may she stammer at; as that the soul is not only a reasonable, but also a religious and immortal spirit, and therefore cannot be blessed without the everlasting fellowship and favor of God, to whom she is by band of conscience obliged: But plainly to utter these (more then metaphysical) truths, is of such only, whose tongue-string is loosed, and to whom the Lord hath said, Ephphata, be opened. And with this help, Reason it self will yet go further, and say, that the means of acquaintance and fellowship with God, can be no other, then those which himself affordeth, and namely his Word, the only infallible Index of the mind of the speaker; and therefore it cannot but reject, as uncertain and vnsafe, whatsoever the presumptuous boldness of flesh and blood obtrudeth against, or besides this rule.

And yet further touching the trial of this touchstone, whether it be the word of God or no, Reason it self will acknowledge, that (whatsoever inducements may be from the authority of those whom we credit and respect) none but God himself can thoroughly resolve us of it: and that either by the apparent traces of divine majesty in the letter of the Scripture; or by the secret testimony of the same Spirit that inspired it, inclining the heart of the reader or hearer to embrace and subscribe unto the authority of it. So that now the true believer may say unto the Church as those Conuerts to the woman of Samaria, Now we believe not because of thy saying, for we have heard him our selves.

Unto reason thus enlightened or willing thus to be enlightened, I hope my manner of proceeding in this Treatise will seem reasonable; wherein I have with the uttermost of my poor ability faithfully endeavored to comprise the whole body of the heavenly doctrine of the Scriptures: and that in such a method, as upon long and serious pensitation, I have judged most meet, to bring light to the matter, and ease, both for understanding and memory, to the Reader.

A subject, I grant, not of so pleasing a strain either to the writer or to the reader, as some other treatises which afford more liberty of invention and discourse. But I have learned of the blessed Apostle of the Gentiles, not to be grieved to write these same (seeming trivial) things unto you; knowing that even from these things is the experience best taken of Christ speaking in the Minister (and therefore even from these points doth the same Apostle avouch his understanding in the mystery of Christ ) and withal being assured, that for you it is a sure course, to be always put in remembrance of these things, though ye have knowledge, and be established in the present truth.

The experience of eleven years hath taught me, that it is not enough to teach in public, unless the auditors have care to instruct themselves, and one another privately at home. For which purpose, I have framed this Treatise by way of Question and answer, a way most familiar for instruction, and whereby the spirit both of the answerer, and of all that attend, is stirred up to bethink themselves, what might be most aptly answered, to the Question propounded. Neither have I done this only in the larger Treatise; but also extracted an Abridgement of the substance thereof, in a far briefer draught, for the private use of Christian families, and help of the weaker sort; that becoming all things to all men, I might by all means save some.

Wherefore as I have out of my penury cast in all that I had, even these two mites, into the treasury of the Church; So I earnestly desire thee, Christian Reader (especially you that are of my charge, beloved in our Lord Jesus, to whom as my labors are principally due, and most familiar, so from you above others, I expect this Retaliation) to employ this our Lord's talent, now in thy hands, for thine own best advantage, and of those that are committed unto thee by the Lord.

So shalt thou settle thyself, and them, upon the ground of saving truth. So shalt thou be prepared to give answer to every man, that shall ask of thee a reason of the hope that is in thee. So shalt thou be able, to make far greater & sweeter benefit of whatsoever thou shalt hear out of the word preached; which unto those that are ignorant of the grounds of Religion, or despise these waters of Shiloah, because they run softly, is many times unprofitable and unsavory. So shalt thou not be plucked away with the error of the wicked (whose itching ears, and harts not loving the truth, are easily corrupted from the simplicity that is in Christ ) and so fall from thine own steadfastness: but grow in grace, and in the knowledge of our Lord and Savior Jesus Christ. Finally, walking according to this rule, peace shall be upon thee, and mercy, as upon the Israel of God.

Thine in the common faith, and service of our Lord Jesus, SAM. CROOKE.

A TABLE OF THE several Sections.

Section. 1. OF man's happiness, in acquaintance with God, making himself known to us •• his word, written.
Sect. 2. Of the Doctrine of of the Scriptures touching God himself.
Sect. 3. Of the Doctrine of the Scriptures touching the works of God, and first touching his eternal decree.
Sect. 4. Of the Execution of God's decree, and first of Creation.
Sect. 5. Of Providence sustaining, disposing, and employing all creatures, especially Angels.
Sect 6. Of the Providence of God disposing of man in this world, and of the state of Innocence.
Sect. 7. Of the state of Corruption and misery: and first of the Fall of man.
Sect. 8. Of the consequents of the Fall: and first of Sin.
Sect. 9. Of the second consequent of the Fall, viz. Death: and of the leaving of Reprobates in this fearful state.
Sect. 10. Of the state of Redemption by the Covenant of Grace: and of the foundation thereof viz. the Mediator.
Sect. 11. Of Jesus Christ his Person, Offices, & twof • ld Estate of Humiliation and Exaltation.
Sect. 12. Of the application of the Covenant of Grace: and first of our Union with the person of Christ.
Sect. 13. Of our Communion with Christ, in regard of his Prophetical office, by the Revelation of the Covenant of Grace, and of the first outward means of Revelation, viz. the Gospel preached.
Sect. 14. Of the second outward means viz. the Sacraments.
Sect. 15. Of Baptism.
Sect. 16. Of the Lord's Supper
Sect. 17. Of the inward means of revealing the Covenant of Grace, viz. the Spirit, and Faith.
Sect. 18. Of the manner of revealing the Covenant of Grace viz. Vocation.
Sect. 19. Of the subjects to whom the Covenant of Grace is revealed, viz. the Church.
Sect. 20. Of our Communion with Christ in regard of his Priestly office, viz. our Justification.
Sect. 21. Of our Communion with Christ, in regard of his Kingly Office, viz Glorification: and that begun in this life: and first in our condition.
Sect. 22. Of Glorification begun in our nature viz. Sanctification.
Sect. 23. Of the rule of Sanctification, viz. the Law, with the direction of the Gospel.
Sect. 24. Of the Decalogue.
Sect. 25. Of the first Commandment.
Sect. 26. Of the second Commandment.
Sect. 27. Of the third Commandment.
Sect. 28. Of the fourth Commandment.
Sect. 29. Of the fifth Commandment.
Sect. 30. Of the sixth Commandment.
Sect. 31. Of the seventh Commandment.
Sect. 32. Of the eight Commandment.
Sect. 33. Of the ninth Commandment.
Sect. 34. Of the tenth Commandment.
Sect. 35. Of the effect or exercise of Sanctification, viz. Repentance.
Sect. 36. Of the Spiritual warfare.
Sect. 37. Of good works in general.
Sect. 38. Of Prayer.
Sect. 39. Of the Lord's Prayer, the perfect form and platform of Prayer, and of the Preface thereof.
Sect. 40. Of the first Petition.
Sect. 41. Of the second Petition.
Sect. 42. Of the third Petition.
Sect. 43. Of the fourth Petition.
Sect. 44. Of the fifth Petition.
Sect. 45. Of the sixth Petition.
Sect. 46. Of the Conclusion of the Lord's Prayer: and of the ordinary circumstances and kinds of Prayer.
Sect. 47. Of Fasting, the extraordinary circumstance of Prayer.
sect. 48. Of Alms.
Sect. 49. Of the Providence of God, concerning mankind after this life: and first of particular Judgment at the hour of Death.
Sect. 50. Of the general and final Judgment: and first of the Preparation thereto.
Sect. 51. Of the Act of the last Judgment.
Sect. 52. Of the Execution of the last Judgment: and the everlasting estate of the Reprobate in torment, and the Elect in glory.

THE GVIDE VNTO TRVE BLESSEDNES.

SECTION I. Of man's happiness, in acquaintance with God, making himself known to us in his word, written.

Question. WHat is it that all men do, and ought chiefly to desire?

Answer. That, being to live a while in this world, and forever in another, they may be, both here & hereafter, truly blessed.

Q. Wherein consisteth this true blessedness of man?

A. Not in himself, nor in any other created thing, but only in God his Creator, who alone, being infinite, is able to fill the heart of man.

Q. How may man find happiness in God?

A. By acquaintance, and fellowship with him, who is the fountain of blessedness: so knowing him, or rather being known of him, that he may serve him, and be accepted of him, honor him, and be honored by him.

Q. God being invisible, how may we come to know him?

A. The invisible things of God are revealed unto mankind, partly by his works, to leave all without excuse, but chiefly by his word to guide us to salvation.

Q. Where is that saving word of God to be had?

A. In the writings of the holy Prophets & Apostles, commonly called the Scriptures of the old & New Testament.

Q. Is there not also an unwritten word of God?

A. No For howsoever at the first the whole word of God was delivered without writing, by immediate revelation or tradition, yet since that God commanded the Scriptures to be written, the Church hath been directed unto the Scriptures only for the saving knowledge of God.

Q. By whom was this word written?

1 The Old Testament by Moses, and the Prophets, who delivered the same unto the Church of the Jews.
2 The New Testament by the Apostles & Evangelist, by whom it was delivered to the Church of the Gentiles.

Q. In what language did they write?

A. In the language best known unto the Church: the Prophets in Hebrew, the Apostlos in Greek. In which tongues only they are, for the letter, to be held authentical.

Q. What shall we think of the books called Apocrypha?

A. That they are books, of good use and esteem in the Church, for direction of manners; but not to be acknowledged as rules of faith; since they were neither written in Hebrew, the language of the Church before Christ, nor ever received into the Canon of Scripture by them, to whom alone, in those times, the Oracles of God were committed.

Q. Seeing the Apostles and Prophets were men, how can their writings be accounted the word of God?

A. Because they proceeded not from the will or mind of man, but holy men of God spake and wrote as they were moved by the holy Ghost: in which regard the whole Scripture is said to be by divine inspiration.

Q. How may it appear that the Scriptures were inspired by God?

1 By the testimony of the Church, both before Christ and since.
2 By arguments vn-answerable, taken from the antiquity, the majesty of the style, the truth of prophecies &c.
3 And most effectually, by the testimony of the same holy spirit, that inspired them, who inclineth our hearts to believe what is revealed in them.

Q. Are the Scriptures plain, and easy to be understood?

1 Unto those whose eyes the God of this world hath blinded, all things in Scripture, belonging to the saving knowledge of God, are dark and difficult.
2 But unto such as are by grace enlightened, and made willing to understand, howsoever some things remain obscure to exercise their diligence, yet the fundamental doctrines of faith and precepts of life, are all plain and perspicuous.

Q. What need is there then of an interpreter?

1 To unfold obscure places.
2 To inculcate & apply plain texts.

Q. How are the Scriptures to be interpreted?

A. By the Scriptures themselves, according to the Analogy of faith, and the scope and circumstances of the present place.

Q. What is the use of Scripture?

A. It serveth, and is profitable

To teach truth,
To convince error,
For correction of vice,
For direction to good life,
For comfort in affliction, &c.

SECT. II. Of the Doctrine of the Scriptures, touching God himself.

Q. HOw do the Scriptures guide us to the saving knowledge of God?

A. By revealing unto us all necessary truths, concerning

1 God himself.
2 His works.

Q. What do the Scriptures teach us concerning God himself?

A. Four things; and first that there is a God.

Q. What proofs are there of this truth, besides the testimony of Scriptures?

A. Divers, taken from

1 God's works of creation, especially the soul of man.
2 His works of providence, chiefly his apparent judgments on the wicked.
3 The common consent of all Nations, who rather worship any god, or gods, then none at all.
4 The terrors of conscience, which make the most ungodly miscreants, will they, nill they, to acknowledge, and tremble at him, &c.

Q. What is the second thing that the Scripture teacheth concerning God?

A. What God is, viz. a Spirit.

1 Most simple, without mixture, or composition.
2 Eternal, without beginning, or end.
3 Infinite, without comprehension of place, or thought.
4 Constant, without shadow of change.
5 Absolute, in power, holiness, and glory.

Q. How then can he be known of us, being incomprehensible?

A. We only see his back parts, not his face, and conceive of him by his names, expressing what an one he is to us; not in his glorious nature, only known unto himself.

Q. What is the third thing which is taught us concerning God?

A. That there is only one God and no more; as also both nature teacheth, guiding all things to one principle; and reason acknowledgeth, admitting but one that is infinite, and independent.

Q. How is it then that many in Scripture are called God's?

A. The name Elohim, or God, is sometimes improperly given to other things, either as they participate of God his communicable attributes, or as they are abusively set up by man in the place of God; but unto us there is but one God and Lord, unto whom therefore the name Jehovah is in scripture incommunicably appropriated.

Q. What is the fourth thing that we are taught concerning God?

A. That in this one simple and indiuided Godhead, we must acknowledge and adore, three distinct persons, coessential, and coequal, to wit, the Father, the Son, and the holy Ghost.

Q. What is the Father?

A. The first person in the Trinity, having foundation of personal subsistence from none other.

Q. What is the Son?

A. The second person, having foundation of personal subsistence from the Father, of whom he is eternally begotten.

Q. What is the holy Ghost?

A The third person, having foundation of personal subsistence from the Father and the Son, from both whom he eternally proceedeth.

Q How may the distinction of these persons he conceived?

1 In relation and order of subsistence betwixt themselves, as hath been shown.
2 In order and manner of working in the creatures, wherein
- 1 The original of the action is ascribed to the Father.
- 2 The wisdom, and manner of working to the Son.
- 3 The efficacy of operation to the holy Ghost.

In a word, God the Father, in the Son, by the holy Ghost, worketh all things.

SECT. III. Of the doctrine of the Scriptures, touching the works of God: and first touching his eternal decree.

Q. WHat are we taught in Scripture concerning the works of God?

A. That God, as from eternity he decreed, so in time, and everlastingly he accomplisheth, all things, unto the full execution of that his decree.

Q. How may we take a view of the works of God?

1 Generally, in all his creatures:
2 Specially, in the chief of his creatures, Viz.
- Angels, and
- Men.

Q. What is the decree of God concerning all creatures?

A. It is his eternal and unchangeable counsel and purpose, fore-ordaining all things unto his own glory.

Q. What is the decree of God touching Angels and men?

A. It is his free appointment, foreordaining them to a certain, and everlasting estate, for his own glory.

Q. What is that everlasting estate?

A. It is twofold, according to the parts of this his decree, which are

1. Election, that is, appointment of some Angels, and men, unto everlasting glory and blessedness, for the praise of his goodness.
2 Reprobation, that is, appointment of some Angels, and men, unto everlasting dishonor, for the glory of his justice.

SECT. IIII. Of the execution of God's decree: and first of Creation.

Q. HOw doth God execute this his decree?

A. By 2. actions, viz.

Creation, and
Providence.

Q. What is Creation?

A. The making of all things of nothing, very good, in the first six days of the world.

Q. How did God create Angels?

A. He made them all at the first very good, and glorious spirits; yet mutable.

Q. When did God create man?

A. In the sixth & last day of creation.

Q. How, and whereof did God make man?

1 He formed his body of the dust of the earth:
2 He breathed in his face the breath of life; so making him a living soul.

Q. How many of mankind did God create at the first?

1 Only one man Adam:
2 Out of him, and for him, one woman Eve; so made he them Male, and Female.

SECT. V. Of Providence, sustaining, disposing and employing all creatures, especially Angels.

Q. THus far of Creation, what is Providence?

A. The continual care, which God exerciseth upon his creatures, once made, for the sustaining, and disposing of them.

Q. How doth God sustain all creatures?

A. He upholdeth them all in their being by his mighty word: and that

Partly by the continuation of particulars, either for the whole time of this world, as heaven, and heavenly bodies, earth and other elements, &c. or for the time of life allotted, as all living creatures.
Partly, by propagation of kind, whereby creatures, even of shortest continuance, do successively abide unto the end of the world.

Q. How are Angels upheld in their being?

A. They are all sustained by the power of God, so that they shall never die, or return to nothing.

Q. How are men upheld?

A. Two ways: and first, as all other bodily creatures, partly by maintenance of every man's life here on earth, for the time allotted by God himself: partly by propagation of kind, unto the end of the world, through the blessing of procreation.

Q. How secondly?

A. As Angels, after a sort: God so providing, that when the body of man returneth to the earth, from whence it was taken, yet the soul perisheth not, but returneth to God that gave it: yea that the same body also, and every part thereof, is preserved in the grave, and shall be joined entire to the soul at the last day, so to continue forever; as shall be shown.

Q. How doth God dispose of his creatures?

A. He guideth, and employeth them, to those several ends, and uses, whereby they may best serve unto his glory, and the good of themselves, and of their follow creatures; especially of man.

Q. How doth God dispose of Angels?

A. Two ways: the first respecting their everlasting condition: the second their employment.

Q. How did God dispose of Angels, in regard of their everlasting condition?

A. Diuersly; according to the parts of his fore-mentioned decree: for first, he suffered the Reprobate Angels voluntarily and maliciously, without any temptation, to fall into that impardonable sin of Apostasio, and so into damnation irrecoverably; who are called Devils, reserved in everlasting chains under darkness, unto the Judgment of the great day.

Q. How did God dispose of elect Angels?

A. He confirmed them in their well-being, that they might never fall by sin from their first blessed estate; which are called Angels of light, sons of God, heavenly soldiers, &c.

Q. How doth God employ Angels?

A. He useth them all, both good, and evil Angels, as his servants, and ministers, for the accomplishment of his will and work.

Q. How are good Angels employed?

1. To be as a guard and garrison unto the Elect of mankind, for their comfort and protection.
2. To resist and punish the wicked.

Q. How are evil Angels employed?

1. In trying and exercising the godly.
2. In seducing and tormenting the wicked.

SECT. VI. Of the Providence of God, disposing of man in this world, and of the state of Innocence.

Q. HOw doth God dispose of man?

A. As of that creature, in whom, above all other he intendeth to let forth the glory of his wisdom, power, and goodness: and therefore the Scriptures do most plentifully declare the dealing of God with man, both in the time of this world, and for ever hereafter.

Q. How do the Scriptures set forth the dealing of God with man, in the time of this world?

A. In a threefold estate, (viz.)

1. The state of Innocence.
2. The state of corruption and misery, and
3. The state of Redemption.

The first commonly had and lost of all mankind, both Elect and reprobate, without difference: the second seizing on all men naturally, but abiding without recovery only on the reprobate: the third proper to the Elect. All which do make way unto that final and everlasting estate of honor, or dishonor, fore-appointed unto all men; beginning at the ende of this life, perfected at the day of Judgment, and continuing forever in the world to come.

Q. What is the state of Innocence?

A. The holy and happy condition of mankind, created by God after his own image, and placed by him in Paradise.

Q. Wherein did that Image of God chiefly consist?

A. In four singular excellencies: viz.

1 A reasonable & immortal soul.
2 True wisdom and holiness, adorning the soul, wherein especially he resembled his maker.
3. A body endued with beauty, strength, and immortality, answerable to the soul.
4 Dominion over the creatures.

Q. What happiness had man, thus created and placed?

A. The image of God, in wisdom, and true holiness, shining in him without teinture or blemish, he enjoyed full fruition and assurance of the favorable and blissful presence of this Creator, together with absolute contentment in himself, and service from all the creatures to whom as their Lord, he gave their original names.

Q. What employment had man in this state?

A. A twofold employment, viz.

1 Outward, to till and dress the Garden:
2 Spiritual, to worship & serve God his Creator, and procure his own everlasting blessedness, whereto he was fitted with freedom of will, & ability for perfect obedience unto God, according to the tenor of the covenant of works.

Q. What was the tenor of the covenant of works?

A. The substance of the Moral law, written in the hearts of our first parents, with the promises of blessedness to them, if they should continue in obedience, and threatenings of death and damnation, if they should transgress.

Q. How doth it appear that the law was written in their hearts?

1 By the effect of it in them both, who immediately after their fall, were forced by the only guilt of conscience, (not yet otherwise charged) to hide themselves from God's presence.
2 By the remainders thereof in all mankind, who even without the law, are by light of nature a law unto themselves.

Q. How was the Covenant of works sealed?

A. By the two sacramental trees, planted for that purpose in the midst of the garden. Viz.

The one, the tree of life, assuring life and glory, upon condition of obedience.
The other, the tree of knowledge of good and evil, sealing death & damnation in case of disobedience.

SECT. VII. Of the state of Corruption and misery: and first of the Fall of man.

Q. THus far of the state of Innocence: what is the state of Corruption and misery?

A. The fearful condition whereinto in Adam all mankind fell, by transgressing and violating the covenant of works.

Q. What are we to consider h • rein?

A. Two things, to wit,

1 The causes,
2 The effect, of the fall of man.

Q. To whom doth the consideration of the causes direct us?

A. To three parties, differently concurring to the fall of man, viz.

1. God permitting.
2 Satan tempting.
3 Man yielding, & falling.

Q. How did God permit the fall of man?

A. Not by instilling into him any evil, or taking from him any ability unto good; but

1 Suffering Satan to tempt him:
2 Leauing man to the liberty, and mutability of his own will, not hindering his fall by supply of grace.

Q. Why did God permit man's fall?

A. He did it in great wisdom, to make way for the glory both of his mercy in those that shall be saved by Christ, and of his justice in those that shall perish for their sins; yet without wrong to any, being not bound to his creature to uphold him from falling by his grace.

Q. How did Satan tempt man?

A. Being himself fallen, in envy of God's glory, and man's happiness, he subtly addressed himself, in the serpent, first to the woman, the weaker sex, and after by her unto the man, pretending greater love, and care of their well-doing, then was in God.

Q. Whereto did he tempt them?

A. To infidelity, unthankfulness, ambition, and so to slat disobedience, in eating the forbidden fruit, as the means to attain to an higher degree of blessedness.

Q. How did they yield to the temptation, being created good?

A. Being left by God to the mutability of their own will, they voluntarily inclined unto that evil, whereunto they were tempted; thereby not only loosing for themselves the image and favor of God, but withal depriving their posterity of that blessed estate, and plunging them into the contrary.

Q. How could all their posterity fall with them?

A. Being in their loins, who were by God's appointment to stand or fall in that trial, not as singular persons only, but also as heads of mankind, we all took part with them, both in this fall, and in the woeful effect thereof.

SECT. VIII. Of the Consequents of the Fall: and first of Sin.

Q. WHat is the effect of this fall?

A. That which in Scripture is called the image of Adam, the old man, the flesh. &c.

Viz. the state

1. Of sin:
2 By, & for sin of death.

Q. What is Sin?

A. A swerving from the law of God, making the sinner guilty before God, and liable to the curse of the law.

Q. How is mankind in the state of sin, since the fall?

A. Everyone, naturally descending from Adam, besides the guilt of that first sin committed in Paradise,

1. Is conceived and borne in original corruption:
2. Living in this world, sinneth also actually; yea of himself can do nothing but sin; neither is anything pure unto him.

Q. What is original corruption?

A. It is the defacing of God's image, consisting chiefly in wisdom and holiness, and the impression of the contrary image of Satan, called Concupiscence, consisting

1. In an utter disability, and enmity unto that which is good:
2. In proneness unto all manner evil.

Q. In what part of our nature doth it abide?

A. In the whole man and every part.

1. Darkening or misleading the understanding:
2 Benumming or abusing the conscience:
3 Enthralling and hardening the will:
4. Disturbing and disordering the affections:
5. Finally making the bodily senses and members, Either
- 1. As Porters to let in sin, or
- 2. As Instruments to execute it.

Q. Is the image of God then wholly defaced in man?

A. No. For he remaineth still a creature reasonable and capable of grace, having the same parts, and faculties he had before, and in them some relics of God's image: as in the understanding some light; in the conscience sometimes right judgment; in the will, some liberty to good and evil, in natural and civil actions, and freedom in all things from compulsion &c.

Q. What is actual sin?

A. It is sin committed after the manner of Adams transgression, to wit, a particular breach of God's law, leaving a stain in the soul, which polluteth the sinner, and disposeth him to further evil.

Q. How is such sin committed?

A. Two ways, Viz. by

1. Omission of duty required:
2. Commission of evil forbidden.

whether it be

1. Inwardly, in the understanding, will, or affections, or
2. Outwardly, in word or deed.

Q. By what degrees do men proceed in the committing of actual sin?

A. Temptation offered, concupiscence taking liking conceiveth, whereupon ensueth the committing, or birth of sin: by custom and continuance wherein, the heart finally is hardened.

Q. What are the different kinds of actual sin?

A. They are many, but we may reduce them to these five. Viz.

1. Partaking with others sins:
2. Sins of ignorance, or of an erring conscience.
3. Sins of knowledge, through infirmity:
4. Sins of Presumption and obstinacy:
5. The impardonable sin against the holy Ghost.

Q. Do all natural men alike commit all these kinds of sin?

A. No; for though all are alike disposed unto all manner evil, having in their corrupt nature the seeds of every sin, yet doth God, for the good of human society, restrain many from notorious crimes, by fear of shame and punishment, desire of honor and reward. &c.

Q. How doth God employ men in this state of sin?

1. He guideth them, partly by the light of nature, and partly, by common graces of the Spirit, unto many actions, profitable for human society, and for the outward service of God.
2. He overruleth their evil and sinful actions, so that thereby they bring to pass nothing, but what his hand and counsel had before determined for his own glory.

SECT. IX. Of the second Consequent of the Fall, viz. Death: and of the Leauing of Reprobates in this fearful state.

Q. HOw is man by sin in the state of death?

A. By the just sentence of God, delivering him for sin, into the power both of corporal and eternal death; signified by expelling our parents out of Paradise, and debarring them of the Sacramental tree of Life.

Q. What are we to understand by corporal death?

A. The separation of the soul, and body, with all evils that attend thereon, or make way thereto, as sorrow sickness, shame, servitude, penury, &c. yea even blessings are cursed, and prosperity causeth ruin.

Q. What is eternal death?

A. It is the final separation of the whole man in hell forever, from God's favorable presence and fellowship; together with present bondage under Satan, hellish horrors, and such like fore-runners of damnation.

Q. By what law doth God proceed in this punishment?

A. By the law of works, first written in the heart of Adam, and uttered to his ear, in Paradise, and since more solemnly published, and fully expressed by Moses and the Prophets, for the discovery of sin, and the punishment due thereto.

Q. How cometh it to pass, that the reprobate abide; without recovery in this state of sin and death?

A. Because the Lord doth not grant unto them the benefit of Redemption, and grace of faith and repentance unto life, but suffereth them to run on in sin deservedly unto condemnation.

Q. How doth God suffer them so to run into condemnation?

A. In a diverse manner:

Some reprobates dying infants;
Others of riper years: of which later sort,
- 1. Some are not called,
- 2. Others called.

Q. How doth God deal with reprobates dying infants?

A. Being once conceived, they are in the state of death, by reason of the sin of Adam imputed, and of original corruption cleaving to their nature, wherein also dying, they perish; as (for instance) the children of Heathen parents; for touching the children of Christians, we are taught to account them holy.

Q. How doth God deal with those of riper years uncalled?

A. Being naturally possessed with ignorance and vanity, he giveth them up to their own lusts, to commit sin without remorse, with greediness, in a reprobate mind, until the measure of sin being fulfilled, they are cut off.

