Question 1. WHat is it that Christian Chil­dren should con­sider of in the first place?

Answer. That which their very name puts them in mind of, to wit, their Baptism.

Question 2. What is the speciall thing that they are to consider of in their Baptism?

Answer. Of that Vow and Promise which they by their Sureties made unto God when they were Baptized.

Question 3. But what were those particu­lar things which they then pro­mised?

Answer. First, to forsake the Devil and all his works.

Question 4. What be those works of the Devill?

Answer. Some are inward, and some are outward.

Question 5. What are those that are in­ward [Page 22]and more spirituall?

Answer. The first of them is Pride, which is when a man thinks himself worthy of more ho­nour then is due unto him, or when he loves too well that that is due.

Question 6. How doe you know that this Pride is a worke of the Devil?

Answer. Because it is said that Satan tempted David to number the people, to wit, by stirring up his heart to that pride and va­nity, out of which he numbred them, 1 Chron. 21.1.

Question 7. What helps and means are there for the forsaking of this work of the Devil?

Answer. 1 We must consider we have [Page 23]nothing but what we have re­ceived, and therefore we must not boast as if we had not re­ceived it, 1 Cor. 4.7.

2 To pull down our Pride, we must look upon our faults and follies, as the Peacock up­on his black feet, that he may not be proud of his feathers.

3 We must know that God sets himselfe against all such people, and beholds every one that is proud, to abase him, Job 40.11.

4 He that is lifted up with Pride, is in danger of falling in­to the condemnation of the Devil, 1 Tim. 3.6.

Question 8. Who be those that be most apt to fall into the sin of Pride?

Answer. Those that be young, and Novices in the world, and a­mongst [Page 24]young Schollars that be of better parts and wits; who ought therefore to be so much the more carefull to a­void this sin, by how much the Devil is more busie, and hath from their age more ad­vantage to bring them to it?

Question 9. What is the second inward work of Satan?

Answer. Anger, Envy, and Malice.

Question 10. How doth it appeare that these are the works of Satan?

Answer. Because the Apostle saith, They give place to the Devil, that give place to their passi­on, Ephes. 4.27.

Question 11. What help and means is there for the forsaking of this work of [Page 25]the Devill, and for the suppres­sing of anger and wrath?

Answer. To consider these particu­lars.

1 That a man in his wrath is altogether unfit to doe what God would have him doe, for the wrath of man worketh not the Righteousnesse of God, James 1.20. as appeareth in King Asa, who being in a rage, was so far from enter­taining the righteous word of God, as that he did most un­righteously put the Prophet in Prison, that did deliver it, 2 Chron. 16 10.

2 That a wrathfull man is unfit for society with others, and become like Nabal, who was so froward, that a man could not tell how to speak to him. 1 Sam. 25.17.

[Page 26]3 That wrath and envy cause foolishnesse of carriage, and shortnesse of dayes, Prov. 14.29, 30.

4 That anger, wrath, and malice, are the marks of unre­generate persons. Now we should be as unwilling to un­dergoe the marks as the mise­ry of such gracelesse persons Col. 3.8.

Question 12. What is the third inward work of Satan?

Answer. Filthy and unclean thoughts in the heart, although they ne­ver break out in words or car­riage.

Question 13. How doe you know that this uncleannesse of heart is the work of Satan?

Answer. Because his Title is to be an unclean Spirit and accordingly his busines is to work unclean­nesse in our spirits.

Question 14. What help is there to forsake and avoyd this work of the De­vil?

Answer. Some things are to be avoy­ded, and some things are to be done.

Question 15. What are the things to be avoyded?

Answer. 1 Such things as stir up un­cleannesse, as wanton Pictures, Playes, Songs, wanton Books or looks, Job 31.1. by means of which the unclean spirit en­ters in, and defiles the heart.

2 Such things as strengthen [Page 28]uncleannesse, as excesse in meat and drink, Gen. 19.32. Jer. 5.8.

3 Such things as perfect it, and whereby Satan fills the heart with it, as dalliance and wanton carriages.

Question 16. What are the things to be done?

Answer. 1 We must fill our hearts with good meditations: The heart will be working, and the way to free it from worse thoughts, is to fill it with bet­ter.

2 We must fill our hands and hearts with businesse: An idle head and heart is the shop of the Devil, and David fell in­to unclean walking not war­ring, 2 Sam. 11.2.

3 We must fill our mouths [Page 29]with earnest prayers to God to keep out and to cast out this unclean spirit: Yea, and in regard of all such inward works of Satan, we must pray, Lord rebuke Satan, and incline not my heart to any evill way, Zech. 3.2. Psal. 141.4.

Question 17. You have shewed the inward, what be the outward works of Satan?

Answer. First, swearing falsly or vain­ly, unto which cursing may be added.

Question 18. How do you know that swea­ring is a work of the Devil?

Answer. Because Christ saith, what­soever is more then yea or nay, cometh of evill, or of Sa­tan that evill one, Mat. 5.27.

Question 19. How doe you know that cur­sing is a work of the Devill?

Answer. It appears that cursing of God comes from the Devil, because the Devil by Jobs wife tempted him to curse God, Job 2.8, 9. Cursing of God by Job was the Devils aym, and for that purpose Jobs wife was the Devils Agent.

And it appears that cursing of men comes from the Devil also, because the tongue is set on fire of Hell, when we doe therewithall curse men, J [...]mes 3.6, 9.

Question 20. What helps and meanes be there to forsake this work of the Devill?

Answer. To consider that

[Page 31]1 There is a flying Book sent forth to overthrow his house and state that sweareth falsly, Zech. 5.4. and God will not hold him guiltles that taketh his name into his mouth and sweareth vainly, Exod. 20.7.

2 Swearing doth not only make particular persons mise­rable, but the whole Land also to mourne under the heavy judgements of God, Jer. 23.10. Because of swearing, or cursing, as it is in the margent, the Land mourneth.

Question 21. What help is there against cursing?

Answer. First, to consider, that he that loves cursing, cursing shall come unto him, it shall cleave unto him, it shall come into [Page 32]his bowels like water, and like Oyle into his bones, Psal 109.17, 8.

Secondly, to consider how unseemly and unreasonable a thing it is with the same tongue to blesse God, and then after­ward to curse men, that are made after the similitude of God, James 3.9.

Question 22. What help is there against both cursing and swearing?

Answer. To consider that in both the name of God is taken in vain, even that glorious and fearfull Name, Exod. 20.7. The Lord our God, which whosoever fear not, the Lord will make their plagues won­derfull, and the plagues of their seed, even sore sicknesses, and of long continuance, sore di­seases, [Page 33]and of long durance, Deut. 28.58, 59.

Question 23. But there be divers that doe not swear by this dreadfull name of God, but by this bread or drink, by this hand, or by this light, what shall we say to them?

Answer. This was an old trick to shift off the force of the third Commandement, and to such the Apostle James sayes, that while they swear by Heaven or Earth, or any other of the Creatures, although they ne­ver name God, yet God will not hold them guiltlesse, but they shall fall into condemna­tion, James 5.12.

Question 24. But I cannot choose but swear (say some) for men will not believe me otherwise.

Answer. Yes (saith the Apostle) Let your yea be yea, Jam. 5.12. 2 Cor. 1.17, 18, 19. and your nay, nay. That is, be not off and on, but be true and stable in your speeches, and you shall never need an Oath. A con­stant and ordinary true speak­er, is easily believed, an ordi­nary swearer is never believed.

Question 25. What, is it absolutely unlaw­full then for a man to swear at all?

Answer. Not so, a man may swear before a lawfull Magistrate, Nehem. 10.29. to confirm a solemn Covenant, Gen. 31.53. and upon speciall and impor­tant occasions, Gen. 47.31. Heb 6.16. For God forbids us not the taking of his name into our mouths, but the taking of it in vain.

Question 26. What's the second outward work of Satan?

Answer. Lying and deceiving.

Question 27. How doe you know that lying is a worke of the Devill?

Answer. Because when the Devill speaketh a lye, he speaketh of his own, that is, nothing is more usual with him, nor more proper to him, then a lye is, and it is that also that pro­ceeds from him, for he is a ly­ar, and the father of them, John 8.44.

Question 28. What helps be there for the forsaking of this worke of the Devill?

Answer. 1 To consider, that as all [Page 36]truth comes from God, so all lying comes from the Devil: Now who would be willing to conceive and bring forth a Child, whereof the Devil should be the father?

2 Every thing should be to us as it is to God. Now lying lips are an abomination to the Lord; but they that deale tru­ly are his delight, therefore lying and deceit should be abominable to us likewise, Pr [...]. 12.22.

3 We should consider that he shall be shut out of the Kingdome of Heaven, that lo­veth or maketh a lye, Rev. 22.15. withall that all lyars shall have their part in the lake which burneth with fire and brimstone, Rev. 21.8. I ought (therefore) to love truth as I love Heaven, and to fear lying, as I fear Hell.

Question 29. What particular cases be there wherein men are more tempted to, and therefore ought to be more watchfull against this sin of lying?

Answer. In foure cases especially.

First, in case of profit. Hence it is that people doe so ordina­rily lye in the Market, and in trading, to wit, for the getting of a penny, and some worldly pelf. This lying was Gehazi's sin, and a leprosie was his pu­nishment, 2 Kings 5.22 25, 27.

Secondly, in case of credit. Hence comes so much lying in houses, because people having done amisse, are loath to be known of it, lest they should be put to shame by it, there­fore they deny it stoutly, when [Page 38]God is able to say to them as to Sarah (who failed in the like case) Nay but thou didst doe such a thing, Gen. 18.15.

Thirdly, in case of safety, and when som danger of smart is like to ensue by telling the truth. Hence Children lie so often to avoid the rod; yea Gods Children also, doe to their shame and grief, faile in this particular, as Abraham and Peter, Gen. 20.2.11.9, 10. Mat. 26.70, 75. But if holy parents whip a lying Child twice, one for his fault, and again for his lie: How much more will a holy God of truth punish such a fault, yea in his owne Children, yea in them most.

Fourthly, in case of comple­ment & entertainment, where­in men professe more love then [Page 39]ever they mean, and excuse entertainment beyond the truth.

Question 30. What further preservative is there against all these evills?

Answer. This one thing may suffice, that he that means to come to Heaven, must have this mark upon him, to speak the truth in his heart, Psal. 15.2.

Question 31. Are there not besides these two outward and more common, some more speciall works of Sa­tan also that are to be avoided?

Answer. Yes, there are two of them, the opposing of Gods truth, and the persecuting of Gods Saints.

Question 32. How doe you know that oppo­sing [Page 40]the truth of God is a work of the Devill?

Answer. Because the Devil is a liar, that is one in whom there is no truth, and who is still setting a foot some lye or other against the truth; and because he that opposes and perverts the right wayes of the Lord, is a Child of the Devil, John 8.44. Acts 13.10. So 2 Tim. 2.25, 26. opposers of truth are in the snare of the Devil.

Question 33. What means is there to for­sake this work of the Devill?

Answer. 1 To hearken patiently to our Instructors, with prayer to God to give repentance, that so we may come to the ac­knowledgement of the truth, and recover our selves out of [Page 41]the snare of the Devil, 2 Tim. 2.25, 26.

2 To consider that all liars in this high degree, that is, that lye against the truth, James 3.14. & set up falshoods where­by to fight against the word of God, shall assuredly and espe­cially have their part in the lake that burns with fire and brimstone, Revel. 21.8.

Question 34. How doe you know that oppo­sing and persecuting the Chil­dren of God, is also a worke of the Devill?

Answer. Because the Devil hath ever been an Accuser, Revel. 12.10. an Imprisoner, Rev. 2.10. and a murtherer, John 8.44. and Rev. 2.13. of the Brethren, and who so sets against, and offers violence to his righteous [Page 42]brother, he (as Cain) is of that wicked one, 1 John 3.12.

Question 35. But what if men doe no more but mock Gods Children, and those that take good courses?

Answer. Even that also is a Diaboli­call persecution, as Ishmaels mocking was, Gal. 4.29. with Gen. 21.9. and a thing that ungodly men must in speciall manner be accountable for at the day of Judgment, Jude 15.

Question 36. What help is there against this work of the Devill?

Answer. To consider that every per­secuter of good Christians, is a persecuter of Jesus Christ him­self, and does but kick therein against the pricks, and that (without timely repentance) [Page 43]unto his eternal perdition, Acts 9.4, 5.

Question 37. How doe you know that?

Answer. Because he that hates his Brother is a murtherer, and we know that no murtherer hath eternall life abiding in him, 1 John 3.15. yea how can such Vipers escape the damnation of Hell? Mat. 23.33.

Question 38. What generall Motive is there to stir us up to forsake the Devill, and all those works of his that have been formerly mentioned?

Answer. To consider that they that forsake not Satan, shall (by Gods just judgement) be gi­ven to him here to be his Vas­salls in sin, 2 Thess. 2.11, 12. [Page 44]and Mat. 12.43, 44, 45. and shall be partners with him hereafter in Hellish misery, Mat. 25.41. Mat. 23.33.

Question 39. What general help and means is there to free us from Satan and his works?

Answer. 1 To be diligent and obe­dient hearers of Gods Mini­sters, who are sent of God for this very purpose, to bring men from the power of Satan unto God, Acts 26.18.

2 Even after we are brought to God, we must still labour to beat down those lusts which use to betray us (for want of the mortifying them) into the hands of Satan, who would not be able to prevaile over us, but that he finds something (that is a corrupt nature) in us, John 14.30.

[Page 45]3 When we have done this also, we must still watch, and still pray unto him that came of purpose to destroy the works of the Devil, 1 John 3.8. that we may not enter into tentation, Mat. 26.41.

Question 40. What other thing was promi­sed in Baptism, besides forsaking the Devill and all his works?

Answer. To forsake the pomps and vanities of this wicked world.

Question 41. What is meant by the pomps and vanities of this world?

Answer. In generall all the goodly and glorious things of this world ( Mat. 4.8.) whereof there be three particular heads, Pleasure, Mark 6.22. Heb. 11.25. (pleasures of sin) Profit, [Page 46] Josh. 7.21. Micha 2.2. Pre­ferment, 2 Sam. 15.4. 1 John 2.16.

Question 42. But why are they called pomps and vanities?

Answer. Because in the worlds con­ceit they are pomps and glori­ous things, Dan. 4.30. Acts 25.23. But in true judgement they are very vanities, Eccles. 1.2.

Question 43. Why is it added, that they are the pomps and vanities of the (wicked) world?

Answer. Not only because there is a great deale of wickednesse in the world (the whole world either lying in wickednesse) 1 John 5.19. Or else wicked­nesse lying and abiding in [Page 47]them, Rom. 7.20. But also because there is a great deale more then otherwise there would be through the tentati­on of these worldly things, Josh. 7.21. When I saw, &c.

Question 44. How far forth are the world and the things of the world to be forsaken?

Answer. When we cannot enjoy them and Christ both, when we can­not keep them and keep our Covenant with God both, then they must be forsaken, that Christ may be followed, and that our Covenant made with God in Baptism may be per­formed, Heb. 11.25, 26. Heb. 10.34.

Question 45. What helps be there for the forsaking of the world?

Answer. 1 We must labour to be in love with better things then the world hath; Psal. 119.36. Heb. 10.34. And to embrace Christ as Simeon did, that so we may not embrace the world as Demas did Luke 2.28. 2 Tim. 4.10.

2 We should avoid worldly company, especially in the nee­rest society. Ahab was much more drawn after that worldly thing (to wit, Naboths Vine­yard) which he should have forsaken, because Jezabel his wise provoked him, 1 Kings 21.7.25.

3 We must meditate often of the vanity of worldly pomps, which is such, as that they become men to be laught at for their folly, that will for­sake God rather than them, Ps. 52.5, 6, 7.

[Page 49]4 We ought to be earnest in prayer to God that the pro­fits and vanities and pomps of this world may never so pre­vaile over us, as to draw us from Gods word, or way, or make us to sin against him, and walk in an evill way, Psal. 119.36, 37. & 141.4.

Question 46. How shall I know when I have forsaken the world?

Answer. I have then forsaken it, when I have forsaken the pomps and vanities of it, and make no reckoning of them in respect of the keeping of a good con­science towards God, Gal. 6.14.

Question 47. What was there else promised in Baptism, besides the forsaking of the Devil and the world?

Answer. To forsake the sinfull lusts of the flesh.

Question 48. What are these lusts of the flesh?

Answer. Such inward stirrings, and (sinfull) motions as arise from corrupt Nature (which is cal­led flesh, John 3.6.) and tend to the sanctifying of it in the fleshly desires thereof, Rom. 13.14.

Question 49. But are there not some parti­cular heads by which we may better understand, and under which we may place these fleshly lusts?

Answer. Yes, the Apostle hath brought them to three heads, Rom. 13.13. Surfeiting and drankenes, [Page 51]Chambering and wantones, Strife and envying; whereby it appears that all belly Gods, wanton and unclean persons, all proud malicious and quar­relsome persons, doe in a speci­all manner walk after the flesh.

Question 50. Is it absolutely unlawfull (then) to desire meats, drinks, marriage?

Answer. Not so, for the desires of the created Creature are not unlawfull, but of corrupted nature onely; and it is not al­together unlawfull to make provision for the flesh, so it be not to fullfill the lusts, that is, the sinfull lusts thereof, Rom. 13.14.

Question 51. But is it enough that the out­ward works of the flesh be forsa­ken?

Answer. No, we must forsake those inward and secret lusts that be sinfull; nor is it enough to for­sake some of them, but we must forsake them all.

Question 52. What Reasons and helps can you give to perswade and enable us to forsake these works of the flesh?

Answer. 1 Because God in his word beseecheth us to abstaine from them, 1 Pet. 2.11. and who would not doe any thing at Gods intreaty?

2 Because these lusts be fleshly lusts, and Christians be spiritu­all men, 2 Cor. 6.17.

3 Because they be (sinfull) lusts, to wit, which the word of God speaks against, 1 Thess. 4.5. And the Spirit of God [Page 53]lusts and strives against, 1 Pet. 1.11. Gal. 5.17. And how can we then keep with us, how can we nourish within us such great wickednesses, and sin against God? Gen. 39.9.

4 Because we be Pilgrims and strangers, and therefore should moderate our selves in those delights of nature that we meet withall in our way; and should much more forsake and abandon those things that tend onely to the satisfying of corruptnesse, and wherein worldly men that are at home, and must never look for any other comfort then that they have here, doe sport and glut themselves.

5 Because these lusts fight against our soules; and shall we keep in our bosomes, and cherish in our hearts, enemies [Page 54]that fight not onely against our bodies, and states, and names, but even against our soules also.

6 Because they fight against the souls of others with whom we live. Christians that satisfie the flesh, keep Heathens from the faith; and men unconver­ted loath the very profession of Religion, by reason of the dishonest conversation of those that doe professe it; whereas their honest conversation might prevaile very much for the winning of others to Reli­gion, 1 Pet. 2.11.

7 Because if we walk after the flesh we shall dye, but if we mortifie the deeds of the body by the Spirit, we shall live, Rom. 8.13.

Question 53. How ought we to forsake all [Page 55]the forenamed things that we have vowed against, to wit, the Devil, the world, and the flesh?

Answer. We must forsake them all.