Q. How doth God deal with such reprobates as are called?

A. He vouchsafeth them the outward means of salvation, giving farther to some of them Yomo illumination, a temporary faith, some outward holiness, & taste of heaven; whom yet he suffereth to fall away, and the means of grace to become a savor of death unto them; yea some of those do fall, even to the sin unpardonable.

SECT. X. Of the state of Redemption by the Covenant of Grace: and of the foundation thereof, viz. the Mediator.

Q. TO come to the state of Redemption, how doth God recover his Elect out of the state of sin and death?

A. By the new Covenant of Grace.

Q. What is the Covenant of Grace?

A. God's second contract with mankind, after the fall, for the restoring of him into his favor, & to the state of happiness, by the means of a Mediator.

Q. How doth this covenant differ from that of works?

A. In this chiefly, that the Covenant of works requireth of every man, in his own person, perfect obedience, & in default, for satisfaction, everlasting punishment: but the Covenant of grace admitteth payment, and performance, by another, in behalf of so many as receive it. Thus this Covenant abolisheth not, but is the accomplishment, and establishment of the former.

Q. When was this Covenant of grace first plighted between God and man?

A. Immediately after the fall, in Paradise, in that promise given concerning the woman's seed; God in unspeakable mercy propounding the remedy, before he pronounced sentence of judgment.

Q. What are we to consider in this covenant of grace?

A. Two things, to wit,

1. The foundation, which is the Mediator:
2. The application thereof, for salvation, unto the Elect.

Q. What need was there of a Mediator?

A. Between parties so disagreeing, the one of finite nature offending, the other of infinite nature offended, the one utterly disabled to do any the least good, or satisfy for the least sin, the other requiring perfect obedience and satisfaction, what agreement could there be without a Mediator?

Q. In this case, what was the Mediator then to do?

1. To pay all our debt, and satisfy God's justice, by a price of infinite value:
2. To purchase, and merit for us God's favor, and kingdom, by a most absolute and perfect obedience.

Q. What an one must he be, that should undertake this mediation?

A. He must be

1. Man, of kin to our nature offending, that in the same, he might satisfy; and withal, perfectly just without exception.
2. God, that he might give worth and efficacy to his satisfaction and obedience; and withal the Son to make us children unto his heavenly Father.

Q. How many Mediators are there?

A. Only one: for though other are so called, yet are they only Ministers of the word, not Authors of the work of reconciliation.

Q. When was the Mediator given?

1. If we regard God's decree, from all eternity:
2. If the virtue and efficacy of his mediation, as soon as need was even from the beginning of the world.
3. If his manifestation in the flesh, in the fullness of time; from whence we now reckon more then 1600. yeeares.

Q. Who is this Mediator between God and man?

A. Jesus, the son of the Virgin Mary, the promised Messiah or Christ, whom the Fathers expected, the Prophets foretold, whose life, death, resurrection and ascension, the Evangelists describe, whose word preached, unto this day, subdueth the world; finally whom we look for from heaven to be the Judge of quick and dead.

Q. Is there no need of any other Mediator for us unto Christ?

A. No. For he is next of kin, most merciful, most faithful, and able perfectly to save all those that come to God through him.

SECT. XI. Of Jesus Christ, his Person, Offices, and twofold estate, of Humiliation, and Exaltation.

Q. WHat do the Scriptures teach us touching Christ?

A. Two things

1. His person;
2. His office.

Q. What are we taught touching the person of Christ?

1. His two natures Viz
- The Godhead,
- And manhood:
2. The hypostatical, or persosonall union of both, into one Immanuel.

Q. How How is the Godhead of Christ proved?

A. Not only by abundant testimonies of scripture, but also by his miracles, especially the raising of himself from death, together with the continuance and conquest of the Gospel, and that not by carnal power or policy, but only by the power of his spirit, and patient suffering of his Saints.

Q. How doth it appear that Christ was man?

A. Besides manifold predictions, and clear testimonies, it is abundantly proved by plentiful experiments, especially by his partaking of human infirmities, and suffering of death.

Q. Being very man, how could he be without sin?

A. Because he was not begotten, after the ordinary course, by man, but formed of the only substance of the Virgin, and that substance, in the conception, sanctified by the holy Ghost.

Q. What is the personal union of these two natures?

A. The assuming of the human nature (having no subsistence in it self) into the person of the Son of God, and in that person uniting it to the Godhead; so making one Christ, God and man.

Q. What is the office of Christ?

A. The Mediator-ship, which being one, hath yet three denominations from three several functions: Viz.

Prophetical
Priestly
Kingly.

Q. What is his Prophetical Office?

A. The office of instructing his Church: which he did and doth perform two ways viz.

1. Outwardly, as before his incarnation by the Prophets, Priests, and Scribes of the Old Testament, and in the days of his flesh in his own person, as a Minister of the Circumcision, (but with the authority of the Law-giver) so since unto the worlds end by his Apostles, and Ministers, called and fitted by him for that purpose:
2. Inwardly by the joint operation of his holy spirit.

Q. What is the Priestly function of Christ?

A. It is that whereby he appeaseth and reconcileth God to his Elect.

1. Performing for them absolute obedience to the whole law of God.
2. Offering himself unto his Father, a sacrifice propitiatory for all their sins.
3. Appearing ever at the right hand of God to make intercession for them.

Q. What is the kingly office of Christ?

A. It is the exercise of that power given him by God over all, and possession of all, for the spiritual government, and salvation of his Elect, and for the destruction of his & their enemies.

Q. In what state did Christ God and man perform this threefold office?

A. In a twofold estate. Viz. of

1. Humiliation and
2. Exaltation.

Q. What was his state of humiliation?

A. It was the base condition of a servant whereto he humbled himself from his conception to his cross, and so until the time of his resurrection.

Q. What is his estate of Exaltation?

A. His glorious condition, beginning at the instant of his resurrection, and comprehending his Ascension, sitting at the right hand of God, and second coming in glory to judge the world.

SECT. XII. Of the Application of the Covenant of Grace, and first of our union with the person of Christ.

Q. HItherto of the Foundation of the Covenant of Grace, viz. the Mediator: what is the Application of it?

A. The communicating thereof for salvation to everyone of God's Elect, giving him part in Christ the Mediator, and all his benefits.

Q. What part hath every Elect in Christ hereby?

1. Vniō with Christ's person.
2. Communion.

Q. How are the Elect united to Christ his person?

A. They are incorporated, & made members of the mystical body whereof Christ is head; which the Scripture figureth, as by other resemblances, so especially under the similitude of marriage.

Q. How may we conceive of this our marriage with Christ?

A. We are to conceive therein as in outward marriage,

1. The consent of parents and parties.
2. The manner of conjunction.

Q. What consent of parents is there in this marriage?

A. Only God's donation, who being the alone parent of both parties (as in the marriage of the first Adam) giveth,

1. Christ to us, as a Savior.
2. Vs to Christ, as a people to be saved.

Q. What consent of parties is there?

1. Christ consenteth to take us as his own spouse, which he witnessed especially by taking our flesh upon him, that he might be our Immanuel, or God with us.
2. We being drawn of God, and prepared by the friends of the Bridegroom, do consent to take Christ as our Lord and Husband, as we profess by taking his name and yoke upon us.

Q. What is the manner of this our conjunction?

A. Mystical, that is to say:

Real, in respect of the things conjoined, our very nature, body and soul, being coupled to the body and soul of Christ, (so that we are members of his body, of his flesh and of his bones ) and thereby also to the divine nature: yet not corporal, but
Spiritual, in regard of the means, whereby this conjunction is wrought.

Q. What are the means of this spiritual conjunction?

A. On Christ's part, his holy Spirit, given by him unto every member of his body, in the very moment of regeneration, as the soul of spiritual life, and fountain of supernatural grace; in which respect, he that is joined to the Lord, is said to be one spirit.

Q. What is the spirit of Christ?

A. The holy Ghost, truly residing, and powerfully working in all those that are Christ's, derived unto them from him, and knitting them inseparably unto him.

Q. Is the Holy Ghost given to none, but such as are thus joined unto Christ?

A. The Holy Ghost is considered three ways;

1. As the Author of all excellency, even in common gifts of nature and reason, as strength and courage, Arts and Sciences, Policy and Gouernement, &c. In which sense he is given to many that never heard of Christ.
2. As the Author of spiritual gifts, so called, because being sanctified, they are means of edification, as the power of working miracles, healing, languages, &c. yea a taste of the heavenly gift, and of the good word of God, and of the powers of the world to come. In which sense, he is given to sundry reprobates, that are called, as hath been shown.
3. As the Author of the perpetual, effectual, and vital influence of saving grace from Christ the head, to every true member of his body. In which sense, the world cannot receive or know him, but he is bestowed on the Elect only, and those truly regenerated, and converted unto the Lord.

Q. But on our parts, what means is there of this conjunction?

A. Only faith; which yet is not of our selves, but the gift of God, and of all other the first, and most general effect and instrument of the spirit of Christ, disposing and enabling us, so to embrace and cleave unto him, as

1. To receive from God by him, whatsoever benefits and graces.
2. To return to God in him, all holy and thankful obedience.

SECT. XIII. Of our Communion with Christ, in regard of his Prophetical office, by the Revelation of the Covenant of Grace; and of the first outward means of Revelation; viz. the Gospel preached.

Q. WHat is our communion with Christ?

A. It is our participation with him in the benefits, flowing from his several offices. For being made one with him, we are thereby possessed of all things that are his, as the wife of the wealth of her husband, the branch of the sap of the root, and the members of sense and motion from the head. In which regard the whole Church is called also Christ, and the several members Christians.

Q. What are the benefits which we partake with Christ flowing from his offices?

A. They are the fruits of his Prophetical, Priestly, & Kingly functions, whereby, as he is made to us of God, wisdom, righteousness, sanctification, and redemption, so we also by him after a sort, become Prophets, Priests and Kings.

Q. What fruit receive we by the Prophetical function of Christ, to make us Prophets?

A. The Revelation of God's covenant of grace, whereby Christ is made unto us of God, wisdom, and we wise for our own and others salvation.

Q. Touching this revelation, what are we to consider?

A. Three things, viz. the

Means whereby, it is imparted.
Manner how, it is imparted.
Subjects to whom, it is imparted.

Q. What are the means whereby God revealeth his covenant?

A. They are of two sorts:

1. outward, viz.
- 1. the Word, and
- 2. the Sacraments.
2. inward.

Q. What is here meant by the Word, the first outward means?

A. The Gospel preached, called the word of faith, and of grace; containing ( as a second tree of life) the promise of life and salvation, by Christ the Mediator, which is the substance of the Covenant of grace.

Q. In what part of the Scripture is the Gospel contained?

A. Both in the old and the new Testament: in the former, more sparingly and darkly, under obscure promises and shadows of legal ceremonies, proper to the Jews; but in the latter, most plainly and plentifully, in the clear declaration both of the truth and fruit of Christ, already exhibited to all nations. In which regard especially, it is termed a new Covenant or Testament.

Q. To what part of God's word is the Gospel opposed?

A. To the LaW, which containing the tenor of the fore-mentioned Covenant of works, is notwithstanding this latter Covenant of grace, often urged in the Scriptures, especially of the Old Testament.

Q. What use is there of the Law, the Gospel being published?

A. Not as of a cause, properly working faith and grace, (for that belongeth only to the Gospel ) but yet as of a needful preparative thereunto, that being humbled by the Law, seeing our selves not capable of salvation by the covenant of works, we may be forced to • lie to the remedy; offered unto us in the grace of the Gospel.

Q. What need is there of the preaching of the Gospel, seeing we may read it?

A. Because, though foolishness to the world, it is the ordinance of God, and his power to salvation: and we have need to have the word not only propounded in gross, but also expounded, divided, and applied by the ministry, for that end by Christ ordained.

SECT. XIIII. Of the second outward means, viz. the Sacraments.

Q. TO proceed to the other outward means: What are Sacraments?

A. Seals annexed by God, to the word of the Covenant of Grace, to instruct, assure, & possess us of our part in Christ, and his benefits, & to bind us in all thankful obedience unto God in him.

Q. How doth God by the Sacraments assure us of his mercies in Christ?

A. By exhibiting to the worthy receiver, by such outward signs, whether elements, or actions, as himself for relief of our weakness hath prescribed, whole Christ, God and man, with all his benefits; in whom all the promises of God are, Yea and Amen.

Q. How do they bind us unto God?

A. We receiving them as pledges of his infinite love in Christ, do thereby profess our selves bound to express our thankfulness, by all duties to his Majesty; and for his sake one to another.

Q. What Sacraments be there of the Covenant of Grace?

A. They be of two sorts: viz.

1. Some of the Old Testament, before Christ's coming.
2. Other of the new, under Christ.

Q. What Sacraments were there of the Old Testament?

A. Besides diverse extraordinarily given, & serving but for a season, there were two of ordinary and perpetual use, from their institution until the coming of Christ, (to which those other may be referred) viz.

1. Circumcision, for entrance into the Covenant.
2. The Passover, for continuance and confirmation therein.

Q. What Sacraments be there of the New Testament?

A. Only two: to wit,

1. Baptism, succeeding in the place of Circumcision.
2. The Supper of the Lord, answering to the Passover.

Q. How do these Sacraments of the New Testament differ from those of the old?

A. In respect,

Not of the Author, God, the substance, Christ, or the receivers, the people of God, which are in both the same:
But of continuance, evidence, easy performance, and efficacy: in all which, these of the New Testament have great preeminence.

SECT. XV. Of Baptism.

Q. WHat is Baptism?

A. The former Sacrament of the New Testament, by the washing of water, representing the powerful washing of the blood, and spirit of Christ; and so sealing our new birth, and entrance into the Covenant of grace.

Q. How was this Sacrament ordained and brought into the Church, in the place of Circumcision?

A. At the commandment of God, by the ministry first of John, therefore called the Baptist: after, sanctified and confirmed by our Savior Christ himself, being baptized by John, and giving commission to his Apostles and Ministers, to continue the same in his Church unto the end.

Q. What are the necessary and essential parts of this Sacrament?

A. Two: viz.

1. The outward element of water, together with the actiō of washing, that is, dipping or sprinkling the party baptized, In the name of the Father, the Son, and the holy Ghost.
2. The spiritual thing signified, viz. the blood & spirit of Christ, washing away both the guilt and filthiness of sin.

Q. Doth this spiritual washing always accompany the outward action?

A. No: for howsoever God for his part, do ever offer it at the present unto all, yet do the Elect only effectually partake the spiritual benefit; and that then first, when by the spirit and faith they are united unto Christ: from which time, baptism once received, remaineth a fountain always open for sin and for uncleanness.

Q. How far forth doth Baptism cleanse the elect from sin?

A. From all sins, as well actual as original, as well committed after Baptism, as before: and that perfectly, in respect of the guilt, although imperfectly, & by degrees, in respect of the pollution and power of sin.

Q. Who are to be admitted to this Sacrament?

A. Whosoever are outwardly comprehended in the Covenant: whether th y be,

1. of riper years converted to the profession of the faith: or,
2. children borne of Christian parents.

SECT. XVI. Of the Lord's Supper.

Q. WHat is the Lord's Supper?

A It is the other Sacrament of the New Testament, wherein God by the signs of bread and wine, signifieth, sealeth, and exhibiteth to every faithful receiver, the body and blood of Christ for his spiritual nourishment and growth in Christ, & so confirmeth him in the Covenant of Grace.

Q. How was this Sacrament instituted instead of the Passover?

A. Our Lord Jesus Christ in the night that he was betrayed, immediately after he had eaten the Passover with his Disciples, did both himself with them celebrate this holy Sacrament, and withal give charge for continuance of the same in the Church until his second coming: in which regard it is called the Lord's Supper.

Q. What are the essential parts of this Sacrament?

A. As of all other Sacraments, two: to wit,

1. The outward signs, viz. the elements of bread & wine, together with the actions of blessing & distributing, taking & communicating, according to our Saviors first institution.
2. The spiritual things signified, viz. the body & blood of Christ, sanctified and given us by God, and by faith received of us, for the nourishing and preserving of our souls and bodies unto eternal life.

Q. Is Christ's body and blood, together with the outward elements, received of all Communicants?

A. No: for howsoever they be offered by God to all, yet are they received by such alone, as have the hand of faith to lay hold on Christ. As for those that come without faith, they receive only the outward elements, and that unto condemnation.

Q. Who are to be partakers of this Sacrament?

A. All baptized, who are of years & sound judgment to discern the Lord's body, ought to repair to this Sacrament: but those only come worthily, who professing the true faith, have duly examined & prepared thenselves.

Q. How ought every Christian coming to this Sacrament, to examine & prepare himself that he may come worthily?

A. By due search & trial of himself, whether he have in him the conditions, by God required in worthy Communicants, viz.

Faith, grounded vpō knowledge both of God's will in general, & this holy Sacrament in particular.
Repentāce of sins past, attēded with true l • ue of God, & of his brethren.

Q. How ought every Christian thus prepared, to demean himself in receiving, and after?

1. In the present actiō, with reverence, intention & thanksgiving, cōmemorating the Lord's death, for the comfort & refreshing of his soul, & ofring up himself soul & body as a sacrifice of thanks: in which regard it is called the Eucharist.
2. Afterward, continually indeuoring to find an increase of his faith in Christ, love to God & all his saints, power to subdue sin, and practice obedience, with all other saving and sanctifying graces.

SECT. XVII. Of the inward means of revealing the Covenant of Grace, viz. the Spirit, and Faith.

Q. WHat are the inward means whereby God revealeth his Covenant of Grace?

A. They are 2. Viz.

1. The Spirit.
2. Faith.

Q. What is here meant by the Spirit?

A. A special effect of the Spirit of Christ before-mentioned, dwelling in our hearts, testifying, on God's part, his free love, and gracious purpose touching our salvation in particular, bearing witness with our spirits that we are, in Christ, his Children, and he our Father, & withal guiding us to the knowledge of the whole will of God, revealed in his word; called therefore the spirit of wisdom or Revelation.

Q. Doth the Spirit always witness the love of God unto us?

A. The witness of the spirit is continual, yet it is not always with like feeling and comfort apprehended, because neither are our hearts always alike purged, humbled and enlarged to receive it, nor the sweet promises of the Gospel ( whereon the spirit groundeth this testimony) with like care attended on, and meditated.

Q. How may we discern between the persuasion of God's Spirit, and the presumption of our own hearts?

A. Among other, by these three differences. Viz. that

1. Presumption giveth liberty to continue in sin, but God's spirit rebuketh us for every sin.
2. Presumption relieth on God's love; not loving him, but God's spirit maketh us love him because he hath loved us first.
3. Prosumptiō is joined with self-love, but God's spirit, revealing his mercy to us, maketh us abhor our selves.

Q. What mean you here by Faith?

A. That special act of faith, whereby we give credit to the report of the word and spirit of Christ, touching our salvation in particular, and so set to our seal that God is true.

Q. How are we brought to give credit to the word and spirit?

A. By the ministry of the same word, with the Sacraments annexed, and the power of the same spirit; by which only means God worketh, and setteth on work, this grace of faith, in the hearts of his Children, from the general promises of the Gospel, particularly, and undoubtedly to conclude their own salvation.

Q. Can all that have faith, particularly, and undoubtedly resolve of their salvation?

1. Many for a time rest secure in a flirting persuasion, which may appear not to be true faith, in that it purgeth not the heart.
2. The Elect having true faith, never failing, and working in them sound assurance, must yet ordinarily strive against doubting, and may at times, (falling into sin, or some spiritual affliction) loose for a season, the joy and feeling of this assurance.

SECT. XVIII. Of the manner of revealing the Covenant of Grace, viz. Vocation.

Q. THus much of the means: now what is the manner of revealing the Covenant of Grace?

A. It is Vocation, or Calling; when God by the means aforesaid, acquainting men with his gracious purpose of salvation by Christ, inviteth them to come unto him.

Q. Are there not different kinds of Calling?

A. Yes: there is twofold calling.

1. Effectual, peculiar to those few that are Elect, whereby God (become in Christ their Father) doth not only outwardly by his word invite, but inwardly also & powerfully, by his spirit, allure and win their hearts to cleave to him inseparably unto salvation.
2. Outward only; and ineffectual, whereby many are called, who are not chosen; as hath been shown.

Q. How doth this latter differ from the former calling?

A. Howsoever we are to judge charitably of all outwardly called, because who among them are also inwardly called is only known to God; yet doth this outward calling differ from the former.

1. In that it is wrought only by outward means and common illumination without the spirit of regeneration, or any portion of saving faith.
2. In that they are admitted only to an outward and temporary league of formal profession, not to that entire fellowship with Christ, required unto salvation.

SECT. XIX. Of the Subjects, to whom the Covenant of Grace is revealed, viz. the Church.

Q. TO come to the third thing propounded touching this Revelation, to whom doth God reveal his Covenant of Grace?

A. Not to the world, but to his Church called out of the world.

Q. What mean you by the Church?

A. The whole number of God's Elect, effectually called into fellowship with Christ, by the means, and in the manner formerly mentioned; which we profess to believe under the title of the holy Catholic Church.

Q. Where is this holy Catholic Church?

Part already in heaven triumphant in their Masters joy, waiting for the fulfilling of the number of their fellow members, and their own consummation in perfect bliss:
Part as yet militant on earth in the service & warfare of their Lord, expecting in due time to be also crowned with victory, and triumph in glory.

Q. Who are true members of the Church militant on earth?

A. Those alone, who, as living members of the mystical body, are, by the spirit and faith sccretly, and inseparably conjoined unto Christ their head; in which respect the true militant Church is both invisible, and invincible.

Q. But are none to be accounted members of this Church, but such as are so inseparably united unto Christ?

A. Truly, and properly none other: howbeit, because God useth outward means, with the inward, for the gathering of his Saints, and calleth, them as well to outward profession among themselves, as to inward fellowship with his Son, whereby the Church becometh visible; hence it cometh, that so many as partaking the outward means, do join with these in league of visible profession, are therefore, in human judgment, accounted members of the true church, and Saints by calling; until the Lord (who only knoweth who are his) do make known the contrary. As we are taught in the parables of the tares, the drawnet, &c.

Q. Hath Christ then his Church visible upon earth?

A. Yea, throughout the world, in the particular congregations of Christians, called to the profession of the true faith & obedience of the Gospel. In which visible assemblies, and not else-where, the true members of the Church invisible, on earth, are to be found; and unto which therefore all that seek salvation must gladly join themselves.

Q. Are we to acknowledge one visible Church, or many?

A. One alone, as there is but one Lord, one Spirit, one Faith, and one Baptism: notwithstanding the parts of this one Church may be distinguished in respect

1. Of time, as the Churches before Christ, and since: Primitive and present reformed: &c.
2. Of place, as the Churches of Judea, Asia, England, France, Germany, &c. which all, being one, yet (as the sea) receive several names from the countries where through they pass, and are accounted as so many several Churches.

Q. Must not then this one visible Church have one visible head here on earth?

A. No: For it is visible not in the whole, but in the parts, whereto the circumstances of time, and place for opportunity of visible profession, do agree: and therefore, as Catholic, or universal, the Church hath no head, but Christ alone, always present by his word and spirit, to give life, sense, and motion to every member.

Q. Is the Church always visible in her parts?

A. Christ hath, and ever had, from the beginning, his Church visible upon earth, that is, some companies of believers making profession of the same common faith; howbeit many times by persecution forced to hide themselves from the eye of the world, & happily by the rage of the enemy, so scattered, that (as in the days of Elias ) they can hardly be known, or have intercourse between themselves.

Q. What are the infallible notes, whereby to discern a true visible Church, with which we may safely join?

A. The same, and no other, which are the only outward means, ordained by God, for the calling and gathering of his Saints, and which give being to a Church, proving it to be a pillar of truth, viz. the word preached, and Sacraments administered, according to the commandment of Christ our Savior; as for other notes, they are either

1. Accidental, and in great part separable, or
2. Vtterly impertinent, & forged, for the upholding of the Romish synagogue.

Q. May not such a Church err, and be corrupted, or fall, and become no Church?

1. The Church considered in her true members, can never utterly fall; howsoever no congregation be so pure, that it may be said at any time to be free from all corruption, or so constant, but that, at times, it may be shaken, in the very foundation of truth: as may appear by the churches of Corinth, Galatia &c.
2. Being considered with respect to the place, God doth not always continue a succession of true believers within the same limits and borders; and hence we say, that diverse Churches are fallen, as those of Asia, &c. neither is any place so privileged, but that for sin the Candlestick may in time be thence removed.

Q. How may we judge of a Church corrupt, or ceasing to be a Church?

1. Where God, utterly taking away the means of his word and worship, hath apparently given the bill of divorce, there are we not to acknowledge any Church at all: as at this day in Jerusalem, once the holy City.
2. But where these means are yet continued, we are to acknowledge a Church of Christ, howsoever more or less corrupt, according to the greater, or less abuse of God's word and worship.

Q. Since Churches may be so diversely corrupted, from which, and how far are we to separate?

A. From Churches mortally sick of heresy, or idolatry, as it were of a contagious plague or leprosy, we are to separate; Howbeit, whiles there is yet any life, rather from the scab, or sore, then from the body: that is, from the prevailing faction, maintaining fundamental errors, and forcing to idolatrous worship. Such is our separation from the present Church of Rome, not from such therein, who, either, meaning well in general, are ignorant of the depth of Satan, or secretly dissent from those damnable corruptions; with whom, as a body yet retaining life, we desire to join, so far, as we may with safety from the foresaid contagion.

Q. Are we to continue fellowship with all other Churches, not so deadly and dangerously corrupt?

A. From Churches holding the foundation, in substance of faith and worship, though otherwise not free from blemish, we are not to separate, farther then in dislike and refusal of that wherein they do apparently separate from Christ, in respect either of manners, doctrine, or form of public worship.

Q. To conclude touching the Church, what distinction is there of the particular members?

1. Generally, they are all the family of Christ, and sheep of his flock, hearing his voice, and following him.
2. More specially out of these Christ, the chief Prince and Shepherd, hath instituted, as guides unto rest,
- 1. Ministers, called Pastors, to feed his flock, with the wholesome food of the word and Sacraments.
- 2. Princes and Magistrates, to see to the ways of his household, that all, both Ministers and people, do their office and duty, even in things concerning God.

SECT. XX. Of our Communion with Christ in regard of his Priestly office, viz. our Justification.

Q. THus much of the benefit, flowing unto us from the Prophetical Office of Christ, what fruit have we of his Priestly function?

A. Our Reconciliation with GOD, through him, made unto us of God righteousness, whereby alone we are perfectly justified (i.) acquitted & accounted just in the sight of God.

Q. How doth Christ become righteousness unto us, for justification in the sight of God?

A. Only by God's free and gracious imputation of the righteousness of Christ unto us, in which, as in the garment of our elder Brother, we are accepted, and obtain the blessing from him, our heavenly Father.

Q. What righteousness of Christ is it, that God imputeth to us?

A. Not the essential righteousness of his divine nature, but only that perfect integrity of the human nature, which in him was without all guile; and that absolute obedience, whereby, in that nature of ours, he

1. Fulfilled in act every branch of the law of God.
2. Satisfied by his sufferings, for the sins of the whole world of his Elect.