1 In our Judgements, dis­liking them, John 1.24.

2 In our hearts and [...]ffecti­ons, distasting and loathing them, Psal. 97.10.

3 In purpose resolving firm­ly against them, Hos. 14.8.

4 In practice having nothing to doe with them, but putting them quite away, Ephes. 4.24.

5 With prayer to God that we may have strength to doe all these effectually, Psal. 141.4.

Question 54. Hitherto of the first thing that Christian Children promise in Baptism, to wit, to forsake the Devil, the world, and the flesh: [Page 56]But is that all?

Answer. No, it is not enough to for­sake that which is evill, but there must be also a cleaving unto that which is good: and therefore the second thing pro­mised is, to believe all the Ar­ticles of the Christian faith.

Question 55. What is the Christian faith?

Answer. It is the Doctrine of Faith contained in the whole Scrip­ture, but most clearly revealed in the Gospel, which is called The word of Faith, Rom 10.8.

Question 56. But why is this Doctrine cal­led the Christian faith?

Answer. It may be so called

1 Because it speaks (of) [Page 57]Christ, 1 Cor. 1.25. 2 Tim. 2.8.

2 Because it was spoken and preached by Christ, Heb. 1.1. Mark 1.14, 15.

3 Because it is a Doctrine for Christ, that is, advancing and setting up Jesus Christ, 1 John 17.3. both against Hea­thens that never knew God in Christ, and against the Jewes that rested on their own righ­teousnesse with the refusing and slighting of Jesus Christ, and that righteousnesse of his, the flying whereunto is the maine matter of our Christian Faith, Rom. 10.3, 4.

4 Because it is a Doctrine received by those that were first called Christians, Acts 11.26. and acknowledged (ever since) by those that by, Baptism come within the num­ber [Page 58]of Christians.

5 Because it is a Doctrine that makes people Christians: The Apostles went forth and taught all Nations, and by that means they became Christians, and were Baptized, Mat. 28.19.

Question 57. But what doe you mean by the Articles of the Christian faith?

Answer. The twelve Articles of the Creed, wherein is comprized the whole Doctrine of the Christian faith.

Question 58. Why are they named Ar­ticles?

Answer They may be so called for these Reasons.

1 Because they be brief heads [Page 59]of Christian Religion, as Arti­cles are a brief draught of bu­sinesses between man and man.

2 Because they are the con­dition of our Covenant, unto which all are tyed, that will have a part in Christ, as men by Articles are tyed each to other.

3 Because as Articles are things agreed upon between man and man, so these Articles are things agreed upon be­tween Jesus Christ and the Church Catholick; yea, they are (therefore) said to be framed, that the Christian Church every where dispersed, might be united in the faith, by the help of these Articles, which all of them were to re­ceive, and from which none of them might swerve.

Question 59. What is it to believe the Ar­ticles of the Christian faith?

Answer. To believe rightly and fully, contains in it these 4 things.

1 Knowledge, for how shall we believe in him of whom we have not heard? It's impossible for a man to believe a thing which he never knew, Rom. 10.14.

2 Consent, without wrang­ling against the Christian faith. So Agrippa is said to believe, that is, he gave consent to the things written in Scripture, as to the truth of God, 1 Tim. 6.3. Acts 26, 27.

3 Cleaving or sticking to the Christian faith; for faith is a hand that holds every thing fast, and though many men may seem to believe, yet he is [Page 61]not a Disciple (nor a believer) indeed, that doth not continue in the word of Christ, John 30.31.

4 Though they may be tru­ly said to be believers, and Christians, in whom the three former things are, yet that our faith may be a saving faith, we must apply the Doctrine of the Gospel, and Jesus Christ (who is the sum of it) unto our own soules, 1 Tim. 1.15.

Question 60 What help is there for this applying of Christ to our owne soules?

Answer. 1 It is needfull that we see and feele our miserable condi­tion out of Christ, both in re­spect of the corruption that bears sway within us, and of the condemnation that is due [Page 62]unto us, and (if a Remedy be not provided) remains for us, John 16.8, 9. Rom. 3.19, 20. Ephes. 2.3.

2 We must hearken unto God preaching Jesus Christ unto us, as our onely and effe­ctuall remedy, with a gracious offer and assurance of ease by him, if we (feeling our need of him) come unto him, Mat. 11.28.

3 Having so great a need, and hearing so gracious an of­fer, we are by the grace of God brought to fly unto, and cast our selves upon Jesus Christ, that so we may have the bene­fit of his merits to free us from the condemnation of sin, and of his Spirit to free us from the corruption of sin; and this fly­ing and cleaving to Christ with full purpose of heart, and a re­solution [Page 63]to receive him upon his own tearms, is that saving applying of him, whereof the question here is made.

Question 61. And what is to be done by us after this application?

Answer. As we doe apply Christ un­to our selves that we may be saved by him, so must we apply our selves unto Christ, that he may be served by us, being no lesse willing that he should rule us, then desirous that he should save us, Col. 2.6. Acts 9.6.

Question 62. What generall use is there to be made of this second part of our promise, to wit, the believing of the Christian faith?

Answer. A Four-fold use.

[Page 64]1 To learne to know God in Christ, in which knowledge alone eternall life is to be lookt for, John 11.3. This puts a difference between Christians and Heathens, who acknow­ledge a God, but not in Tri­nity.

2 To goe out of our selves, and fly to the righteousnesse of Christ, wherein especially true Christianity confists: this puts a difference between us and Jewes, us and Papists, us and civil honest men, who while they will be saved by the Law of Moses, and rest upon their own righteousnesse, are of all other men the most un­christianly.

3 To live righteously, for that also the Christian faith teacheth, Tit. 3.8. & 2.10, 11. And this puts a difference [Page 65]between us and prophane men, who living in unclean and fil­thy sins, be Heathens though they be baptized, for good Christians doe not so learne Christ, Ephes. 4.19, 20. 1 Thess. 3.4.

4 To cleave to the Christi­an faith constantly, John 6.68. And this puts a difference be­tween us and Hypocrites, who declare themselves to be Chri­stians in shew onely, not in deed, because they continue not in Gods word, John 8.31.

Question 63. Why, shall not a man be sa­ved, if he live honestly in any Religion?

Answer. No, He that believes not shall be damned, Mark 16.16. Our fore-fathers the Martyrs might have liv'd honestly, and [Page 66]kept from the fire; but they knew they were bound to be­lieve and to stick to every Ar­ticle of their Christian faith, and therein they kept faith fully, the Vow of their Bap­tism, even with the loss of their lives.

Question 64. What further thing is there promised in Baptism, besides the forsaking of the Devill, the world, and the flesh, and the believing of the Articles of the Christian faith?

Answer. To lead a godly and a Chri­stian life.

Question 65. Wherein doth that consist?

Answer. 1 In keeping Gods holy will and Commandement.

2 In walking in the same [Page 67](and that all the dayes of our life.)

Question 66. What is meant by Gods holy will and Commandements?

Answer. That will of God which is revealed to us in his word, for the commanding and ordering of our conversation.

Question 67. Why is it said to be Gods holy will?

Answer. Because it is holy in it self, Rom. 7.12. Prov. 30.5. and makes those holy that be due observers of it, Psal. 19.9.119.9.

Question 68. What is it to keep Gods holy will and Commandements?

Answer. It may signifie in generall [Page 68]the placing & settling of Gods word in our hearts and soules, Deut. 6.6. In particular it may imply these three things.

1 The receiving of it into our minds by faithfull know­ledge, Col. 3.16. For learn­ing and keeping goe together, Deut. 5.1. A man cannot keep what he hath not, that is, that he understands not, Mat. 13.19.

2 The laying of it up in our memories, Mal. 4.4. For what a man forgets, is lost, not kept, Prov. 3.1.

3 The observing, regarding, and reverencing of it in our hearts, it being hid there, so as to keep us from sinning against God, Psal. 119 11.

Question 69. For what purpose ought we thus to keep Gods Commande­ments?

Answer. That we may walk in the same all the dayes of our life. Hence it is said, Deut. 5.1. Keep them to doe them, which must not be for a time onely, but all the dayes of our life, Deut. 6.2. & 5.29. Deut. 6.14, 18. You shall keep, 17. and thou shalt doe, 18.

Question 70. It being a generall truth, and of large extent, that we should make the word of God the guide of our walk (for all our time here) and the orderer of our wayes, declare unto me some spe­ciall heads whereunto the word of God is to be applyed, and wherein the use of it may appear in the whole course of our life?

Answer. The Rule of Gods word (that we may be Governed in [Page 70]all things by direction of it) is to be applyed

• 1 To our generall calling.
• 2 To our particular calling.
• 3 To all our carriage.
• 4 To our condition.

Question 71. In regard of our generall cal­ling, and as we be Christians, how is the Rule of the word of God to be set before us?

Answer. So as to shew unto us

1 What duties are to be done, and in what manner.

2 At what time they are to be done.

Question 72. What's the first and principall duty belonging to a Christian?

Answer. The hearing of Gods word, James 1.19. Rev. 2.29.

Question 73. In what manner must it be heard?

1 Attentively, Nehem. 8.3. Psal. 78.1, That is, without distraction and wandring of heart; and with all readinesse of mind, and due regard, Acts 17.11. James 1.19. Acts 28.14.

2 Sincerely ( Acts 10.33.) without a dissembling heart, Jer. 42.20.

3 Understandingly, so as to conceive it, Mat. 13.51. Mark 1.14.

4 Affectionately, so as to have our hearts quickned and warmed with it, Luke 24.32.

5 Faithfully, so as to be ful­ly perswaded of the truth of the Doctriue, the worth of the Promises, the weight of the threatnings, and generally of [Page 72]the undoubted certainty of all those things whereof we are instructed in the word of God, Heb. 4.2. Luke 1.4.

6 Meekly, so as to submit to it, James 1.21. Even when we are reproved and threatned by it, Isa. 38. ult.

7 Fruitfully, so as to profit by it, and be doers of it, never getting rest to our selves, till we be like that word we hear, in all holinesse both of heart and life, James 1.22. 2 Cor. 3.18.

8 Providently, laying up in stock for the time to come, what we have not present use of, Isa. 42.23— Psal. 119.9.

Question 74. What's the second maind uty belonging to our Christian cal­ling?

Answer. Receiving the Sacrament of the body and blood of our Lord Jesus Christ, 1 Cor. 11.25.

Question 75. In what manner ought we to receive it?

Answer. 1 With some good under­standing of the grounds of Re­ligion in generall, to wit, mans good Creation, sinfull fall, and gracious redemption, that so we may know what need and use there is of a Sacrament and Sacrifice; as at the Passeover there was instruction, to ac­quaint them with the grounds and use of it, Exod. 12.26. 2 Chron. 30.22. As also, with the understanding of the My­stery of the Sacrament in parti­cular, so as to be able to di­scern [Page 74]the Lords body, 1 Cor. 11.24.

2 With an earnest desire, and eager appetite, which with­out the understanding (before spoken) cannot be ( John 4.10.) and that shewes the ne­cessity of it— Isa. 55.1. John 7.38.

3 With faith, for we can­not partake in Jesus Christ for our spirituall nourishment, un­lesse we come to him, and to come to him, is to believe on him, John 6.35.

4 With a good conscience, which contains in it both re­pentance and charity: for it is as much as to see

1 (As much as may be) that God have nothing against us ( Rev. 2.4.) our sin being put away by repentance, Psal. 32.5.

[Page 75]2 That men have nothing against us, all offences being removed by Reconciliation, Mat. 5.23.

Question 76. What's the third speciall du­ty of a Christian?

Answer. Prayer, Mat. 7.7. Psal. 50.15. 1 Cor. 1.2.

Question 77. In what manner are we to pray unto God?

Answer. 1 Watchfully ( Col. 4.2.) the time and place being as much (as may be fitted) Mark 1.35. But alwayes the heart being fixed and settled on the service, Psal. 108.1.

2 Wisely, praying for things lawfull and needfull, good and fit, 1 John 5.14. 1 Kings 3.9, 10.

[Page 76]3 Reverently, that is, with humble acknowledgment how unworthy we are to desire any thing from so gracious a God, Gen. 18.27. and with humble submission of our suites unto the wil of so wise a God, Mat. 26.39.

4 Faithfully, James 2.6. Earnestly, Luke 11.8. and Constantly, Luke 18.1.

Question 78. What's the fourth speciall Christian duty?

Answer. Fasting Mat. 9.15.

Question 79. What Rules are there to be observed for fasting?

Answer. 1 We are to fast (when) it is fit, that is, not when such a day comes (superstitiously) Gal. 4.10. But when God [Page 77]calls thereunto by any speciall and extraordinary occasion (religiously) Isa. 22.12. Jo­el 2.12.

2 We are to fast (as) it is fit, to wit,

1 With inward contrition and renting of our hearts, Psa. 51.17. Joel 2.13.

2 With outward Humilia­tion, that all the world may see our submission unto God, 1 Kings 21. last.

3 With faithfull and fer­vent prayer, Jona 3.8.

4 With a through reforma­tion professed by the renewing of our Covenant in the day of our fast, Nehem. 9. last & 10. and practised in the renewing of our conversation, after the fast, and that so as that God may see, and he himself may say that we are turned from [Page 78]the evill of our works, Jona 3. last.

3 We are to humble our selves before God as long as it is fit, to wit, till God he in­treated, Judges 20.23, 26. even as Jacob continued his wrestling, with weeping and supplication, till God was con­quered, Gen. 32.26.

Question 80. What's the fifth speciall Christian duty?

Answer. Vowing, Psal. 76.11. & 50.14.

Question 81. In what manner is a Vow to be made?

Answer. It must be

1 Of things lawfull, not to kill Paul, Acts 23.12. Rom. 14. ult. It's against Scripture [Page 79]to Vow Chastity (1 Cor. 7.9.) Poverty ( Prov. 30.8.) Re­gular obedience (1 Cor 7.23.) So as the Papists prescribe.

2 Secondly, of things in our power (to wit, in ordinary course, and by diligent use of the means, through that bles­sing of God which he uses to afford) for Vowing requires paying, Eccles. 5.4. and pay­ing power.

3 Of things in our purpose and resolution, Psal. 119.106. not Vowing in a passion, or with dissimulation.

4 For such reason as it is fit, to wit,

1 To expresse our thank­fulnesse, Gen. 28.20.

2 To take some revenge up­on our selves for sins commit­ted, 2 Cor. 11.7.

3 To prevent some sin where­of [Page 80]of we are in danger, Job 31.1. A Vow is sepes sanctimoniae, to hedge us in a holy course, and keep off the breakings in of sin.

4 To help our selves in ser­vice, 1 Cor. 9.25. as to make a light dinner on the Sabbath, for attending the afternoones Sermon the better.

5 For such a time as is fit in some cases, and for some considerations for ever, 1 Cor. 7.5. That wine which a young man may have reason to Vow abstinence from, will when he is older or weaker, be needfull for him, and not hurtfull (as before) to him, 1 Tim. 5.23.

Question 82. What speciall Caution is there to be observed in Vowing?

Answer. Vow not upon a push of [Page 81]zeal; our zeal must be put to the performing, but our wise­dome and care to the making of a Vow; that thou mayest not be slack to pay, be slack (rather) to Vow, for to for­bear to pay, will be a sin to thee, but it is no sin to forbear to Vow, Deut. 23.21, 22.

Question 83. But what if I Vow rashly, am I then bound to pay?

Answer. A rash and unlawfull Vow binds, but to what? not to per­formance but to repentance.

Question 84. But when a Vow is needfull to be made, and hard to be kept, what course is to be taken for the keeping of it?

Answer. Vow a hard thing for a short time, first whereby thou may­est [Page 82]take a tryall what thou art able to doe, and so either in­jure thy self to keep it for a longer time, or if thou find thy self too weak to perform, unloose thy self from it, till thou have greater strength.

Question 85. What is the sixth Christian duty?

Answer. Sympathizing, or a rejoy­cing with the people of God that doe rejoyce, and a weep­ing with them that weep, Psa. 106.5. Rom. 12.15.

Question 86. In what manner should we take to heart the case of distres­sed Christians?

Answer. As those that be members of the same body, yea, as if we our selves were with them [Page 83]in the same bonds and misery, Heb. 13.3.

Question 87. Wherein is our compassion to be shewed to persons afflicted?

Answer. 1 In making enquiry into their condition, Nehem. 1.2.

2 In praying for their com­fort, Psal. 25. last. 122.6.

3 In providing for their re­lief, John 3.17.

Question 88. What's the seventh Christi­an duty?

Answer. Edifying one another, 1 Thess. 5.11. unto which we may refer Christian visits and conferences, Acts 15.36. Mal. 3.16.

Question 89. What Rule is to be obser­ved for the better building up [Page 84]of our Brethren?

Answer. It is to be done [...]ither with compassion and favour, or with fear and terrour, as there is oc­casion, Jude 20, 21, 22.

Question 90. What help is there for this duty?

Answer. We must consider and take a view one of another (as those doe that are about to repair) and when we see what's lacking or amisse, we must ac­cordingly put to our helping hands; not commending our company in that which is good, and winking at them wherein they are defective, but letting that alone which is well, and setting to work and building where there is need, Heb. 10.24. 1 Thess. 3.10.

Question 91. What is the duty of those that are dealt withall in this kind?

Answer. They ought not to be stern and stout, and to fling away in a chafe, but quietly to suffer the word of Exhortation, and Edification, accounting it a matter of the greatest favour and faithfullnesse, to keep their ruinous soules in repaire, Heb. 13.22. Prov. 27.6.

Question 92. What's the eighth Christian duty?

Answer. Alms-giving, or charitable Contributions, Heb. 13.16.

Question 93. What Rules are there to be observed for this duty?

Answer. It is to be performed

[Page 86]1 In regard of persons, wise­ly and with due distinction, ever preferring the houshold of faith, as sometimes Joseph did his beloved Benjamin, Gal. 6.10. Gen. 43.34.

2 In regard of our states proportionally, that is, we must help others as God enables and prospers us, 1 Cor. 16.2.

3 In regard of our affecti­on chearfully without harsh­nesse of spirit, and inward grudgings; and compassio­nately, without hardnesse of heart, and inward deadnesse, 2 Cor. 9.7. 1 John 3.17. A man should not onely open his purse to give Alms, but his bowels also.

4 In regard of God, hum­bly, not dreaming of merit, but accounting it a great mercy that we have any thing to give [Page 87]or any mind to give it withall, 1 Chron. 29.14, 16. And seek­ing Gods glory in it, and not our owne, 1 Cor. 10.3. Mat. 6.2, 3.

Question 94. What help is there for this duty?

Answer. First, that we may be able to give, we must strengthen our hearts with faith, and look up­on our Alms, not as upon wa­ter that is spilt, but as upon seed that is sown, and that in well watred ground, still re­membring that liberality makes no man lean, Eccl. 11.1. Prov. 11.25.

Question 95. What's the ninth Christian duty?

Answer. Mourning for the sins and [Page 88]abominations of the Times, Ezek. 9.4. Ezra 10.6. 1 Cor. 13.21.

Question 96. What help is there for this duty?

Answer. We may help our selves therein with these four consi­derations.

1 The great dishonour that is done to God by such sins; for if there be any love to God in us it cannot but vex us that such dead Dogs as the sinners of the times are, should so di­shonour so glorious a God; yea it will grieve our souls that any shame should be done to him who is our onely friend, although it be by our own fa­ther, 2 Sam. 16.9. 2 Sam. 20.3, 4.

2 The great danger upon [Page 89]which the sinners in Zion run themselves by those their sins that be comitted in the height of evill Times: For can we be­hold the destruction of thou­sands of people (and many of them (perhaps) our neere friends and kindred also) with­out lamenting seriously so sad a spectacle, Jer. 13.17. Luke 19.41.

3 The grievous calamity and desolations that the sins of wicked men bring upon the whole Church of God, Micah 2. last. For how can we endure to see the destruction of Gods people? In this regard if any enquire (with wonder) of our more abundant weeping for the sins of the time, the answer is at hand, because I know the evill that thou (O sin) wilt doe to the Church of God, 2 Kings 8.12.

[Page 90]4 Even respect to our selves, and our owne security, may make us mourn for the sins of the time, because that (onely) assures us that we shall be mar­ked and preserved when a ge­nerall destruction is decreed, Ezek. 9 4.

Question 97. Hitherto of those principall duties of our generall calling that are to be performed; shew me in [...]e second place, at what time they are to be performed?

Answer. The principall time is the Sabbath, the observation whereof is a duty enjoyned in the fourth Commandement.

Question 98. The fourth Commandement was given to the Jewes, and en­joynes the Jewish day, which was Saturday, now that day being [Page 91]gone, how doth the Commande­ment bind us?

Answer. The fourth Commandement requires three things.

1 A Sabbath day.

2 A Sabbath day every week, for we must not work longer then six dayes together.

3 The Jewes Sabbath day; now it is true that the last of these (viz.) the Jewes Sabbath is gone, and another day fitter for Christians is put in the place thereof; but for the first and second, that is, a Sabbath, and a weekly Sabbath, the fourth Commandement gives us a perpetuall Law.

Question 99 To clear this the better, shew me what reason there is, why there should be a Sabbath day for ever?

Answer. Because of the ends for which a Sabbath was appointed, which are these three.

1 That the work of Creati­on might be remembred, and whereby the true God (who is known so to be by the making of Heaven and Earth in six dayes, Isa. 45.12. Jer. 10.11, 12.) might be acknowledged and advanced.

2 That the publick worship of God might be setledly, so­lemnly, uniformly, conveni­ently performed by the whole Church of God, and so Religi­on it self upheld and strength­ned, for duties are preserved by dayes and times: Now that the service of God may be per­formed setledly and constant­ly, there must be a set day that it may be performed solemnly [Page 93]and uniformly, there must be one and the same set day that it may be peformed conveni­ently, that set and standing day must still return in a due di­stance, from all which will arise firm reason for a weekly Sab­bath.

3 The Sabbath was made form an, that is, that the souls of men might be sustained and built up unto salvation, by a sweet and free fellowship with God, that whole day in his ho­ly Ordinances and the exerci­ses of Religion, not without a gracious respect also to his bo­dily refreshing and necessity.

Now all these ends of the Sabbath being no ceremoniall things, but matters of substance abiding in their strength throughout all ages; therefore the Sabbath if so (founded [Page 94]upon them) is a thing morall and perpetuall.

Question 100 By this it appeares that a Sabbath, that is, a day of holy rest in every week, is a thing not changed, yea is unchangea­ble, shew me now how the parti­cular day comes to be altered, so as that Saturday was the Jewes Sabbath, and the Lords day ours?

Answer. One day every week is to be observed, that the work of Creation (accomplished with­in the compasse of a week) may be remembred; but the day is now altered from the last to the first day of the week, that the remembrance of that far greater work of re­demption, may be preferred, which redemption being per­fected [Page 95]in Christs resurrection, the day of the resurrection, is now become the Lords day, that is, the Lords Sabbath day.

Question 101. What Rules are to be obser­ved for the sanctifying of the Sabbath?

Answer. 1 Remember the Sabbath so as to be carefull of prepa­ration for it; that is, set thy businesse in order the day be­fore, and thy heart in order (at least) the morning of the Sabbath, and have not twenty things in thy house to be set in order on the morning of the Sabbath, when thou shouldest be setting thy heart in order, Eccles. 5.1. 1 Pet. 2.1.

2 Attend carefully the pub­lick service, lest while thou art [Page 96]busie here and there about vain and impertinent things and thoughts, many precious passa­ges of the Sermon, or of pray­er, passe away without any notice, 1 Kings 20.40. Acts 10.33. 1 Cor. 14.16.

3 Consecrate the day pri­vately and wholly unto God, for it is the Sabbath of the Lord thy God; thy heart thy tongue, thy carriage that day must not be for thy self, but for thy God, Isa. 58.13, 14.

Question 102. What helps are there for the sanctifying of the Sabbath in this holy manner?

Answer. 1 Look to thy heart, lest that rove and be divided from God with every dayes thoughts, and be thou in the Spirit, that is, rapt up and ra­vished [Page 97]with spirituall medita­tions upon the Lords day, Rev. 1.10.

2 Look to thy company and conference; for as world­ly work is forbidden because it hinders a spirituall work, so by the same reason are worldly words forbidden, because they hind [...]r spirituall words, that is, such as are for God and thy soules good, Exod. 20.10. Isa. 58.13. Our words that day must not be our (owne) that is, such as we have mind unto, but such as are meet for the Lords day.

3 Look to thy works and carriage; this is not a day for the shambles, the shop, the warehouse, the workhouse, but for thee and other good Chri­stians to be upon the Mount Tabor, that is, being lifted up [Page 98]above the world, to be wholly busied in Religious exercises, and Ordinances wherein Jesus Christ the King of the Church is to be seen in his beauty, Isa. 35.17.

4 Look to thy Entertain­ment, using friends (if on the Sabbath day they be with thee) friendly, and rejoycing with them in the Lord, in the sober use of the Creatures, Prov. 18.14. Acts 2.46. But appoint not solemn Feasts upon that day, (that's to make the Lords day thy friends day) and take heed lest by unneces­sary care for many things, thou keep Mary from Christs feet, that is, thy well-affected Ser­vant from a Sermon, Luke 1.10.41.

5 Watch thy self in thy con­tentments, let not sleep, or [Page 99]meat, or pleasant talk, or sport, take away the time, or thy heart from the Lord of that day, and the end for which he appointed it. They that live in pleasure on a Sabbath day, are dead while they live, to wit, in regard of their deadnes and indisposition to heavenly things, Luke 8.14.21.34. Hos. 4.11. & 13.6.

Question 103. By this is appears that the Sabbath is the principall time, but are there not other times also, and that in the week dayes, wherein Christian duties are to be exercised?

Answer. Yes, a due respect is to be had unto Christian duties, pie­ty and charity all the week long; for we ought to be de­vout Christians, and therefore [Page 100]to fear God, and give Alms, and pray to God (not this or that day, but) alwayes, Acts 10.2. In particular, a due re­gard is to be had to hearing, reading, conferring, praying at all times.

Question 104. What reason is there of hear­ing the word continually?

Answer. Because Ministers are to preach in season, and out of season, Sabbath day, and week dayes, therefore people are to hear: So likewise, think not others too carelesse, that leave some other businesses to be at Christs feet (sincerely) but thy self (rather) to be care­full who art from thence (un­necessarily.) Luke 10.39, 40.

Question 105. What Rule may be given [Page 101]them who have many businesses, for their better guiding and set­ling, as concerning the six dayes Sermons?

Answer. The direction usefull for such may be comprehended under these three heads.

The Judgement must be well informed.

The Conscience well exa­mined.

And the Providence of God well observed.

Question 106. How is the Judgement to be informed?

Answer. Both generally and particu­larly

1 Of the generality, that a man must by no means make l [...]ght of spirituall opportuni­ties, but redeem them rather, [Page 102]and purchase them with abate­ment of outward things, Mat. 22.5. Ephes. 5.16.

2 For particular opportu­nities, a light may be given for our direction by a two-fold consideration, Viz.

1 Of the state of Times: Time for good exercises is still to be redeemed, but specially when the times are evill, that is, the more corrupt and trou­blesome, the more doubtfull and dangerous the times are, the more earnest we should be to wait out and to make use of all spirituall opportunities, 2 Tim. 4.2, 3. Acts 20.28, 30. John 12.35, 36.

2 Of the nature of the op­portunity, when Christ goes by when there is a more speciall occasion, a Minister that prea­ches with Authority, and not [Page 103]as the Scribes, then (without the contempt of the lowest means and Minister, but with a greater desire of this greatest means) get up into a Tree as Zacheus did, and lay all other ordinary things aside, as Mary did, to enjoy God in a more speciall manner, the reason is, because ordinary duties must yield to extraordinary, as ordi­nary workes of piety are to yield to extraordinary works of mercy, Mat. 12.1, 2, &c. the necessary exigence of our calling, to extraordinary works of piety Acts 20.7, 11.

3 Of our own state and oc­casions, which must make Christians to straine above or­dinary, in three cases.

1 At their first conversion, the new converted Christians were every day in the Temple, [Page 104]and new born Babes had need be oft at the breast, Acts 2.42.46. 1 Pet. 2.12.

2 In the time of affliction and tentation, as people spare time for their businesse, to goe to the Physitian, & are blame­lesse, Psal. 73.16, 17. Job 33.23. Isa. 40.4. Mat. 11.28.

3 When in the course of the Ministry, some special mat­ter is in hand, that more con­cerns their state, and is more fit for their present use, Acts 10.6.24. Shall not Cornelius leave all to wait upon Peter, for that information which he so much needed?

4 Of the state and conditi­on of others, about whom there are two Rules.

1 Be amiable, and make thy zeale as little offensive to o­thers [Page 105]as may be.

2 Judge not severely of others that be not come so far, that are not so forward after spirituall opportunities, as thou art, Phil. 3.15. Mat. 9.15.

Question 107. How is the conscience to be examined for the direction in this point?

Answer. Conscience is to be lookt unto two wayes

1 If thou omit an oppor­tunity, watch thy conscience so well, as that whilst thou pre­tendest an Ox, a Farm, a Wise necessarily hinders thee, God (that knowes thy heart) may not come and say, that the true cause of thy absence is, because thou makest light of a Sermon, or else such things would not [Page 106]have hindred; or that is be­cause of thy unbelief, as if God would look to nothing com­mitted against him, while thou takest an opportunity for him: be able to say (if there be an absence) that the Sermon was (indeed) esteemed, only thy calling (not thy coveteous­nesse or unbelief) hindred.

2 If thou take an opportu­nity at a hard hand, (when those that be good will per­haps question it, Luke 10.40.) be able to say it is not because thou lovest not thy businesse, and so art willing to cloke idle­nesse with profession; or be­cause thou hast a lust to be a­broad, or in company, to shew thy self, or for the loaves, John 6.26. or to maintain a credit among professours, or out of an itching humor to divers [Page 107]Preachers, 2 Tim. 4.3. Ezek. 33.32. and to see which Mi­nister makes the best Musick, but because thy conscience (upon the best consideration) is convicted of the necessity of that duty at that time.

Question 108. What direction is to be taken from the providence of God in this particular?

Answer. If God crosse thee when spirituall opportunities are o­mitted in those outward things that caused the omission, or if God prosper thee in outward things, when thou strainest thy self to be about better things, learn by the dealing of a gra­cious God, to leave the world (at fit times) for thy soules good, for such acts of provi­dence are Gods notices, to [Page 108]give a light to tender consci­ences in doubtfull cases.

Question 109. What Reason is there of read­ing the Scripture continually, as well as on the Sabbath day?

Answer. Because it is a blessed thing to read Scripture, and because the time is at hand, Rev. 1.3. that is, no man knowes how near the time is, when by spe­ciall occasions and afflictions he shall be put to make speci­all use of Scripture; now it's good to read that at every op­portunity, that is necessary to make our condition blessed, when we shall be brought to extremity.

Question 110. But time and leisure is want­ing to look into Scripture.

Answer. The Eunuch when he was in his Chariot, did not onely ride but read, not onely in a Closet, but in a Coach ( Acts 8.30.) in a shop, in a walk, Love will find lei­su [...]e, Psal. 119.97. in a businesse that must be waited upon, some part of Scripture may be read; it's very hard if there be no leisure to look after eternall life, and in the Scripture we think to have it, John 5.39.

Question 111. What speciall Motive is there to a daily reading and searching of Scripture?

Answer. Because it is the honour and noblenesse of a Christian so to doe, Acts 17.11. yea and the note also, 1 Cor. 2.10. where the Spirit is, it's thus imployed, it casts a shame and a suspition [Page 110]upon divers professors, that howsoever they delight in hea­ring Sermons, wherein there is a mixture of humane sufficien­c [...], yet they let their Bible alone when they come home, as if there were nothing in the bare and pure word of God worthy the inquiry, but let that be accounted the heavenly Christian, that accounts the Bible the sweetest Book, and loves to be ever looking upon Scripture Promises no other­wise then upon the goodliest Pearls.

Question 112. What ground is there of the continuall practice of Christian conference?

Answer. Because they that fear God speak (not once a week, but) often one to another; and the [Page 111]worse the times are by the worlds opposition, more need they have to meet often toge­ther for their mutuall confir­mation, Mal. 3.16. Acts 1.14, 15. 2.42. & 15.36.

Question 113. What ground is there for daily prayer?

Answer. 1 Gods Precepts, 1 Thess. 5.17.

2 The example of Gods Children, Psal. 55.17. Dan. 6.10. Acts 10.30.2.

3 The Lords Prayer, where­in we are directed to pray e­very day for our daily bread: Now if we must pray daily for outward things, then much more for spirituall; if for things concerning our good, then much more for things concerning Gods glory; we [Page 112]must therefore pray alwayes with all manner of prayer and supplication, Ephes. 6.18.

Question 114. What Reason is there of daily prayer in the family?

Answer. 1 Because not onely a man himself, but his house also with him, is to fear and serve God, and that continually, Acts 10.3. Josh. 24.15. Dan. 6.20.10. Of which service of God, prayer is so necessary a part, that it is often taken for the whole service, Joel 2.32. Zech. 8.21.

2 Because those Families must needs be under the curse, that are under the sin of Hea­thens, that is, who doe not ac­knowledge God in their Fami­lies, by calling upon his name; which calling upon God [Page 113]should be daily, because God ought to be daily acknowled­ged; and openly also with the whole Family, because God ought to be openly acknow­ledged, Jer. 10.25.

3 Christian Families are cal­led by the name of Churches, Rom. 16.5. Now it's a strange Church wherein there are not prayers, and those publick; and it's a strange Family-Church that can live a day without ha­ving to doe with God, and without making often acknow­ledgements of him.

Question 115. What time may there be for Family prayer, where there be many businesses, and where per­haps the Master of the Family must rise and be gone before the houshold be up?

Answer. 1 Reserve a time. Viz. That which (in reason and experi­ence, thy occasions being con­sidered) will best suit with Gods businesse, and thy busi­nesse; the first time of the day (if it may be) before the world have taken possession, or the first time that may be.

For this remember two Rules.

1 Make not more hast then good speed, in the morning they that work together may pray together (if the rest at that time cannot) and so be blest together in their busi­nesse.

2 Pretend not in the even­ing that thou and thy Family are over-weary; for wouldest thou have thy weary Servant provide thy supper, and thou [Page 115]thy selfe not serve God with him by Prayer, Luke 17.7, 8.

3 Redeem a time. Gain it from thy work and worldly businesse, or from thy sleep, rise the earlier that thou and thy family may pray together in the morning Mark 1.35. work the harder that (busi­nesse being dispatcht) thou and thy Family may have a time to read and to pray toge­ther in the evening.

Question 116. What Help or Motive is there for the establishing of a course of prayer in private Families, notwithstanding all worldly businesses?

Answer. There are these two helps.

1 Have serious thoughts of God. (Take) a time to hear and pray, for God can tell very [Page 116]well what time thou hast, yea (make) a time, dispatch bu­sinesse out of the way, for God can tell very well what time thou (mayest) have, and whe­ther it be thy worldly busines that hinders thee, or an abo­minable lothnesse to be about any spirituall businesse.

2 Have reverend thoughts of prayer. Men have base and Atheisticall thoughts of Reli­gious exercises, to wit, that so much time is lost in them, with­out any good at all to be ex­pected from them. Hence it is that they are so willing ra­ther to loose a prayer then a penny; but look upon prayer as a familiar communing with the most glorious God, Gen. 18. last. as the supplyer of all our wants, Luke 11.9, 10. as a shelter from all danger, Ezra [Page 117]8.21, 22. as the setler, sancti­fier, prosperer of all businesse, Gen. 24.12.15.27. I say con­ceive thus of it, and neglect it if thou canst. Worthy thoughts of better things, will devise wayes to enjoy them, but infi­delity abandons duty, Mal. 3.4.

Question 117. Is not a speciall time also to be taken (as there shall be oc­casion) for speciall and extra­ordinary exercises?

Answer. By all means, come to fast­ing and humiliation from any work, from any content, Joel 2.16. 1 Cor. 7.5. Be more willing to loose a day, than a duty, then such a duty, although a day is no more lost in such a service, than that day is lost that a man spares to get a [Page 118]thousand pound debt struck out, or to get a pardon for his life. Such godlinesse is great gaine.

Question 118. Hitherto of the applying of Gods word unto the duties of our generall calling, shew me now what directions we may have from it as concerning our parti­cular calling?

Answer. Concerning that, the word of God directs us three wayes.

1 It shewes that every man must have a Calling.

2 It guides a man for the choosing of his Calling.

3 It teaches him how to behave himself in it.

Question 119. How doth it appear that eve­ry man is to have some calling or other?

Answer. The first Adam, and the second, the two only innocent men that ever lived upon the earth, had both of them a cal­ling Adam drest the Garden, and Christ was a Minister of the Circumcision, Gen. 2.15. Rom. 15.8.

And that all men generally ought to have a Calling, ap­pears by these three things.

1 We be Christians, and therefore must not live disor­derly, 2 Thess. 3.10, 12. but abide in a Calling, 1 Cor. 7.20.

2 We be Servants, and therefore must not live idlely and licentiously, that Christ our Master should find us slee­ping or drinking, (1 Thess. 5.3, 6, 7. Mat. 24. end—) but waiting and working, do­ing and (so) doing, as belongs [Page 120]to us in our places, Luke 12.36.43.

3 We be Stewards, and therefore must not live care­lesly, or improvidently, for we must give an account of our stewardship. Talents we have to Trade withall, and from them (yea, if we have but one of them) advantage is expe­cted. Neither will our Master be content to receive his own again, but he must receive his own with usury, Mat. 25.27.

And in ill case are idle per­sons (whether Beggars or Gentlemen,) yea, in a damna­ble condition, because God wil take (not onely the abomi­nable, but) the unprofitable Servant, and cast him into out­er darknesse, and that most justly, nothing being more un­reasonable, than that a man [Page 121]should be a Servant (and that of God himself) and doe no work.

Question 120. How may a man judge ac­cording to Scripture, what Cal­ling to make choise of?

Answer. A man may judge of that two wayes.