Q. How can Christ's righteousness be accounted ours?

A. Because it is in CHRIST, not as in a person, severed from us, but as in the head of our common nature, the second Adam; from whom therefore it is communicated unto all, that, being united as members unto him, do lay claim thereto, and apply it unto themselves,

Q. How is this claim and application made?

A. On our part by faith alone, and that, not considered as a virtue inherent in us, working by love, but only as an instrument, or hand of the soul stretched forth to lay hold on Christ, The Lord our righteousness.

Q. But how are we made Priests unto God, by our Communion with Christ?

A. Our persons received into favor, we are admitted, as a spiritual Priesthood, to offer up the sacrifices of our obedience and thanksgiving; which howsoever imperfect in themselves, and deserving rather punishment then reward, are yet, as our persons, made acceptable unto GOD, and have promise of reward, by the only merit and intercession of the same our high Priest.

SECT. XXI. Of our Communion with Christ in regard of his Kingly Office, viz. Glorification: and that begun in this life: and first in our condition.

Q. TO proceed to the third, what benefit receive we by our Communion with Christ, in regard of his Kingly office?

A. Our Glorification, the third inseparable companion and consequent of our Calling, and Justification, before-mentioned, whereby our condition and whole nature being changed and restored, according to the image of CHRIST our King, we are made in him no less Kings then Priests, even a royal Priesthood.

Q. How is our Glorification accomplished?

A. It is begun in this present life, and shall be perfected in the end of this life, and in that which is to come; as shall be shown.

Q. How is our Gl • rification begun in this life?

A. Partly in regard of our condition, wherein we are made blessed, and partly in regard of our nature and conversation, wherein we are made holy.

Q. How are we made blessed in our condition?

A. In that being in Christ, we are in part, admitted into the same relation wherein Christ standeth, both with God himself, and with the creatures, and so invested in his personal perogatives; whereby we are gloriously exalted, both in our spiritual, and outward estate.

Q. Wherein consisteth the exaltation of our spiritual estate?

A. In that we are not only assured of the fruition of the glorious and blissful presence of God, in heaven hereafter, but even now in this life, in part, possessed thereof; being admitted unto two degrees of happy communion with his Majesty.

Q. Which is the first degree?

A. Fellowship with God; whereby we, that were once far off, and aliens from him, are now brought into a near league and confederacy with him, and with his Saints, through the means of our Lord Jesus Christ; who in our human nature is styled God's fellow.

Q. Which is the second degree?

A. Adoption; that is, power and privilege to be called the Sons of God, derived unto us from Christ, who being the eternal Son of God, became, by incarnation, our Brother, that, by him, God might bring many sons and daughters unto glory; even as many as do by faith receive him; who also by the spirit of adoption are taught to call God Abba, Father. And thus we, which by nature were heirs of wrath, are in, and with Christ (the heir of all things ) made heirs of God's favor and kingdom; procured for us as a purchase, by the right of justification, and conveyed unto us, as an inheritance, under the tenure, & title of Adoption.

Q. What ensueth upon this, to make us spiritually blessed?

A. Joy in the holy Ghost, unspeakable and glorious, we being at peace with God, having access by faith unto this grace wherein we stand, & rejoicing under the hope of the glory of God.

Q. Do the children of God always thus rejoice?

A. Joy, considered as a delightful apprehension of the favor of God, gladding the heart, though it ought continually to be labored for, and preserved, yet it may be at times, and for a time, not only darkened and daunted, but even lost, and to be restored: yet is it, as all gifts of God, perpetual and without repentance, if we regard

1. The matter of rejoicing, which is God's unchangeable love and grace.
2. The causes and fountains of joy in the regenerate, which are the never-failing graces of faith, hope, and love, towards God in Christ.
3. The valuation, even in deepest dismay, of our part and help in Christ, above the pleasures of ten thousand worlds.
4. The pretence and claim of the faithful heart, promising and challenging unto it self a comfortable harvest of joy, for the present seed-time of sorrow.

Q. Wherein consisteth the exaltation of our outward estate?

A. In the promises and blessings of this present life, which are the royalties and perogatives of the faithful: only with reservation (so far as God shall see good) of the condition of the Cross.

Q. What are those perogatives?

A. They are many and great: but may, for the most part, be referred to five: whereof the first is

Amitie with all the creatures, which are a new reconciled and subdued unto the faithful members of Christ.

Q. What is the second?

A. Christian liberty; whereby not only our right, forfeited in Adam, is recovered and restored unto us by Christ, the second Adam, the Lord from heaven; but also the restraint of the ceremonial law is removed: and now unto the pure, in Christ Jesus, all things are pure, and nothing unclean in it self; unless through weakness of conscience in him that useth them, or in those that take offense at them, they become accidentally unclean, or scandalous.

Q. What is the third?

A. Sufficiencie of earthly comforts, as tokens of God's love, and pledges of better things, wherewith many times the godly are so blessed, that they become blessings unto others.

Q. What is the fourth?

A. Immunity from outward evils, as punishments of sin; which yet if, as trials and chastisements, God inflict upon them, they are assured to find mercy and mitigation in the hand correcting: strength to bear what is laid upon them: the special providence of God causing all things to work together for the best unto them: and finally, a glorious issue out of all troubles in due time.

Q. What is the fifth prerogative?

A. Dignity and praeeminence; in that the faithful have dominion and upper hand over the wicked, their enemies, & are honorable in the eyes and hearts of men, though not joining with them in profession.

Q. What • nsueth here upon, to make us outwardly blessed?

A. Joy, without mixture of sorrow, in prosperity, and in affliction abundant consolation.

SECT. XXII. Of Glorification begun in our nature, viz. Sanctification.

Q. HOw are we made holy in our nature?

A. By the grace of Sanctification; which is the renewing of our nature according to the image of God, in righteousness & true holiness, making us after a sort partakers of the godly nature.

Q. How far forth, and by whom, is our nature in this life renewed?

A. This renewing is of our whole nature, spirit, soul, and body, our understanding being enlightened, our will enfranchised, and our outward man reformed; but not wholly in this life: being the work of God, not of our selves, yet required at our hands, both to show us what we ought to do by the power of grace, and to stir us up to seek, by prayer and all holy endeavor, to attain unto that supernatural strength.

Q. By what means is this work of God wrought in us?

A. By the power and efficacy of the death, and resurrection of Christ, conveyed unto us by his word and Spirit, which being apprehended by faith, and setting faith on work, are available unto each part of our sanctification.

Q. What are the parts of Sanctification?

A. They are two, according to the powerful means whereby they are wrought, Viz.

1. Mortification, or dying unto sin, and thereby freedom from the dominion thereof, by the virtue of the death of Christ.
2. Viuification, or quickening unto newness of life, by the power of the resurrection of Christ; in regard whereof it is also called our first resurrection.

Q. How doth Sanctification differ from the former grace of Justification?

A. In many main, and material differences, as

1. In the order, not of time, wherein they go both together, nor of knowledge and apprehension, wherein this latter hath precedence: but of nature, wherein the former is the ground of this latter.
2. In the subject, the righteousness whereby we are justified, being inherent in Christ for us, but this of sanctification in our selves from him.
3. In the cause, our justification being from the merit, our sanctification from the efficacy, of the death and life of Christ.
4. In the instrument faith, which in justification is only as an hand receiving, in sanctification a co-working virtue.
5. In the measure, Justification being in all believers, & at all times, alike, but sanctification wrought differently and by degrees.
6. In the end, which being in both eternal life; yet is the one among the causes of reigning, the other only as the high way to the kingdom.

SECT. XXIII. Of the rule of Sanctification, viz. the Law, with the direction of the Gospel.

Q. WHat is the rule & square of our Sanctification?

A. The whole word of God, as containing that will of his, which is even our sanctification.

Q. What mean you by the whole word?

A. Both the Law and Gospel, the old Testament and the new.

Q. Are we not then delivered from the law by the means of Christ?

A. From the burden of the law, exacting in our own persons perfect obedience, and from the curse of it, due unto disobedience, we are delivered by Christ:

But from the Commandment, as a rule of life, we are not freed, but contrariwise inclined and disposed, by his free spirit, to the willing obedience thereof. Thus to the regenerate the Law becometh as it were Gospel; even a law of liberty.

Q. How is the Gospel a rule of obedience, being the rule of faith?

A. The Gospel directeth the faithful to the obedience of the Law: only with difference,

1. Of the manner, the Law propounding God to be worshipped of us in himself, as our Creator, the Gospel in Christ, as our Savior.
2. Of the end, the Law requiring all duties, as for the procurement of our own salvation, the Gospel in way of thankfulness for salvation in Christ, already bestowed.
3. Of the effect, the Law (like Pharaoh, that required brick, but allowed no straw) demanding obedience, but vouchsafing no assistance, (supposing man as in the state of Creation) but the Gospel both requireth, and conferreth faith unto the Elect, and that not only as a hand to lay hold on Christ; but also as the chief virtue, working by love in all parts of obedience; without which even the Gospel is law, that is, a killing letter, as to the unregenerate.

Q. Doth not the Gospel add other precepts, or counsels to those of the law?

A. Not any other, in substance of action, but only reneweth & enforceth those of the law: and specifyeth some duties, as of faith in the Messiah, of the Sacraments &c. which have their general ground from the law. As for those, that are propounded in form of counsel, and do concern things indifferent, they are not therefore arbitrary courses of higher perfection (much less meritorious of greater glory) but, as they are applied with due circumstances, necessary precepts, referred to someone or other commandment of the law; the rejecting whereof excludeth from the kingdom of God.

Q. What is that law, which with the direction of the Gospel, is the rule of Sanctification?

A. Only the moral law, or law of nature, engraven by God himself, first in the heart of man in his creation, after in tables of stone, in the days of Moses, & so published, & committed unto the Church for all ages, as the royal law, for obedience to God our King, commonly called the Decalogue, or ten Commandments.

Q. What are we to conceive of the Ceremonial and judicial laws?

A. They are only added as special explications and applications of the law moral, unto that present Church and people of the Israelites: Viz.

The former for direction in rites of outward worship, shaddowing the grace of the Gospel, now utterly abolished, the substance being exhibited:
The latter for form of policy, and civil government, and therefore ceasing with the dissolution of that common wealth, for which it was ordained.

SECT. XXIIII. Of the Decalogue.

Q. TO deal only therefore with the moral • awe, what order are we to observe in handling of the Decalogue?

A. We are to consider

First in general,
- The preface.
- The division.
- The rules of interpretation.
Secondly the several Commandments in particular.

Q. What is the preface of the Law?

A. Those words of God, I am the Lord thy God, which brought thee out of the land of Egypt, out of the house of bondage. Wherein he layeth a twofold ground of obedience, Viz.

1. Frō his name Jehovah importing his eternal being of himself, & communicating of life & all blessings to mankind, whereby he is the Savior of all men.
2. From the Covenant of grace, whereby he is our God, the Savior of them that believe; assuring them all gracious deliverances, by virtue of that his covenant, from all evils and enemies, both bodily, and especially spiritual, under the figure of the late deliverance of the Israelites out of Egypt.

Q. How is the Law divided?

A. Two ways:

1. Into ten Commandments, or words, propounded
- Some affirmatively, as the 4. and 5. others negatively, as all the rest.
- Some with reasons annexed, as the 2, 3, 4, 5: the rest without.
2. Into two Tables, which Christ calleth the two great Commandments, viz. the
- 1. Containing our duty to God in the four first Commandments.
- 2. Our duty to our neighbor, in the 6. last.

Q. What are the rules of interpreting the Law?

A. They are principally these three, viz.

1. That where any duty is enjoined, as in the affirmative Commandments, the contrary sin is forbidden: and where any sin is forbidden, as in the negative, the contrary duty is required.
2. That under one main duty, or crime expressed, all degrees of good, or evil in the same kind, are either commanded, or forbidden.
3. That with the sin forbidden, or duty enjoined, all occasions, or furtherances thereto, are consequently condemned, or required.

SECT. XXV. Of the first Commandment.

Q. TO come to the several Commandments, and first of the former Table; What are the words of the first Commandment?

A. Thou shalt have none other gods before me.

Q. What is the scope and meaning of this Commandment?

A. That the inward and spiritual worship of the heart, wherein God especially delighteth, and which is the ground of the outward, be given to him the only God, and to none other; and that sincerely without hypocrisy, as in his sight, who searcheth and knoweth the heart.

Q. What is forbidden in this Commandment?

1. Original corruption, so far forth as it is the fountain of impiety against God: with all the streams of Atheism, error, hatred of God, profaneness, presumption, security, infidelity, ingratitude, &c.
2. All inward Idolatry, whereby men set up an Idol in their heart, instead of God, giving thereto any part of spiritual adoration; as by pride, inordinate love, carnal fear, fleshly confidence, &c.

Q. What is required in this Commandment?

A. The setting up, and sanctifying of the Lord God in our hearts, yielding him, in Christ, the spiritual worship of faith and affiance, love, and thankfulness, fear and reverence, &c. which is due unto his Majesty.

Q. What are the helps or hindrances of the obedience of this Commandment?

1. The only means to settle and uphold us in this spiritual worship of God, is to endeavor to attain and increase in the knowledge of him in Jesus Christ: to consider what great things he hath done for us: yea in all our ways to take knowledge of his presence, promises, and providence.
2. Contrariwise, the neglect of the knowledge of God, and not considering his word, and works, are the ground of all impiety, and spiritual Idolatry, here forbidden.

SECT. XXVI. Of the second Commandment.

Q. WHat are the words of the second Commandment?

A. Thou shalt make thee no graven image, neither any similitude, &c.

Q. What is the scope and meaning of this Commandment?

A. To bind all men to that only outward form of worship, which God himself in his word prescribeth; and that by a twofold reason:

The first taken from the Covenant of grace, whereby he is the Lord our God: which Covenant on our part is by no sin so directly violated, as by Idolatry, called therefore in Scripture spiritual Adultery:

The second, from the nature of God, which is, in this case to be jealous; which he showeth

1. By visiting, and punishing, unto the third and fourth generatiō, such as (howsoever pretending love) do thus declare their hatred of him:
2. By extending his mercy unto thousands of such, as show their love of him, by obedience to this his Law.

Q. What is forbidden in this Commandment?

A. Every form of worship, though of the true God, contrary to, or diverse from, the prescript of God's word; called by the Apostle Well-worship: together with all corruptions in the true worship of God, and all lust and inclination of heart, unto superstitious pomps and rites in the service of God. All these the Lord forbiddeth under one instance of Images, wherein he foresaw there would be greatest abuse, and therefore expressly condemneth,

1. The making of any Images to represent God, or for religious use.
2. The worshipping of them, or of God in them, or using of any gestures of religious adoration unto them.

Q. What is required in this Commandment?

A. That we perform, with diligence, and reverence, all parts of God's outward worship prescribed, whether

Ordinary, as hearing, and reading the word, Prayer, the use of the Sacraments, the Discipline and censures of the Church:
Or extraordinary, as fasts public or private, solemn thanksgiving for special blessings, together with vows, lots, and oaths, &c.

Q. What are the helps or hindrances of the obedience of this Commandment?

A. It is required, unto the obedience of this Commandment;

1. That all men labor for knowledge of the express will of God touching all parts of his worship, and join together with order and decency in the performance thereof: And that such, whom it concerneth, take care that faithful and able Ministers be ordained in every congregation, and that sufficient maintenance, for encouragement, be allotted them: That places for public assemblies be erected and preserved: That Schools and Universities be founded and maintained: That Books of necessary use unto edification (especially the holy Book of God ) be set forth and divulged: That, as occasion requireth, Synods and Councils be called and assembled, &c. Finally, that such, whose calling and ability reacheth no farther, do yet afford the help of their prayers unto all these.
2. That no power be admitted in the Church to prescribe other forms of worship, no affinity or society with Idolaters, no toleration of superstition, no presence at Idolatrous worship be afforded: no relics, or monuments of Idolatry, as Images, books, names, and such like be retained.

SECT. XXVII. Of the third Commandment.

Q. WHat are the words of the third Commandment?

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

Q. What is the meaning of this Commandment?

A. That we impeach not, but by all means advance, the glorious name of God, in all things, whereby he maketh himself known to men, as his holy titles, and attributes, word, and works: and that under a dreadful penalty viz. that howsoever man's law, for the most part, taketh not hold of offenders in this kind, yet God will not acquit them, nor suffer them to escape his righteous, and fearful Judgment.

Q. What is forbidden in this Commandment?

A. Every wrong offered to the name and glory of God, as namely hypocrisy: the evil life of professors: shrinking in case of peril, and denying God the honor of our suffering for him: abusing his word, or any part thereof, unto idle and curious questions, jesting and profane mirth, defense of error, charms or sorceries: &c. Vnreuerent mention of his titles, as Lord, God, Jesus, &c. in foolish admiration, idle wishes, imprecations, and cursings, &c. murmuring at his providence, under the names of fortune and chance: presuming upon his mercy, to harden our hearts in sinning: cavilling at the doctrine of predestination &c. not seeing God in his works, or not using them as we ought. Finally in an oath, whether by swearing by an Idol: or by calling God for a witness, either of vain and frivolous things by usual swearing, or of our furious anger by passionate swearing, or of an untruth, by forswearing.

Q. What is required in this Commandment?

A. Whatsoever may advance God's glory; as the holy conversation of professors: confession of Christ unto suffering, yea martyrdom, if cause be: reverent mention of the titles, attributes, word, and works of God; especially observing and recounting, what special mercies he hath vouchsafed us in particular: receiving, and using all the creatures of God to his glory, with thanksgiving: Finally, in the matter of an oath, when we swear

1. In truth, affirming what we know to be true, and verifying by deed what we undertake.
2. In judgment, which is a due consideration both of the nature, and greatness of an oath, wherein God is taken to witness against the soul of the swearer, if he deceive: and of the due calling, and warrant of an oath, whether public, being demanded by the Magistrate, without peril to the swearer, or private, in case of great importance, when the truth cannot otherwise be cleared.
3. In righteousness, that is, both in the due form viz. by God alone, not by any creature, or Idol: and to a right end, which is the glory of God, and peace among men.

Q. What are the helps or hindrances of the obedience of this Commandment?

A. First, that we both enure our hearts to fear & reverence the great and dreadful name of the Lord our God, and keep a careful watch over our lips, and lives, least by any means we dishonor him.

Secondly, that we avoid, both the company of profane persons, who set their mouth against heaven, and all unnecessary dangers, whereby diverse have been occasioned to deny the Lord.

SECT. XXVIII. Of the fourth Commandment.

Q. WHat are the words of the fourth Commandment?

A. Remember the Sabbath day to keep it holy &c.

Q. What is the meaning of this Commandment?

A. To challenge at the hand of every man, in behalf both of himself and of all that are under his roof and government, one day, (and now since the resurrection of Christ the first) of the seven, in every week, to be set apart unto an holy rest, for God's public and solemn worship; and that upon a fourfold reason:

1. From equity, because God alloweth us six days for our affairs, and reserveth but one for himself.
2. From his own right, because this day is his and not ours.
3. From his example, who on the seventh day rested from his work of Creation.
4. From hope of blessing, because God hath blessed, and sanctified the Sabbath not only as a day of service to himself, but also as a time and means to bestow increase of grace upon such, as do conscionably observe the same.

Q. What are the duties required in this Commandment?

A. Three, Viz.

1. To remember the Sabbath day: that is not only to look back unto the first sanction of it in Paradise, before all sacrifices and ceremonies (which reason, among many others, may persuade, that it is not ceremonial, but perpetual, not to cease till it be perfectly consummated in the heavenly Sabbath) but also so to bear it in mind, as to live in continual practice of the duties we learned the Sabbath past, and preparation of our selves, and our affairs, that we may freely and duly attend on the Lord in the Sabbath approaching.
2. To make it our delight, to consecrate it as glorious to the Lord, performing, with care, and desire of profit, the duties thereof in public and private: to wit:
- Of piety, as hearing and reading the word, communicating in the Sacraments, prayer, singing of Psalms, conferring, & meditating of the word and works of God, especially feeding our souls with the contemplation of the heavenly Sabbath, &c.
- Of mercy, as collections for the poor, visiting the sick, comforting the sad, reconciling such as are at variance: and such like.
- Wherein such, as are necessarily debarred from the public duties must, with sorrow for such restraint, use more carefully the private means.
3. To rest from our ordinary, though lawful businesses, for the space of that whole natural day; yea to allow rest to the very cattle, both that we may show mercy, even to the beast, and to represent, after a sort, the everlasting Sabbath, wherein all creatures shall be delivered from the bondage of corruption:
Notwithstanding such works are excluded, as are presently necessary, either for the actions of piety belonging to that day, or for extraordinary exigence of charity, for the preservation of the commonwealth, or of our own or others life, or livelihood, in case of present necessity, or danger.

Q. What is forbidden in this commandment?

A. The unhallowing or profaning of the Sabbath: which is done

1. By making it a common day through common labor in our ordinary callings, talking of our worldly affairs, thinking of our own thoughts, or no other but a common use of the creatures.
2. By making it a day of carnal rest, unto idleness, feasting, pastimes &c. Which draw our minds farther from God, then our ordinary labors.
3. By making it a day of sin, or the Devils holiday, doing that on the Lord's day, which is no day lawful, but then most abhominable.
4. By being weary of the duties of the Sabbath, thinking long till they be ended.

Q. What are the helps or hindrances to the keeping of this commandment?

1. We must add to the forementioned duty of remembrance an ardent endeavor to taste the sweetness of holy exercises, that so we may come to make the Sabbath our delight.
2. We must avoid, and abhor, all profane opinions, either disannulling the necessity of the Sabbath, or equalling any other day to it; together with such meetings, and companies, exercises, and occasions, whereby we shall be in danger to be drawn to the unhallowing of this day.

SECT. XXIX. Of the fifth Commandment.

Q. TO proceed to the second Table; What are the words of the fifth Commandment?

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

Q. What is the meaning and scope of this Commandment?

A. That the quality of men's persons, and places, in whatsoever estate, natural, civil, or Ecclesiastical, & with whatsoever relation to us, be duly acknowledged and respected, and that upon a promise of the blessing of long life and prosperity, to such as, in so doing, shall show that they regard the image, and ordinance of God.

Q. What is required in this Commandment?

A. All due carriage of inferiors to their superiors, and by consequent, of superiors also to their inferiors, and of equals among themselves, under the sweet relation betwixt parents and children, or betwixt brethren of the same family, and the general duty of honor: importing

First, that all inferiors, as wives, children, young persons, subjects, servants, hearers, &c. do readily acknowledge and yield to their superiors, reverence in heart, word, and behavior: obedience and submission to their commandments, counsels, and corrections: fidelity: thankfulness: maintenance: prayer to God for them, with giving of thanks: imitation of their virtues and graces, &c.

Secondly, that all Superiors, as husbands, parents, aged persons, Magistrates, Masters, Ministers, &c. do answerably afford to their inferiors, protection and support: provision of good things for the body and the soul: education and instruction in nurture and the fear of God: blessing, according to the power they receive from God: good example for their imitation, &c.

Thirdly, that equals do in the matter of honor and respect, prefer each other before themselves.

Q. What is forbidden in this Commandment?

A. First the omission of any of the duties aforenamed.

Secondly the contrary sins, whereby either

Inferiors despise or disobey their superiors: or
Superiors dishonor their places, as by unseemly carriage, or abuse of their Authority, through too much lenity, or severity, &c. or finally
Equals advance themselves one above another.

Q. What are the helps or hindrances of the obedience of this Commandment?

First, on both sides, there must be endeavor to nourish and increase natural affection, humility, and wisdom to discern what is fitting for our own, and others places.

Secondly, in several,

The Inferior must see God in the place and authority of his Superior, setting before his eyes the dreadful threatenings and examples of God's vengeance on the seditious and disobedient.
The Superior must be the same to his Inferior, that he would have Christ to be unto himself; remembering the tragical ends of Tyrants, and usurpers.

Contrariwise, as hindrances of these duties, are to be avoided, self-love, which maketh men unfit either to rule, or to obey: partial inquiry into the duties of others towards us, joined for the most part, with neglect of our own: the fury of Anabaptists: with the company of seditious persons, and despisers of government, &c.

SECT. XXX. Of the sixth Commandment.

Q. WHat are the words of the sixth Commandment?

A. Thou shalt not kill.

Q. What is the meaning of this Commandment?

A. That the life and person of man be, by man, not impeached, but preserved.

Q. What is forbidden in this Commandment?

A. Whatsoever tendeth to the hurt of the soul, or body; whether

1. Our own, as
- Sin, especially gross sins, and obstinacy in sinning; rejecting the food of spiritual life, by not hearing, or not obeying the word: corrupting or perverting it, by itching ears, or unstable minds, &c.
- Selfemurther, lancing or whipping our own flesh, surfeits, capital crimes, unnecessary dangers, &c.
2. Or our neighbors as,
- Evil example, commanding or tempting to things unlawful, unseasonable use of Christian liberty, withholding the food of spiritual life, corrupting it by erroneous, or vain and curious expositions, &c.
- The taking away of life, (otherwise then in case of public justice, just war, or necessary defense ) all passions of anger, hatred, envy, desire of revenge, unmercifulness, &c. bitter and cursed speaking, froward & churlish behavior, striking or wounding, cruel oppression (withdrawing the means of life) extremity in correction and punishment &c.

Q. What is required in this commandment?

A. Whatsoever may preserve, or cherish the soul and body, viz.

1. Our own; as
- A careful use of the means of grace, with diligence to finish our salvation, & make our election sure, by the fruits of faith &c.
- Sober and wholesome diet, with help of Physic, when need is, preventing unnecessary dangers &c. Finally willingness to receive the sentence of death, when God shall utter it: and resigning our charge in Church, Common-wealth, or Family, into the hands of faithful men: our soul to God in Christ, with confidence of his love, though he kill us, of the remission of our sins, and our resurrection unto immortality: our body to the earth as a pledge, in time to be resumed.
2. Our neighbors; as
- Love of him, as of our selves: good example: counsel, and encouragement unto well-doing: seasonable admonition, consolation, &c.
- Amiable behavior: relief: rescue from danger, if we may: compassion and fellow feeling of his good or evil: peace-making; and for that end, construing things in the best sense, passing by offenses, yea parting sometimes with our right: visiting and comforting him in sickness and affliction, &c.
- Finally, decent burial with moderate mourning.

Q. What are the helps or hindrances to the obedience of this Commandment?

A. First, it behooveth us to consider, that all men are made in the image of God, and of one blood with us, and all Christians in the image of Christ also, in whom we are all one body: that God hath appointed the magistrate to punish proportionably every offender in this kind; yea himself extraordinarily bringeth murderers to light and punishment.

Secondly, we must abhor the false opinion of the world, placing manhood in revenge and bloodshed: the company of furious and unmerciful men: greedy desire of gain, &c.

SECT. XXXI. Of the seventh Commandment.

Q. WHat are the words of the seventh Commandment?

A. Thou shalt not commit Adultery.

Q. What is the meaning and scope of this Commandment?

A. That all uncleanness and impurity avoided, chastity by all means be preserved.

Q. What is forbidden in this Commandment?

A. All impurity and fleshly pollution; as filthy imaginations and lusts: speaking or giving ear to corrupt & rotten communication: idleness: intemperance in diet: immodestie in the apparel & ornaments of the body: lascivious pictures: impudency or lightness in countenance, or behavior: nightly pollutions: fornicatiō, & adultery; both which are aggravated by the circumstances of incest, & rape: unlawful entrance into marriage; when the parties are in the degrees of consanguinity, or affinity, prohibited, of a diverse religion, formerly married, or contracted to some other, or wanting due consent of parents, or betwixt themselves: abuse of the marriage bed unseasonably, or intemperately: Finally the unnatural use, or lust after the same sex, or a diverse kind &c.