1 By his own gifts and dis­position. For we shall still find in Scripture that God ei­ther chose or made men fit for those employments to which he called them. David that was to be a victorious King, had courage and might, 1 Sam. 17.26.32. 2 Sam. 17.10. Sole­mon that was to be a glorious King, had wisdome and a large heart. Jehu was (apparently) a man fit to be what God cal­led him to be, a through Ex­ecutioner, [Page 122]2 Kings 9.20. and Timothy was (in sight) a man fit to make a Minister of, 1 Tim. 1.18.

2 By Gods calling and dis­posing, to wit, by ordinary lawfull means, and the motions and desires of men in the soci­ety wherein we live, who ta­king notice of our gifts, accor­dingly take order to dispose of us, as Gen. 47.6. 1 Kings 11.28.

Question 121. May not a man in some ca­ses change his Calling?

Answer. A man may change his Cal­ling in three cases.

1 If there be a mistake, and a man by his owne error, or others over-ruling, be fallen upon a Calling unsuitable to his gifts, and crosse to his na­turall [Page 123]inclination.

The reason of this, is because all outward calls must be re­gulated by the inward. Mans call must be corrected by Gods call, and a mans employments should be (sooner or later) sutable to his Talent and en­dowments.

2 Though a man be apt for the Calling wherein he is, yet if he be able also for a grea­ter, he may (for the publick good) change a meaner for a more excellent Calling.

3 When a mans Calling cannot maintain himselfe and his family, he is inforced to change it (for some other pro­fit able Calling which he is able to manage) out of respect to his own necessity.

But for a man to change his Calling for another below his [Page 124]gifts, because he loves his ease and profit:

Or for another that is above his gifts, because he desires a greater gaine, and affects an estimation above his worth, this is unlawfull and unjustifi­able.

Question 122. How must a man be conver­sant about his Calling?

Answer. 1 Providently, Prov. 27.23. &c. 2 Kings 20.23. Boaz had one to oversee his servants yet he comes to the field to oversee them and the over­seers too, Ruth 2.4, 5.

2 Diligently, Pro. 27.23. Lazinesse is next to idlenesse, and doing sluggishly to doing nothing; what a man under­takes, he should doe it with all his power, Eccles. 9.10. with [Page 125] Genesis 31.6.40.

3 Faithfully, not trusting to our own toiling, as if it were in our owne power to get wealth, Deut. 8.18. but buil­ding upon Gods blessing, Pro. 10.22.

4 Moderately, that is,

1 Not hindring our selves in the exercises of Religion, Luke 10.39, 40. To be so bu­sie as that the six dayes will not serve, as to have no leisure for private and family prayer, to have so much to doe with the world as to shut out God, that he can say nothing to us, nor we to him, this is to be pe­ny wise, and to labour after the food that perisheth, John 6.27.

2 Not wearing away our bodies with excessive toyle, Exod. 18.18.

[Page 126]3 Avoiding excessive care, which disturbs and annoyes the heart, and so hinders that set­lednesse of mind that there ought to be in duties of piety, Psal. 108.1. 1 Tim. 2.8. and that peaceablenesse of carriage that there ought to be with those that are of our company, 1 Sam. 25.17.

5 Holily, not with a (will) to be rich, 1 Tim. 6.9. but to be employed for Gods glory, John 17.4. and for providing for those that God hath given us, 2 Cor. 12.14. as also that we may have to give to him that needeth, Ephes. 4.28.

Question 123. Are men so to be busied in their Callings, as that no Re­creation is allowed?

Answer. Recreation, that is, resting [Page 127]after a man is toiled out with labour, and fetching a mans breath (as it were) Exod. 23.17. [...], Sept. So 2 Sam. 16.14. is no way un­lawfull, but rather by the ex­ample of God himself, and of Jesus Christ commended unto us, Exod. 31.17. John 4.6.8. Nor is refreshing and setting an edge upon a mans spirit, by some pleasant and harmlesse exercise, to be condemned, be­cause it furthers a man in his Calling, and makes him more profitable then otherwise he could be.

Question 124. Since by how much Recreati­on is more delightfull, by so much Rules are more needfull; shew me what Rules are to be observed, that Recreation may be better ordered?

Answer. Our Recreation should be

1 In and by things lawfull, not vain and vile Books, not filthy or slanderous Songs, girding at those that fear God, 1 Cor. 15.33. Psal. 69.12. not foolish talking, and (un-Saintlike) jesting, Ephes. 5.3, 4. not mixt dancing, for Mat. 6.13. we are not to lead our selves into tentation. Ex­cessive drinking, Ephes. 5.18. nor make bold with those Re­creations that are not of good report, Phil. 4.8. to wit, a­mongst the Brethren, Acts 16.2. that is, holy and judicious Christians: such are Dicing, Carding, Gaming, Stage-play­ing, &c.

2 It is needfull, when the body is wearied, the spirits weakned and wasted. Recre­ation [Page 129]is not as meat and drink of ordinary use, but as Wine, that is, a little is to be taken of it, when there are evident rea­sons for it, 1 Tim. 5.23.

3 Such as is needfull. Cor­porall exercise is a fit Recrea­tion for Students, but to sit down and employ the mind in reading the Bible, or som good Book or other, is the best re­freshing for Labourers.

4 At a fit time. Pleasurable Recreations are not to be used

1 On the Sabbath, that's a day wherein we should not do our pleasure; it's Gods holy day, not our play day, Isa. 58.13. Recreations on that day be sacrilegious, for they steale away sacred time, & the hearts of the people from God, and the duties of that day; as som­time Absolom stole the hearts [Page 130]of the men of Israel from his father David, 2 Sam. 15.6.

2 In time of mourning, Isa. 22.12, 13. for it becomes no body to be jolly, when God is angry, or absent, Mat. 9.55.

5 For a fit time, as our need requires, and as our occasions will bear; for we must redeem the time, and not set spurs to a running Horse, and passe it away needlesly in pastimes, as if it were a benefit to be rid of it; that's neither for our pro­fit here, Prov. 21.17. nor our safety hereafter, Mat. 25.30.

6 In a fit manner, that is,

1 Not covetously, playing for money, that is, for any con­siderable quantity (for other­wise Recreation being needful, s [...]me small matter may be laid out by those that be able to make it more a Recreation to [Page 131]them) but playing for any such quantity as stirs up cove­tousnesse, and longing desire to win for the moneys sake, and as will make the looser bad, because he cannot well bear the losse, this is unlawful, as being against the tenth Commandement, in regard of coveting — and against the eighth Commandement, in re­gard of the casting away of more then a man can well spare.

Besides it turns the Recre­ation on the winners part to a Vocation (he stayes longer then he should doe at it, and returns sooner then he should to it) and on the loosers part to a vexation. Nor is it any thriving course, for the ordina­ry or extraordinary winner, Prov. 13.11.

[Page 132]2 Not over earnestly, and with unrestrained enlargement 1 Cor. 7.31. it's dangerous for a man to give up himselfe to pleasurable things, and if at any time he give himself more liberty that way, yet even then he should acquaint his heart with wisedome, that is, he should be master of himselfe, and wisedome should be the moderator of his mirth and content, Eccles. 2.3.

7 In good company, not with men of evill minds and manners; for in Recreation, a man is most free, and so apt to grow into further acquain­tance, and to open himselfe more then is fit for such com­panions, 1 Kings 22.2.4. & 2 Chron. 19.2.

Besides that men of an evill carriage, shew it in their mirth [Page 133]most, and so a man that ac­companies them, is in danger to be partaker of their sin. It's true, that he may reprove them but reproof and Recreation do so ill stand together, that the one is like to be omitted for the other.

Question 125. Hitherto of the applying of Gods word to our generall and particular calling, shew me in the third place how is it to be applyed to our carriage?

Answer. There is a great use of the Direction of it for our carri­age,

1 Alone.

2 In company.

3 In regard of our relation to others.

4 In regard of our selves.

Question 126. What must we doe when we are solitary and alone?

Answer. Something we must watch against, and somthing we must look to.

Question 127. What must a man watch a­gainst?

Answer. Against Satan (and) his own heart, or against Satan (in) his own heart, for his ten­tation when we are alone, is sutable to our disposition. He enters upon the heart of cove­tous Judas, to set him upon the betraying of his Master for his own advantages. Hence it is, that a worldly and voluptu­ous man is ever thinking on his Barns, Psal. 49.11. and his belly, Luke 12.17, 18, 19. [Page 135]good fellowes, and youngsters of their pleasures, drinkings and merry meetings, Isa. 56.12. for which such thoughts their hearts cheare them up, Eccles. 11.9. Malicious men think of revenge, Gen. 27.41. Ambitious men of preferment, Luke 9.46, 47. Ezek. 28.6. and lustful persons fill and foul their hearts with all unclean thoughts, Prov. 7.18. yea, they garnish their hearts for the Devil, by setting up in their imagination all lascivious pi­ctures, and defiling represen­tations, and by acting fornica­tions and adulteries in their hearts a thousand times over, Mat. 5.28.

Question 128. What help is there against such vile thoughts as these, when a man and his owne heart is together?

Answer. 1 A man must find his heart work. There's no other means for a man alone (especially if he be given to meditation) to be free from bad and base thoughts, but by better. A working heart is like a going and grinding Mill, if a better grain be not in it, there must be a worse; Walk in the Spirit, (saith the Apostle, Gal. 5.15.) that is, let grace ever find you work; and then you shall not fullfill the lusts of the flesh. A thoughtfull man shall doe well (and without that he shall ve­ry hardly doe well) when ever he goes abroad, or must be for some time alone, to set his heart some particular and pro­fitable task, and to hold it strictly thereunto.

2 He must maintain a War [Page 137]with it. That is, he must be ever mortifying his naturall and most speciall Iusts; for as the severity of Authority so takes away Thieves that men may ride alone without fear, so if men be ever calling in question their inordinate affe­ctions and executions upon them, they may walk alone without hurt, and be solitary without sin.

3 Give God thy heart by prayer, and intreat him to look to it for thee, and to knit it unto himself, Psal. 141.4. & 119.36. & 86.11.

Question 129. What must we look to, when we are alone?

Answer. Mens thoughts alone should be either pious with respect to their generall Calling, Psal. [Page 138]63.5, 6. & 132.1, 4. Gen. 24.63. or profitable with re­spect to their particular Cal­ling and occasions, 1 Kings 20.22. Take heed that thou and the Devil be not together, as it was with Judas, Luke 22.3. thou and the world as it was with Ahab, 1 Kings 21.4. thou and the flesh, as it was with Amnon, 2 Sam. 13.2. Be thou and the Lord together in heavenly meditations, & com­munications Gen. 18. last. Thou and a Bible together, Acts 8.28. at least, thou and a good businesse, Luke 14.28.31.

Question 130. How ought we to take care of our carriage in company?

Answer. So as to avoid the evills to which we are prone, and to the duties belonging to us therein.

Question 131. Ʋnto what evils are men most prone when they are in company?

Answer. 1 If a man be of a free and a kind nature, hee's apt to yield unto evill company, so as to be a partner with them in their evills (1 Kings 22.4.) as in going to Stage-playes, re­vels, riotous, or at least frivo­lous and fruitlesse meetings, and doing when he is there, as they doe: when it were far better to disclaim the compa­ny of such, as David did, Psal. 119.115. & 26.4, 5. and to resist their courses with the re­solution of the Rachabites, that said, We will drink no wine, Jer. 35.6.

2 If a man be of a mild and melancholick constitution, then he is apt in evill company, to [Page 140]be a countenancer of them; and having neither a spirit apt to contend, nor a tongue apt for discourse, to let passe all re­quisite reproofs of their rotten communication and carriage, and let things goe even as they would have them; when a Christian ought to be clear in such cases, and of a constant spirit, as Micaiah and Jeremy were; his words should not be as the words of one of them, they should turn to him, but he should not turne to them, 1 Kings 21.13, 14. Jer. 15.19.

3 If a man be of a hot and fiery temper, then hee's apt in evill and provoking company, to break out into passion, and unbounded indignation; when the tongue should be kept as with bitt and bridle when the [Page 141]wicked is in our sight, and much more our hands, Psal. 39.1. Mat. 26.51, 52.

Question 132. What are the Duties or Rules which we ought to respect in re­gard of company?

Answer. Look to these three things.

1 Come into Company with a good Calling, that if thou be sternly examined, thou mayest be able to say, is there not a cause a call that drawes me hi­ther, 1 Sam. 17.29. and those whom God calls, he keeps from danger, and the power of temptation, Psal. 91.11.

2 Be in company with a good care, viz. of dispatching thy businesse for which thou camest thither as soon as thou canst, Gen. 24.32. and the worse the company is, so much [Page 142]the more carefull be thou to doe what thou camest about, speedily, and then fly away, 2 Kings 9.10.

Question 133. How must our carriage be ordered in regard of our relati­on to others, whether superiours, inferiours, equalls, friends, ene­mies, strangers?

Answer. In regard of our Superiours, two things are especially re­quired.

1 Prayer for them, 2 Tim. 2.12. Nothing being more needfull then prayer, for those that have so great a task, 1 Kings 3.9. and that are under so great temptation, 2 Sam. 11.2. nor any thing being more reasonable, then that they that are common persons, should be supported with a common [Page 143]stock of prayer for the com­mon good.

2 Honour and due respect toward them, which honour is of so large extent, as that it comprehends the whole duty of the fifth Commandement. For as the despising of others in our hearts, and (in particu­lar) of superiours, is the ground of all evill carriage toward them, as we may see in Michol, 2 Sam. 6.16.20. so the ho­nouring of them in our hearts, is the cause of good carriage toward them, though occasion be given to the contrary, as appears in Mephihosheth, 2 Sam. 19.24.28.30.

Question 134. In what particulars is this honour to be declared?

Answer. Have a care of these three things.

[Page 144]1 Be not ready to receive evill reports of them, 1 Tim. 5.19. A great fault it is even of those that professe Religi­on, to take up reports of supe­riours lightly, and thereupon to speak their pleasure; when we ought not to speak evill of dignities, Jude 1.8. when such evil speaking is much observed by Opposites, and laid to the charge of professors, Acts 23.4. and they know not well how to answer it, because they must needs yield, that they ought not to speak evill of the Ruler of the people, Acts 23.5.

2 When they doe well and worthily, fear them, and de­clare a high estimation of them, 1 Kings 3. ult.

3 If they doe otherwise, consider howgreat their temp­tations are in regard of thine, [Page 145]and withal, how great thy help is (by plain and faithfull in­struction) in regard of theirs; it's a hard thing for a rich man to enter into heaven: if thou wert in their place, what woul­dest thou doe? put thy soule into their soules stead, Job 16.4. and so pitty them, and in­stead of declaiming against them in company, weep in se­cret for what is amisse in them, Jer. 13.17.

Generally, be able to say, Unto thee (my Superiour) I have done no hurt, Dan. 6.22. Of thee I have spoken no hurt, 2 Sam. 19.27.

Question 135. What must our carriage be in regard of inferiours?

Answer. There should be

1 Due protection, Psal. 72.12. [Page 146] Job 29.16, 17.

2 Good counsell and instru­ction, Prov. 31.2. Tit. 2.3, 4.

3 Good example, Tit. 2.3, 4, 7.

4 Good usage, Viz.

1 In matters of Clemency, doing them favour, Esth. 20 3.

2 In matters of Equity, do­ing them right, Job 31.21. Col. 4.1.

3 In matters of Charity, do­ing them good, Job 31.19.

4 In matters of Courtesie, doing them no shame, nor of­fering unworthily to abase them, 1 Sam. 20.34. James 2.1, 2, 3.

Generally, they should take care that they under them (e­specially belonging to them) may lead a quiet and a peace­ble life, in all godlinesse and [Page 147]honesty, 1 Tim. 2.2.

Question 136. What should our carriage be toward equalls?

Answer. 1 Men and women that be equals should take sweet coun­sell together (especially if they be friends and acquaintance) and walk (not to play, or to revell, but) to the house of God in company, but ever with truth and sincerity, Psal. 55.13, 14. Rom. 12.9.

2 They should be kindly affectioned one to another, with brotherly love and kind­nesse: They must not look each upon their own vices but upon the virtues one of ano­ther, and so in honour prefer not each themselves, but one the other, Rom. 12.10.

3 When they walk toge­ther [Page 148](especially on the resur­rection and Lords day) they shall doe well to talk together of Jesus, and to edifie the souls one of another, Luke 24.14. 1 Thess. 5.11.

4 All shall doe well to pro­fit in Religion (that is, in a right Religion) above their equalls, Gal. 1.14.

Question 137. How may we carry our selves fitly towards friends?

Answer. 1 Shew thy self a friend to their soules in spirituall things, Acts 10.24. John 1.41, 42, 45. Doe what thou canst to keep thy brethren and kindred from the place of torment, by bringing them to hear Moses and the Prophets, Luke 16.28, 29. As also by pulling them out of the fire by private ad­monitions, [Page 149] Jude 23.

2 Be friendly also unto them (as there shall be occa­sion) in outward things, Pro. 18.24. 2 Sam: 9.1.3. but especially expresse love in the time of their affliction, Prov. 27.10 1 John 6.14.

Question 138. But how should I behave my self towards enemies?

Answer. 1 Make known thy inno­cency to them, 1 Sam. 24.10. that thou mayest not seem to suffer as a Malefactor, 1 Pet. 4.15. but either as an inno­cent person without cause, Dan. 6.22. or as a Christian for a good cause, 1 Pet. 3.14.

2 Beware of them, Mat. 10.17. 1 Kings 20.22.

3 Pray for them, and doe good to them, that so (if it be [Page 150]possible) we may win them, or at least we may shew whose sons we our selves are, Mat. 5.44.45. If a Christian must kill his Enemy any way, it must be with kindnesse, Rom. 12.20.

4 If they say (It repents me) forgive them, Luke 17 4. It's true, that though they doe not say so, a Christian forgives them out of Christian charity, laying aside all revengefull af­fection; but if they doe say so, he forgives them out of Christian Justice as those that have made them amends by their acknowledgement, and with entertaining a good opi­nion of them, as those that have chang'd their minds.

5 Doe not thou rejoyce if God lay his hand upon them, Job 3 [...].29.

A holy rejoycing there may [Page 151]be in regard of the execution of Gods Justice as they be wicked, Job 22.19. but not a carnall content in regard of their downfall and destructi­on, as they be our Enemies, 2 Sam. 1.15.17. Ezek. 18.32.

Question 139. How are we to carry our selves towards strangers, and those that are unconverted?

Answer. There should be in regard of them

1 Holy and unblameable walking before them, Phil. 2.15.

In particular such a conver­sation as whereby

1 God may be glorified, Mat. 5.16.

2 The mouths of the igno­rant and evill minded may be stopped, 1 Pet. 2.15. & 3.16.

[Page 152]3 Whereby their names may be (really) reproved, that so being how bad they be, they may loath and leave them, Ephes. 5.11, 12, 13.

4 Whereby they (behol­ding the innocency and hone­sty of it) may through the mercy of God (as by a speci­all help) be converted and sa­ved, 1 Pet. 2.12.

2 There should be a meek and meet instructing of them, and we should be willing to doe a blessed cure upon their soules, especially if they doe any way belong to our care and charge, 2 Tim. 2 25. Jer. 51.9.

Question 140. Hitherto of our carriage in relation to others, shew me now what Rules are to be observed for the well ordering of our car­riage [Page 153]in regard of our selves?

Answer. 1 First and principally look to thy soule, Mat. 16.26.

2 Look to thy body, both for the health and safety thereof, Tit. 1.23. 1 Sam. 18.12.

3 Look to thy businesse, calling, and occasions, 1 Kings 20.22. Psal. 112.5.

4 Look to thy state, and do not undoe thy self with sure­tiship or dangerous underta­kings, either for strangers or friends, Prov. 6.1, 2, 3.

It is not only against reason, but against conscience and Scripture, and a sin as well as a misery, and folly for a man (improvidently) to endamage himself.

Question 141. Hitherto of the use of the [Page 154]word of God in regard of our earriage, now show me the use of it in regard of our condition, and of the things belonging thereunto.

Answer. The Rules appertaining to our condition, have a respect either to our persons, as food and apparrell, or to our estate, to wit, either prosperity or ad­versity.

Question 142. What Rules are there to be observed concerning meats and drinks?

Answer. 1 We should take them for our need and refreshing, & the support of our natures, 1 Sam. 30.12. 1 Tim. 5.23. Gen. 18.5.

2 For our chearing up al­so, and delight, at fit times, [Page 155]and in fit measure, Psal. 104.15. Nehem. 8.10.

But neither wantonly, when we doe not need them, Prov. 31.4, 5. nor excessively, so as that so much as our hearts should be charged with them, Luke 21.34.

3 The Creatures, when ever we receive them, must be san­ctified, and that two wayes.

1 By the word. Now the Creatures are sanctified by the word, when my conscience is truly informed out of Scrip­ture, and withall is perswaded and assured (by a yielding to that information) that I may lawfully & warrantably, with­out offending God, make use of such and such a Creature, as being admitted and enabled to a free and holy use thereof by Jesus Christ in the time of the Gospel.

[Page 156]2 By prayer. Now the Creatures are sanctified by prayer, both when I begg of God that the curse, which for sin cleaves unto them may be removed, by his commands and blessing, they may minister that effectuall nourishment for which they are appointed: As also when I am thankfull to God in Christ for them, be­holding in him a comfortable admittance to them.

4 Though at meale time, common and pleasant dis­course may lawfully be used, Judges 14.12. yet should there be reverent and seasonable re­membrances of that God that prepares a Table before us, and a great fear of cursing, or cast­ing any dishonour upon him in our hearts, when we are at our merriest feasts, Psal. 23.5. Job. 1.5.

Question 143. Tell me (now eating and drinking is spoken of) whether it be lawfull to drink healths or no?

Answer 1 Not unlesse it be for Gods glory to drink them; for the Rule is, Whether you eat or drink, or whatever you doe else, doe all to the glory of God, 1 Cor. 10.31.

2 Not if by that drinking, so much as our hearts be over charged and put out of frame for the duties of our Callings, and the expectation of the day of Judgement, Luke 21.34.

3 Not if any of the compa­ny that is tied to drink the health, be distempered by it; for is not the health a work of darknesse, Ephes. 5.11. if it cause distemper? and have not [Page 158]I fellowship with it, if I be a worker in it, yea and moreover a binder to it? for every man that is in it, doth not only drink the health, but bind the health, if not in words, yet in deed, because by his joyning a great­er distast and shame rests upon any man that shall offer to shrink.

Now whether this Health­ing be for the glory of God, and so carried as that he that drinks it, is not over charged himself, nor any of his compa­ny, let every mans conscience judge as in the sight of God, and thereby decide to himself the lawfullnesse or unlawfull­nesse of this course.

To which add,

4 Not if it be open and ob­served, and so countenance the course of God, and bid God [Page 159]speed to the fashion of drink­ing healths, wherein (ordina­rily and for the generality) there is so much abuse, John 2 Epist. v. 11. and this meets with the most moderate and eminsed Healthings; for though to eat and drink, to feast is a thing needfull and requisite, yet there's no need of Health­ing. Now though a man drink but a little or no hurt, yet how can it be lawfull for them to doe a needlesse act, when it is an occasion of stumbling to others, and a hardning of them in a most sinfull practice: see Deut. 32.26, 27.

Question 144. Hitherto of meats and drinks, shew me now what Rules are to be observed for Apparrell?

Answer. 1 Let not thy Apparell be [Page 160]above thy place: For Gods mind is, that men should so ap­pear outwardly in their port and attendance, and so in their Apparel, as to maintaine that difference of degrees that he hath established among them, Eccles. 10.6, 7.

2 Let it not be above thy means, for that's against the Commandement, Thou shalt not steale, while as Absolom stole away the heart of the people from David their right­full King, 2 Sam. 15.6. so va­nity of Apparel steales away a man or womans estate from those necessary occasions wherein (of right) it should be bestowed.

3 Conform not to the world in it, against the good and ac­ceptable and perfect will of God ( Rom. 12.2.) that is, [Page 161]against those generall Rules of godlinesse, comelinesse, sobri­ety, modesty, and moderation, which the word of God sets before us, which have a bind­ing power in those particulars which are too low for the Scripture to name, and which, Christians that reverence their generall Rules, need not to have named. See 1 Tim. 1.10. Phil. 4.8. 1 Tim. 1.9.

4 Imitate in thy Apparell holy and faithfull men and wo­men, 1 Pet. 3, 5. Modest and sober Sarah is a fit pattern for those of her sex (who are more apt to exceed in this kind) and not Jezabel, 2 Kings 9.30. Now the example of holy per­sons layes down the Rule of restraint in this particular. So to cloth our selves as that all the world may see we count [Page 162]our graces our Ornaments, ra­ther then our Garments, a meek spirit rather then a curi­ous habit, 1 Pet. 3.3, 4. with Psal. 73.6.

5 For this reason let those that be professors of Religion, and those that would be reck­oned holy Christians, watch­fully and above others, restrain themselves this way, keeping still (and yet without uncome­linesse) the safer and sober si [...]e, and leaning to the word rather then the world; for how shall they be examples to others, that exceed themselves? and what a pity and misery is it that there should be so few holy men and women out of the fashion, to be a pattern to the residue of the world that so affect fashions?

Question 145. Since you speak of fashions, tell me what is to be thought concerning new fashions in At­tire?

Answer. 1 To speak generally, all affectation and offence in the form and fashion of our Ap­parell is to be avoided; that is, we must not apparell our selves so as to shew we have a mind to be in the fashion; nor so, as to encourage those that be vainer, and grieve the bet­ter party, Phil. 4.8.

2 To speak more particu­larly, observe these Rules.

1 Such fashions of Apparel as clearly and at first sight crosse the Rules of Christian modesty (as the attire of wo­men, whereby nakednesse is in part covered, but in a great [Page 164]part discovered) are to be re­jected as abominable. It's strange that honest women will not give Harlots leave to have such an Attire as may be properly called the Attire of an Harlot ( Prov. 7.10.) to wit, as unbeseeming the mode­sty of a sober woman.

2 Other fashions there be tolerable rather then laudable; and that they may be tolerable it belongs to the wisedom and sobriety of Christians to ob­serve these two Rules.

1 Not to enter into them suddenly, so as to keep even pace with the most forward fa­shionist.

2 Not to use them exactly, and in the utmost extremity.

The former of these argues levity, the later curiosity and want of worth, both pride and vanity.

[Page 165]3 Any fashion used out of pride and vanity of mind is ab­solutely sinfull.

Onely for some better Rea­son, some more liberty may be given and taken, viz. in these regards.

1 To avoid the imputation and offence of fingularity, and that it may appear that Chri­stians doe not affect to be un­lightly, nor put the stresse of Religion upon these lessen things.

2 In case of duty both of Children to parents, and of wives to husbands, whom the clearnesse of the duty to give content, makes these things more disputable, and gives oc­casion for dispensing with them, at least in some degrees.

But there's a wide difference between these two, to wit, when [Page 166]such or such are in the fashion out of a mind and affectation, and when their appearing in the fashion (enforced by the imperiousnesse of vain and un­kind and ungodly Superiours) in their trouble and affliction.

Question 146. But is not Apparell an in­different thing, why then should there be so much scruple about it?

Answer. I Answer.

1 It's true that the Appa­relling of our selves this or that way, is a thing indifferent in the generality; but pride, lux­ury, vanity of mind are not things indifferent, but abso­lutely sinfull, and so are those particular fashions that spring from and manifestly savour of these corrupt roots.

[Page 167]2 Though such things be in a sort indifferent, and left to our liberty, it being a shame that Christians that have so many Rules pressing to mode­sty and sobriety in the general, should need to be taught parti­cularly how to dresse them­selves every day, yet let us not (for shame) so carry our selves, as that God should re­pent he hath left them indiffe­rent; liberty is the triall of ingenuity, and tendernesse of conscience.

3 I Answer, with a Holy Father in a like case, That's the very worke of the Devill to make indifferent things to be contemned. The Devil is no­thing so much a gainer by that which is apparently sinfull, as by things of an indifferent na­ture; for therein men sin un­der [Page 168]a protection, they take their pleasure to the full in the (use) of such things, that's their sin, and the indifferency of them in their (nature) that's their protection.

Question 147. Hitherto of Rules appertain­ing to our condition as it hath respect to our persons, shew me now what direction the Scrip­ture gives concerning our con­dition with reference to our e­state, and first tell me what di­rection's for the carrying of our selves well in the state of prospe­rity?

Answer. 1 Be thankfull, Deut. 8.10. & 26.5. and ever magni­fie that God that is so infinite­ly gracious, as that not only to take Order for, but to take pleasure in the prosperity of [Page 169]his servants, Psal. 35.27.

2 Be humble. For as we are greater then the greatest of all Gods Judgements in regard of the merit of our sins ( Ezra 9.13.) so we are lesse then the least of all Gods mercies, in regard of the unworthinesse of our persons, Gen. 32.10.

3 Be watchfull; for prospe­rity is an estate of temptation, Prov. 30.8, 9. and without speciall care it will be abused, either to pride, Psal. 73.6. or unto sensuality, Luke 12.19. or unto security, Mat. 24.38, 39.

4 Be fruitfull. For prospe­rity is as it were the Lords dunging, whereby to make his Trees the more fruitfull, Isa. 61.3. Luke 13.8. Let thy heart (therefore) be lift up, when God is more plentifully [Page 170]good unto thee (as the heart of prospering Jehosophat was) in the wayes of the Lord, 2 Chron. 17.5, 6. Psal. 116.12.

5 Be charitable. For we are but Stewards of that we have, Luke 16.1, &c. and therefore must be ready to distribute and lay out, 1 Tim. 6.18, 19. and our layings out are our best layings up. Now in what mea­sure to lay out, our prosperity will direct us, for every man must lay out as God hath pro­spered him, 1 Cor. 16.2.

6 Be fearfull and so prudent as to think alwayes a change will, or (at least) may come, ( Job 3.25, 26.) that thou mayest not be impatient when it is come, Job 1.22.

7 Be faithfull, and when God so prospers thee at one [Page 171]time, as that thy Cup runs o­ver, gather from thence, that if he deale not so with thee at another time, but strip thee of all thou hast, it is not for want of good will, for sure (thou having goodnesse in thee) mer­cy and goodnesse shall follow thee all dayes of thy life, Psal. 23.5, 6. and it shall be in one thing or another (as in out­ward things it hath been ex­pressed to thee.)

8 Be very inquisitive whe­ther thou hast Jesus Christ and these outward things (with) him, or whether thou hast them and (not) him, and re­solve never to take pleasure in an outward portion, unlesse thou canst enjoy Gods graci­ous presence in Jesus Christ, Exod. 33.3.15.

Question 148. What Directions are there for a good carriage in adver­sity?

Answer. Therein

1 Be patient and silent, Lev. 10.3. Psal. 39.10. and doe not by walking frowardly, charge God foolishly, Job 1. ult.

2 Be tender and conside­rate; doe not despise and make light of Gods corrections, but let them put thee into a study, Eccles. 7.14. Consider from whom affliction comes, to wit, from God, that thou be pati­ent, Psal. 39.10. From whence it comes, to wit, from sin, that thou mayest be penitent, Psal. 32.5. For what purpose it comes (in regard of man) to wit, for reformation, that thou [Page 173]mayest be converted, Isa. 27.9. Ezek. 18.30. And with what purpose it comes (in re­gard of God) to wit, to doe us good by it at the latter end, that so thou mayest be comfor­ted, Deut. 8.16.

3 Be hopefull and hearty ( Psal. 42. ult.) not dismaied and weary, Prov. 3.11. rather promise to thy selfe the best, Jer. 30.7. then prophesie the worst, 1 Sam. 27.1. Judges 13.22, 23.

4 Out of this hope be dili­gent in using all means of good, Ezra 10.2, 3, &c. Jo­el 2.12, 13, 14.

5 In the use of the means be faithfull, Psal. 9.10. and for this purpose be so wise, as to observe former experiments of Gods gracious deliverance of Pilgrims and Prisoners, of [Page 174]sick men, and Sea men, and all men, others and thy self, that so thou mayest understand the loving kindnesse of the Lord, so far as to see a comfort in it, in regard of thy present sad condition, Psal. 107.43.

Question 149. This may help for trouble in generall, but what more speciall directions are there for a good carriage in spirituall afflictions and tentations?

Answer. 1 By no means slight just troubles of conscience, nor think to drink down spirituall distresses. Conscience is a thing that may be ducked, but can­not be drowned; give it leave therefore to speak out, and provide rather to pacifie it, then to stupifie it, Psal. 4.4. 1 John 3.10.21. Hag. 1.5. Psa. 14.4.

[Page 175]2 Be troubled for nothing but out of a ground in Scrip­ture, 1 John 3.4. Let not thine own superstitious heart, let not Satan make thee sad, who loves to make sad the soules of the righteous, but let God have the honour of all thy joyes and sorrowes, by being glad or sad; and that thou mayest not erre in this point, never accuse thy self when faithful Ministers will not joyn with thee in the accu­sation.

3 Reason not with the Temp­te [...]. It is not safe for us to have to doe with the Devil by way of Treaty, but only by way of conflict ( James 4.7.) there­fore instead of reasoning with him, be carefull of a three-fold recourse.

1 To thy self, with repen­tance for any sin that may oc­casion [Page 176]thy trouble and grief of soule, Gen. 42.21. Psal. 51.3, 4, 5.

2 After thy repentance and washing, have recourse unto thy God, who is so gracious as to say unto thee, when the De­vil would faine reason with thee, Come and let us (thou and me) reason together; in which reasoning if thou obje­ctest thy sins are as red as Scar­let and Crimson, his Answer is, I will make them as white as snow, or as wooll, Isa 1.18.

3 Have recourse to Jesus Christ, and to his intercession, that is ready to say upon thy suing to him for rescue, The Lord rebuke thee O Satan, Zec. 3.2. And if he say and pray so once, there's no doubt he shall be heard, John 11.42.

[Page 177]4 Omit not Religious du­ties upon the Opinion of un­worthinesse; for God justifies the ungodly, Rom. 4.5. and invites the unworthy, Revel. 3.17, 18. Isa. 55.1. And it's the master-piece of the Devils policy, to keep thee from Gods company, that he may with the more ease corrupt and torment thee with his owne company and tentati­ons.

5 Leave not by any means, the labours of thy Calling. A speciall help against the De­vil and bad company, is to take order to have no leisure to converse either with the one or the other.

6 Rest thy hold of salvati­on upon Arguments, not upon sense and feeling; for as no [Page 178]mans state is good because he thinks it to be so by presump­tion; so no mans state is bad because he judges of it in ten­tation: Leave the matter therefore to just proof, and judge accordingly, 2 Corinth. 13.5.

Question 150. What's the best means of comfort, and the most Catho­lick Cordiall in all Afflicti­ons?

Answer. Labour to have peace with God by faith, and to have the assurance of it by holi­nesse, and that will be sure (as by strong Garrison) to preserve thy heart and mind in all troublesome places and cases whatsoever; for how [...]an he possibly faint, who hath [Page 179]God Allsufficient to be his friend, and who knowes he hath him, by his walking up­rightly before him? Phillip. 4.7.

[...].

Question. FOr the better preventing of sin, and for a help to private examination, shew me briefly the most common breaches of every Com­mandement; and first, tell me what those sins be whereby the first Commandement is ordina­rily broken.

Answer. In generall this Comman­dement is broken, because we [Page 181]seldome consider how our hearts stand affected towards God, nor think whether God have our hearts or no; and so we never strive to give unto God the whole inner man, and to cleave unto him with all our heart, as this Commande­ment requires, Deut. 6.4, 5.

Question. How is it broken more parti­cularly?

Answer. By these four things especi­ally.

1 By the want and by the contempt of that knowledge of God, Deut. 4.39. Jer. 4.22. that should make us cleave unto him, Isa. 43.10. appea­ring in the great and generall ignorance of common people, Isa. 28.9, 10. 1 Cor. 15.34.

2 By a want of the love of [Page 182]God, yea by a loving of plea­sure and worldly profit more then God, of which it appears we are guilty, because things of this world carry us away from the Commandements and service of God, 2 Tim. 3.4. Phil. 3.19. Deut. 6.5, 6. Mat. 10.37. John 14.15.

3 By a want of trusting in God, shewing it self in rebel­ling against God in our lives, 2 Kings 18.20. in want of seeking to God in the time of our need, 2 Kings 1.2.6. and in using unlawfull meanes to help our selves withall in the time of our trouble, Isa. 30.37.

4 By a want of the fear of God appearing in our boldnes in sinning, Numb. 15.30, 31. and in the presumptuous neg­lect of holy services, Mat. 22.5. Acts 24.25.

Question. What be the common breaches of the second Commandement?

Answer. In generall all omissions and all neglect of that worship of God which is required in his word, Psal. 45.11.

Question. In what partioular things doth this common neglect of Gods worship amongst people shew it selfe?

Answer. It shewes it self especially in these foure things.

1 In a carelesse neglect of the times and parts of Gods service, while people doe so ordinarily come unto it after it is begun, and goe away from it before it be ended, Acts 24.25.

2 In the ordinary neglect [Page 184]of Sermons by poor men upon the Sabbath day out of infide­lity, 1 Kings 12.27. thinking by the dispatch of some world­ly businesse to help themselves in their necessities; and by rich men upon other dayes, out of covetousnesse and unwilling­nesse to leave their worldly de­lights, Luke 14.19.

3 In neglecting extraordi­nary services, and being unne­cessarily absent from the Con­gregation, in the dayes of pub­lick Humiliation and Thanks­giving, Ezra 10.9. Esther 9.20 28, 31.

4 In that common neglect of publick prayer in Families, which is the daily morning and evening Sacrifice which is to be offred to God now in these times of the Gospel, and which Gods Children have ever been [Page 185]carefull of in former times, Joshua 24.15. Acts 10.2. Acts 12.12. Esther 4.16. Mat. 18.20.

Question. But is there nothing that can be blamed in us, if these outward services be performed by us?

Answer. Yes, we are much to be hum­bled for this, that though we perform the outward service, yet we doe not perform it with all our heart serving God (as he requires) in spirit and in truth, and loving him, as well as keeping his Commande­ments, Isa. 29.13. John 4.24. Rom. 12.11, 12.

Question. Wherein doth this heartles­nesse in Gods service ordinarily shew it selfe?