Q. What is required in this Commandment?

A. Chastity and purity in heart: speech sauoring of sobriety & grace: the possessing of our vessels in holiness and honor: temperance in diet, and convenient abstinence: labor in our vocations: modesty in apparel: gravity in behavior: Finally in those that have not the gift of continency, holy wedlock; and therein mutual delight, due benevolence, fidelity, and confidence each in other &c.

Q. What are the helps or hindrances to the obedience of this Commandment?

A. First, unto those forementioned helps, there must be added care to keep a good conscience: watchfulness over our own spirit: a covenant with our eyes: love of God and of his wisdom, prayer, holy meditations &c.

Secondly we must abhor the doctrine of devils, depraving and denying holy marriage: the breach of peace with God: running on in sin, namely superstition; in which cases God giveth men over to vile lusts: Finally lewd company, idle and unwarrantable exercises, and whatsoever provocations unto this kind of sin.

SECT. XXXII. Of the eight Commandment.

Q. WHat are the words of the eight Commandment?

A. Thou shalt not steal • .

Q. What is the meaning of this Commandment?

A. That we no way impeach or hinder, but by all means preserve and further the wealth both of our selves and our neighbors.

Q. What is forbidden in this Commandment?

A. Whatsoever is prejudicial to the wealth

1. Of our selves; as idleness and inordinate living: unlawful means of gain, as gaming, stage-playing, fortune-telling, figure-casting, &c. defrauding our selves of the use and comfort of that which God hath given: wasting and consuming our substance by heedless suretyship, lavish spending, &c.
2. Of our neighbor; as covetousness, which is the lust of the eye: sacrilege: robbing of the commonwealth by enclosures, ingrossings, forstallings, monopolies, &c. privy stealth, robbery, piracie, upholding theft in others by impunity, &c. oppression and extortion: removing bounds or land marks: false dealing in matters committed to our trust (the sin of factors, executors, and depositaries:) debasing that we would buy, extolling that we would sell: false weights, measures, lights, &c. buying or selling things not vendible, as the gifts of the holy Ghost, charge of souls, church-goods, things unprofitable or hurtful to the buyer; as dispensations for sin, charms, &c. inhancing the price: usury, which is increase, exacted merely for the loan: wrongful detaining of the laborers hire, the stray or lost thing, the thing borrowed: bribery, which is the sale of justice, or injustice: feeding of idle persons, as Monks, wandering beggars, &c.

Q. What is required in this Commandment?

A. Whatsoever may prosper and further the wealth

1. Of our selves, as a lawful calling, with faithful labor therein: honest care of keeping that we have by frugality, wisely ordering and limiting our expenses to the proportion of our means: convenient using of our wealth, with contentation of mind, by timely & moderate spending, &c.
2. Of our neighbor, as liberality in giving, and lending: justice in bargaining; when respect is had to our neighbors profit, as to our own: keeping of all just covenants: restoring the pledge or thing borrowed: moderation in recovering our own by suite of law: Finally amends for former injustice by restitution, either to the party wronged, or to his kindred, or, if none, be found, to God and the Church.

Q. What are the helps or hindrances to the obedience of this Commandment?

A. First we must labor for faith in God's promises and providence, Godliness, which is great gain and giveth contentment in whatsoever estate, with prayer to God for food convenient &c.

Secondly we must avoid the love of money, the root of all evil, the company of lewd and riotous persons &c.

SECT. XXXIII. Of the ninth Commandment.

Q. WHat are the words of the ninth Commandment?

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

Q. What is the meaning of this Commandment?

A. That we impeach not truth, or the credit of our selves, or our neighbor, but by all means maintain and uphold the same.

Q. What is forbidden in this Commandment?

A. Whatsoever is contrary to a true and just opinion or report: as overweening, or vnderweening the good things in our selves: bearing our selves above our worth: boasting: excusing our selves unjustly: debasing our selves, whether by vility denying God's graces, or by dissimulation drawing others to commend us: lying or aequiuocation: suspicion: contempt: foolish admiration, or expectation of others: pointing at, or deriding: forbearing to speak in the cause or credit of our neighbor: flattery: excuse, or defense of evil: false accusation: reporting words besides the meaning of the speaker: uttering truth with desire to do hurt: rejoicing or making our selves merry with the infirmities & infamy of our neighbor: &c.

Q. What is required in this Commandment?

A. Whatsoever may nourish truth, and the good name, of our selves, or others: as to speak sparingly, seeing in many words there cannot want iniquity: to speak the truth from our heart: to know and judge truly of our selves: to love our own good name, and to defend it, when need requireth; yet modestly and unwillingly: to judge uprightly, and, as much as we may, in the best sense, of our neighbor: to love, and tender his credit as our own: to commend him wherein he deserveth well, yet rather absent, then present: to reprove him when just cause is, but rather to his face, then behind his back, and with remembrance of what is praise worthy: &c.

Q. What are the helps or hindrances to the obedience of this Commandment?

A. First we must keep our mouth, as with a bridle; yea pray to God to set a watch before the door of our lips.

Secondly, we must abhor the popish doctrine, maintaining aequiuocation, and teaching to speak lies through hypocrisy: also pride, and self-love, which thrust men forward to boasting and vaunting: Finally, excessive drinking, and whatsoever else causeth the heart to utter perverse things.

SECT. XXXIIII. Of the tenth Commandment.

Q. WHat are the words of the tenth Commandment?

A. Thou shalt not covet thy neighbors house &c.

Q. What is the meaning of this Commandment?

A. That in the most inward disposition of our heart, we decline not from the rule of charity; as to lust after our neighbors house (or whole possession ) his wife (which is his chiefest and choicest treasure ) his servants (which are precious above all outward possessions) his cattle, (which are next unto the souls under his keeping:) Finally anything, how small so ever in our account, belonging to him. But that in all things we keep our selves within the rule of brotherly love.

Q. What is forbidden in this Commandment?

A. All lusts, contrary to charity. Viz.

1. Original corruption, so far forth as it is the fountain of sin, against the second Table.
2. Actual lusts: as thoughts of the mind, desires of the heart, fond wishings and wouldings, delightful remembrances, and meditations of evil, &c.

Q. What is required in this Commandment?

A. That we dispose of all our thoughts, & affections, according to charity; whereto belongeth contentment with our portion. wishing & delighting in our neighbors welfare, as our own: striving against lust by the help of the spirit, and power of the death of Christ, &c.

Q. What are the helps or hindrances to the keeping of this Commandment?

A. First we must keep our heart above all keepings, filling it with holy thoughts, and meditation of those things that are above, and praying to God to incline it to his test • monies, not unto covetousness. &c.

A. Secondly, we must avoid the gazing and wandering eye, that is in the corners of the world, together with all occasions, and objects of lust: &c.

SECT. XXXV. Of the effect or exercise of Sanctification, viz. Repentance.

Q. THus far of the Law, the rule of Sanctification: What is the effect, or exercise thereof?

A. Repentance, which is a through change of our purpose of heart, & course of life, from the evil, which God's word rebuketh in us, to the good, which it requireth of us.

Q. How is this change wrought in us?

A. When the sinner, once humbled with the terrors of the Law, flieth to the comforts of the Gospel, he there seeth, in Christ crucified, not only the mercy of God discharging him of all his sins, but also how deep the wounds of sin are, wherewith he hath pierced his Savior, and how severe the wrath of God is against sin, even to the slaughtering of his own Son: hence cometh he to hate his sin, as God hateth it, and to look back thereon with godly sorrow, resolving forever after to forsake all his sins, and to live in new obedience.

Q. When is this Repentance to be • actised of us?

A. The practice of Repentance • ught to be a continual abhorring of evil, and cleaving unto that which is good, for as much time as remaineth in the flesh after conversion: yet, at times there ought to be a more special practice and renewing thereof, as after great falls, in fear of imminent judgments, or when we would fit our selves to receive special mercies.

Q. In what manner must the special practice of Repentance, in such cases, be performed?

A. There must be

1. A serious search and inquiry after all sins, as Traitors against God; but especially special sins, as the Arch-Rebels.
2. Humble confession of sins; and that
- 1. Of necessity unto GOD, with shame of face, and true sorrow of heart.
- 2. Unto men conditionally; Viz. if either the Church, for satisfaction of the public offense, do enioine open acknowledgement: or some personal wrong demand private reconciliation: or the weakness of the laboring conscience do require the secret assistance of a faithful, and able, Minister, or Brother.
- 3. Feruent and faithful prayer to God in Christ both for pardon of what is past, and for supply of renewing grace, for the time to come.

Q. Seeing many do falsely pretend that they repent, how may we know that our Repentance is true?

A. A true trial of unfeigned Repentance may be taken

1. From the generality of it, Viz. if it extend to the abhorring and shunning of all sins, and to the love and practice of all duties, without reservation.
2. From the through performance of each part, Viz.
- 1. Of hatred of sin in spiritual warfare against it, and that even unto blood if need be.
- 2. Of the love of righteousness, in bringing forth fruits worthy of amendment of life, to wit, good works.

SECT. XXXVI. Of the Spiritual warfare.

Q. WHat is the Spiritual warfare?

A. The daily exercise of our spiritual strength, and armor against all adversaries, with assured confidence of victory.

Q. What is our spiritual strength?

A. The powerful assistance of God in Christ, who hath loved us, whereby we become more then conquerors.

Q. What is our spiritual armor?

A. The complete furniture of saving and sanctifying graces; called therefore the armor of righteousness, and the Panoplie or whole armor of God Viz.

The girdle of verity, or sincerity.
The breast-plate of Righteousness, that is, holiness of life, and good conscience.
The shoes of the preparation (or resolution to go through with the profession) of the Gospel of peace.
The shield of Faith.
The helmet of the hope of Salvation.
The sword of the Spirit, which is the (sound knowledge and wise application of the) word of God.
Finally continual, & instant prayer in the Spirit.

Q. Who are our adversaries in the spiritual conflict?

A. They are either our friend proving us, or our enemies seducing and endangering us.

Q. Who is that friend of ours, that for our probation entereth into conflict with us?

A. God himself, who though he tempt no man unto evil (no more then he can himself be tempted) yet, as a Master of defense, enureth us to the conflict, by contending with us, even in his own person. Viz.

Sometimes by
- Probatorie commandments, or
- Sensible apparitions.
But more ordinarily by striking our hearts with his terrors, withdrawing the comfort of his gracious presence, leaving us, for a time, to our selves, that by our falls we may acknowledge our own weakness: Finally exercising us under the cross, and yoke of outward afflictions.

Q. How must we contend with God?

A. No otherwise, then Jacob, and other holy men have done, that is, by obedience, humility, patience, & fervent prayer unto God; who only enableth us to prevail with himself, giving us the blessing, and name of Israel.

Q. What are those enemies of ours, that seek to seduce and endanger us?

A. Whatsoever marcheth under the banner of Satan, the God and Prince of the darkness of this world, who sometimes immediately assaileth us with impious and odious suggestions, but more usually employeth his forces, or attendants.

Q. What are the attendants of Satan?

1. The world, which he abuseth as his storehouse, and armory of temptations, that is, both allurements to evil with hope of gain, pleasure, or preferment, and discouragements from duty, with fear of loss, trouble, reproach, &c.
2. Our own flesh, which as a treacherous party within us, being by Satan stirred up, and inueigled with the baits of the world, or discouraged with the evil entreaty thereof, fighteth on his side against our soul, that is, our spiritual life and welfare.

Q. How do these enemies fight against our soul?

A. By employing all force, & fraud, to draw us by sin, from the obedience, and favor of God, unto damnation.

Q. What must we do being thus assailed?

A. We must stand fast, being strong in the Lord, and in the power of his might, and taking unto us the whole armor of God, that we may be able to resist in the evil day, and to lead our captivity captive.

Q. How may we be able to stand against the assaults of the Devil?

1. We must labor to inform our selves, that we may not be ignorant of his enterprises, or stratagemes.
2. We must boldly resist, that is, give no place or ground unto him, or admit any conference with him, but rather neglect and despise his suggestions.
3. We must take the shield of Faith in Christ, and his assistance ( setting him on our right hand, who is mighty to save, ) whereby we may quench all the fiery darts of that wicked one.
4. We must brandish against him the sword of the Spirit, that is the word of God, after the example of our Savior, keeping our selves to that only, which God revealeth to us, and requireth of us.

Q, How may we withstand temptations from the world?

A. By our faith, which setteth a better world, even God's heavenly kingdom, before our eyes, and so enableth us, both to contemn and crucify the love of this present world, and to endure manfully, the threats and wrongs thereof, both confessing Christ in peril, and suffering martyrdom for his sake, if we be thereto called.

Q. How may we withstand the temptations of our own flesh?

A. By setting before our eyes the pattern of the death of Christ, and arming our selves with the same mind, that it behooveth us also to suffer in the flesh, ceasing from sin; hereto craving and employing the power of the same death of Christ, to subdue and crucify our carnal lusts and affections; whereto also belongeth the help of Abstinence for the repressing of the inordinate desires of nature.

SECT. XXXVII. Of good works in general.

Q. THus far of the spiritual warfare: What is a good work?

A. Whatsoever thing is done of us, not by the force or conduct of nature, but by the power of the spirit of Christ, dwelling in us, and according to the rule of the known will of God, unto the glory of God, the assurance of our election, and the edification of others.

Q. Is there no concurrence of nature, in the doing of a good work?

A. Taking nature (in the common sense of Scripture) for that hereditary corruption, that cleaveth to all the sons of Adam, no good work hath any ground or help from nature, but is altogether contrary thereto: but if we understand by nature, the created abilities of soul, and body, as the light of reason, liberty of will, motion of the bodily members &c. we acknowledge nature to be not the principal mover, or guide, but the thing moved, & guided by grace, in well doing.

Q. Are there any works of men perfectly good?

A. None, no not of the most perfect, in this life, by reasō of the remainders of corruption, but only the works of Christ, in whom alone there was no mixture of sin.

Q. Can all men do good works?

A. No, but only the regenerate, who are, for that purpose, created a new, and endued in measure, with the spirit of Christ, and power of his resurrection: As for the unregenerate, they are the evil tree, that bringeth forth only evil fruit.

Q. Are there not some good works, specially commended to us in the word of God?

A. Yes: and namely, among the duties of the first Table, Prayer, and among those of the second Table, Alms; touching which therefore our Savior giveth special directions in the sixth of Matthew.

Q. Is not fasting also (of which our Savior in the same place entreateth) a special good work?

A. Fasting is not properly a good work, but an help, and assistance thereto, namely to Prayer, as shall appear.

SECT. XXXVIII. Of Prayer.

Q. TO proceed then; What is prayer?

A. It is the request of an humble, & sanctified heart, together with thanksgiving, offered by the power of the spirit of prayer, as a special service unto God, in the name of Christ, in behalf of our selves, and others, with assurance to be heard, in what we pray for, according to the will of God.

Q. Why do you call it a request with thanksgiving?

A. Because in all our prayers, there must be both petition of the good things we need, and thankful acknowledgement of those we have obtained: As for those forms, which contain neither supplication, nor giving of thanks (as the Articles of our faith, the Decalogue &c.) they may and ought, for other good purposes, be committed to memory and rehearsed, but to use them as prayers, sauoreth of deep ignorance, if not of superstition.

Q. Why do you call it the request of the heart?

A. Not to exclude the use of bodily gesture, much less of the voice and tongue, in the action of invocation; (therefore called the Calves of the lips ) but to show

1. That the heart is, on our part, the first, and principal mover, and speaker in prayer, from whence both voice and gesture have their force, and grace.
2. That prayer, in sudden occasions, may be secretly, and powerfully offered, and is of God accepted, and heard, when neither any voice is uttered, nor any bodily gesture employed.

Q. Why do you add, of an humble, and sanctified heart?

A. Because, as in general, none can pray or do anything acceptably, but such as are truly regenerate, and sanctified unto this, and every good work: so in special (and for the present action of prayer) it is required as the sum of all sacrifices, that the heart be humble, and contrite, acknowledging it own unworthiness, by reason of sin, feeling the want of God's grace and mercy, and submitting it self unto him, willing to be beholding for the least degree of favor.

Q. What is the spirit of prayer?

A. An especial grace and operation of the holy Ghost (called therefore the spirit of grace and deprecation) enabling us to pour out our souls unto the Lord, with sighs, that cannot be expressed.

Q. Are we to direct our prayers to God alone?

A. Yea, to one God in Trinity, and to none other: for he alone

1. As the searcher of the hearts, heareth the voice, and knoweth the meaning of the spirit of prayer.
2. Is able to grant whatsoever we demand.
3. Challengeth our faith, and confidence, without which we cannot pray.

For which causes, the Scripture alloweth not prayer to any other.

Q. In whose name, or for whose sake, must we sue to God?

A. In the only name and for the only sake, of his son, our Lord Jesus Christ, the alone mediator between God and man, as of propitiation, so of intercession; who through the veil of his flesh, and merit of his blood, hath prepared for us a new, and living way, whereby we may be bold to enter into the holy place: in whom alone we are made children of God, and have liberty to call him Father; Finally in, with, and for whom, God giveth all good things to his Elect.

Q. For whom are we to pray?

A. For our selves, and others: us, and ours: In a word

1. For all men, even our enemies, because of the common image of God, and blood of mankind, whereof we are all made; unless it be apparent, that any one hath committed the unpardonable sin: but principally for those of the household of faith.
2. For all sorts and degrees of men; especially public persons, as rulers, and such as are in authority: ministers, that watch over our souls &c.

Q. What assurance have we, that we shall be heard in what we pray for?

A. Because we pray to that God, that heareth the Prayer, and is the rewarder of all that come unto him, and in his name, to whom God denieth nothing; and therefore howsoever we are not always answered at the present, or in the same kind, that we desire, yet sooner or later, we are sure to receive, even above that we are able to ask, or think; if we continue, with constancy, patience, and importunity, to sue unto him according to his will.

SECT. XXXIX. Of the Lord's Prayer, the perfect form and plat-form of Prayer: and of the preface thereof.

Q. WHere is that will of God revealed, according whereto we must direct our Prayers?

A. Throughout the whole book of the Scriptures of God; which inform us, as concerning other duties, so especially concerning this of prayer, recording also for this purpose, many excellent prayers, as of Moses, David, Nehemiah, Paul, &c. but most absolutely in that passage, or portion, delivered by our Savior himself, and propounded by his holy Evangelists, Matthew, and Luke; by the one as the most perfect platform, to be imitated; by the other, as the most excellent form, to be used of all Christians; and therefore commonly called the Lord's Prayer.

Q. What are the words of the Lord's Prayer?

A. Our Father which art in heaven, &c.

Q. What are the parts of this Prayer?

A. They are three Viz.

1. A preface of compellation, for entrance into Prayer, in the first words, Our Father which art in heaven.
2. A body of petitions, containing the matter of Prayer, in the words following.
3. A conclusion for confirmation and close of Prayer, in the last words, For thine is the kingdom &c.

Q. To begin with the preface, why doth our Savior direct us, to give such titles unto God, in the entrance of our prayers?

A. That thereby we may testify, increase, and strengthen our faith in God, considering what he is to us, to whom we are about to pray.

Q. What are we to consider from this, that we are taught to call God [Our Father?]

A. We are hereby directed to meditate upon a two-sold relation:

The first between our selves & God, who in Christ is become our Father, and giveth us both the privilege, and spirit of sons, so to call him; from whence ariseth, not only confidence in his fatherly love and compassion towards us, as his children, but also necessity of duty, on our parts, that we both honor and imitate him, as our Father.

The second between our selves, and so many as are, or may be, Children of the same Father with us; with whom therefore at all times; ( especially when we make our prayers) we must maintain, or renew, love and peace: and for all whom, as for our selves, we are to be suitors unto our God, and Father, and they in like manner for us; that, everyone praying for all, and all for everyone; we may jointly increase, and enjoy the benefit of the common slocke of prayers laid up in the hands of God.

Q. Whereto do the words following direct us, when we say [which art in heaven?]

A. To the meditation of the glory, powerful providence, wisdom, and holiness of God, in which regards he is said to dwell in the high and holy place: not that he is excluded from, or included in any plate (who filleth all places, yea whom the heaven of heavens cannot contain) but

1. Because his wisdom, power, and glory appeareth most evidently in the rule of the heavens, as of the most excellent bodily creatures, by which inferior natures are ruled.
2. Because there, and not on earth, we should now seek him, where also we hope, another day, to dwell with him, in the same happy fellowship, which now the holy Angels, & blessed souls do enjoy.
3. To teach us to pray reverently before him, who is so high above us, yea fervently also, that our prayers may ascend into heaven.
4. That acknowledging him to ride on the heavens for our help, able (as in heaven) to do for us, whatsoever (as a Father) he will, we might, with full confidence in his power and love, ask every good thing of him.

SECT. XL. Of the first Petition.

Q. TO come to the body, and matter of prayer; How many Petitions are there in the Lord's Prayer?

A. Six; whereof the three first are referred to things concerning GOD, whose glory & service we are to prefer before our own good: the three latter, to things concerning our selves, which we must refer to the former.

Q. To begin therefore with those that concern God; What are the words of the first Petition?

A. Hallowed be thy Name.

Q. What is the meaning of these words?

1. By the Name of God we are to understand God himself, as he maketh known to us the fame, & glory of his nature, otherwise inconceivable, whether by his
- Titles, as Jehovah, Elohim, &c. or Attributes, as of love, wisdom, power, justice, &c. which being essential in him, are for our capacity, expressed under the names of such qualities in us: or
- Memorials, as his works of creation, and providence, but especially redemption: or his word (and worship) which is the book of grace, and the box of ointment, out of which the sweet savor of his name, is most effectually poured.
2. By [hallowing] we must understand, the separating of the name of God, from all profane and unholy abuse: not by adding any holiness thereto, but by acknowledging and honoring it for such; whereby we do, as it were, set the crown of holiness & honor upon the head of God.
Contrariwise, failing so to do, we are guilty of the profanation of God's holy name: not that he can receive any pollution from us, but only as the man, that lusteth after a chaste woman, is said, by our Savior, to be guilty of adultery with her, though she remain, in her self, spotless, and undefiled.

Q. What do we then ask of God in this Petition?

A. Two things, Viz.

1. That he would vouchsafe to plant, & increase in us, & others, such graces whereby his name may be glorified, as knowledge of God, humility, thankfulness, patience: lips opened, and tongues tuned to speak of him with reverence: Finally a life so ordered, that men may say, he is an holy God, who, by his grace, maketh us an holy people.
2. That he would remove, & root out of our hearts, tongues, & lives, all such vices, by and for which his name is dishonored, as pride, profaneness, ignorance, infidelity, unthankfulness, impatience &c. those tongue-worms of swearing, blasphemy, & irreverent speaking of him: Finally evil and scandalous life, for which the name of God, and his religion, is evil spoken of in the world.

SECT. XLI. Of the second Petition.

Q. WHat are the words of the second Petition?

A. Thy Kingdom come.

Q. What is the meaning of these words?

A. First by the Kingdom of God we must understand, not that universal soueraignety which, as Creator, he exerciseth over all creatures, disposing them all unto their proper ends for his glory: but the spiritual regiment of the Church (and of all things for the good of the Church) wherein God hath appointed Christ to be the King, the saints his subjects, the word his law, the Angels, and all creatures his servants, the Ministers his Heralds, and Ambassadors: finally the devils kingdom, that is, wicked Angels, and men ( enemies to the Kingdom of Christ) his footstool.

Secondly this Kingdom is said to come,

1 In regard of means, where the word of the Kingdom is published.
2 In regard of efficacy, where from the heart obedience is yielded.
3 In regard of perfection it hath these degrees: Viz.
- Encrease of grace in the time of this life:
- The translation of blessed souls into heaven, in the moment of death:
- Finally the full redemption, and glorification of the Saints, in soul and body, in the life to come.

Q. What things do we then crave of God, in this petition?

A. Six things, viz.

1 That Satan's Kingdom may be abolished, the bonds of spiritual captivity loosed, the power of corruption, that maketh us like well of our bondage, abated, the instruments of Satan's tyranny (as the Turk, and Pope, and all such outlawes from Christ) defeated.
2. That the word of the Kingdom, the rod and standard of Christ's power, may have free passage everywhere, and be gloriously lifted up & advanced.
3. That the eyes of all men, especially Princes, may be opened to see the filthiness of the whore of Babylon, and the true beauty of the pure religion, & spouse of Christ.
4. That all loiterers, and tonguetied Ministers removed, faithful and able watchmen may be set over the flock of Christ, with sufficient encouragement of maintenance, countenance, protection &c.
5. That the Lord, by his word and spirit, would rule in the hearts and lives of his Saints; making them also Kings, in part, by overcoming the corruption, which is in the world through lust.
6. That he would finish the kingdom of grace, calling his elect uncalled, confirming such as stand, raising the fallen, comforting the afflicted &c. and hasten the kingdom of glory, both by taking us in due time out of this conflicting life, into peace with Christ, and finally sending his Son the second time for the full salvation of us, and all his chosen, that he having reigned in us by grace, we may everlastingly reign with him in glory.

SECT. XLII. Of the third Petition.

Q. WHat are the words of the third petition?

A. Thy will be done on earth as it is in heaven.

Q. What is the meaning of these words?

A. First, by this word [thy] we exclude all wills opposed to, or diverse from, the will of God: whether the will of Satan, or our own, naturally corrupt, and enthralled to Satan; yea whatsoever lawful intentions or desires, repugnant to the will of God.

Secondly, by the [will] of God we here understand, not so much that part, which he keepeth secret from us, as his eternal counsel, the events of outward things, times and seasons &c. which it is unlawful to inquire into, impossible to know, or to withstand, and no thank for us to accomplish, unto which we must only with patience and contentment submit our selves: as that part thereof, which is revealed, and made known unto us in the word, both in the promises, which we are to believe, and in the precepts, which (as conditions of obedience, in way of thanksgiving, annexed unto the promises) we are to perform.

Thirdly, by [doing] we understand, not a good intent only in the heart, or a profession of obedience in word and pretence: but an actual and through performance of what is required of us.

Fourthly, where we say, [in earth as in heaven] we propound to our selves the patterns of the Angels and blessed souls, who being freed from all mixture of corruption, do, in their kind, perfectly obey God; whom therefore we desire to imitate in the manner, though we know we cannot equal them in measure, and degree of obedience.

Q. What do we then ask of God in this Petition?

A. Three things. viz.

1. That all wills of wicked Angels and men, as contrary to the will of God, may be disappointed.
2. That in us, ignorance of the revealed will of God, rebellion, disobedience, murmuring, &c. being removed, all pretences and dispensations, or powers, presuming to dispence with the will of God, disclaimed, and our hearts by grace set at large, strengthened, and directed, we may both know, and obey the will of our heavenly Father and Lord.
3 That, for the manner of performance, we may, (after the heavenly pattern aforementioned) willingly without constraint, or repugnancy, speedilte without delay, sincerely without hypocrisy, fully without reservation, & constantly without intermission, believe the promises of mercy, and obey the precepts of holiness.