Answer. In deadnesse and heavinesse of heart, whereby we are more inclined unto sleep then ser­vice. ^* And in distractions and wandrings of heart, while our thoughts do so run upon worldly ^† and vain matters, as that we very little mind the exer­cise that we are about,

Question. How is the third Commande­ment cōmmonly broken?

Answer. In generall, by using unre­verently the Titles, Word, and work of God, whereby (as by a name) he hath made him­self known unto us.

Question. How doth this more particu­larly shew it self in the ordinary [Page 187]practice of people?

Answer. That men doe not fear an Oath, Eccles. 9.2. Jer. 2. Deut. 28.50.

Question. How doth that appear?

Answer. 1 By mens common swear­ing in their ordinary talk; ma­ny being of this mind, that they may swear safely (though it be never so ordinarily) so that they swear truly, Mat. 5.34.

2 By swearing upon unwar­rantable occasions, as when men anger us, or because they be loath otherwise to believe us 1 Sam. 14.39. 2 Sam. 19.7.

3 By not fearing and for­bearing those which people ac­count lesser Oaths, and which be growne unto common cu­stome.

[Page 188]4 By the using of Popish Oaths, wherein men swear by Saints, or prophane Oaths wherein they swear by the Creatures, Jer. 57. Zeph. 1.5. Mat. 5.35, 36.

Question. How else is this Commande­ment broken?

Answer. It is broken ordinarily in these ensuing particulars.

1 In cursing and banning, 1 Sam. 17.4.44.

2 By using the name of God vainly, appearing in na­ming God in our prayers, when our hearts doe not think upon him; and in saying rashly and upon sudden idle occasions, O Lord, O God, O Jesus, when we neither think upon our God, or Lord, Saviour.

3 By mens profane plead­ing [Page 189]upon Scripture points over their Plots, or taking in phrases of Scripture to make up their jests, Psal. 50.16. or to de­fend themselves in their sins, as that, 1 Tim. 5 8. for covete­ousnesse, Mark 1.24, 25, 34.

4 By resorting to Playes, and thereby countenancing those grosse abuses that be in them, both of Gods word, holy men, and holy things, all which abuses fall in the end upon the great & glorious name of God himself Prov. 14.9. Jer. 11.15.

5 By Prayers for dead friends, wherein the name of God is idlely and vainly taken into our mouths, all confessing that those Prayers can doe the dead no good, nor in any sort alter the state wherein they are, Mat. 12.36.

[Page 190]6 By a loose life, either in Christians that live worse then Heathens, or in professors that live worse then other Christi­ans, since by both these we bring disgrace upon that fear­full name of God which we professe, Gen. 13.7. 2 Sam. 12.14.

Question. How is the fourth Comman­dement commonly broken?

Answer. In generall, because people remember not a day, but think it enough if they come to Church morning and evening, and so give the Lord some few houres of a day, instead of a whole day.

Question. But in what else is there a generall breach of this Comman­dement?

Answer. In this, that men doe not make the Sabbath their delight ^* but account the duties there­of a heavy burden, and long much to have the day spent, that so they may return again to their worldly businesses,

Question. In what particulars is this Commandement ordinarily bro­ken?

Answer. 1 In sleeping out the mor­ning, and neglecting that due preparation that should make us fit to perform the holy ser­vices of that day, Psal. 92.2. Eccles. 5.1.

2 In not resting that day, but toiling and troubling our selves (without any true ne­cessity) [Page 192]about worldly busi­nesses, ⁴ or travelling either nearer or ^† farther off for our worldly advantage,

3 By taking no heed to the hearing of the word publickly (for which the Lords day is appointed, Acts 7.20.) or ca­techising privately (which on the Lords day also is to be per­formed) the former of which appeares in the ignorance of housholders, and the latter in the ignorance of those of their houshold.

4 By providing nothing for the poor, for whom Collecti­ons are to be made that day, 1 Cor. 16.2.

5 In going out of the Church, and departing from the Assem­bly, before the blessing be pro­nounced, [Page 193]1 Cor. 14.16.

6 In not observing a holy rest unto the Lord the day throughout, but spending a greater part of it either in slee­ping, or in vain pastimes and recreations that steal away the mind from heavenly things, Isa. 58.13.

7 In that people take very little care whether their Chil­dren or Servants keep the Sab­bath or no, which appears in that commonly they doe either set them to work, or suffer them to play, Josh. 24.15. Ex. 20.10. Acts 10.33. & 11.14.

Question. How is the fifth Commande­ment commonly broken?

Answer. In generall, for want of gi­ving freely to our betters, to [Page 194]our brethren, and to those that be under us, that which of right belongs to them in regard of their severall places, Rom. 13.7. 1 Pet. 2.17.

Question. What be the particular brea­ches of this Commandement, whereof men be ordinarily guil­ty?

Answer. Men doe ordinarily offend against this Commandement, in these following particulars.

1 In that they doe not ob­serve themselves, 1 Pet. 2.13. and (as far as belongs to them) cause to be observed, Tit. 3.1. the wholesome Lawes of Ma­gistrates, especially such as are ordained for the beating down of sin, and the better observing of the Lawes of God, 1 Pet. 2.13. Tit. 3.1.

[Page 195]2 In that men (that be of any means) doe commonly contemne meaner offices 1 Pet. 2.14. Rom. 13.1. and cause them to be contemned (for want of aiding them (when occasion requires) in the execution of their Office, Jude 2, 23, & 8, 5, 15, 16.

3 In the inferiour Offices, doe so execute their Office as to please their neighbours, ra­ther then glorifie God, benefit their Countrey, or discharge their Oath, Deut. 16, 18, 19, 20. Acts 12.3. & 24.

4 In that men regard not the Authority of Ministers in matters concerning their souls, Heb. 13.17. nor do very highly esteem of them in love for the works sake, 1 Thess. 5.13.

5 In that husbands and wives set forward one another [Page 196]in their gainfull sins, 1 Kings 21.7.25. Acts 5.2. hinder one another in godly exercises, 2 Sam. 6.16.20. have many unkind quarrels one with ano­ther within their houses, Exod. 4.26. and so become an evill example to their Children and charge.

6 In that Children when they be somewhat grown up, begin to be their fathers fel­lowes, Ephes. 6.1. Luke 2.51. and their mothers masters, go­ing any whether they please without leave, Ruth 2.2. Pro. 1.8. & 3.2. Exod. 21.13. and presume either to marry, or make themselves sure, with­out parents consent, Judges 14.2. Ruth 3.5.

7 In that many servants be false and idle when they be trusted, sullen especially when [Page 197]they be commanded to come to a Religious exercise, such as answer again when they be re­buked, Tit. 2.10. Ephes. 6.6. Tit. 2.9. They doe not please them well because they be sullen when they command some things, and take stomack, and are ready to resist when they be corrected, 1 Pet. 2.18, 19, 20.

8 In that parents and hous­holders take no care to cate­chize their Children and Ser­vants, Gen. 10.19. Pro. 22.6. Ephes. 6.4. that they may get wisedome into their soules, nor (with discretion, and with a calm spirit, to cor­rect them, that they may drive foolishnes out of their hearts, Pro. 22.15. & 23.13, 14. & 19.18. Pro. 20.30.

9 In that housholders pro­voke [Page 198]their Children and ser­vants by their unreasonable anger and hard usage, Ephes. 6.4. Col. 4.1. 1 Sam. 20.30. and (in particular) either cast off or care not for their sick servants, 1 Sam. 30.13. Mat. 8.6.

Question. How is the sixth Commande­ment commonly broken?

Answer. In generall by the common neglect of our owne and our neighbours preservation, and that anger, Mat. 5.22. envy, Pro. 14.30. malice, hatred, 1 John 3.15. and desire of re­venge, Gen. 4.5. & 27.41. 1 Kings 19.2. James 3.14, 16. & 4.1, 2. These be kil­ling lusts, that tend unto our owne and neighbours bodily hurt.

Question. What speciall sins be there by which this Commandement is commonly broken?

Answer. 1 By that excessive worldly sorrow, Prov. 2.17.22. 1 Kings 21.4. 2 Sam. 25.37. 2 Cor. 7.10. and that distra­cting and dividing worldly care, Mat. 6.25. Luke 12.29. Eccles. 2.23. & 5.17. where­by many people hasten their ends.

2 By that ill carriage, Gen. 27.46. 2 Pet. 2.8. Psal. 42.10. unjust, unkind, or unmerci­full dealing, whereby many do so grieve the soules of others that they make them weary of their lives, and become guilty of their deaths.

3 By that malicious and scornfull frowning, Gen. 4.6. [Page 200]nodding of the head, writhing of the mouth, Psal. 22.7.17. Pro. 6.13. laughing, girding, that betoken a spightfull and murtherous mind, thirsting af­ter the destruction or at least the hurt of our brethren, Psal. 22.7. & 35.16.

4 By those spightfull and wrathfull words, Mat. 5.22. 1 Sam. 20.30. Lev. 19.14. those scornfull and bitter jests and quips, 2 Sam, 6.20. Mat. 27.46, 47. 2 Kings 2.23. which (like so many swords) pierce and wound those against whom they are spoken, Psal. 42.10. Prov. 12.18. Neh. 4.3, 4, 5.

5 By that crying and cla­morous noise that malicemakes among chiding neighbours, Ephes. 4.31. and by those Challenges that passe between [Page 201]desperate persons, 2 Sam. 2.14. 2 Kings 14.8.

6 By that quarrelling, stri­king, wounding, Exod. 21.8.22.26. Tit. 3.2. so ordina­rily amongst men, when they be either overtaken with drink, Prov. 23.29. or overcome with anger, Gen. 4.23.

7 By desperate adventures for money, or credit, or out of a humour, without any lawfull Calling, Mat. 4.6. 2 Chron. 35.22.

8 In excessive labour, out of a covetous mind, Eccles. 4.8. or in surfeting, drunkennes, Prov. 23.29. Adultery, Pro. 5.11. out of a carnall mind, whereby men consume their bodies, and shorten their days.

9 By a carelesse neglect, in not mending High-wayes, co­vering and filling up pits, keep­ing [Page 202]up Dogs and Cattel that endanger the lives of Passen­gers, Deut. 22.8. Exod. 21.29, 30.

Lastly, in not punishing quarrelsome persons, that en­danger the lives of other men, Lev. 24.19, 20. and in suffe­ring the poore to perish for want of fit provision, James 2.15. John 3.17. 1 Sam. 30.12, 13.

Question. How is the seventh Comman­dement commonly broken?

Answer. In generall, by lust stirring in the heart, wherein (as Christ faith, Mat. 5.28. the one is the fountain, the other the fe­well of adultery) adultery is committed, and that wanton carriage whereby the same sin is ordinarily furthered, Prov. 7.11, 12, 13.

Question. But by what particular sins is this Commandement especial­ly broken?

Answer. 1 By thinking of those per­sons or of those things that provoke to lust, 2 Sam. 13.1. by that inward boiling of the heart that ariseth from such provocations, 1 Cor. 7.9. 2 Sam. 11.3. and those filthy wishes which thereupon fol­low, that we had that thing whereby our present lusts might be satisfied.

2 By that painting of the face, 2 Kings 9.30. and that apparelling and pranking up of the body, Pro. 7.10. Some Attire is Harlots Attire, which (many times) are the signes of a filthy mind in those that use them, and means of the [Page 204]same mind in those that be­hold them.

3 By eyes and eares full of Adultery, 2 Pet. 2.14. look­ing upon those things, 2 Sam. 11.2. Gen. 34.2. Psal. 119.37. Job 31.1. and hearkning unto those words, Gen. 39.10. that stir up, and draw on lust and uncleannesse.

4 By that minsing, Isa. 3.16. dancing, Mark 6.22. dalliance, Pro. 7.13. those las­civious casts of the counte­nance, and carriages of the bo­dy, Isa. 3.16. that breed and feed adulteries and unclean­nesse.

5 By filthy and tempting speeches, which are nothing else but the breathings of an unclean heart, whereby like­wise the same uncleannesse is begotten and brought forth in [Page 205]others, Pro. 7.21. & 9.15. 1 Cor. 15.33. Ephes. 5.3, 4, Celat Scripturaras pudendas. Judges 3.24. 1 Sam. 1.19.

6 By that excesse in meat and drink, Ezek. 16.49. Jer. 5.8. Pro 23.33. or that dain­ty diet whereby many people pamper & provoke themselves to lust and wantonesse.

7 By looking after lascivi­ous pictures, and provocations of lusts, as also by running to Stage-playes, wherein adulte­ries be so fully and fowly act­ed, that many that be present goe away defiled and infected, 1 Thess. 5.22.

8 By that idlenesse, Ezek. 16.49. 2 Sam. 11.10. that pampers the body, and gives the heart leisure to be all a fire with lust, as also by being in those companies, Prov. 5.8. [Page 206] Gen. 39.10. 2 Sam. 13.10, 11. that ordinarily tempt peo­ple to lust and wantonnesse.

9 By those foule sins, and hainous acts of fornication, a­dultery, yea, and incest like­wise, which now adayes we do so ordinarily hear of, Deut. 22.22, 23, 28. Levit. 18.6.

10 By the unseasonable or immoderate use of the marri­age bed, Heb. 13.4. whereby divers be adulterers, even with their own wives.

Question. How is the eighth Comman­dement commonly broken?

Answer. In generall it's broken in this, that every man is ready to seek his own and not ano­thers wealth, Phil. 2.4. yea, men are so far from that, that its an ordinary thing with them [Page 207]to raise their own gain by their neighbours losse, 1 Thess. 4.6. Amos 8.6.

Question. But in what more particular and speciall sins is it ordinarily broken?

Answer. 1 In all covetous purposes of getting any thing into our possession that we have no right unto, nor can well and truly come by, Mat. 15.19. 1 Tim. 6.9, 10. Joshua 7.21. 2 Kings 5.20. 1 Kings 21.1, 2.

2 By all false dealing, and blindfolding of the truth in bargaining, Ephes. 4.25. Psal. 15.2. by which the buyer concealeth the goodnesse, or the seller the faults of any commodity, to his neighbours advantage, Mat. 7.12. Luke [Page 208]19.18. Prov. 20.14.

3 In buying underfoot of such as sell for need Mat. 7.12. Lev. 25.14 in deceiving simple people with a bad com­modity, Amos 8.6. and others that have more skill with false weights, Amos 8.5. Lev. 19.35. Prov. 11.1. Micah 6.11.

4 By not lending what we can spare upon just occasion, and in case of mercy, Psal. 10. Prov. 21.26. by not giving what we are able in case of charity, Isa. 58.7. James 2.16. and exacting unmerciful­ly what is due unto us from them that be no way able to pay us, Mat. 18.28. Luke 6.30.

5 When men deceive o­thers, by borrowing upon faire promises and shewes, what [Page 209]they know they shall not be able to pay, Lev. 19.13. 1 Thess. 4.6. Psal. 15.4. or deny a due debt because the Creditor cannot prove it, Lev. 19.13. Or when they that confesse the debt make no shift to pay it, Psal. 37.21.

6 By with-holding things that be due, Rom. 13.7. By not restoring things that be found, if we can hear of the right owner, Ex. 23.4. Deut. 22.1, 2, 3. or denying what is given us to keep, Exod. 22.7. or what is laid to pl [...]dge, in case it be the means of our neighbours living, Exod. 22.26, 27.

7. By unjust 1 Cor. 6.7. ei­ther commencing or prolong­ing of Suites, while a man con­tends rather for malice then matter, and so by a privy theft [Page 210]robs his brother, Lev. 19.35. 1 Kings 21.9, 10.

8 By getting any thing un­justly, Prov. 28.8. as by sel­ling charms, and such things as be vaine and hurtfull; by Gaming, when men are to get their living by working, not by playing, Pro. 13.11. and more commonly by that ordi­nary usury whereby one man eats out another, or it may he many others, Exod. 22.25. Ezek. 18.8.

9 By purloining and pilfer­ing lesser matters, Exod. 22.1. or drawing on company to a­ny thievish courses, Prov. 1.11.

10 By stealing away mens daughters for marriage, which be the chiefest goods they have, Deut. 24.7. and a part of their inheritance, Psal. 127.3.

Question. But may not a man be a Thief to himself, and so be guil­ty of the breach of this Comman­mandement?

Answer. Yes divers wayes.

1 By idlenesse, and living without a Calling, whereby men bring themselves unto, and keep themselves in penury and misery, 1 Cor. 7.20, 21. Gen. 4.2. Prov. 23.21. & 20.4, 13. & 21.25. & 24.33, 34. 2 Thess. 3.10, 11. Ephes. 4.28.

2 By excesse in eating, drinking, Prov. 23.21. Isa. 3.16. apparell, building, fur­niture, all which be privy Thieves; and more especially, by the excessive desire of pur­chasing Lands, or buying e­states, whereby men grow so [Page 212]far in debt, that either they undoe themselves, or their po­sterity.

3 By unnecessary gifts, Isa. 30.6. either to get great mens favour, or to get the good word of poor people that wan­der about, and have no honest Calling or course of life, as also by costly sports and recreati­ons, Prov. 21.17, 20.

4 By unnecessary Suretiship for such men as be not known and approved, whereby so ma­ny men smart, Prov. 11.15. & 17.18.

5 When men pinch them­sellves, and are thieves to their own backs and bellies, by with­holding from both things ne­cessary, Eccles. 2.26. & 6.2.

Question. Wherein is the ninth Com­mandement commonly broken?

Answer. In generall it is broken in regard of our neighbour, be­cause men doe not in honour prefer one another, Rom. 12.10. by a holy striving for the setting up and maintaining of the good name and credit of our brethren; and in regard of our selves, for want of pro­curing a good report by doing those things that be true, love­ly, and praise worthy, Phil. 4.8.

Question. In what particular things do men ordinarily offend against this Commandement?

Answer. 1 In evill suspitions of others in our heart without good rea­son, 1 Tim. 6.4. 1 Sam. 2.13. 1 Cor. 13.5. and con­demning others in our judge­ment [Page 214]without just ground, Mat. 7.5. Acts 28.4. & 2.18. 1 Sam. 17.18.

2 In rejoycing at our neigh­bours infirmity, whereby he shames himself, 1 Cor. 13.6. Job 31.29. and in grieving at our neighbours prosperity, whereby he raises himself and his good name, 1 Cor. 13.4. Neh. 2.10. both which are very usuall faults among them that be at odds one with ano­ther.

3 In raising or receiving false reports, and flying tales, whereby our neighbour may be discredited, Lev. 19.16. Prov. 26.20, 22. & 25.23. and in repeating of old faults whereby our neighbour hath been formerly disgrac'd, Pro. 17.9. 1 Pet. 4.8.

4 In not speaking in the [Page 215]cause, and for the credit of our neighbour, when his name is called in question, and we may fitly stand out in his defence, Phil. 10, 11, 16. Prov. 31.8, 9.

5 In nodding with the head, pointing with the finger, or any other scornfull carriage made out of malice for the dis­grace of our brethren Psa. 22.7. and more especially in ma­king jests or Songs upon them, Psal. 35.16. Gen. 37.19. Psal. 69.12.

6 By bewraying secrets com­mitted to us, to our brethrens disgrace, Prov. 12.13. & 25.9, 10. or making known pri­vate faults without just occasi­sion, and before brotherly ad­monition, Mat. 18.15, 16.

7 By false presentments in Court, or bringing in false evi­dence [Page 216](either for malice or money) to our neighbours discredit, Lev. 19.15, 35. Deut. 19.16. Prov. 19.5. Mat. 28.12, 15.

Question. But how may a man hear false witnesse in regard of him­self, and so become guilty of the breach of this Commande­ment?

Answer. 1 By thinking too highly of our selves, above that which is in us, Luke 18.11. Gal. 6.3. Phil 2.3 or too meanly of our own gifts, and so withdrawing our selves from that service which God requires of us, Ex­od. 4.10, 13. Jer. 1.7.

2 In cleansing our selves when we have done amisse, by dissembling and unjust excuses, 2 Kings 2.25. 1 Sam. 15.15, [Page 217]20, 30. Mat. 28.11, 12. and labouring to free ourselves by lies from the shame of our evill courses.

3 By dissembling those things that be commendable in us, and dispraising our selves of pur­pose to draw other men to commend us.

4 By shewing our weaknes, and discovering our simplenes before malicious and carping adversaries.

5 By not labouring to pro­cure our selves a good name by holy and wise courses, but rather on the contrary discre­diting our selves by evill and indiscreet carriages, Pro. 22.1. Eccles. 10.2. 2 Sam. 12.14. Rom. 2.23, 24.

Question. Wherein is the last Comman­dement ordinarily broken?

Answer. In generall, by that prone­nesse of nature which there is in every one of us to sin against our neighbour, Psal. 143.2. Gal. 5.17. And more especi­ally by those covetous thoughts which howsoever they be cur­bed in our selves, yet are un­charitably carried upon that which is our neighbours, Rom. 7.7.

Question. How is it broken yet more par­ticularly?

Answer. 1 By being not fully con­tented with that estate which God by his providence hath given us, and which may by good means be gotten by us: For, the root of coveting other mens portions, is the want of being content with our owne, [Page 219]1 Tim. 6.8, 9. 1 Cor. 7.29, 30.

2 By those wild and world­ly wishes whereby our hearts wander after that which is our neighbours, or which it will be hurtfull to our neighbours for us to have, 2 Sam. 23.15, 17. though they never come to full and perfect desires, James 1.14. Psal. 4.6.

3 For want of mortifying and abating the power of our corrupt nature, and worldly mind, which is the fountain of all those uncharitable motions and stirrings that be in us, ten­ding to our neighbours hurt, Col. 3.5. 1 Cor. 9. ult.

Question. By this opening of the Law we see plainly how many sins there be that require Humilia­tion; but because Master-cor­ruptions [Page 220]are they for which we ought especially to be humbled, shew me in the next place how they may be discerned?

Answer. A master sin may be discern­ed by these marks.

1 It is that which most haunts a man, and commands his heart most when he is alone. Hence it is that when anger or lust is the master, there be ma­ny chidings in a mans heart, and many filthy passages in a mans spirit, when no body else is with him.

2 It is that which hath most sins attending upon it; as if a man be given to carking, to couzening, to cruell dealing, and worldly grief, it's a signe covetousnesse is the master-sin, for all these wait upon it, 1 Tim. 6.9, 10.

[Page 221]3 It's that which most trou­bles a man in good duies, as in prayer, hearing of the word, keeping the Sabbath; as it is a signe hee's a mans master, whom he leaves his own work to follow, though it be to his disadvantage.

4 A master sin is that, which if a man be bad, he cannot en­dure that a Minister should touch it; if he be good, hee's most glad that any man or Mi­nister helps him with Armour against it.

5 A master sin is like that great Goliah, that seems to set at defiance the whole Armour of Gods graces in us, and is of all other sins most hardly o­vercome by us.

Question. What then must we doe in dayes of Humiliation, with such [Page 222]master corruptions?

Answer. We must resolve to War against them, we must choose out of the word of God such weapons as are fittest for our purpose, and then we must fight in faith; by this means we shall cut off the heads of those Goliah's, so that though they be still rebelling in us, yet they shall never have dominion over us, 2 Sam. 17.40, 45, 46. Rom. 6.12, 14.

Question. WHat is the Belief?

Answer. It is a profession of our Christian faith.

Question. Is it a Prayer?

Answer. No.

Question. How doth a profession of faith differ from a Prayer?

Answer. Prayer is a speech directed to God, wherein we desire that something may be given or forgiven us; but a profession of faith is a speech directed usually to men, wherein we ex­presse to them what we do be­lieve.

Question. Why doth every one in parti­cular say I believe? I believe.

Answer. Because every man must in particular know what he him­selfe doth believe, and so be ready to declare what is his [Page 236]faith, upon which he ground­eth his hope of eternall life.

Question. What doe you mean when when you say I believe in God? In God.

Answer. I mean that I know and am assured that God is such a one as he hath in his word declared himself to be, and that I doe trust in him, Jer. 31.34. Isa. 26.4.

Question. What is that word of God wherein you say God hath de­clared himself unto us?

Answer. It is the holy Scriptures, Rom. 1.2.

Question. How can the Scriptures be called the word of God, seeing they are written by men?

Answer. Although holy men wrote the Scriptures, yet did not they write by their own power, or in their own name, but by the power of the Spirit of God, and in the name of God him­self, and therefore what they wrote is to be accounted the word of God himself, Hos. 8.12. 1 Pet. 1.20, 21. 2 Sam. 23.2.

Question What hath God in the Scrip­ture declared himself to be?

Answer. An eternall, most gracious, most wise, most just, unchange­able, infinite and all glorious Majesty, from whom all things have their being, and by whom all things are Governed and preserved, Isa. 43.10, 13. Jude 25. Exod. 34.6. Deut. 32.4. Num. 23.19.

Question. Who is God the father in whom you believe? The Fa­ther.

Answer. He is the first person of these three the Father Son and Holy Ghost, who are the one and onely God Eternall, 2 Chron. 6.18. Psal. 119.91. Acts 17.28. 1 John 5.7.

Question. Why is the first person in the blessed Trinity called Father?

Answer. He is called so especially in respect of his only begotten Son Jesus Christ our Lord, and secondarily in respect of all his Saints, who are adopted to be his Children by grace in Jesus Christ, Jer. 20.17. Ephes. 1.5.

Question. Why doe you call God the fa­ther Almighty? Almigh­ty.

Answer. Because he is abundantly sufficient to accomplish his will, so that he can doe what­soever he will doe, Psal. 115.3.

Question. Whereby doth the Almighty power of God appear?

Answer. It appears by this, Maker of Heaven and Earth. that he is the Maker of Heaven and Earth.

Question. Why doe you call God the Maker of heaven and earth?

Answer. Because God did at first make, and doth still preserve the heaven and earth, and all things that are in them, Jer. 42.5.

Question. Of what did God at first [Page 240]make the Heaven and Earth?

Answer. God created, that is, made the Heaven and Earth of no­thing in the beginning, and then brought them into that order wherein they now stand in six dayes, Gen. 1.

Question. What did God doe in the first day of the world?

Answer. He made the light, and di­vided it from the darknesse, calling the light day, and the darknesse night, Gen. 1.3.

Question. What did God in the second day?

Answer. He made the firmament, and therewith he divided the wa­ters, calling it Heaven, Gen. 1.7, 9.

Question. What did God in the third day?

Answer. He made the dry Land, cal­ling it Earth, and Seas, and all kinds of Grasse, and Hearbs, and Trees, Gen. 1.9, 10, 11, 12.

Question. What did God in the fourth day?

Answer. He made the Son the Moon and the Stars, and placed them in the Firmament of Heaven, that they might divide the day from the night, and be for signs and seasons and dayes and years, Gen. 1.3, 5.

Question. What did God in the fifth day?

Answer. He made all such Creatures as live in the water, and all kind of Fowles which fly about the earth, Gen. 1.20, 21, 22.

Question. What did God in the sixth day?

Answer. He made creeping things of the earth, and all Cattel and Beasts of the Earth; and last of all, he made man, to whom he gave dominion over the Fish of the Sea, Fowles of the aire, and every living thing that moveth upon the earth, Gen. 1.24, 28.

Question. Whereof did the Lord God make man?

Answer. The Lord God made man of the dust of the earth, Gen. 2.7.

Question. Is there no part of man which was not made of the dust?

Answer. Yes, there is an immortall spirit in man which the Lord God breathed into him after he had formed his body of the dust, Gen. 2.7. Eccles. 12.8.

Question. How many more did the Lord at first make?

Answer. He made only one, and that was Adam, the father of all mankind, Gen. 2.7.

Question. How was woman made?

Answer. The Lord God caused a deep sleep to fall upon Adam, and whilst he slept, the Lord God took out one rib of his, and made a woman of it, Gen. 2.21, 22.

Question. How many women did the Lord at first make?

Answer. He made onely one and that was Evah, whom he gave to Adam for wife, and so they two became the first Parents of all mankind, Gen. 2.22, 23.

Question. Were Adam and Evah our first parents created sinfull and miserable, as we are now?

Answer. No, the Lord God created them holy glorious and up­right in his Image, according to his likenesse, Gen. 1.26, 27. Eccles. 7.3.

Question. How did they become then sin­full and miserable?

Answer. By breaking the Comman­dement [Page 245]of their God.

Question. What Commandement was it that they brake?

Answer. That Commandment where­by the Lord forbad them to eat of the fruit of the Tree of the knowledge of good and ill, which was in the midst of the Garden of Eden wherein God put the man, Gen. 2.17.3.6.2.8.

Question. Seeing the Lord God created our first Parents holy and per­fectly able to fullfill his will, how became they so rebellious as to transgresse his Commandement?

Answer. The Devil by his subtilty deceived them, and so caused them to transgresse the Com­mandement of their God in [Page 246]eating the forbidden fruit, Gen. 3.1, 2, 3, 4.

Question. Was this sin of our first pa­rents a small offence?

Question. No, it was a great and most grievous sin, and that in a three-fold respect.

1 Because it proceeded from the belief of the Devils lye, be­fore and against the knowne truth of God.

2 Because it proceeded from a causeless and wicked distrust of Gods goodnes to them as if he envying their happines, had by his Commandements restrain­ed them from a principall means thereof.

3 Because it was a willfull act of disobedience, even a­gainst their Creators revealed will.

Question. What effect wrought this dis­obedience in our first parents?

Answer. It made them subject unto death, and so to him who hath the power of death, which is the Devil, Rom. 5.12. Gen. 2.17. Heb. 2.14.

Question. What death were our first pa­rents subjected unto by sin?

Answer. They were subjected to a three-fold death.

The first of sin.

The second corporall.

The third everlasting.

Question. How did our first parents dis­obedience make them subject to the death of sin?

Answer. By depriving them of that [Page 248]righteousnesse wherein they were created, making their hearts inclinable to all wicked­nesse, and working darknesse in their understandings, perverse­nesse in their wills, disorder in their affections, readinesse in all the members of their bodies to serve uncleanesse, and so wholly subjecting them to the Dominion of sin and death. Gen. 6.5. & 21. Ephes. 2.3.4.8. Pro. 1.24, 25. 1 Pet. 2.11. Rom 6.19. Ephes. 2.5. Rom. 6.17.

Question. What is that corporall death which sin brought upon our first parents?

Answer. It is that death which is cau­sed by the separation of the body from the soul, when the body returneth to the ground whence it was taken.

Q. What is that everlasting death which sin brought upon our first parents?

A. It is that death which is caused by the everlasting sepa­ration of the whole man from the presence and glory of the Lord, which wicked and un­godly men shall suffer in Hell fire, Rev. 20.6. Zech. 1.9.

Q. Did our first parents bring themselves only into this miserable estate by their sin?

A. No, by this grievous of­fence of our first parents, they and all their children to the world; end were made children of wrath subject to death, and him who hath the power of death, Rom. 5. Ephes. 2.32.

Q. How could the sin of our first parents make their posterity subject to so much misery?

Answer. Very well, because they sin'd not only as particular persons, but as the root or fountain of [Page 250]mankind, and so their corrup­tion floweth from them with their corrupt nature, unto all who by ordinary generation receive their nature from them.

Question. Must all men then dye and perish everlastingly?

Answer. No, although Almighty God might in Justice condemn all men, yet he is pleased in mercy to save some, Psa. 130.3.

Question. What means hath God in mercy for the salvation of men?

Answer. He hath given his Son Jesus Christ our Lord, that whoso­ever believeth in him, should not perish, but have everlast­ing life, John 3.16.

Question. Doe you then believe in the Son of God?

Answer. Yes I believe in Jesus Christ his onely Son our Lord. And.

Question. What is it to believe in Jesus Christ?

Answer. It is from an inward evi­dence of heart concerning that unseen salvation which is in him, to cleave unto him as the one and onely author of eter­nall salvation, Heb. 11.1. John 6.68, 69. Heb. 5.9.

Question. Why was the Son of God cal­led Jesus? In Jesus.

Answer. Because he was to save his people from their sins, as the word Jesus importeth, which [Page 252]sign fieth a Saviour, Mat. 1.21.

Question. Why was our Lord J [...]sus cal­led Christ? Christ.

Answer. Because he was the great Messiah, or anointed one of the Lord, spoken of of the Pro­phets, for so much the name Christ signifieth (an anointed one) importeth, John 4.25. Dan. 9.25.

Question. Why was our Saviour called the anointed one of the Lord?

Answer. Because those three great Offices, the Kingly, Priestly, and Propheticall, to which men were by Gods appoint­ment anointed, in their perfe­ction in him who was appoint­ed by God to be the heavenly [Page 253]King or Governour of his Church, the heavenly Prophet or instructer of his Church, and the eternall Priest, who by one Offering of himself, perfected for ever them that are sanctified, and ever appea­reth in the true holy place (Heaven it self) to make in­tercession for them, 1 Kings 1.39. Exod. 29.7. 1. Kings 29.16. Psal. 2.6. Acts 7.27. Heb. 7.25. Heb. 10.14. Heb. 4.24.

Question. How was our Saviour anoin­ted to these Offices?

Answer. He was anointed with the Holy Ghost, and with power, Acts 10.38.

Question. What benefit hath the Saints by these Offices of our Saviour?

Answer. Much every way; for they need fear no spirituall enemy, who have such a King to de­fend them; they may with boldnesse come to God, who have such a Priest appearing in the presence of God for them, they may be sure of the know­ledge of God, who have such a Prophet to instruct them, 1 John 4.14. Luke 1.74, 75. Heb. 10.22. John 15.15.

Question. Seeing the Saints receive so great benefit by our Saviours Offices, are there no duties which they owe to him in respect of them?

Answer. Yes, as he is their King, so they must obey him; as he is their Priest, so they must rest upon his all sufficient Sacrifice, [Page 255]and intercession; and as he is their Prophet, so they must attend unto him, that they may be instructed by him, 2 Cor. 10.5. Heb. 10.19. Mat. 17.5.

Question. How doth our Saviour, being now in Heaven, execute his Kingly and Propheticall Office in his Church on Earth?

Answer. By his holy Spirit and holy word, whereby he inwardly and outwardly Governes his Church as a King, and instru­cteth it as a Prophet, Rom. 8.9. Psal. 110.2. Ephes. 3.5. Col. 3.16.

Question. Whose Son is our Saviour Je­sus Christ? His.

Answer. He is the Son of God the [Page 256]father Almighty, Mat. 3.17.

Question Hath the Almighty any more Sons?

Answer. Only Son No, Christ Jesus is his only Son, John 1.14.

Question. How then doth the Scripture call all the Saints the Sons of God?

Answer. The Saints of God are his by his gracious adoption, but our Lord is his only begotten Son by miraculous and unut­terable Generation, Rom. 8.15. John 1.14.

Question. Why is our Saviour Jesus Christ called Lord? Our Lord.

Answer. He is called Lord both in regard of his Godhead, where­in [Page 257]he is one Lord with the fa­ther, and the holy Ghost, and also in regard of the great Lordship and power which is settled upon him by God the father, Mat. 28.10, 18. Acts. 20.36.

Question. VVho are they that may in a speciall manner call Christ Je­sus our Lord?

Answer. All the Saints of God who are tra [...]slated out of the po­wer of darknesse, into the spi­rituall Kingdome of Jesus Christ the dear Son of God, and are therefore his subjects and servants, and so have him for their Lord, Col. 1.15. Rev. 1.9.

Question. VVas Jesus Christ our Lord ever in the world?

Answer. Yes, in the fullnesse of time appointed by his father, he came into the world, Gal. 4.4.

Question. How came our Lord Jesus Christ into this world? Who was conceived

Answer. He was conceived of the Holy Ghost, and born into the world of the virgin Mary, Luke 1.35.12.6, 7.

Question. VVas our Saviour conceived by the power or means of any man? Of the ho­ly Ghost.

Answer. No, the Holy Ghost with­out man conceived our Lord Jesus in the bowells of his bles­sed mother, being still a pure virgin, Mat. 1.18. Isa. 7.14.

Question. VVhy then is Joseph the hus­band [Page 259]of Mary, in the Scripture called our Lord Christs father?

Answer. Because he was his mothers espoused husband, and so sup­posed to be his father, though indeed he was not his true and naturall father, Luke 3.23.

Question. VVhat doe you learn by know­ing that our Lord Jesus was conceived by the Holy Ghost?

Answer. I learn thereby two things.

1 That he was God.

2 That he was altogether without sin.

Question. How doe you learn that Christ Jesus our Lord was God, by knowing that he was conceived by the Holy Ghost?

Answer. Because I know that the [Page 260]Holy Ghost is God, and there­fore that he who was concei­ved of him was God, as he who is conceived of man is man, Luke 1.35.

Question. VVas our Lord Jesus Christ God then?

Answer. Yes, he was eternally, and now is, and for ever shall be one with the father and the holy Ghost, God blessed for evermore, Isa. 9.6. John 1.1. Rom. 9.5.

Question. How doe you learn that our Lord Jesus Christ was altoge­ther without sin, by knowing that he was conceived by the holy Ghost?

Answer. Because our Saviours con­ception of the Holy Ghost as­sureth [Page 261]me that he was perfect­ly sanctified in his conception by the Holy Ghost, and so made a perfect holy one voyd of sin, Luke 1.35.

Question. VVas our Saviour then clean void of sin?

Answer. Yes, he was pure and spot­lesse, separated from sinners, voyd of all iniquity, and there­fore fit to be a Priest to offer a sacrifice to be offred up for our sins, Heb. 9.14.7.26. Heb. 9.26.

Question. VVhat doe you learn by know­ing that our Lord Christ was born of the virgin Mary? And born of the virgin Mary.

Answer. I learn thereby that he was man.

Question. How doe you know that our Lord Christ was a man by knowing that he was born of the vir­gin Mary?

Answer. Because I know that every one that is born of a woman doth partake of the nature of his mother, and so is man, Job 14.1.

Question. VVas our Lord Christ a man then?

Answer. Yes he was a perfect man in all things like unto us, sin only excepted, 1 Tim. 2.5. Heb. 2.14, 17.

Question. VVhat doe you learn by consi­dering our Saviours conception of the holy Ghost, and birth of the virgin Mary together?

Answer. I learn thereby that our Sa­viour was and is perfect God, 1 Tim. 3.16. God in the flesh. and perfect man in one person.

Question. To what end came our Savi­our Jesus Christ into this world?