SECT. XLIII. Of the fourth Petition.

Q. THus far of the three first petitions for things concerning God: To come to the three latter concerning our selves; What are we generally to note in them?

A. The order & dependence they have

1. From the former three concerning God: for we are then allowed, and not til then, to seek good things for our selves, when we have first minded & sought those things that concern the glory of God; because unto godliness only the promises of this life, and that which is to come, are entailed.
2. Between themselves; wherein is to be observed,
- First, that we have but one petition for outward things, as less to be esteemed: but for spiritual things two, as about which, our care is to be doubled.
- Secondly, that yet the first place is given to outward things; not as chiefest, but as helps to enable us to spiritual duties, and as steppes whereby our weak faith may the better ascend to lay claim & hold on spiritual graces.
- Thirdly, that, according to the order observed in the Creed, (called the Apostles) we are taught to depend:
  - On the providence of God the Father, our Creator, for outward blessings:
  - On the mercy of Christ, our Savior, for the remission of our sins:
  - On the powerful assistance of the holy Spirit, our sanctifier, for the resisting and subduing of all temptations unto evil.
- Lastly, that in all these petitions, under one thing expressed, other things are figuratively included, as shall appear.

Q. To proceed in order: What are the words of the fourth petition?

A. Give us this day our daily bread.

Q. What is the meaning of these words?

A. First, by [bread] we must understand all outward things, serving for our necessity, and sober delight, as food, physic, sleep, raiment, house, &c. together with the means thereof, as peace, seasonable weather, and such like.

Secondly, by [daily] bread, or bread [instātly necessary] or [such as is to be added to our substance] we understand such provision, and such a proportion thereof, as may best agree with our nature, charge, and calling.

Thirdly, by [our] bread, we understand such, as cometh to us by the blessing of God on our lawful labors, so that neither God, nor man, can justly implead us for it.

Fourthly, when we say, [give] we profess our selves unable, by any service or labor, to merit our bread (much less our salvation) at the hands of God; but that, our right unto the creatures being forfeited in Adam, we have nothing to plead, but only God's deed of gift, made unto us in Christ, the second Adam, and heir of all things; in whom and with whom all things are conveyed to us.

Fifthly, when we say give [us] we profess our selves petitioners for all men, especially the household of faith; that for the most part everyone may have sufficient, and, where want is, others may be enabled to supply it out of their abundance.

Lastly, when we say [this day] or [for the day] we profess the moderation of our care, and desire of earthly things, with our purpose every day by labor and prayer, to seek these blessings at the hands of God.

Q. What do we then beg of God in this Petition?

A. Two things: Viz.

First, bread: not quail, or delicates, not riches, and superfluity; but a proportion of maintenance, credit, liberty &c. convenient for us: and that with condition, if God shall see good, which is a caution proper to this Petition for outward things,

Secondly, faith and grace, as well in want, as in abundance, to depend on the providence of God for outward things: to be contented with, and thankful for, the portion which it shall please the Lord to measure out unto us, as his gift; not envying such, to whom he giveth more: to labor with our hands the thing that is goo • , that we may eat our own bread: to add unto our labor prayer, and thanksgiving, as whereby, on our part, all God's blessings are assured, and sanctified unto us: Finally to contain our selves within the care for the means, leaving events unto God's only disposition.

SECT. XLIIII. Of the fifth Petition.

Q. WHat are the words of the fifth Petition?

A. And forgive us our debts, as even we forgive our debtors: where, besides the petition, is a reason added for confirmation thereof.

Q. What is the meaning of the words?

A. First, by [debts] we must understand sins (as Saint Luke expoundeth the metaphor, ) and that not in themselves, as breaches of the Law of God (for who would say that we owe and are to pay sin unto God?) but with respect to the punishment, and satisfaction, due to God's justice for the offense of sins. For our debt properly being obedience, whereto we were bound under penalty of all the curses of the Law, especially eternal death; we all in Adam forfeited that bond, whereby the penalty became our debt, and is daily increased in us all by sinning.

Secondly, by [forgiveness] we understand such remission, as may agree with God's justice, which will not endure him to be a looser: wherefore it is forgiveness of us, by taking payment of another, even of our surety Jesus Christ, in our behalf.

Thirdly, by saying [us] & [ours] we include with our selves, in this petition, as many as are in Christ, enabled, by a true faith, to lay hold on him, & to plead his payment and satisfaction.

Fourthly, under one part of our Justification, to wit, the remission, or not imputation of sins unto death, by means of the satisfaction of Christ's sufferings, we do also conceive the other part, which is the imputation of his holiness unto life eternal, as implied under the former, and inseparably annexed thereto

Fifthly, when we say, [as we] or [ for we also forgive, &c.] we argue with the Lord, not from merit, but from the model of God's grace in us; which, being incomparably inferior to the mercy and love of God, and yet disposing us to forgive and let fall (in regard of hatred or private revenge ) any wrongs and injury of our brother against us, may both stir up the compassion of the Lord toward us his children, and assure us of the attaining of this our request.

Q. What do we then ask of God in this Petition?

A. Five things: Viz.

First grace, feelingly to know, and frankly to confess, without excuse, or extenuation, the great debt of our sins, and our utter inability to satisfy for the same, or for the least part thereof.

Secondly the power of faith, to lay hold on the meritorious sufferings, & obedience of our Lord Jesus Christ, unto our full justification.

Thirdly, the testimony of the spirit of Christ, exemplifying, and applying the general pardon of sins, once for all granted to us at our conversion, unto the several sins, & debts, of every day and moment of our life.

Fourthly we pray for remission of sin, not as intending, our selves, to undergo the punishment, or any part thereof, but contrariwise that the whole debt (which is properly the punishment, as hath been shown) may be accepted at the hands of Christ our surety, and we fully discharged, and acquitted; so that nothing may remain on our account, but the righteousness of Christ, whereby the favor & kingdom of God is purchased for us.

Lastly, that we may not be destitute of so important an argument, both to plead for mercy with God, and to assure our selves of success (and so with the hypocrite, by mocking the Lord, bring a curse upon our selves, instead of a blessing ) we desire of God a portion of that mercy, which is so abundant in him, that we may be tenderly affected one towards another, forgiving one another, even as God for Christ's sake forgiveth us.

SECT. XLV. Of the sixth Petition.

Q. WHat are the words of the sixth, and last Petition?

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

Q. What is the meaning of these words?

First by [temptations] are meant whatsoever things, by the corruption of our nature, are unto us occasions of sin, as prosperity, adversity, &c.

Secondly, when we say [lead us not] we acknowledge that God, though he tempteth no man unto evil, yet sometimes leadeth men into temptations of probation; and that

1. By unusual probatorie precepts, as when he commanded Abraham to kill his son.
2. By sending an extraordinary measure of prosperity, or adversity.
3. By letting loose Satan (his bandog) to buffet and molest the godly, as Paul: or to seduce the wicked, as Ahab's Prophets.
4. By desertion, leaving men to themselves; whether for a time, as Hezekiah in the business of the king of Babels Embassage: or utterly, as those, whom he justly giveth up to their own lusts, and the power of Satan.

Thirdly by [delivering] is meant a forcible rescuing of our nature, neither able, nor willing, to help it self out of these dangers.

Fourthly by [evil] is meant, either the evil one, Satan, who pretendeth to have power over us: or the effect of temptation, which, without the special grace of God, is extremely evil to wit, sin, and damnation.

Lastly, under one part of Sanctification, that is, the avoiding and mortifying of sin, is implied the other part also, which is ability unto new obedience.

Q. What do we then ask of God in this Petition?

A. That sin may not only be pardoned unto us, but also mortified in us, and we raised up to new obedience; whereto belong these six things Viz.

First, that seeing we cannot be tempted without the will of God, nor resist without his power, if it be his blessed will, he would give us neither poverty nor riches, nor any such thing, as may endanger our spiritual estate.

Secondly, that he would tie up Satan, and restrain his malice, and power, or else make us wise to know; and avoid his stratagemes: preserve us from the evil that is in the world: and abate the power of corruption, that is within us.

Thirdly, that in temptations (if he see good to prove us,) he would always stand by us with his grace, to keep us from falling, and to give us an holy use of our trials.

Fourthly, that, leaving us at any time to our own weakness, for our humiliation, he would graciously raise us up again, with increase of spiritual strength and courage.

Fifthly, that he would put an end to all trials, and to these days of conflict, in his own good time, treading Satan, with his forces, forever under our feet.

Lastly, that he would increase and perfect the work of his grace in us, enabling us to every good work, and instead of temptations to the contrary, affording us all helps unto well-doing, as good examples, holy counsels, and encouragements, &c.

SECT. XLVI. Of the Conclusion of the Lord's Prayer: and of the ordinary circumstances, and kinds of Prayer.

Q. WHat is the Confirmation, & close of this Prayer?

A. For thine is the Kingdom, and the power, and the glory, forever, Amen. Which words, though not repeated by Saint Luke, yet are expressly mentioned by Saint Matthew; and therefore causelessly, and without warrant, omitted by the Church of Rome.

Q. What is the meaning of these words?

First, by [Kingdom] we here understand God's absolute sovereignty, and right over all things.

Secondly, by [power] we understand the omnipotency of God, whereby he is able to do whatsoever he will.

Thirdly, by [glory] we do thankfully refer all good things to the honor & service of God that giveth them.

Fourthly, when we say [thine] and [forever,] we exclude all creatures from fellowship with God, in these attributes, because howsoever Kingdom, power, and glory, are communicated unto some creatures (namely Princes ) as God's instruments, and Vicegerents: yet God alone claimeth them originally of himself, absolutely without dependence, or control, eternally without beginning or end.

Lastly, by [Amen] we understand, so be it, or so it is, or shall be.

Q. How is this a close of confirmation to our requests?

A. Because we do not only in general ascribe, Kingdom, power, and glory, unto God, as his due, but also with respect unto our prayers, & suites; believing and professing, that he, as King of heaven and earth, hath authority to dispose of all his treasures: as omnipotent, is able to do exceeding abundantly above all that we ask or think: Finally, as the God of glory is interested in the welfare of his servants, for the maintaining of the honor of his name, and truth of his promises. Wherefore we also set to our seal in the word of faith, Amen, not only testifying our earnest desire that so it may be, but expressing our full assurance that so it shall be, as we have prayed, according to the will of God, being already let in by the key of faithful prayer into the rich Treasury of his mercies.

Q. This form being so absolute, what need we use any other words in praying?

A. Because, as to refuse this form savoreth of a proud contempt of Christ's ordinance, so to confine our selves to these words alone, argueth extreme idleness in this duty, wherein variety of words is required for the pouring out of our souls before the Lord, and oftentimes, according to the occasion, some one petition is more then the rest, to be insisted on and importuned. Wherefore our blessed Savior hath commended this for me unto us, as an excellent, copy or lesson, to be both repeated, and as we may, imitated, or at the least, aimed at, by us his scholars; for which cause, both he himself, and his Apostles, are recorded to have prayed in other words, which yet may be referred to these. Finally the liberty, which the Lord affordeth us, is not to be abridged, or despised, who admitteth all languages, words, and forms, agreeable to this pattern, whether read, rehearsed by heart, or presently conceived; so be it, we pray both with spirit and affection, and with understanding also.

Q. What gestures of body must we use in praying?

A. Such, as may best express, and increase, the reverence, humility, fervency, and affiance, that ought to be in our hearts: as the bowing of our knees, lifting up of our hands, and eyes to heaven &c: which yet are not always or absolutely necessary, so our hearts be lifted up, and the knees of our consciences bowed before the Lord, and nothing done unbeseeming the company, with whom we pray, and the kind of prayer.

Q. What kinds are there of Prayer?

A. They are two. Viz.

1. Public, in the assembly, or congregation, wherein our behavior must be such, as may witness our communion, and desire of mutual edification.
2. Private, that is, either with our families, or private friends, or solitarily by our selves; wherein we have more liberty of words, and gestures, then in company.

Q. Where must we pray?

A. Generally all places are allowed, the ceremonial differences of place being removed, & Christ, our propitiatory, everywhere present before us: notwithstanding, according to the kinds aforementioned, the public place of resort, for the worship of God, best fitteth common prayers, and the private house, or closet, is most convenient for private supplication: howsoever the sudden lifting up of the heart in secret unto God, may be, as occasion is, (without gesture) in whatsoever place, or company.

Q. When must we pray?

A. Continually, as the Apostle enioineth: for the whole course of a Christian is a perpetual intercourse with the Lord: either suing for mercies, or waiting for the answer of his suits, or rendering thanks for graces received: nevertheless ordinarily the Sabbath among the days of the week, and morning and evening, among the hours of the day, are to be preferred; whereto such times must be added, wherein we enter into any business, or receive any of the creatures and blessings of God: extraordinarily other days, or hours, must also be set apart for prayer, especially in cases requiring longer continuance therein, together with the extraordinary circumstance of fasting for the intension of our prayers.

SECT. XLVII. of Fasting, the extraordinary circumstance of prayer.

Q. TO add somewhat then concerning Fasting; What mean you thereby?

A. Not any natural abstinence, arising from sickness: nor medicinal, used to prevent, or remove the same: nor civil, enjoined sometimes by authority, as in case of dearth, sometimes enforced by necessity as in siege, seafaring &c: nor yet moral, for subduing of carnal concupiscence, and preservation of chastity, required (especially in some constitutions,) by virtue of the 7. Commandment: but religious, that is, referred to religious ends, for the furtherance of the special practice of repentance, and the enforcing of our prayers.

Q. What necessity is there of fasting?

A. Howsoever the Kingdom of God consist not properly in the matter of meat and drink, whether used or forborne; yet fasting, as an extraordinary help unto the chief exercises of piety, hath the warrant & weight of a duty, as well from precepts, as examples, both out of the old Testament, and the new.

Q. When is this religious exercise of Fasting to be performed of Christians?

A. When God calleth upon us for this duty by the occasions, arising from his providence, and our own necessities.

Q. What are those occasions, whereby the Lord calleth us to fasting?

A. They are generally two: Viz

1. Evils, which, being felt, or feared, we desire to remove, or to prevent; as sins, and the judgments of God for sin.
2. Good things, spiritual, or outward, which we desire to enjoy, and therefore do thus seek them, and prepare our selves for the receiving of them.

Q. Whome doth God call unto this exercise of fasting?

A. All Christians, enabled by understanding, and grace, to judge, and perform aright this weighty duty; unless any be exempted by present debility: but differently according to the diverse occasions of fasting, & kinds thereon depending.

Q. What are the kinds of fasting?

A. They are two. Viz.

1. Public, when the governors and magistrates, stirred up by consideration of common sins, calamities, necessities, or businesses of great importance, do, in the name of God, blow the trumpet, & cal a solemn assembly, or assemblies; in which case he that obeyeth not, is culpable before God and man.
2. Private, when upon the view either of public causes, not considered of by such as are in authority, or of the like, but more private occasions (as domestical, or personal &c.) a Christian is moved, either with his family, or special friends, or by himself solitarilie, to humble himself before the Lord.
- Wherein the more secrecy is used, the greater proof is there of sincerity and hope of blessing.

Q. What are the parts of a true Christian fast?

A. They are two. Viz.

First, bodily exercise, serving to the inward substance.

Secondly, an inward substance, sanctifying the bodily exercise, and making it profitable unto the vsers.

Q. What is the bodily exercise in fasting?

A. It is the forbearing of things, otherwise lawful, and convenient, as labor in our vocations, (in which respect such times are called sabbaths ) food, (from whence the whole action hath his name of fasting) sleep, use of the marriage bed, music, mirth, perfumes, choice apparel, or whatsoever ornaments of the body. All which, and the like are to be forborne, in whole, or in part, for the time of humiliation (as from morning till evening, or from evening till evening again) so as nature be chastised, but not disabled for service; and the delights of sense laid aside, but yet without annoyance & uncomeliness.

Q. What is the spiritual substance of duty, whereto the bodily exercise serveth?

A. It is an extraordinary endeavor of humbling our souls before the Lord, and of seeking his face and favor: consisting

1. In the abasing of our selves, by examination, confession and hearty bewailing of our own, and the common sins; setting before our eyes the glass of God's holy law, with the bitter curses, threatened to the breakers thereof, the examples of vengeance on the wicked, the judgments now felt, or feared of us: but especially the spiritual contemplation of our blessed Savior, bleeding on the cross, with the wounds, which our sins have forced upon him.
2. In drawing near unto the Lord by faith, enabling us, not only fervently and importunately to knock at the gate of his mercy for the pardon of sin, removal of judgments, and grant of the graces, and blessings we need: but also to make a sure covenant with his Majesty, of renewing, and bettering our repentance thenceforward, in a more earnest & effectual hatred of sin, and love of righteousness.

Q. What fruit or success may we look for, having thus sought the Lord?

A. Who knoweth, whether by this means we may stand in the gap, and cause the Lord to repent of the evil intended, and to spare his people? At the least, for our particular, we shall receive the mark, and mercy promised to such, as mourn for the abominations generally committed; together with plentiful evidence of our salvation, and assurance of the love of God towards us; strength against temptations; patience, and comfort in afflictions; with all other graces, plentifully vouchsafed (especially vpō such renewing of acquaintance) by him who is the rewarder of all that come unto him. So that we need not doubt, but that as we have sown in tears, so we shall reap in joy: and as we have sought the Lord with fasting & mourning, so he will yet again be sought, and found of us, with holy feasting & spiritual rejoicing.

A duty required, for the acknowledgement of such mercies, as we have by the former course obtained: and so answering thereto, that from the one, with due reference, the other may be conceived.

SECT. XLVIII. Of Alms.

Q. HAuing spoken of Prayer; and of Fasting, the extraordinary circumstance thereof: let us proceed to Alms. What is Alms?

A. It is a duty of Christian love, whereby such as have this worlds good, do freely impart to such as are in want.

Q. How can it be both a duty, and withal free?

1. That it is a duty appeareth by many formal precepts, touching this matter: in that it is called out justice, or righteousness: in that every man is a steward of God's blessings for the benefit of others: Finally in that according to the performance, or neglect, even of this duty, men shall be judged at the last day.
2. It is free, not as being left by God unto our choice, whether we will do it or no, but as proceeding from an heart, freely and cheerfully performing this obedience to God, and relief to our brother without compulsion of human law, &c.

Q. Who are to give Alms?

A. Whosoever hath this worlds good, that is, such a portion, out of which, by frugality, something may be spared, though it be but two mites. And therefore not only rich men, and houshoulders are to give, but also such as labor with their hands, out of their earnings: servants out of their wages: children out of their Parents allowance: wives, out of any portion they have in several without their husbands, or allowance from their husbands, or out of the common stock they enjoy with their husbands; provided the husbands consent (in whom the possession fundamentally remaineth) be either expressed, or by silence, or not gainsaying, implied: Finally even they that live upon liberal Alms, must spare something unto those, that have little or no supply.

Q. May there not be some cases, wherein such, as are accountable to others, may give without their knowledge; yea against their will?

A. Yes; as appeareth in the wise and commendable example of Abigail; to wit, when the life and whole estate of the giver or receiver, may be now or not at all, thus, or not otherwise, preserved. For extreme necessity dispenseth with the ordinary course of duty, both to GOD, and man.

Q. Whereof must we give Alms?

A. Of that good thing (that is, wholesome, and profitable to the receiver) which is justly our own, not another man's; unless in case of extremity before mentioned. For otherwise of goods evil gotten, or wrongfully detained, not Alms, but restitution must be made.

Q. How much must we give?

A. We must sow liberally, that we may reap also liberally: notwithstanding, in the quantity, and proportion of Alms, respect must be had.

1. To the ability of the giver; who is not bound so to give, as utterly to impoverish himself, and to make himself of a giver a receiver; (save that, in a common and extreme necessity of the Church, everyone must be content to abate of his revenues, that the rest may not perish, and some whose hearts, God shall move, may voluntarily, and commendably sell all, & put it into the common stock:) Yea it is unlawful so to give unto some one good use, as to disable our selves for the service of the Common-wealth, Church or Saints in general, or for the relief of our Family or kindred in special.
2. To the condition of the receiver, that his necessity may be supplied; not as to make him of a receiver, a giver: for this is to give a patrimony, not an Alms; and belongeth rather to justice, binding men to provide for those of their own household, then to mercy.

Q. To whom must we give?

A. To such as are in want: but with this difference;

1. In present extremity, we must preserve life in whomsoever, without enquiring who, or what an one the party be.
2. In cases admitting deliberation, we must confine our Alms to such, whom God hath made poor: as orphans, aged, sick, blind, lame, the trembling hand, &c. wherein such gifts are most commendable, as extend unto perpetuity, as the erecting or endowing of Churches, Schools of good learning, Hospitals, &c. but as for such, as turn begging into an Art or occupation, they are by order to be compelled to work for their maintenance; which is the best, and greatest Alms.

Q. What order must we observe in giving?

A. We must begin with such, as are nearest to us in regard of a domestical, civil, or Christian neighbourhood (according to the laws of nature, nations, and religion direct us) unless other circumstances, as the extremity of want, or the dignity of the person to be relieved, do dispence: and so proceed to such as are farther off, according as our ability can extend.

Q. What are the times, and places, fittest for this duty?

A. For public Alms, the fittest time is, when we meet together for the solemn worship of God; likewise the fittest place, where provision is made for public collections: for private, when, and wheresoever, the necessity of our poor Brother offereth it self unto us.

Q. With what affection must we do Alms-deeds?

1. With pity and compassion on our needy brother.
2. With humility, and secrecy, not seeking praise from men, but approving our selves unto God.
3. With cheerfulness, because God loveth a cheerful giver.
4. With simplicity, not respecting our selves, but the glory of God, and the good of our fellow-members.

Q. How many ways may Almesdeeds be performed?

A. Not only by giving, but also

1. By lending to such, as are not able to lend to us again; (some being no less relieved by lending, then others by gift) provided, we take nothing for the loan, yea in some cases, either remit part of the loan, or commit it into the hands of our poor brother, without assurance to receive from him the principal again.
2. By selling, when we do not only bring forth the commodity, (as of corn &c.) which others keep in; but also, in a merciful commiseration of our poor brother, abate somewhat of the extreme price.
3. By forbearing whatsoever our right in case of great necessity.

Q. What fruit may we expect of this duty?

A. Not to merit thereby at the hands of God; but yet

1. To make God our Debtor, according to his gracious promise; who also in Christ will acknowledge and requite it at the last day.
2. To seal the truth of our religion.
3. To assure our salvation.
4. To make amends to men, for former covetousness, and cruelty.
5. To sanctify our store, and bring a blessing on our labors; yea and upon our posterity after us.

SECT. XLIX. Of the Providence of God concerning mankind after this life: and first of particular Judgment at the hour of Death.

Q. THus far of Glorification begun, and of Redemption so far as it is vouchsafed in this life: now let us come to entreat of perfect Redemption and Glorification, and that under the providence or dealing of God with mankind after this life. How doth God then deal with men?

A. He bringeth them all to Judgment.

Q. What is here meant by Judgment?

A. The pronouncing, and executing of the irrevocable sentence of Absolution, or Condemnation; which is done,

Partly, on every man in particular, at the hour of death, but
Fully and generally upon all men, at the second coming of Christ.

Q. Must all men then die?

A. Yea, all both good and bad; save that unto some, namely such as shall be found alive, at the coming of Christ, a change shall be in stead of Death, as shall be shown.

Q. Death being the punishment of sin, how cometh it to pass that the righteous die, to whom all sins are forgiven?

A. Death indeed came on all mankind by reason of sin, but yet it is not in all things the same to the godly and to the wicked: for howsoever unto both it be the enemy of nature, as the end of natural life: yet

1. Unto the godly it is a token of God's love: unto the wicked of his anger.
2. Unto the godly it is a rest from labor, and misery, (che last enemy being now destroyed:) unto the wicked it is the height of all worldly evils.
3. Unto the godly it is the utter abolishing of sin, and perfection of mortification: unto the wicked it is the conquest of sin, and accomplishment of their spiritual captivity.
4. Unto the godly it is so far from being a separation from Christ, that even the body severed from the soul, and rotting in the grave, is yet united unto Christ, and the soul freed from the body is with him in Paradise: unto the wicked it is an utter cutting off from the favorable presence, and patience of God.
5. Unto the godly it is the beginning of heavenly glory: unto the wicked it is the entrance into hellish and end less torments.

Q. How are men judged at the hour of death?

A. First, in that God at that instant pronounceth, and the conscience apprehendeth, the sentence of blessing, or cursing.

Secondly, in that the soul of every man is immediately conveyed by the power of God, and the ministry of Angels, into that state of happiness or miscrie, wherein it shall remain till the resurrection, and from thence-forth both soul and body forever.

SECT. L. Of the General and final Judgment: and first of the preparation thereto.

Q. TO come to the full and final Judgment, what are we to understand thereby.

A. The great day of Assise for the whole world, wherein all men's lives, that ever have been, are, or shall be, being duly examined, everyone shall receive according to his works. In which Judgment we are to consider three things: and first the preparation thereto.

Q. Wherein doth the preparation unto the last Judgment consist?

A. In five things, whereof the

First is the foretokening of the time thereof; which though it be so sealed up in the treasury of God's counsel, that neither men, nor Angels, no nor yet our Savior himself, the Prophet of the Church, as man, in the days of his flesh had express notice thereof, (that from the uncertainty, and suddenness of it, we might be taught to be always in readiness for it) yet it hath pleased God, and our Lord Jesus Christ, to acquaint us with some signs, whereby we may discern of his approach: as men in spring time may descry Summer approaching, by the shooting forth of the fig-tree.

Q. What are the signs fore-tokening the last Judgment?

A. They are certain notable changes, in the world, and Church, some farther off, some nearer unto the coming of Christ: as

The publishing and receiving of the Gospel throughout the world:
The Apostasy of the most part of professors, not loving the truth:
The reueiling of Antichrist, the man of sin, and child of perdition; who under the title of Christ's vicegerent, opposeth himself unto Christ, in all his offices, and ordinances, both in Church, and Common-wealth:
Common corruption in manners, joined with security, as in the days of Noah, and Lot:
Wars and troubles, in the world, and Church:
False Christ's, attended with false Prophets, and armed with false miracles:
The calling of the Jews unto the faith of the Gospel.
Finally signs in heaven, earth, and all elements, as the trembling of the earth, the roaring of the sea, the darkening of the Sun, and Moon, &c. yea, the firing of the whole frame of heaven, and earth, with the sign of the Son of Man, whereby his coming shall then be clearly apprehended of all men.

Q. What is the second thing in the preparation unto the last Judgment?

A. The coming of Jesus Christ, the Judge of the world; who in his human, visible, body (but yet with unspeakable glory) shall suddenly break forth like lightening through the heavens, riding on the clouds, environed with flaming fire, attended with all the host of the Elect Angels, and especially with the voice & shout of an Archangel, and the trumpet of God, and so shall sit down on the royal throne of Judgment.

Q. What is the third thing?

A. The summoning, and presenting of all both dead and living men, together with Devils, before the glorious throne of Christ the Judge.

Q. How shall all men both dead and living be summoned?

A. By the voice of Christ, uttered by the ministry of Angels, & namely by that shout, and trumpet of the Arch-angel; whereto the Lord joining his divine power (as unto the word preached, for the work of the first resurrection) shall in a moment both raise the dead, with their own bodies, and every part thereof, though never so dispersed, and change the living, so that it shall be with them as if they had been a long time dead, and were now raised to life again.

Q. Shall there be no difference between the resurrection of the Elect, and of the Reprobate?

A. Yes: For howsoever they shall both rise by the same Almighty voice, and power of Christ, in the same bodies, wherein they lived upon earth, and those so altered in quality, as that they shall be able to abide forever in that estate, whereto they shall be adjudged: yet

1. The Elect shall be raised, as members of the body of Christ by virtue derived from his resurrection: the reprobate, as malefactors, shall be brought forth of the prison of the grave, by virtue of the Iudiciarie power of Christ and of the curse of the Law.
2. The Elect shall come forth to everlasting life, which is called the resurrection of life; the reprobate to shame & perpetual contempt called the resurrection of condemnation.
3. The bodies of the Elect shall be spiritual, that is, glorious, powerful, nimble, and impatible, like the body of the first Adam in innocence; yea rather like the body of Christ, the second Adam: but the bodies of the reprobate shall be full of vncomelines, and horror (agreeable to the guiltiness, & terror of their consciences) and liable to extreme torment.

Q. How shall all men be presented before the throne of Christ?

A. The Elect, being gathered by the Angels, shall with great joy, be caught up into the air to meet the Lord.

The Reprobate, together with the the Devil, and his Angels, shall with extreme horror and confusion, be drawn into his presence.

Q. What is the fourth thing?

A. The separation of the Elect from the Reprobate. For Christ the great Shepherd, shall then place the Elect, as his sheep that have heard his voice, and followed him, on his right hand, the reprobate, with the Devils, as straying goats, on his left hand.

Q. What is the fifth and last thing?

A. The opening of the book • s of record, by which the dead shall be judged. Viz.

1. The several books of all men's consciences, which then, by the glorious illumination of Christ, the Sun of righteousness, shining in his full strength, shall be so enlightened, that men shall perfectly remember whatsoever good or evil they did in the time of life; the secrets of all hearts being then revealed.
2. The book of life, that is, the eternal decree of GOD, to save his elect by Christ, which decree shall then at length be made known to all.

SECT. LI. Of the Act of the last Judgment.

Q. THus far of the preparation to Judgment; What are we to consider in the second place?

A. The Act of Judgment, wherein the Elect shall first be acquitted, that they may afterward, as assistants, join with Christ, in the Judgment of the reprobate, both men, and Angels.

Q. How shall the Act of Judgment be performed?

A. It hath two parts: Viz.

1. Examination.
2. Pronouncing of sentence.

Q. How shall the examination be framed?

1. According to that Law of God, which hath been revealed unto men: whether it be the law of nature only, which is the remainder of the moral law, written in the hearts of our first parents, and conveyed by the power of God unto all mankind • , to leave them without excuse; or that written word of God, vouchsafed unto the Church in the scriptures, first of the old, and after also of the New Testament, as the rule of faith, and life.
2. By the evidence of every man's conscience, bringing all his works, whether good or evil, to light, bearing witness with him or against him; together with the testimony of such, who either by doctrine, company, or example, have, in the time of this life, approved, or condemned him.

Q. Shall there be no difference in the examination of the Elect, and of the Repr bate?

A. Yes. For

First the Elect shall not have their sins (for which Christ hath satisfied) but only their good works remembered.
Secondly, being in Christ, they, and their works, shall not undergo the strict trial of the Law, simply in it self, but as the obedience thereof proveth them to be true partakers of the grace of the Gospel.

Q. Shall there be any such reasoning at the last Judgment, as seemeth to be foretold in the 7. & 25. of Matthew?

A. No, but the consciences of men, being then enlightened by Christ, shall clear all those doubts, and reject those exceptions and excuses, which they seem now to apprehend.

Q. How shall the sentence be pronounced?

A. By the Judge himself, our Lord Jesus Christ; who according to the evidence and verdict of conscience, touthing works, shall adjudge the Elect unto the blessing of the kingdom of God his Father, & the reprobate, with the Devil, and his Angels unto the curse of everlasting fire.

Q. Shall men then be adjudged to salvation, or damnation, for their works sake?

A. The case is different: for

1. Wicked men shall be condemned for the merit of their works, because, being perfectly evil, they deserve the wages of damnation.
2. The Elect shall be pronounced just, because their good works, though imperfect, do approve their faith, whereby they lay hold on Christ, and his meritorious righteousness, to be a true faith, as working by love, in all parts of obedience.

SECT. LII. Of the execution of the last Judgment: and the everlasting estate of the Reprobate in torment, and the Elect in glory.

Q. HItherto of the Act of Judgment: What are we to consider in the third and last place?

A. The Execution of Judgment: Christ by his Almighty power, and ministry of his Angels, casting the devils, and reprobate men, into hell; and bringing God's elect into the possession of his glorious Kingdom; wherein the reprobate shall first be dispatched, that the righteous may rejoice to see the vengeance, and, as it were, wash their feet in the blood of the wicked.

Q. What shall be the estate of the reprobate in hell?

A. They shall remain for ever in unspeakable torment of body, and anguish of mind, being cast out from the favorable presence of God, and glorious fellowship of Christ, and his Saints (whose happiness they shall see and envy) into that horrible dungeon, figured in Scripture by utter darkness, or blackenesse of darkness, weeping, and gnashing of teeth, the worm that never dieth, the fire that never goeth out, the lake of fire &c. Finally, where all things are, that can be abhorred, and nothing that may be desired.

Q. What shall be the estate of the Elect in heaven?

A. They shall be unspeakably, and everlastingly blessed and glorified in soul and body, being freed from all passions, imperfections, infirmities, yea from such graces as suppose imperfection, as faith, hope, repentance, & the like; in a word, frō all the first things: endued with perfect wisdom and holiness: possessed of all the pleasures that are at the right hand of God: seated as Princes, in thrones of majesty, and crowned with crowns of glory: having power over all creatures, and possession of that new heaven, and new earth, wherein dwelleth righteousness: beholding, and being filled with the fruition of the glorious presence of God, and of the Lamb Jesus Christ, in the company of innumerable Angels, and of all the holy Saints that have been from the beginning of the world, &c.

Q. Shall there not be inequality in the proportion of glory and of misery?

A. Yes: for though every one shall receive the full measure, whereof they are capable: yet,

First, the wicked shall exceed one another in capacity of torment, according to the greater merit of their sins:

Secondly, the Elect shall exceed one another, being made capable of greater glory, according to the proportion, not of merit, but of favor, whereby in their different callings, they were furnished with greater graces, and made more faithful in the employing of them, whether in doing, or in suffering for Christ his cause, in the time of this life.

DEVT. 32.29.

Oh that men were wise! then they would understand this: they would consider their latter end,

A Prayer for the Morning.

O Lord God, the Almighty maker, and careful preserver of all thy creatures, but especially the savior & sanctifier of them that believe, by the merit and efficacy of the blood of Jesus Christ: we acknowledge, that as all thy works do praise thee, so it becometh thy Saints especially to bless thee, and that both night and day, for the blessings of the night and of the day. May it please thee therefore to receive at the hands of us, thine unworthy servants, in the name of Jesus Christ, this morning sacrifice of thanks & praise for all thy mercies, and namely those of the night past, and of this morning. Thou, O Lord, hast spread the darkness as thy curtain over us, favoring us so much, as to hide the light of the world, and beauty of thy creatures, that in the mean time we might commodiously take our rest. And in the time of rest, thy providence, O Lord, hath not rested in our behalf, but waked for us whiles we slept, to keep us from the fears and danger of the night. Yea thou hast blessed the blessing of sleep unto us, and hast thereby restored the decayed pours of nature in us, whereas thou mightest justly have cursed it, & turned it into sudden and unexpected death. Again, it hath pleased thee this morning to raise up the light of the day to shine unto our bodies, laying open unto us the goodly shape of thy creatures, and enlightening the ways wherein we are to walk: giving us ability of body, and alacrity of spirit, to proceed in the courses of our several callings: finally, beginning the world with us as it were, and putting us in possession of all thy works of wonder. Further we remember with thankful hearts, all thy mercies formerly bestowed and continued upon us: namely, life, health, peace, liberty, maintenance, credit, fellowship, success in our affairs, preservation from dangers, deliverance from troubles, recovery out of sicknesses, consolation in afflictions, and the issue of them, even a morning of joy, after a night of sorrow. Lastly, and above all, for magnifying thy mercy towards us, in the great work of our redemption and salvation by Jesus Christ, and for every link of the golden chain of grace, whereby thou hast fastened us unto thyself; namely, for election, vocation, justification, sanctification, and hope of glorification: likewise for the means of grace, thy Christ, thy spirit, thy word, thy sacraments, thy sabbaths, and the assemblies of thy Saints, with all the helps of example, instruction, admonition, and fatherly correction; by which thou hast indeauoured to further us in the way of our salvation. Yea that though our provocations of thee be many and grievous, yet thy compassions fail not, but are renewed every morning. For all these testimonies of thy bounty, thy pity, thy patience towards us, what shall we render unto thee O Lord? We do even take the cup of salvation, and call upon thy blessed name: we do according to our poverty, offer thee the calves of our lips, confessing thy goodness, and the due service of our bodies and souls, as a living and reasonable sacrifice.

And now O Lord, we acknowledge our penury to be such, that we cannot live but on thine allowance. For looking into our selves, we find no store but of sin and misery: our understanding full of blindness, vanity, and infidelity: our consciences dead and remorseless: our hearts hard and impenitent: our affections disorderly and violent: our appetites sensual and brutish: our whole nature deformed with original corruption: our whole life abounding with the fruits thereof in all manner of actual transgressions: no ability to any good duty, no restraint or moderation in sinning against thee; yea if we do any good thing, we are apt to blemish it with self-love and hypocrisy: if we abstain from any evil, it is many times rather from the act then from the love of it. In this case, O Lord, if thou shouldest look upon us as a Judge, straightly to mark iniquities, or take this our confession as an evidence against us, how should we be able to stand before thee? But we beseech thee take knowledge of it as of our complaint, and pity our poverty, our misery, and our nakedness. Cloath us with the righteousness of Jesus Christ, that may both hide our filthiness from thy sight, and, as the garment of the elder brother, make us accepted before thee, and procure thy blessing. Acquaint thyself with us O Lord, and renew daily with us the covenant of thy peace: and even now this morning let thy spirit from heaven bring us a new patent of mercy, that being to meet with thee in the ways and works of this day, we may be sure to meet thee as a reconciled Father, not as an offended Judge. Fill us with all joy and peace in believing: Comfort us over all our sins, by the assurance of thy mercy: Confirme unto our hears our title unto thy Kingdom. And because, o Lord, we live upon thine hand, and all our well-doing is from thee, grant that we may yield thee so much due, that no Lord's besides thee may rule over us. And to that end, good Lord, do thou free us from the contrary power & rule of Satan & of sin. It is not for thine honor, O Lord, that thy servants should be under the yoke of thine enemies: redeem us therefo • e mightily frō the thralldom of the devil: help us to lead our captivity captive: and stablish our hearts forever by thy free spirit; For where thy spirit is, there is freedom. Let that spirit of thine therefore, O Lord, come upon us, and strengthen us with a greater might then that of Samson, to break in sunder the strongest cords, even our special sins. Teach us to see the vileness of them: pour upon us the spirit of grace and godly sorrow that we may mourn for them: affect us with an holy hatred & detestation of them: waken us out of our security with the fear of thy judgments: strenghen our weakness with the power of thy might: arm us with the furniture of thy grace: encourage us with the presence of thy spirit, and be with us in our spiritual conflict, as the King in the army: Couer our he • ds, assure our hearts, instruct our hands, help us so to fight that we may overcome, so to overcome that we may receive the crown of victory. Further, O Lord, we entreat thee so to let thy kingdom prevail in us, that we may not only be thy soldiers, but thy servants and subjects. To this end write thy laws in our inward parts, give us understanding of thy will, set up the scepter of thy kingdom in our consciences, subdue our hearts to the obedience of thy commandments, win our affections to the love of thy statutes, conform our lives to the rule of thy righteousness, and transform us daily into thine image from glory to glory. Bless all the means of grace unto us, and bless us with hearts sanctified, and set upon the means for increase of grace. Let thy holy word, O Lord, be our chiefest treasure, thy statutes our counsellors, thy promises our comforters, thy sacraments our delicates, thy sabbaths our best days, and thy servants our dearest companions. Let thy service be our liberty, let thy yoke be our ease, and thy burden as wings unto us. Let thy loving countenance be our sun, thy protection our shield, and thy favorable acceptance our exceeding great reward. Grant that we may account this time of thy Gospel as our harvest: and let us not now sleep, least we be the sons of confusion; but let us so lay up in these days of plenty, that in the time of dearth we may have something in store. Teach us so to number our days, and so to spend them, that every day and every night we may be able to give up a good account, especially in the night of death and morrow of judgment. And now having begun to speak to thee our Lord, though we be but dust and ashes, we are bold to continue our suit, even for bodily blessings. Bless us therefore we pray thee, this day followin • , and all the days of our life, with that portion of health, peace, prosperity, and every good thing, that may enable us, and make us cheerful in duty. Advise us in all our thoughts and purposes, give good success unto our lawful endeavors, strengthen us in our bodily labors, sanctify us in our meats, and drinks, recreations, and companies. Grant that in doing service to our selves and one ano her, we may still remember that we are thy servants. Give us such spiritual eyesight, that we may see thee in thy creatures, and in thy providence. Grant that nothing may draw us away from thee, but that everything may bring us nearer unto thee. Lord let us live in thy sight. Let us not live without thee, as Gentiles, let us not be cast out of thy presence, as Kain; let us not run against thee, as Balaam: but let us walk with thee, as Enoch, Noah, and Abraham, taking knowledge of thee in all our ways. And take thou knowledge of us, upholding us with thine hand, watching over us with thine eye, guiding us with thy grace, setting thine heart upon us to love us, and do us good and not evil all the days of our life.

Last of all we come unto thee O Lord, in the behalf of thy whole Church, and of all our brethren and and sisters, thine elect servants, wheresoever they be. Call the uncalled, perfect the called, raise up the fallen, strengthen the weak, enlighten the ignorant, heal the sick, relieve the needy, and distressed, release such as are in restraint, comfort them that mourn, especially such as mourn for sin: strengthen the hand and heart of them, that stand in the just defense of religion and right: quail and confound every Adversary and Antichristian power and policy, and so publish and propagate the Gospel of Jesus Christ, that thy name may be known, thy kingdom enlarged, & the number of thy Saints fulfilled. Specially we beseech thee, behold and visit this thy vine, which having rescued from the Egyptian darkness, and slavery of Antichrist, thou hast been pleased to plant among us of this nation. Make us more thankful for our long peace, and for the Gospel of peace. Bless thy servant James our sovereign, with our gracious Queen Anne, Prince Charles, & the Count Palatine with the Lady Elizabeth, adorn them with all Princelie graces, answerable to their high estate, but especially with such spiritual graces, as may make them Kings and Priests to thee and thy son forever. Impart of the same spirit of grace and government to all the honorable of his Majesty's privy Counsel, to the Nobility, and Magistracy of the Land. Bless thy servants the Ministers of thy word and sacraments, and give them sufficiency, fidelity, and success in thy business. Take knowledge of our private friends, our kinsfolks, our charges, and whosoever may claim interest in this duty at our hands. Finally to them, and us, and all that call on the name of Jesus Christ, both our Lord and theirs, grant, whatsoever we have or ought to have asked, and that for the only mediations sake of the same thy son our Savior Jesus Christ, to whom with thee O Father, and the holy Ghost, one God, be praise and dominion forever and ever. Amen.

A Prayer for the Euening.

O Lord God, by whose gracious providence the night succeedeth the day, and the day the night: we acknowledge, that if we had no other glass to see thee in, nor book wherein to read of thee, but that of thy creatures, we could not without shameful unthankfulness be ignorant of thee; for as much as day unto day uttereth thy goodness, and night unto night teacheth knowledge. But whereas thou art further pleased to reueile thyself unto us in the book of thy Scriptures, and in the glass of thy Son Jesus Christ, if now we should not know thee, or not acknowledge thee, how desperate were our blindness, how damnable were our unthankfulness? wherefore we entreat thee to accept from us, in the name of Christ, humble thanks for the manifold witnesses & pledges of thy love towards us. Thou, O Lord, hast made us, not we our selves: yea thou hast made us men and women, not beasts; perfect in shape, no • monsters: sensible and of understanding, not fools. Thou didst preserve us in the woe • be, nourish us when we hanged upon the breasts, provide us means of education, fit us for some honest employment, wherein now by thy goodness we are exercised, and do therein find thine assistance and blessing. Thou hast brought us forth in a fruitful land, in times of peace and prosperity, so • hat we have our share in the common blessings of a most happy government. Besides, thou hast in private compassed everyone of us with particular mercies, tending to the comfort of life. And even this day past hast been our guide, our Father, and our friend, and now bringest us before thee with matter of praise, and not of mourning; so that we may add the day past, unto the number of the days of our wellbeing. And as if thou thoughtest all this too little for us, thou hast from all eternity set thine heart upon us, and appointed us to salvation by the means of our Lord Jesus Christ: revealed thy covenant of grace unto us by thy Gospel confirmed to us: in particular the promises of mercy, by the outward seals of thy sacraments, and by the inward seal of thy spirit▪ changed our vile and cursed nature, and made us in some measure partakers of thy divine nature: sealed us up by the Holy Ghost unto the day of redemption. In a word it is thou O Lord, that hast given us light: light of nature, light of grace, and light of glory. For all which mercies, we do now and always magnify thy glorious grace, beseeching thee to stir us up unto a greater measure of thankfulness, and obedience; that as there is every day in the book of thine account much going out towards us from thee, so thou mayest find somewhat from us coming in unto thee. And now, O Lord, being answered in our prayers of the Morning, and of the former time of our life, we are emboldened to come again unto thee, who therefore doest hear the prayer, that to thee all flesh may come. We beseech thee therefore, be not weary of our importunity, be not ashamed of our poverty: but as the sense thereof leadeth us unto thee, so let the pity and commiseration of the same incline thy merciful heart towards us. O Lord, we cannot come into thy sight, but we bring with us great matter & occasiō, either of wrath or of mercy from thee. Our natural corruption, which, as the leprosy of Adam, cleaveth to us all his posterity, filling us even from our conception, with the seeds of all evil, so that we brought with us a world of sin into this thy world. Our actual transgressions, which in imitation of Adams sin, we have eueryone of us committed: our thoughts, our words, our works, by which the eyes of thy glory, have been daily provoked: Finally the heinous circumstances, whereby our sins have been made out of measure sinful, as the abuse of thy patience, quenching of thy spirit, despising of thy Gospel, unthankfulness for thy mercies, unfaithfulness in thy covenant. These, O Lord, and many moe; are the mischiefs, with which our natures are blemished, our lives pestered, our consciences burdened, & thy heavy wrath most justly procured. Yet because thou hast given thy Son Jesus Christ a means of propitiation, in whom thou reconcilest the world to thyself, we have boldness through him to entreat thee of grace and pardon. Lord, let his death and sufferings satisfy thy justice for all our sins, and procure us favor and forgiveness from thee; that so mercy may rejoice over judgment in our behalf, as both meet together in thee. Let thy Christ, O Lord, be our Jesus, to save us from our sins, and deliver us from the wrath to come. Enrich us with the treasure of his merits, that may both ransom us out of the hand of our deadly enemy, and purchase us an everlasting estate in the kingdom of thy glory. Let it not grieve thee, O Lord, thus to make us more then gainers at thine hand; seeing at the hand of him our surety thou art sure to be no looser. And whereas thou hast not only promised so to deal with us, but commanded us to believe that promise of thine; O Lord, in desire to obey thy commandment, and to seal unto thy truth, we profess that we do believe; yet privy to the weakness of our faith, we pray thee help our unbelief. Speak peace, O Lord, unto our consciences, replenish us with the comforts of thy spirit, multiply in us the evidences of our salvation. Shed thy love abroad in our hearts by the holy Ghost, set us as a seal vpō thine hand, and set thy seal, O Lord, upon us; not only that seal of Election, whereby thou knowest us to be thine own, but also the seal of Sanctification, whereby we may know our selves to be thine. O Lord, if we see nothing in our selves, but what we have of our selves, or of the world, we cannot say we belong to any but to Satan; bearing no other, but his image and superscription. But Lord do thou deface that cursed image, blot out that superscription, dissolve in us the malicious work of the Devil. Let the old man of corruption be dispossessed by the new man of grace, and the strong man of sin, by the stronger man of thy spirit. Let no sin, O Lord, have dominion over us▪ mortify in us the whole body of death, crucify and put to shameful death our special corruptions, show us the ugly face of sin; grant that we may see it as thou seest it, and hate it with a perfect hatred, even as thou abhorrest it. Yea let us see thee, O Christ, whom we have perced with our sins, bleeding with the wounds thou hast received from us, that we may justly detest both our sins as the weapons, and our selves as the traitors that have slain our Savior. On the contrary side, good Lord, renew thine own image in us. Enlighten our dark minds with the knowledge of thy truth, mollify our hard hearts with the oil of thy grace, revive our dead consciences with the soul of new life, that living in the spirit, we may also walk in the spirit. Plant in us faith without presumption, lo • e without d • ssimulation, fear without infidelity, zeal without hyprocri ie, knowledge without pride, purity without judging. Give us wisdom joined with simplicity, courage accompanied with meekness, cheerfulness tempered with sobriety, and let every grace in us be graced with humility. Fill us with all the fruits of a lively and saving faith, working by love, let the fire thereof flame in our hearts, and the light thereof shine in our lives, to the praise of thy name, and the comfort of our consciences. And thus without ceasing, lead us forward to perfection, guiding us by thy grace, and after bringing us to thy glory. And now, O Lord, having in the first place sought thy kingdom and righteousness, give us leave in the next place to seek thy favor in outward things: Be with us this night, O Lord, to watch over us for good and not for evil. Let it be our comfort that thou seest us in the dark, and takest knowledge of us, when we are unmindful of our selves. But above all things, keep us even in our sleep, from being unmindful of thee. Let our hearts always be awake, and keep thy watch, O Lord, even as we would thou shouldst keep a watch over us, that whensoever thou shalt call for us by the general alarm of judgment, or the particular summons of our death, whether at midnight, or at the cock crowing, or at the dawning of the day, we may be found ready to accompany our heavenly bridegroom. In the mean time sanctify the blessing of sleep unto us, that the rest of the night may make us fit for the labor of the day, and night & day being spent in thy service, may prepare us for that day of thine, which shall never give place to night.

Lastly, seeing thou hast vouchsafed this honor to thy servants on earth, to make intercession unto thee one for another; we commend unto thy majesty the care of thy whole Church, and of all our fellow members in the body of Christ. Cause thē all in thy due time to be brought forth, fashioned, and perfected, according to the image of Christ our head. Let the Angel never cease flying with the everlasting Gospel, to enlighten them that sit in darkness, to preach good tidings to the poor, to bind up the broken hearted, to proclaim liberty unto the captives, till Babylon be quite ruined, and thy Jerusalem be reared up and finished. To this end bless all Christian Princes and States: by name thy servant James our Sovereign, with our gracious Queen & the royal children, and as thou hast crowned them with worldly honor upon earth, so direct them unto that more glorious crown in heaven. Make them strong and faithful, to maintain the crown & dignity of thy son, that under his protection, they may happily reign and execute judgment. Assist with thy counsel the Honorable privy Counselors: adorn the Nobles with spiritual nobility: prosper the work of thy Gospel in the hands of thy servants the Ministers: and the affairs of Justice in the hands of the Magistrates.

Vouchsafe to take special notice from us, of those whom thou hast specially recommended to us: and to them, and us, and all that desire to fear thy name, grant all the blessings of mercy and peace in Jesus Christ our only blessed Savior, to whom with thee, and thine eternal Spirit, O Father, be all honor, obedience, and thanksgiving throughout all generations. Amen.

A private Prayer for the pardon of sin and for the favor of God.

O Lord God, mighty in power, excellent in Majesty, righteous in judgment, rich in mercy: Thou art so far from despising and driving from thee, a weak vile sinful wretch as I am, that thou callest and drawest such unto thee. Unto thee therefore (the God that hearest the prayer) I am bold to approach in the name of thy Son my Lord Jesus Christ, beseeching thee to hold out the golden scepter of thy grace, and to admit me into thy presence. Let thy power not dismay, but strengthen my weakness: Let thy glory not confound, but cover my vileness; let thy purity not pursue, but purge my wickedness; let the riches of thy mercy, not disdain, but take pity of my poverty and wretchedness. O Lord I can plead nothing but misery in myself, to make way unto thy mercy: from thee alone must all motives unto compassion be drawn. For till thou didst miraculously create me, I was without any being: and if in the state of creation thou sawest anything in my nature, it was thine own, and not mine. But (woe is me O Lord) that which I could not give unto myself, I did by sinning against thee in Adam take from myself, and deface tha • holy image of thine, which was all the contentment thy spirit had in me, and all the rejoicing I could have in myself. And so have I imitated the pattern of that first sin, in the days of my vanity, that thy spirit hath found no matter but of strife and contention with me. My whole nature hath been an armory of weapons, & an army of soldiers, to fight against thee. And how that wicked war hath been waged, by malicious thoughts, words and works, provoking the eyes of thy glory, my conscience in great part witnesseth, and thou, O Lord, that art greater then my conscience, canst better tell. Yea since the time that I was called by thy mighty word and powerful grace, to some beginnings of new obedience, thy spirit hath been put to continual strife within me. My corrupt flesh, hath still maintained a rebellious party against thee, and I myself (which is the height of shameful treachery) taking part with it, have given the repulse and foil unto thy good spirit. I ought to have served thee in holiness, but I have caused thee to serve by my sins, and wearied thee with mine iniquities. I ought to have been controlled and kept in order by thee, but such hath been my boldness in sinning, that I have checked thee, and put to silence thy good grace, that rebuked sin in me. I ought to have lived as under covenant with thee, but (wretch that I am) I have in many particulars broken my vow, falsified my faith, & violated the everlasting covenant. Finally what commandment of thine is there, O Lord, that I have not transgressed? What grace, that I have not abused? what curse that I have not deserved? Thou hast graciously disposed me, and led me into some good actions; but even in the best I have halted, and stumbled, through infidelity, self-love, and manifold infirmities; so that if thou challenge that which is thine own, nothing remaineth to mine account, even in my best services, but the imperfection of them. Thus sinning perfectly, I have deserved thine absolute curse; but by mine imperfect obedience I can claim no portion of reward, no release of punishment at thine hand. And now, O Lord, if thou straightly markest iniquities, O Lord, who shall stand? But there is mercy with thee, that thou mayest be feared. O Lord, there is glory with thee, but that is not to be approached: there is wisdom with thee, but that is not to be comprehended: there is justice with thee, but that is not to be endured: but there is mercy with thee, yea mercy rejoicing over judgment, and for that thou art forever to be reverenced and adored. That link of mercy being laid hold on, draweth all the golden chain of thy glorious attributes, and reconcileth thy fearful majesty unto poor sinners. That link of mercy, (O Father of mercies) I am bold, in the name of Christ, and by the hand of faith to lay hold upon: yet feeling the weakness and palsy of mine hand, I beseech thee strengthen my unbelief. And what assurance I cannot have from my saith weakly embracing thee, let me have it from thyself embraced by me (yea rather embracing me) who art mighty to save. Thou didst enable thy servant Jacob, to lay hold on thee, and not to lot thee go till thou hadst blessed him. Lord give me the same strength, the same courage, the same success. Nay: let me not let thee go for any blessing. For what blessing do I seek of thee, but that thou abide with me by the presence of thy favor? For that blessing teach me to wrestle with thee my God, with the wrestling of God. Thou hast promised thou wilt be found of them that seek thee not, and seekest them that go astray from thee: so have I found thee, or rather was found of thee, when I was thine enemy, the servant of sin, the soldier of Satan. Thou foūdest me by thy word, revealing the way of Salvation unto me: thou foundest me by thy spirit, winning my heart unto the obedience of faith: yea it pleased thee to enter into covenant with thy servant, never to suffer that spirit and word of thine to depart from me, but to establish thy fear in mine heart, that I should not depart from thee. Give me leave to put thee in remembrance of that promise of thine, wherein thou hast caused me to put my trust, and by virtue thereof, to claim the continuance of thy favor and love. Oh let it never be said, that thou forsakest the works of thine own hands, or that thou repentest of showing mercy, whose glory it is to repent only of the evil. Shew thyself to be Jehovah that changest not, that thy gifts and callings are without repentance, and that thou lovest with an everlasting and victorious love, that overcometh all impediments. Truth it is, O Lord, that I deserve thou shouldest be weary of me, and from henceforth pursue me with thine hatred, seeing I have walked so unworthy of thy love. But though my sins do testify against me, yet deal thou with me according to thy Name. Let thine own gracious and constant nature move thee. Let thine own promise, and the word of thy Covenant bind thee. Let the beginnings of thine own workmanship, and lineaments of thine image prevail with thee, to continue thy mercy & truth towards me unto the end. Let it suffice that I know mine iniquities, and do not thou take knowledge of them. Let it suffice that I set them in order before myself by serious examination, and before thy Majesty by unfeigned and hearty confession: and do not thou enter into that heavy Judgment with me, as to set them in order before me to reprove me for them. Let it suffice that I now look up, by thy spirit of grace, upon my Savior whom I have pierced with my sins; and do not O Lord, do not gather my soul among those that shall at the last day behold him to their confusion, and wail before him forever. Yea, Lord, therefore thou showest me my sins, that thou mightest show me thy mercy in the pardon of them; therefore thou teachest me to reprove myself, that I might believe in thee who iustifiest the ungodly: therefore thou causest the wound of my conscience to bleed and smart, that I might look to thee in Christ, in whom thou healest the broken hearted, and bindest up all their sores. Thou, O Christ, art anointed of God the Father, to be the author of this sovereign cure. Thou art the Sun of righteousness, that sheddest the beams of health and salvation into the hearts of thy people. Thou hast taken my flesh upon thee, that, being the kinsman, thou mightest be fit to recover my patrimony lost in Adam, and to raise up living seed unto my dead nature. O spread the skirt of thy garment over me, and shroud my soul from the wrath of GOD my judge. Let the sweet perfume of thine invaluable sacrifice take away the odious savor of mine iniquities. Let the cry of thy precious blood, speaking good things in the ears of God the Father, drown the loud cry of my grievous transgressions. Let thy glorious face and countenance, appearing before God for me, turn away his eyes from my sinful deformities. Let thy death be my ransom and propitiation, to deliver me from the wrath to come: and thine obedience the price, to purchase for me the kingdom of glory. Thine it is, O Savior, by a double right. The one of nature, as thou are the everlasting Son, coequal with the Father, by which thou claimest for thyself the glory thou haddest from the beginning. The other of purchase, by thy voluntary submission, and obedience to that Law, of which thou wert the Lord and maker, which it pleaseth thee by the Covenant of grace to dispence to all believing & repentant sinners. Herein, herein, O Christ, grant that with all Saints I may have my share: and may enjoy that, which thou in my behalf hast so fully paid for. Let the assurance of this thy mercy give rest unto my conscience, from the terrors of death and hell. Let the expectation of this thy glory sustain my soul, whiles I flutter about like the Dove of Noah, finding no rest in this world, over-flowed with wickedness; till it shall please thee to stretch forth thine hand out of the Ark of heaven, and take me to thy glorious rest. Finally, O my Lord, being come unto thy kingdom; remember me thy servant with the favor of thy people, and visit me with thy salvation. Let me see the felicity of thy chosen, and rejoice with the joy of thy people, and glory with thine inheritance. Let me in this life behold thy face in righteousness, and when I shall awake, in the resurrection of the just, let me be satisfied with thine image. To thee, O Christ, with the Father, and the Holy Ghost, one God and King everlasting, be all glory, dominion, mercy, and salvation ascribed forever. Amen.

A private Prayer for the grace of Sanctification.

O Lord God, Father of lights, author and giver of every perfect gift, the holy one of Israel, and the sanctifier thereof, before whom the Seraphims hide their faces, and in whose sight the heavens are not pure: When I compare my filthiness and pollution with thine absolute purity, I cannot without fear and astonishment, without shame and confusion approach into thy presence, that am a vile sinner, of polluted lips, and of uncircumcised heart. But when I consider thy great mercy and goodness that doest open unto sinners not only a way into thy favorable presence, by the veil of the flesh of Jesus Christ, but also thy gracious hand to bestow the gift of holiness upon all those, that finding lack of it in themselves do seek it of thee: I am encouraged to come before thee, compassed, as I am with miseries and infirmities, that I may return from thee, compassed and clothed with thy glorious graces. O Lord, if I let thee see my sins and defilements, thou mayest proceed in judgment against me for them: if I hide them from thee, how can I look to be cured and cleansed of them? Nay I cannot hide them from thee, O Lord; but laboring to conceal them, I shall make them more apparent. Only show me this favor, not to behold them as a Judge to be avenged of them, but as the only sovereign Physician of my soul, to cure and heal them. And so good Lord, let me not spare to open unto thee, the sickness and sores of my corrupt heart, and life. Yea rather do thou, O Lord, for the beginning of thy gracious work, show me in the glass of thy word my pollution by sin, that I may seek after the laver of thy grace, to be washed and made clean. Light up, O Lord, in my heart the lamp of thy word and grace, that of thee, who only searchest the heart, I may learn to search & know my wicked heart, & by the light of thy word I may be able to work under ground, unto the bottom of the mine of sin, that lurketh in my nature. Let me count all my sins as Traitors unto thy glory, & my safety: & search the house of my heart for them; but especially for my special sin, as for the chiefest Rebell. Yea grant me so to search myself, that I may avoid & prevent thy dreadful search: so to judge myself, that I may avoid thy judgment: so to condemn myself, that I may avoid thy sentence: so to hate and abhor myself, that I may avoid thy wrath: so to be auēged of myself that I may avoid thy punishment. Let sin, O Lord, be as bitter to me in the attempting, as in the repenting: at least wise more bitter in the repenting, then ever it was sweet in the committing; that either heedful prevention may keep me from bitter repentance, or the bitter rears of repentance may exempt me from that most bitter account in the day of thy judgment. Teach me to bring into discredit with mine heart all iniquity, and all appearances thereof. Grant me strength to overcome my sinful lusts, at least let me always strive against them, that I may be assured I am a member of thy Church militant. And whensoever I cease to strive, let me not boast of victory, or rejoice of ease, but be ashamed of my foil, & flight. Grant that unto faith in thee I may always join fear, not only of Satan with whom I am in conflict, but also of the frailty and treachery of mine own heart, and of the slippery paths of this sinful world. Bring down, by the battery of thy spirit, the hills of my high and proud thoughts, straighten my crooked and distorted affections, make plain and smooth the rough ways of my rebellious and stony heart, that thou mayest walk at ease in the middes of me, and that I may see thy salvation, O God. Let me look on the pleasures and profits of this life, not only as thy liberal allowances to me, but also as Satan's baits to inueigle me, that moderately using them, I may be thankful to thee for them, and avoiding the excess and abuse of them, I may be free from the snares of the Devil. Yea do thou so wean me from the love of the world, and the things thereof, that Satan may be to seek of baits to allure me to sin. Let me account myself a stranger on earth, and therefore abstain from fleshly lusts that fight against the soul. Let me not value the pleasures of sin at so high a rate, as for them to make shipwreck of a good conscience before thee, or of a good report among men. Let me by light esteeming of outward things, show that I take no thought for the flesh, to fulfill the lusts thereof, and by the denial of myself approve, that I live by faith, putting on the Lord Jesus Christ. Teach me, not to set my heart on uncertain riches, which the more I desire to have, and love when I have them, the more they will vex me when I am to part with them: but let me use them as things that must shortly leave me, or I them; and thy word only as that which shall abide with me forever. Teach me, with Jacob, to account myself less then the least of thy mercies, that by humility I may be fitted for greater graces. In all things give me grace to take heed of offending thy Majesty, and as I would not thou shouldest break the bruised reed, or quench the smoking flax in me, so grant that I may not dare to quench the spark of thy spirit and grace in my heart. As I would thou shouldest give me rest from the terrors of thy wrath, so grant that I may give thy spirit rest from the provocations of my sins. On the other side (good Lord) grant me that knowledge of religion, that may beget conscience: that conscience that may preserve religion; binding me, not by guilt to the punishment of sin, but by grace to the obedience of righteousness: setting me at liberty, not from the band of dutiful love, but from the yoke of servile fear. Enlighten mine eyes that I may discern of thy will, and guide my feet in thy ways, that I fall not by the deceivableness of sin, and so become a slander to thy Gospel. Little is the good that is in me, O Lord, and that not of myself, it is thy gift: yet grant that it may be sound and sincere; not as the morning dew, that wasteth at the first heat, bu • as the morning light, that shineth more and more unto the perfect day. Let me measure myself, not by that others judge me, or I feel myself to be; but by that I desire and labor to be: that I may neither justify myself, loving sin, though I commit it not; nor condemn myself, longing after grace, though I cannot find that I have attained to it. Let my rejoicing be, not that I have deluded the world with a feigned show of holiness and integrity, but that in simplicity and godly pureness I have had my conversation among men, as in thy sight. Renew my youth, O LORD, as the Eagle, not to the service of sin, but of thy name. Let it be my meat and drink to do thy will, and let my hunger after it be so great, that it may break through all the stone walls of impediments and discouragements thereto. Yea the more I am discouraged, and withdrawn from duty, by the practices of Satan, and the weakness of my flesh, the more let me strive thereto, and abound therein, that Satan finding himself a looser, may be forced to give over his assaults. Let me be so far from weariness in thy service in the time of prosperity, as I would thou shouldest be from neglecting me in the hour of necessity. Let thy love toward me, O Father, win me to the love of thee, and let my love to thee contstrain me, even with denial of myself, to serve thee. Teach me to look for all good things 〈1 page duplicate〉〈1 page duplicate〉〈1 page duplicate〉〈1 page duplicate〉 from thee, by the means of JESUS CHRIST, and in him to offer up my daily sacrifices unto thee. Disperse in me the clouds of sin, that my heart as in a clear day, may always behold thee. Let all worldly joys be swallowed up in me, with the joy of thy holy Spirit: and before all peace, let me prefer the peace of a good conscience: Let me rejoice in thee without lightness, and mourn for mine own, and others sins, without discouragement. Pour upon me thy Spirit of grace and supplication, that I may call upon thee with sighs that cannot be expressed, that cannot be denied: that with this key I may open the treasury of thy goodness, and enrich myself. Make me a meet guest to sit down at the marriage feast of the Lamb, and grant that I may be careful not to be found without the wedding garment of faith working by love. Let me keep a diligent account of what I receive from thee, and remembering that there shall be a day of reckoning, grant me so to govern myself in the employing of thy talents, that both thou mayest receive of me thine own with advantage, and I, being found faithful in little, may be made ruler over much. Let me account this term of life, a seed time, and let me not doubt to cast my bread upon the waters, seeing at the end of days I shall find it again. Let me not esteem myself the poorer for bestowing upon thy needy servants, but let me think that as the corn which is sown, remaineth not in the ground, but returneth with increase to the sower, so what I give in thy name shall not remain with the receiver, but return unto me with advantage. Make me willing to bestow, and to be bestowed, for the good of thy Saints: and withal humble, to ascribe both the gift, and the willingness to give, to thy grace only. Grant, good Lord, that being a pilgrim upon earth, I may have my conversation in heaven: and professing myself to be a citizen of that Jerusalem, which is from above, I may desire not only to enjoy the privileges, but also to speak the language, and to be governed by the laws of that City. Make me wise, O Lord, to understand and consider my latter end. Let my whole life be a preparation to death, and the meditation of death, the rule of my life. O Lord, guide my heart to the love of thy Majesty, and the waiting for of thy Son. Unto mine old age, and gray head, O God forsake me me not: and let thy fear keep me from forsaking thee. Let me be among those, that are planted in thine house, and flourish in thy Courts. Let me bring forth more fruit in mine age. Let my later days be my best days, and my works more at the last, then at the first. Finally, enable me in this pilgrimage of my life, so to walk from strength to strength, that at the length I may appear before thee, with the Congregation of the first borne, in that kingdom of glory, which thou hast prepared for all that love the appearance of thy Son our Lord Jesus Christ. To whom, with thee, O Father, and thy Spirit, be all honor and obedience, in the Church, hence forth, and forever. Amen.

FINIS.

A BRIEFE DIRECTION TO TRVE HAPPINESSE.

ABRIDGED OUT OF the larger Treatise, for the more convenient use of private Families, and instruction of the younger sort.

By SAM. CROOKE.

PROV. 22.6.

Traine up [or Catechize ] a Child in the way he should go: and when he is old, he will not depart from it.

LONDON, Printed by John Pindley, for Nathaniel Butler, and are to be sold at his shop near S. Austin's gate, at the sign of the Pyed Bull. 1613.

A BRIEFE DIRECTION TO TRVE HAPPINESSE.

SECT. I. Of the Scripture.

Question. HOw may a man attain true blessedness?

Ans. Only by acquaintance, and fellowship with God, as he offereth himself to be kn • wne of us, in his word.

Q. What mean you by the word of God?

A. The holy Scriptures of the old and New Testament, given by inspiration of God.

SECT. II. Of God.

Q. HOw do the Scriptures propound God to be known of us?

A. Partly in himself, partly in his works.

Q. What do the Scriptures teach us touching God himself?

A. Four things: and first that there is a God.

Q. What is the second thing?

A. That God is a spirit, most simple, eternal, infinite, constant and absolute.

Q. What is the third thing?

A. That there is only me God, and no more.

Q. What is the fourth thing?

A. That in this one Godhead are three distinct persons, the Father, the Son, and the Holy Ghost.

SECT. III. Of God's decree.

Q. WHat are the works of God?

A. They are

1. His decree, and
2. The execution thereof.

Q. How may we take a view of these works of God?

A. Generally in all creatures; specially in Angels, and men.

Q. What did God decree concerning all creatures?

A. That all things should serve unto his glory.

Q. What did God decree touching Angels and men?

A. That they should remain forever, some in honor, others in dishonor, for his glory.

SECT. IIII. Of Creation.

Q. HOw doth God execute his decree?

A. By two Actions: to wit, Creation, and Providence.

Q. What is Creation?

A. The making of all things of nothing, very good, in the first six days of the world.

Q. How did God create Angels?

A. He made them all, at the first, very good, and glorious spirits; yet mutable.

Q. How did God create man?

A. He made him a living soul, framing his body of the dust of the earth, and breathing in his face the breath of life.

SECT. V. Of Providence.

Q. WHat is providence?

A. The continual care, that God hath of all his creatures, for the sustaining, and disposing of them, as they may best serve for his glory.

Q. How doth God sustain Angels?

A. They are all upheld by the power of God, so that they shall never llye, nor return to nothing.

Q. How doth God sustain men?

A. He preserveth mankind in general, by the blessing of procreation: and particular men and women, both for the time of this life, and for ever in the world to come.

Q. How doth God dispose of Angels?

A. He suffered some to fall, by sin, into damnation without recovery, called Devils: the rest he conf • rmeth in their first blessed estate, called Angels of light: both which he employeth for the accomplishing of his will.

SECT. VI. Of the state of Innocence.

Q. HOw doth GOD dispose of man?

A. As of that creature, in whom, above the rest, he intendeth to set forth his glory; wherefore the Scriptures do plentifully declare the dealing of GOD with man, both in this world, and forever hereafter.

Q. How do the Scriptures set forth the dealing of God with man in this world?

A. In a threefold estate, to wit, of Innocence, of Corruption and misery, and of Redemption; all which make way unto that everlasting estate of honor or dishonor, fore-appointed unto all men.

Q. What is the state of Innocence?

A. The holy and happy condition of mankind, created in the image of God, and placed by him in Paradise, with ability to attain to blessedness by the Covenant of works.

Q. What is the Covenant of works?

A. The substance of the Law, written in the hearts of our first parents, promising blessedness, if they should obey, and threatening death, if they should transgress.

SECT. VII. Of the Fall.

Q. WHat is the state of corruption and misery?

A. The fearful condition of sin, and death, wherein to God suffered all mankind, in Adam, to fall, through the temptation of Satan, by breaking the Covenant of works.

SECT. VIII. Of Sin.

Q. WHat is Sin?

A. A swerving from the Law of God, making the sinner g ••• tie of the curse of the Law: and it 〈◊〉 either original, or actual.

Q. Wherein doth original sin consist?

A. In utter enmity of our whole nature unto all that is good, and prouenesse unto all evil.

Q. What is Actual sin?

A. Every particular breach of the Law of God.

SECT. IX. Of Death.

Q. WHat is Death?

A. It is the separation either of the soul from the body, or of soul and body from God; with all evils that attend on the one, or the other.

Q. How doth God employ men in this state of Corruption?

A. Two ways: and first by the light of nature, and common graces, restraining many from gross sins, and guiding some unto actions profitable for human society, and for the outward service of God.

Q. How secondly?

A. By over-ruling men's evil and sinful actions, so that thereby they bring to pass nothing, but what God hath determined for his own glory.

Q. Doth God leave all mankind in this state of sin and death?

A. No: but only the reprobate, whom he suffereth to run on in sin, and so unto damnation deservedly.

SECT. X. Of Redemption by the Covenant of grace.

Q. WHat is the state of Redemption?

A. The recovery of the Elect out of the state of sin and death, by the new Covenant of grace.

Q. What is the Covenant of grace?

A. God's second contract with mankind, after the fall, for the restoring of him unto his favor, and happiness, by the means of a Mediator.

Q. What are we to consider in the Covenant of Grace?

A. Two things: whereof the first is the foundation of it, to wit, the Mediator.

SECT. XI. Of Christ the Mediator.

Q. WHo is the Mediator between God and man?

A. Only Jesus Christ, God, and man.

Q. How is he God?

A. In that he is the second person in Trinity, to wit, the eternal Son of the Father.

Q. How is he man?

A. By taking our flesh into his person, being miraculously conceived by the holy Ghost, and borne of the blessed Virgin Mary.

Q. How is he the mediator between God and man?

A. By becoming our Prophet, Priest, and King.

Q. How is he our Prophet?

A. By revealing unto us the will of God.

Q. How is he our Priest?

A. By appeasing, and reconciling God unto us, through his death, and obedience.

Q. How is he our King?

A. By governing all things, for the salvation of his Elect, and destruction of his enemies.

SECT. XII. Of the mystical union.

Q. WHat is the second thing to be considered in the Covenant of Grace?

A. The application thereof to the elect, giving them part in Christ, and in all his benefits.

Q. What part have the elect in Christ?

A. They have first union with Christ, and secondly thereby Communion.

Q. How are the elect united unto Christ?

A. They are knit unto Christ the head, as members of his mystical body, by the spirit of Christ, and by faith.

Q. What is the spirit of Christ?

A. The power of the holy Ghost, abiding, and working in all those that are Christ's, as the soul of spiritual life.

Q. What is faith?

A. The first effect of the spirit of Christ, disposing us to cleave to him, and the instrument, whereby all graces are begun, and increased in us.

SECT. XIII. Of the Gospel.

Q. WHat is our communion with Christ?

A. The participation of the benefits, flowing from his several offices.

Q. What benefit receive we from the Prophetical office of Christ?

A. The revelation of the Covenant of grace, whereby we are made wise unto salvation.

Q. What means doth God use for the revealing of this covenant?

A. The means are of two sorts. Viz. outward, and inward.

Q. What are the outward means?

A. The word, and the Sacraments.

Q. What mean you by the word?

A. The Gospel preached, which • ontaineth, and publisheth, the promises of salvation by Christ.

SECT. XIIII. Of Sacraments.

Q. WHat are Sacraments?

A. Seals, annexed by God to the word of his Grace, assuring our part in Christ, and binding us unto him in obedience.

Q. What Sacraments are there of the Covenant of Grace?

A. They be of two sorts: Viz: some of the Old Testament, before Christ, others of the new, under Christ.

Q. What were those Sacraments of the Old Testament?

A. Two: Viz: Circumcision, for entrance into the Covenant; and the Passover, for continuance, and confirmation therein.

Q. How many Sacraments are there of the New Testament?

A. Two likewise? Viz: Baptism, for entrance, and the Lord's Supper, fo • confirmation, in the same Covenant.

SECT. XV. Of Baptism.

Q. WHat is Baptism?

A. The seal of our new birth, and entrance into the Covenant of Grace.

Q. What are the parts of this Sacrament?

A. They are two; namely, first the element of water, with the action of dipping, or sprinkling the party baptized, In the Name of the Father, the Son, and the holy Ghost.

Q. What is the other part?

A. The blood, and Spirit of Christ; washing away, both the guilt, and filthiness of our sins.

Q. Who are to be baptized?

A. Whosoever belong to the Covenant; whether of riper years, con • erted to the faith, or children of Christian parents.

SECT. XVI. Of the Lord's Supper.

Q. WHat is the Lord's supper?

A. The seal of our spiritual nourishment, and growth in the body of Christ.

Q. What are the parts of this Sacrament?

A. Two, Viz: First the elements of bread, and wine, distributed, and received, according to Christ's institution.

Q. What is the other part?

A. The body and blood of Christ, given by God, and received of us by faith, for the nourishing of our souls in spiritual life.

Q. Who are to receive this Sacrament?

A. Such, as professing the true faith of Christ, have duly prepared themselves.

Q. How ought we to prepare o •• selves?

A. By examining, and stirring up in our selves three notable graces.

Q. What is the first?

A. Knowledge of the will of God; especially touching the matter of the Sacrament, that we be able to discern the Lord's body.

Q. Which is these second?

A. Faith, to apply the promises of salvation unto our selves in particular.

Q. Which is the third?

A. Repentance of our sins past, with true love of God, and of our Brethren.

Q. How ought we to receive this Sacrament?

A. In a reverent, and thankful remembrance of the love of Christ, who gave himself for us: with desire to grow in faith, and all holy graces.

SECT. XVII. Of the spirit and faith.

Q. WHat are the inward means, whereby God revealeth his Covenant of Grace?

A. They are 2. Viz: the spirit, & faith.

Q. What is here meant by the spirit?

A. A special effect of the Spirit of Christ, bearing witness with our spirits, that we are, in Christ, the children of God.

Q. What is here meant by faith?

A. That special act of faith, whereby we give credit unto the report of the word and spirit of Christ, touching our salvation in particular.

SECT. XVIII. Of Uocation.

Q. WHat is the manner of revealing the Couenāt of Grace?

A. It is our Vocation and Calling • when God, by the means aforesaid, inviteth men to come unto him in Christ, for salvation.

Q. Are there not different kinds of Calling?

A. Yes: for many are called outwardly, who are not chosen: but the Elect are effectually persuaded to • lea • e unto Christ.

SECT. XIX. Of the Church.

Q. To whom doth God reveal his Covenant of Grace?

A. Not to the world; but to his Church, called out of the world.

Q. What mean you by the Church?

A. The whole number of God's Elect, effectually called into fellowship with Christ.

Q. Where is this Church of God?

A. Part already triumphant in heaven; part as yet militant on earth, in the service, and warfare of the Lord Jesus.

Q. Who are menbers of the Church militāt?

A. As many as are living members of the mystical body of Christ.

Q. How may we know them?

A. Not by the inward graces ( only known to God) whereby they are invisible to us, but by the marks of visible profession.

Q. What are the true marks of visible profession?

A. The outward means appointed by God for the calling and gathering of his Saints: viz. the word preached, and Sacraments duly administered.

Q. Are we to join with all Churches, that have these marks?

A. Yea; neither must we separate from any, farther then they separate from Christ.

Q. What distinction is there of the particular members of a Church?

A. Though all be the sheep and family of Christ; yet some are set-over the rest to feed them with the food of life, as the Ministers: and others to rule and order them outwardly, as the Magistrates.

SECT. XX. Of Justification.

Q. WHat benefit receive we from the Priestly office of Christ?

A. Our Justification before God, through his righteousness, imputed unto us, and apprehended by us.

Q. What righteousness of Christ is imputed to us?

A. The absolute integrity of our human nature, in him our head, performing perfect obedience unto the whole Law of God; both by doing whatsoever was required of us, and by suffering what we deserved by sinning.

Q. Who imputeth the righteousness of Christ unto us?

A. God, who in Christ reconcileth the world to himself, not imputing their sins unto them.

Q. How is this righteousness of Christ apprehended of us?

A. Only by faith, which as the hand of the soul, taketh hold on Christ, The Lord our righteousness.

Q. What gain we, being thus justified?

A. Our sins are pardoned, the favor, and kingdom of God is purchased for us, and we admitted, as a spiritual Priesthood, to offer the sacrifices of obedience, acceptable to God through Jesus Christ.

SECT. XXI. Of Glorification begun.

Q. WHat benefit receive we from the Kingly office of Christ?

A. Our Glorification; whereby our whole nature and estate is restored, according to the image of Christ our King.

Q. When is this benefit bestowed on us?

A. Partly in this present life, but fully and perfectly in the life to come.

Q. How are we glorified in this life?

A. Partly in our condition, which is made blessed: and partly in our nature, which is made holy.

Q. How are we blessed in our condition?

A. Both in spiritual, and in outward things.

Q. How in spiritual things?

A. In that, being in Christ, we are not only admitted into fellowship with God; but also are made his children by Adoption, & heirs of his glorious kingdom; which even now, by faith, we do in part fore-enjoy, and rejoice in the hope thereof.

Q. How are we blessed in outward things?

A. With all the promises of God, and his liberal blessings, concerning this life; which are all given unto the faithful, with reservation of enduring the Cross; when God shall see it good for us.

SECT. XXII. Of Sanctification.

Q. HOw are we made holy in our nature?

A. By the grace of Sanctification; which is the renewing of our whole nature, according to the image of God, in righteousness and true holiness.

Q. What are the parts of Sanctification?

A. They are two; according to the powerful means, whereby they are wrought.

Q. What is the first?

A. Mortification of sin, wrought in us by the power of the death of Christ.

Q. What is the second?

A. Viuification, or quickening of us, unto newness of life, by the power of Christ his resurrection.

SECT. XXIII. Of the rule of Sanctification.

Q. WHat is the rule & square of our Sanctification?

A. The whole word of God: that 〈◊〉 , both the Law, which requireth obedience; and the Gospel, which directeth us how to perform it.

Q. How doth the Gospel direct us, 〈◊〉 the obedience of the Law?

A. First, it propoundeth God to be worshipped of us in Christ.

Secondly, it requireth obedience, • n way of thankfulness for our redemption.

Thirdly, it offereth, and conferreth to the regenerate, that which it requireth.

SECT. XXIIII. Of the Law.

Q. WHat is here meant by the Law?

A. Only the moral Law, comprised by God himself in the Dec • logue, or ten Commandments.

Q. Rehearse the ten Commandments▪

A. God spake all these words, saying &c.

Q. What use is there of those words I am the Lord thy God, that brought thee out of the land of Egypt, out of th • house of bondage?

A. They are a preface, enforcing the obedience of God's Law; as proceeding from him, who is not only the Lord our maker, but also our God and Savior.

SECT. XXV. Of the first Commandment.

Q. WHich is the first Commandment?

A. Thou shalt have none other God's before me.

Q. What is forbidden in this Commandment?

A. Original Corruption, as the fou • taine of impiety, with all the streams of ignorance, error, profaneness, pride, fleshly confidence, carnal fear, or love &c.

Q. What is required in this Commandment?

A. That we sanctify the Lord God •• our hearts, yielding unto him in Christ, due faith, love, fear, &c.

SECT. XXVI. Of the second Commandment.

Q. WHich is the second Commandment?

A. Thou shalt make thee no graven Image &c.

Q. What is forbidden in this Commandment?

A. Every form of worship, not prescribed by God himself, in his word: and namely the worship of images, or of God in images.

Q. What is required in this Commandment?

A. That we diligently, and decently, perform all parts of God's worship prescribed, as hearing the word prayer, receiving the Sacraments, &c.

SECT. XXVII. Of the third Commandment.

Q. WHich is the third Commandment?

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

Q. What is forbidden in this Commandment?

A. Every abuse of the name of God, as by swearing: irreverent mention of him, or his word, and works hypocrisy: evil life, dishonoring the profession of religion: &c.

Q. What is required in this Commandment?

A. That we honor God, and hi • religion by our holy conversation: that we make honorable mention of him his word, and works: that we swear by him truly, advisedly and rightly &c.

SECT. XXVIII. Of the fourth Commandment.

Q. WHich is the fourth Commandment?

A. Remember the Sabbath Day, to keep it holy, &c.

Q. What is required in this Commandment?

A. That we bear the Sabbath in mind, to fit our selves for it: that we rest therein from our ordinary labors: finally that with joy, and desire of profit, we perform the duties thereof.

Q. What are the duties of the Sabbath?

A. They are partly duties of piety; as hearing, reading, prayer, holy conference, &c. partly of mercy, as visiting, and relieving the sick, and needy; and such like.

Q. What is forbidden in this Commandment?

A. The unhallowing of the Sabbath; by minding, or doing our ordinary affairs: by carnal rest, or pastime: by taking liberty to sin: finally by being weary of holy duties.

SECT. XXIX. Of the fifth Commandment.

Q. WHich is the fifth Commandment?

A. Honor thy father and thy mother &c.

Q. What is required in this Commandment?

A. That inferiors reverence, and obey their superiors: that superiors so carry themselves, that they may be worthy of honor, and imitation: finally that equals afford due respect each to other.

Q. What is forbidden in this Commandment?

A. Neglect, and disobedience, in inferiors: indiscrete carriage in superiors: inciuilitie among equals.

SECT. XXX. Of the sixth Commandment.

Q. WHich is the sixth Commandment?

A. Thou shalt not kill.

Q. What is forbidden in this Commandment?

A. Every hurt, done, threatened, or intended, to the soul, or body, either of our selves, or of our neighbors?

Q. What is required in this Commandment?

A. That we love and cherish, both the soul, and body, of our neighbor, as we would, and ought to do, our own.

SECT. XXXI. Of the seventh Commandment.

Q. WHich is the seventh Commandment?

A. Thou shalt not commit adultery.

Q. What is forbidden in this Commandment?

A. All impurity, and fleshly pollution, in thought, word, or action.

Q. What is required in this Commandment?

A. Chastity, and purity, in heart, speech, and behavior.

SECT. XXXII. Of the eight commandment.

Q. WHich is the eight Commandment?

A. Thou shalt not steal.

Q. What is forbidden in this Commandment?

A. The hindering, or abusing, of our own wealth, or of the wealth of our neighbor.

Q. What is required in this Commandment?

A. That we preserve, and further, both our own wealth, and our neighbors, by all lawful courses, and honest dealing.

SECT. XXXIII. Of the ninth commandment.

Q. WHich is the ninth Commandment?

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

Q. What is forbidden in this Commandment?

A. All lying, dissembling, equivocating, false speaking, or surmizing; finally whatsoever is contrary to truth, or good report.

Q. What is required in this Commandment?

A. That by true speaking, and judging, by seasonable commendation, and reproof; finally by all means, we maintain truth, and good name.

SECT. XXXIIII. Of the tenth Commandment.

Q. WHich is the tenth Commandment?

A. Thou shalt not covet, &c.

Q. What is forbidden in this Commandment?

A. Original corruption, or concupiscence, with all motions, proceeding there from, contrary to the rule of charity, and the good of our neighbor.

Q. What is required in this Commandment?

A. That we watch over our hearts, and outward senses, keeping our thoughts, and affections, within the bounds of contentment, & brotherly love.

SECT. XXXV. Of Repentance.

Q. THus far of the rule of sanctification: what is the effect or exerc • se thereof?

A. Repentance, which is a through change of our purpose of heart, and course of life, from evil, unto good.

Q. How is this change wrought in us?

A. By looking on our Savior, in the glass of the Gospel, with godly sorrow for the sins, wherewith we have pierced him.

Q. How may we know that our repentance is true?

A. By two notes: whereof the first is, if it extend unto the hatred of all sins, and practice of all duties, without reservation.

Q. What is the second note?

A. If we show our hatred of sin, in spiritual warfare against it, and our love of righteousness, in the practice of good works.

SECT. XXXVI. Of the spiritual warfare.

Q. WHat is the spiritual warfare?

A. The withstanding of all temptations unto sin, from the Devil, the world, and our own flesh, by the power of the Grace of God.

SECT. XXXVII. Of good works.

Q. WHat is a good work?

A. Whatsoever is done of us, by the power of grace, according to the will of God, for his glory, and our own, and others good.

Q. Who can do good works?

A. Only the Regenerate, who are created anew for that purpose: and even they imperfectlie, because of the remainders of sin.

Q. Are not some good works specially commended to us?

A. Yes; as Prayer, whereto sometimes Fasting is to be joined: and Alms.

SECT. XXXVIII. Of Prayer.

Q. WHat is Prayer?

A. It is the request of an humble heart unto God, in the name of Christ, with assurance to be heard.

Q. For whom must we pray?

A. For all men, even our enemies: but especially for such, as are our brethren in Christ.

Q. How, and for what, must we pray?

A. According to the will of God, and the directions we have out of his word.

SECT. XXXIX. of the Lord's Prayer.

Q. WHat directions have we for prayer in the word of God?

A. Manie precepts, and platforms of holy prayers: but especially that most absolute form, and pattern, delivered by our Savior himself, called the Lord's Prayer.

Q. What are the words of the Lord's Prayer?

A. Our Father, which art in heaven &c.

Q. Why are we taught to call God [Father?]

A. That we might come before him, as children, with reverence, and confidence.

Q. Why are we directed to call him [our] Father?

A. That we might be put in mind to be at peace one with another, and to pray one for another, as well as for our selves.

Q. Wherefore are we directed to say, [which art in heaven?]

A. To increase both our reverence of him, who is so high above us, and our confidence in him, who can and will do all things for us.

SECT. XL. Of the first Petition.

Q. HOw many Petitions are there in the Lord's Prayer?

A. Six: whereof the three first concern God: and the three later our selves.

Q. Why are those Petitions first placed that concern God?

A. To teach us to prefer the glory and service of God, before our own good.

Q. What are the words of the first Petition?

A. Hallowed be thy Name.

Q. What do we ask of God in this Petition?

A. That God, who in himself, his word, and works, is most holy, and glorious, may be acknowledged, and honored for such, by us.

SECT. XLI. Of the second Petition.

Q. WHat are the words of the second Petition?

A. Thy Kingdom come.

Q. What do we crave of God in this Petition?

A. That the Kingdom of sin, and Satan, being more and more abolished, Christ may now reign in our hearts by grace, and we with him forever in glory.

SECT. XLII. Of the third Petition.

Q. WHat are the words of the third Petition?

A. Thy will be done in earth, as it is in heaven.

Q. What do we ask of God in this Petition?

A. That renouncing the will of Satan, and our own corrupt inclination, we may readily, and heartily obey the will of God; following, in our measure, the example of the Angels and Saints, that are in heaven.

SECT. XLIII. Of the fourth Petition.

Q. WHat are the words of the fourth Petition?

A. Give us this day our daily bread.

Q. What do we beg of God in this Petition?

A. Such a portion of outward blessings, as God shall see meet for us: together with grace to be contented with our allowance.

SECT. XLIIII. Of the fifth Petition.

Q. WHat are the words of the fifth Petition?

A. And forgive us our Debts, as even we forgive our Debtors.

Q. What do we crave of God in this Petition?

A. That God would assure us daily of the forgiveness of our sins; for Christ his sake; working in us a merciful affection, to forgive, for his sake, such as have offended us.

SECT. XLV. Of the sixth Petition.

Q. WHat are the words of the sixth Petition?

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

Q. What do we ask of God in this Petition?

A. That sin may not only be pardoned unto us, but daily mortified in us: and we either kept by the providence of God from temptations, or preserved by his Grace from being hurt thereby.

SECT. XLVI. Of the conclusion and circumstances of Prayer.

Q. WHy are we taught to add those words, [For thine is the Kingdom, the power, and the glory, forever, and ever?]

A. That we may firmly believe, that God, the mighty, and everlasting King, can, and for his own glory will, grant the things we have thus demanded.

Q. Why are we taught to conclude with this word, [Amen?]

A. That thereby we may signify, not only our fervent desire, that so it may be, but also our faith, that so it shall be, as we have prayed.

Q. What other circumstances are there required in Prayer?

A. In private prayer, such words, gestures, &c. as may express our reverence, and faith towards God: in public prayer, such, as may also witness our Communion one with another, and desire of mutual edification.

SECT. XLVII. Of Fasting.

Q. WHen must Fasting be joined unto Prayer?

A. When we desire to avoid some great evil, or to obtain some great mercy at the hand of God.

Q. What is Fasting?

A. The chastising of our nature, and laying aside of the delights of sense, for a time; and that with respect to a spiritual business.

Q. What is that spiritual business?

A. An extraordinary endeavor of humbling our selves, and of seeking the face, and favor, of God.

SECT. XLVIII. Of Alms.

Q. WHat is Alms?

A. It is a duty of Christian love, whereby such as have this worlds good, do freely impart to such as are in want.

Q. Who must give Alms?

A. Whosoever hath such a portion, out of which, by frugality, something may be spared.

Q. To whom must Alms be given?

A. To those on • lie, whom God by his providence, hath made poor; unless present extremity dispense with the consideration of the person.

Q. How much must we give?

A. We must sow liberally, that we may reap also liberally: yet with respect to our own ability, and the condition of the receiver.

Q. With what affection must Alms be given?

A. With humility before God, compassion of our poor brother cheerfulness, and singleness of heart.

SECT. XLIX. Of Death, and particular Judgment.

Q. WHat is the dealing of God with man after this life?

A. The bringing of all men unto Judgment.

Q. How are men brought to Judgment?

A. Two ways: Viz. severally at the hour of every ones death, and generally at the last day.

Q. How are men judged in the hour of death?

A. God then pronounceth, and the conscience apprehendeth the sentence of absolution, or condemnation: and the soul is accordingly conveyed into joy, or misery.

SECT. L. Of the preparation to the last judgment.

Q. WHat is the judgment of the last day?

A. The great Assise of the whole world, wherein all men shall appear before the judgment seat of Christ, to receive according to that they have done in this life.

Q. When shall this day be?

A. It is not for us to know the times; only we know that he that is to come, will come, and will not tarry.

Q. How shall Christ come to judgment?

A. Even in his human body, but with unspeakable glory; attended with all the holy Angels of God, and with the shout of an Arch-Angel.

Q. How shall all men be brought into the presence of Christ the Judge?

A. The dead shall be raised with their own bodies, and the liui •• changed, and that in a moment, at the sound of the last trumpet.

Q. Shall the resurrection of the Elect, and the Reprobate be the same?

A. No. For the Elect shall rise with glorious bodies: but the Reprobate with bodies full of uncomeliness.

Q. How shall men appear before Christ?

A. The Elect shall with joy, be caught up to meet the Lord: but the Reprobate, with horror shall be drawn into his presence.

SECT. LI. Of Examination and sentence.

Q. HOw shall men be tried in this judgment?

A. According to the will of GOD, manifested unto them by nature, or by Scripture: and the testimony of their own consciences, touching their obedience, or disobedience thereto.

Q. Shall the Elect undergo this trial?

A. Yea, but with great favor; for not their sins, but their good works only, shall be remembered; and those not strictly censured, but only produced, as proofs of that faith in Christ, whereby they have entrance into the kingdom of God.

Q. How shall sentence be pronounced?

A. Christ the Judge shall award unto the Elect the blessed kingdom promised: and to the Reprobate the curse of everlasting fire, which they have deserved.

SECT. LII. Of the Execution of the last Judgment.

Q. HOw shall this sentence be executed?

A. Christ by his Almighty power, and ministry of Angels, shall ca •• the Devils, and wicked men into hell fire: and after carry up the righteous with himself, into the blissful, and everlasting kingdom of glory.

ECCL. 12. ver. 13, 14.

Let us hear the end of all: fear God and keep his commandments: for this is the whole of man.

For God will bring every work unto judgment, with every secret thing, whether it be good or evil.

A short Prayer for the Morning.

O Eternal and Almighty Lord God, who in unspeakable wisdom and goodness hast made all things for the good of man, and man with all, and above all things, for thine own glory; we humbly acknowledge our selves to be utterly unworthy of the least of all thy mercies, which we either enjoy, or desire to enjoy. For (O Lord) we are not only weak creatures, unable to give unto thee first, that we should be recompensed: but also sinful and unthankfull wretches, not rendering unto thy Majesty, according to thy kind and gracious dealing with us. Thou createdst us, O Lord, in thine own image, endued with wisdom and true holiness, adorned with all bodily perfections, advanced unto dominion over all thy works of wonder: but we all in Adam, by breaking thy Covenant, forfeited our birth-right, de • aced thine holy image, and made our selves more vile then the beasts that perish. Thus were we borne into the world an increase of sinful men; full of ignorance and vanity of mind, of rebellion and obstinacy of heart, secure in conscience, perverse in affections, unbridled in appetite, utter enemies unto thine holiness; careless to know or seek after thee, unwilling either from thy blessings, or from thy judgments, to take knowledge of thee. Yea, Lord, when thou causedst the light of thy glorious Gospel to shine unto us, our foolish hearts despised that light, and preferred darkness before it, because our deeds were evil; so that if thou hadst not given us, as well sight as light, and a mind, as well as means, to know thee who art true; even to this day our eyes had been still blinded by Satan, the God and Prince of the darkness of this world. But blessed for over be thy glorious Name, who for thine own mercies sake, not our merit, and by thine own Almighty power, without any disposition or concurrence on our part, hast effectually called us unto the knowledge and obedience of thy Gospel. But what can we plead for our selves, O Lord, that have walked unworthy of this thy great grace, and as much as in us lieth, again defaced thine image in us, even the new creature? For since the time that we gave our names unto Christ, and professed our selves to be of his party, we have many ways, and many times, treacherously joined with Satan, with the world, and our own corruption, to sin against the honor of our Savior, and against the light of knowledge, which shineth into our consciences; so that by our disobedience and rebellion we have weakened the cause of thy Truth, and opened the mouth of the Adversary to reproach the holy Gospel of thy Son Jesus • Christ, which we profess. Finally, our whole course & conversation aboundeth with continual breaches of all thy righteous laws, and is shamefully barren of those fruits of righteousness, which by Jesus Christ should redound unto thy praise and glory. Wherefore, O Lord, we freely confess against our selves our great wickedness: we judge our selves worthy • o be destroyed for all our iniquities: we abhorne our selves and repent before thee in dust and ashes: we fly only to thy rich mercy & grace in Christ Jesus; beseeching thee for his sake to have mercy on us, with his blood to wash & cleanse us from all our sins, in his face and countenance to behold us, in his absolute merit & mediation favorably to accept us. So shall there be no condemnation for us, being in Christ Jesus, who was made sin for us, that we might be made the righteousness of God in him.

Further, O Lord, that we may soundly assure our selves that we are in Christ, and withal be enabled to walk more worthy of thy grace, we beseech thee make us more and more partakers of the spiritual power, both of the death, and life of Christ. Let the power of his death mortify in us all carnal and sinful lusts: let it crucify the world unto us, and us unto the world: let it dull and dead our hearts unto the allurements of sin: let it make us senseless, or careless, of the discouragements that are, or may be, offered in the way of well-doing. Let it arm us with this mind, rather to suffer any trouble; and forbear any pleasure, then, by sinning against thee, to hazard the peace of a good conscience. On the other side, let the quickening power of the life of Christ revive our dead nature unto new obedience: let it in flame our hearts with the love of thy majesty: let it make thy word savory unto us, and more desirable then our appointed food: let it teach us resolutely to shake of all impediments, carefully to redeem all occasions, and gladly to embrace all opportunities of doing good. Finally unto all these good purposes, work in us, by thy holy word, & spirit, a daily increase of living and saving faith. O Lord, it is thine only unspeakable gift; without whom it is no more possible to believe that which thou promisest, then to perform whatsoever thy law requireth. Thou therefore, O Father, for Christ Jesus sake, by the powerful operation of thy Spirit, work and increase in us this mother grace. Teach us so to lay hold on Christ, and lodge him in our hearts, that we may not only apply, and assure unto our selves, all the promises of life and mercy, but also cleanse our selves from all filthiness of the flesh and spirit, and grow up unto full holiness in the fear of thy Majesty.

And now, Lord, for outward things we submit our selves to thy wise and fatherly providence; only beseeching thee, to give us this day, what thou knowest needful and behooveful unto us for the day. Lord feed us with food convenient for us: give us such a portion of health, maintenance, credit, and all outward comforts, as may make us thankful and serviceable unto thee. And above all, give us grace to employ and improve all thy blessings, as thy talents, to the furtherance of the work thou hast given us to do. Lord give us every day (but especially on thy Sabbath days) more then a natural and common use of thy good creatures. Let us in all things taste and see, how sweet and gracious a God thou art, Let thy good blessings be, not as a wall, to stop our sight, that we may not look beyond them; but as a glass, through which we may the better discern thy love and faithfulness towards us concerning heavenly things. Let us serve thee with an upright heart, in the duties and businesses of this day; bringing the general profession of religion into particular practice, according to our several callings. Lord let us never be a burden unto human society, nor a blemish unto the profession of Christianity, by idleness, or inordinate living. Make our labors and endeavors fruitful and beneficial, not only unto our selves, that we may eat thereof, and rejoice before thee, but also unto all others whom they concern, that they may praise thee with us, and for us.

Bless thy whole Church, O Lord, and build it up more and more in perfect beauty. Take pity on those thine elect, that walk yet in darkness, and cause the light of thy Gospel of grace to shine unto them. Confirme thy gracious work in those, who have received the first fruits of thy spirit. Comfort such as mourn for sin. Fulfill the desires of all that truly long and sigh after thee. Support, and cure the infirmities of all that are humbled under thine hand, and that have seen affliction in the rod of thy visitation. Preserue the good land wherein woe live: make us more thankful for all thy rich blessings, and our manifold mighty deliverances. Save thine Anointed servant, our Sovereign Lord King James; with our gracious Queen Anne, and the Royal progeny. Assist with thy spirit and grace, all that are in authority; sanctify all those whom thou emploiest in the work of the ministry. Remember in special mercy, those, whom thou hast knit unto us in the bands of consanguinity, affinity, neighbourhood, or Christian amity. Finallie, unto all thine, and ours, vouchsafe Peace and mercy, through Jesus Christ, thy deer Son, our alone Redeemer and Savior. To whom with thee, O Father, and thy holy Spirit, one God, and King everlasting, be rendered all honor, service, and thanksgiving, for evermore. Amen.

A short Prayer for the Euening.

O Almighty God, King of Glory Father of Eternity, who dwelling on high abasest thyself to behold things in heaven & in earth, & being the first & the last, givest beginning & ending to all times & affairs, wherein thy creatures are employed; we acknowledge with humble & thankfull hearts, the riches of thy bounty afforded us, thine unworthy servants, as well this day now past, as in the whole course of our lives. Thou O Lord, hast made us, and that fearfully and wonderfully: thou hast been our hope from our mothers breasts. Thou hast lengthened the days of our life unto this hour, & therein hast shown us many mercies. Thou hast freed our bodies from diseases & dangers, our names from reproach, our substance from spoil, our liberty from violent and unjust restraint. Thou hast strengthened us unto labor, satisfied us with thy good creatures, cheered our hearts with the fellowship and love of thy people, our fellow servants: and blessed our endeavors with success through thy good providence. Thou hast heard our prayers, accomplished our desires, turned away our fears, mitigated our troubles, and put an end from time to time to all our afflictions. Thus hast thou shown thyself to be the God, that delightest in the prosperity of thy servants. But, O Lord, how can we worthily magnify thy mercy towards us in Jesus Christ? In whom thou hast, from all eternity, appointed an heavenly Kingdom unto us: By whose word thou hast called us: by whose blood thou hast redeemed us: by whose Spirit thou hast sanctified, and sealed us unto the day of redemption: In whom we have this liberty, to call thee Abba, Father: In whom, and with whom, all earthly blessings are given unto us, not only for our bodily comfort, but also as pledges of our heavenly inheritance. Oh, how dear therefore are thy thoughts of mercy unto us, O Lord how great is the sum of them Blessed Father, enlarge our hearts to comprehend thy love, and incline them to love thee, who hast so loved us.

But let us mourn and be ashamed that we have returned nothing unto thy majesty, but hatred for thy good will. Let it strike our hearts, that we have abused thy bodily blessings unto covetousness, or intemperance: thy patience unto presumption: the grace of thy Gospel unto licentiousness in sinning. Let us abhor our selves, that we have profaned thy sabbaths, despised thy word, quenched thy spirit, unhallowed thy name, & many ways defiled the holy profession we have taken upon us. Let us repent in dust and ashes, for our willful blindness of mind, hardness of heart, remorselessenesse of conscience; whereby we have resisted the work of thy grace in us. Thou O Lord wouldest have purged us, and we would not be purged; thou wouldest have cured us, but we would not be cured. Th • se, and all other our sins, O Lord, let us recount before thee, with true sorrow and astonishment of heart. But do not thou, O Father, straightly mark iniquities; nor deal with us as we have deserved. Truth Lord, unto us belongeth nothing, but confusion and condemnation: but unto thee compassio • and forgiveness, though we have grievously rebelled against thee. Thou hast in thy word proclaimed thyself unto us, to be The Lord, merciful & gracious, slow to anger, forgiving iniquity, transgression, and sin. Thou hast made many faithful promises, that thou wilt be found of them that seek and sue for mercy unto thee. Thou hast satisfied thy Justice in the accursed death of thy Son, our surety and Savior, Jesus Christ, for the sins of the whole word of thine elect. Thou hast given us of thy Spirit, whereby even we, sinful wretches, are taught, and inclined, to forgive for thy sake such as have offended us: how much more wilt thou show thyself a faithful and merciful God to pardon all our sins, and to cleanse us from all unrighteousness? Wherefore O Lord hear, O Lord forgive, O Lord consider, n • give a gracious answer unto our supplication, for the Lord's sake.

Yea Lord, teach us to rise up with thy Majesty, against our sins, that our war with them may assure us that we have peace with thee. Let us not be such traitors to thy Majesty, as to harbor thine enemies. Break of in • uerie one of us the wicked customs of sinning: abolish the power and dominion thereof: crucify the love and affection thereto. Let us, in the bloody passion of our dear Savior, see the ugly face, hear the dreadful cry, and feel the intolerable burden of our transgressions. And let us not, as if the load were yet too light, let us not (blessed God) add more unto the weight and measure of our sins: but rather let us, in our proportion, bear part in the sufferings of our Savior; ceasing from sin for his sake, who for our sakes refused not to offer up his innocent soul a sacrifice for sin.

Lord teach us to do thy will. Knit our hearts unto thee, that we may fear thy name. Let thy good Spirit lead us in all the paths of righteousness, and make our barren nature fruitful in good works. Quicken us, O Lord, for thy names sake, with the life of grace: and stablish our hearts with thy free Spirit. Teach us freely to submit our selves to the easy yoke, and light burden of our Lord Jesus Christ. Let thy grace so frame us unto hearty obedience, that thy commandment may not be grievous unto us. Let thy love in Christ Jesus be so shed abroad in our hearts by the holy Ghost, that no difficulties may discourage us in the way of well doing. Let the meditation of the glorious kingdom prepared for us, so possess and affect us, that the love of this present world may seem base, and unworthy of us. Let the expectation of the sudden coming of our Lord Jesus Christ so awaken us, that the momentary pleasures of sin, or cares of this life, may not lull us a sleep, and ensnare us.

Watch over us this night by thy gracious providence, preserve us from the dangers of the darkness: refresh us with the moderate use of thine ordinance of rest and sleep: raise us up with health of body, and cheare of heart, to the duties of the next day. Let thy kindness and mercy follow us all the days of our life. Bring us in peace, with good report, especially with a good conscience, unto the bed of the grave; that after the sleep of death, we may awake unto blessed immortality.

Preserue thy whole Church, and add thereto, from day today, such as shall be saved. Be merciful to this Land: forgive the common and crying sins, of profaneness, worldliness, cruelty, and abuse of thy long patience, and liberal blessings; especially of thy Gospel. Give grace unto all estates, truly to return unto thee, and to seek thy face and favor. Especially pour down a liberal shower of all bodily and spiritual blessings on the Kings Majesty, with the Queen, and Royal family; sanctify, and assist the Magistrates, and Ministers. Continue these blessings of peace, and of thy Gospel, unto the posterity after us. Bless all that love us, and are by any band linked, or allied unto us. Yea take pity of those that causelessly hate us. Shew us all, O Lord, thy mercy in this life, and in the life to come, grant us thy salvation; through Jesus Christ, thine only Son, and our alone Savior. To whom with thee, O Father, and thy blessed Spirit, be all praise, power, dominion, and obedience, henceforth and forever. Amen.

FINIS.