Answer. The main end of his coming into this world, was to suffer, and by his suffering to satisfie for the sins of the world, Psa. 40.6, 7, 8.

Question. Did he undergoe these suffer­ings which he came into the world to endure?

Answer. Yes, Suffered under Pontius Pilate. he suffered under Pon­tins Pilate.

Question. VVho was Pontius Pilate.

Answer. He was a Roman Governour [Page 264]in Judea, in the dayes of our Saviour Jesus Christ.

Question. VVhy is our Saviour said to have suffered under Pontius Pi­late?

Answer. Both because he suffered in the time of his Government, and was by him adjudged unto death, John 19.16.

Question. VVhat manner of sufferings did our Saviour endure?

Answer. He endured two kinds of sufferings, namely inward of soule, and outward of body.

Question. VVhat were the inward suf­ferings which he endured?

Answer. They were that exceeding sorrow, and amazing Agony [Page 265]of soule, which he sustained be­fore his death when his heart within him was even like mel­ting wax, Psal. 14.22. Mat. 26.38. Luke 22.44. Marke 14.33.

Question. How was that exceeding sor­row and amazing agony of soule bred in him?

Answer. By the Lords wounding of him for our transgressions, bruising of him for our iniqui­ty, and laying upon him the chastisement of our peace that by his stripes we may be hea­led, Isa. 53.5.

Question. Did the Lord then wound and bruise our Saviours soule, with such sorrowes and grifes, as we by our sins deserved?

Answer. Yes, he bare those our griefes and carried those our sorrowes which we deser­ved by our sins, though not in quality or continuance, yet in equality of sorrowes, and suffe­rings, Isa. 53.4, 10.

Question. Did our Saviour then un­dergoe sorrowes and sufferings equall to those which our sins de­served?

Answer. Yes, our Saviour bare such sorrowes, and sufferings of soule, as were equivalent to those which our sins deserved, even such as no creature in Heaven or earth could possibly have sustained.

Question. How can it be proved that the sorrows and sufferings of our Sa­viour [Page 267]were so great as you affirm?

Answer. This is proved,

1 Because our Saviour (al­though his manhood was su­stained in his sufferings by the infinite and almighty power of his God-head) complained notwithstanding that his soule was oppressed with that [...]or­row which lay upon it even unto death, Mat. 26.38.

2 Because our Saviour though he were of infinite power, yet needed the ministry of an Angell to strengthen him in his agony, Luke 22.43.

3 Because our Saviour in that agony, wherein he was before he was betrayed into his enemies hands, was so strongly wrought upon by his sorrowes and inward suf­ferings, that it bred amazement [Page 268]in him, and drew strong cryes from him, and tears from his eyes, and drops of sweat like unto clots of blood from his whole body, Mat. 14.33. Heb. 5.7. Luke 22.44.

4 Because the greatnesse of our Saviours sufferings on the Crosse deprived him of the present fence of his Fathers gracious presence with him, and supportance of him in his sufferings: All which plainly testifie the unexpressable sor­rowes and inward sufferings of our blessed Saviour, Mat. 27.46.

Question. What outward sufferings did our Saviour indure?

Answer. He indured scornings, and scourgings, and death.

Question. How was our Saviour put to death?

Answer. He was crucified, Was cru­cified. and so he dyed, John 19.18.

Question. VVhat doe you mean when you say that he was crucified?

Answer. I mean that he was nailed unto the Crosse, Acts 10.39.

Question. VVas crucifying an ordinary kinde of death among the Jews?

Answer. No, It was a shamefull and most accursed kinde of death, due onely to notorious wicked persons, Mat. 27.38.

Question. VVhy would our Saviour die [Page 274]so shamefull and an accursed kind of death?

Answer. That he might bear our shame, and be made a curse for us, that so we may be freed from the curse of sin and wrath of God through him, Gal. 3.13.

Question. Was our Saviours death al­together enforced by the torment which he endured on the Crosse?

Answer. No, it partly proceeded from his own will, for when he en­dured such deadly torments as were inflicted on him, he then willingly gave up his Spirit in­to the hands of his Father, and so he dyed, Dead. John 10.17, 18. Luke 23.46.

Question. How could our Saviour be [Page 275]crucified and dye, seeing he was truly God?

Answer. Because he was truly man also, and so suffered and dyed according to the infirmity of his flesh, 1 Pet. 3.18.

Question. To what end did our Saviour endure all these inward and out­ward sufferings of which you have spoken?

Answer. That he might be an allsuffi­cient propitiation for the sins of the world, that so whosoe­ver believeth in him should re­ceive remission of sins, and be delivered from the wrath to come, 1 John 2.2. Acts 13.33, 39. 1 Thes. 1.10.

Question. How could our Saviour be­ing but one be an allsufficient [Page 272]propitiation for the sins of the world?

Answer. Because he was the onely begotten Sonne of God, God and man in one person, and there was a person of more worth and value then the whole world, 1 John 1.14. 1 Pet. 1.19.

Question. What became of our Savi­ours body after his death?

Answer. It was taken down from the Crosse and buried, And bu­ried. Acts 13.29.

Question. Who buried the body of our Saviour?

Answer. Joseph of Arimethea a wise Counsellor, and Nicodemus, after they had imbalmed it [Page 273]with spices, buried it in a new Tomb, which Joseph had hewn out of a rock for himselfe, John 19.38, 39.

Question. Was our Saviour willing by these steps of his Crucifying death and buriall to be brought unto his grave?

Answer. He de­scended into hell. Yes doubtlesse, for he was not meerly by force brought, but he willingly descended or went down into hell and over­came the power thereof, John 10.15.

Question. What was done to the body of our Saviour after it was layed in the grave?

Answer. It was sealed up fast into the Sepulchre and watched by Souldiers that it might not be [Page 270]stoln away, Mat. 27.66.

Question. When our Saviour was buri­ed, was he for ever holden in the grave?

Answer. No, He rosea­gain from the dead. he arose againe from the dead.

Question. What doe ye mean when you say, that He arose againe from the dead?

Answer. I understand thereby that the body of our Saviour was raised out of the grave, and that by the joyning againe of his soule unto it, he became of a dead a living man, Rev. 18.

Question. How long was it after our Saviours buriall before he arose againe?

Answer. He arose againe from the dead the third day, Luke 24. The third day.

Question. By what power did our Savi­our rise from the dead?

Answer. By the power of his eternall Godhead, wherein he is one with the Eather and the Holy-Ghost, 1 Pet. 3.18.

Question. What testimonies have we to assure us of our Saviours resur­rection?

Answer. We have the testimony of the Prophets, of Angells, of those many witnesses who saw him, and spake with him, and handled him after his resur­rection, and of those works of a truly living man which he did [Page 276]after he was risen from the dead; Psal. 16.10, 11. Luke 24.5, 6. Acts 13.22.

Question. How long continued our Sa­viour upon the earth after his resurrection?

Answer. By the space of forty dayes, Acts 3.

Question. What became of our Saviour after those dayes?

Answer. He a­scended in to heaven. He ascended into Heaven.

Question. What doe you understand by these words, He ascended into Heaven?

Answer. I understand thereby that our Saviour went up from the earth into Heaven, where the glory and majesty of God doth [Page 277]appear in the presence of his holy Argells, Luke 24.51. Eph. 4.10. Mat. 18.10.

Question. Why did our Saviour ascend into heaven?

Answer. That he might prepare a place of rest and glory for the children of God, and appear in the presence of God to in­tercede for them to the end of the world, John 14.2. Heb. 7.25. Heb. 9.24.

Question. Is our Saviour then at this day in heaven?

Answer. And sit­teth at the right hand of God the Father almighty. Yes, there he sitteth at the right hand of God the Father almighty, Acts 1.34.

Question. What doe you mean when you say that our Savi­our [Page 278]sitteth at the right hand of God?

Answer. I understand thereby that Christ Jesus our Lord is in the Heaven exalted to the highest degree of Heavenly glory and dignity, being made much more powerfull and excellent then men and Angells, Eph. 1.20, 21, 22. 1 Pet. 3.22.

Question. Shall our Saviour returne from the heaven whether he is ascended?

Answer. Yes, From thence he shall come to judge. from thence shall he come to judge both the quick and the dead, 2 Tim. 4.1.

Question. Whom doe you undestand by quick and dead?

Answer. By the quick I understand all [Page 279]those who shall be living at the time of the appearing or se­cond coming of our Saviour to Judgement, the quick and the dead. and by the dead all those who shall die before that day, 1 Thes. 4.15.

Question. Shall all then both dead and living be judged by our Saviour at his second appearing?

Answer. Yes, they shall appear be­fore the judgement seat of Christ, and receive from his mouth a most just and unresist­able sentence of blessednesse or misery everlasting, Rom. 14.10. 2 Cor. 5.16. Mat. 25.34, 35, 36.

Question. Doe you believe onely in the Father and his Sonne Jesus Christ?

Answer. No, I believe in the ho­ly Ghost. I believe also in the ho­ly Ghost, Mat. 28.

Question. What doe you mean when you say, I believe in the holy Ghost?

Answer. I mean that I doe believe that there is a holy Ghost, who is one God with the Father and the Son, in whom the chil­dren of God ought to trust, be­cause he abideth in them to be their instructer, comforter, and sanctifier, uniting them into the mysticall body of Jesus Christ and making them parts of the holy Catholick Church, 1 John 5.7. John 16.13. 1 John 2.27. John 14.16. Rom. 8.5. 1 Cor. 12.13.

Question. Hath God an holy Catholick Curch?

Answer. Yes, The holy Catholick Church. I believe the holy Ca­tholick Church, Eph. 1.22.

Question. What doe you meane when you say, I believe the holy Catholick Church?

Answer. I mean that I doe believe that there is an holy congre­gation of men women and chil­dren in all ages, and out of all quarters of the world, by Gods speciall grace according to his eternall purpose from the midst, and miserable estate of wicked men, to be Gods pecu­liar people on earth, and the inheritance of his kingdome in Heaven, Heb. 12.23. 1 Pet. 3.7. 1 Cor. 7.14. Heb. 11. Isa. 60.4. Gal. 1.15. Rom. 8.28. 1 Pet. 2.9. 1 Thes. 2.12.

Question. What is the meaning of the word, Church?

Answer. A Church is as much as a Congregation called out from among others, Acts 15.14.

Question. What is the meaning of the word, Catholique?

Answer. Catholique signifieth as much as universall or gene­rall.

Question. Doe you believe that Gods Church is universall or gene­rall?

Answer. Yes, I believe that the Con­gregation or assembly of Gods Saints, which is called his Church, is generally called in all times and out of all places [Page 283]in the earth.

Question. How doth God call men into his Church?

Answer. God calleth men into his Church after a two-fold way or manner.

1 Ordinarily, when he doth at once speak unto their eares by his Spirit, moving them by faith to receive the word, Acts 16.14.

2 Extraordinarily, when he doth without the means or mi­nistry of the word, work pow­erfully by his Spirit upon the hearts of men, inlightning and sanctifying them, Acts 9.6.

Question. May a man who neglecteth the call of God in his worke, war­rantably expect to be called of God by his Spirit?

Answer. No, in no wise, because it is most just with God to deny those his extraordinary calling who most wickedly contemn the blessed call of his holy word, Prov. 1.24, 25, 26, 27.

Question. Why is the Catholike Church called holy?

Answer. Because the Catholique Church consisteth onely of such as are holy, to whom a­lone belongeth the kingdome of God, Acts 20.32.

Question. What good doe men receive by being members of this holy Church?

Answer. They are thereby made par­takers of the communion of [Page 285]Saints, the forgivenesse of sins, and the resurrection of the bo­dy unto life everlasting, Acts 2 47.

Question. VVhat doe you understand by the communion of Saints?

Answer. I understand thereby that especiall, joyfull, and heavenly fellowship which the Saints have with God the Father and his Son Jesus Christ, The com­munion of Saints. and one with another, 1 John 1.3.

Question. Have the Saints an especiall communion above others with God the Father?

Answer. Yes, they have so bles­sed a communion with him that he is not ashamed to be called their God, and to ac­knowledge them to be his peo­ple: [Page 286]To be called their Father, and to acknowledge them to be his children, Heb. 11.16. 2 Cor. 6.16, 18.

Question. Have the Saints a speciall communion with our Lord Jesus Christ?

Answer. Yes, for he is their head, husband, redeemer, Lord, and advocate, and they are his members, his spouse, his redee­med, his subjects, and those for whom he prayeth unto his Fa­ther, Eph. 1.22. John 19.25. Phil. 4.23. 1 John 2.1. 1 Cor. 12.27. Psal. 45.13, 14. Rev. 5.9. Heb. 7.25. Col. 1.5.

Question. Have the Saints an especiall fellowship among themselves?

Answer. Yes, for they are fellow citi­zens, fellow servants, fellow brethren, and fellow members, which joyfull communion wor­keth in them brotherly love, a compassionate consideration of anothers estate, mutuall prayers, and a mercifull reliefe of anothers necessities whether worldly or spirituall, Eph. 2.19. 1 Pet. 2.17. Rom. 12.5. Heb. 13.1. Rom. 12.15. 1 Cor. 12.26. James 5.16. 2 Cor. 9. Heb. 10.24.

Question. How is this joyfull communi­on of Saints wrought, which they have with God the Father, with our Lord Jesus Christ, and a­mong themselves?

Answer. It is wrought by the com­munion of the holy Ghost, [Page 288]who being one with the Father and his Son Jesus Christ, is one also in all the Saints, and so joyneth them together in this heavenly and spirituall fellow­ship, 2 Cor. 13.13. 2 John 5.7. 1 Cor. 12.13.

Question. Are no wicked men of this fellowship?

Answer. No, this is onely the commu­nion of Saints.

Question. How can you believe that the Saints shall ever be admitted into the fellowship with God and Christ, seeing the best of them are guilty of many sins?

Answer. Because I believe the for­givenesse of sins. The for­givenesse of sins.

Question. VVhat mean you when you [Page 289]say I believe the forgivenesse of sins?

Answer. I mean that I doe believe, that the Lord God neither doth nor will deale with all men in the strictnesse of his Justice, remembring and taking vengeance on their sins; but that he doth and will in his a­bundant mercy in Jesus Christ, forgive the sins of those his people which believe on the name of our Lord Jesus Christ, Psal. 30.3, 4. Dan. 9.9. Psalme 103.10. Luke 24.47.

Question. What is sin?

Answer. It's the transgression of the Law, Gods revealed will, ei­ther in thought word or deed, by doing what he forbiddeth, [Page 290]or not doing what he com­mandeth, 1 John 3.4. Acts 8.22. James 3.2. Ephes. 4.9. James 2.11.3.17.

Question. What is the forgivenesse of sins?

Answer. It is the Lords acquitting of a man from the guilt and pu­nishment of his sins in Jesus Christ, Rom. 8.33, 34. Isa. 53.5. Eph. 1.7.

Question. Is forgivenesse of sins onely to be had in Jesus Christ?

Answer. Yes, he alone hath born our sins, and the punishment due to them, and therefore in him alone we are and can be justi­fied from all our sins, and freed from the punishment of them, and so brought to receive the [Page 291]forgivenesse of sins, Isa. 53.10. Acts 13.38.39.

Question. Who are they that receive forgivenesse of sins in Jesus Christ?

Answer. All those who confessing and forsaking their sins, rest by faith on our Saviours allsuffi­cient Sacrifice, the blessed means appointed by God for the purging of us from all our sins, Prov. 28.18. 1 John 1.9. Rom. 3.25. Heb. 9.12.26.

Question. When doe those who believe in Jesus Christ receive the for­givenesse of their sins?

Answer. They receive forgivenesse of their sins so soon as they truly believe in Jesus Christ; the [Page 292]which forgivenesse of sins is continually applied unto them by the continuance of their faith; but they receive the full effect and benefit of the for­givenesse of their sins at the appearing of our Lord and Sa­viour Jesus Christ, Acts 13.39. Heb. 10.38, 39. Acts 3.19.

Question. Do those who believe in Christ Jesus barely receive forgivenesse of sins in him?

Answer. No, when as any one by faith partaketh of the forgive­nesse of his sins in Jesus Christ, then is he also accepted of God for righteous in him, who is made unto him of God righ­teousnesse, Phil. 3.9. 1 Cor. 1.30.

Question. Doe the faithfull Children of God after their death reap any benefit of the forgivenesse of their sins, and of their accepta­tion with God?

Answer. Yes, for their spirits are im­mediately after their death, received into blisse by our Sa­viour Jesus, and their bodies shall be perfectly glorified with him at his appearing, Luke 23.43. Heb. 12.23. Col. 3.4.

Question. How can you be assured that the bodies of believing Saints shall be perfected in glory at our Saviours appearing, seeing their bodies after their death are con­sumed in the earth?

Answer. Because I believe the resur­rection [Page 294]of the body. The Re­surrecti­on of the body.

Question. What mean you when you say I believe the resurrection of the body?

Answer. I mean that I am assured that the bodies of all such men and women and Children as have dyed or shall dye before the last day, shall rise again out of the dust of the earth, and by the union of their souls unto them, shall be made to live again, 1 Cor. 15.

Question. What is it that worketh this assurance in you?

Answer. This assurance of the resur­rection is wrought me

1 By the word of God, wherein it is plainly testified, Isa. 26.19. Dan. 12.2.

[Page 295]2 By the consideration of Gods power whereby it shall be effected, Rev. 20.12. Mat. 12.19.

3 By the belief of our Sa­viours resurrection, whereby it is sealed and confirmed, 1 Cor. 15.12.16.

Question. Doe you believe that the same bodies which dye shall rise again and live?

Answer. Yes, I assure my self that God will not give new bodies, but at the resurrection will re­store the very same bodies to the Children of men which they formerly lived in. Job 19.26, 27. 1 Cor. 6.15.

Question. Shall the bodies of the Chil­dren of men at the resurrection be of the same condition that now they are of?

Answer. No, for the bodies of men which are now subject to death shall after the resurrection be no more subject thereto; and the bodies of Saints which are now weak and vile, shall in the resurrection be made confor­mable to the glorious body of our Lord Jesus Christ, being freed from all those infirmities which doe now accompany flesh and blood, Luke 20.36. 2 Cor. 15 42, 43, 44. Phil. 3.20.

Question. When shall this resurrection of the body be?

A. At the last day, when our Lord Jesus Christ shall come to judge the quick and the dead.

Q. What shall become of the Saints after the resurrection? The life everlast­ing.

A. They shall be put into the possession of life everlast­ing.

Q. What doe you understand by life, by the life everlasting?

A. I doe understand there­by a glorious estate of heaven­ly and perfect blessednesse, wherein the Saints shall live for ever, Jo [...] 7.22. & 3.2. 1 Th. 4.17.

Q Shall none of the wicked partake of everlasting life?

A. No, all unrepentant wicked men shall after their re­surrection be for ever, but be­cause their being shall be in misery, it's therefore called a death, not a life, Mat. 25.46. Rev. 20.5.

Q. Are not the spirits of Gods Children before the day of judgement made partakers of everlasting life?

A. The spirits of Gods chil­dren immediately after they be severed from the body, are ad­mitted into heavenly blessednes [Page 298]in the presence of the Lord, but in proper speech they cannot be said to partake of everlast­ing life which in the Scripture signifies that perfect happines which the Saints shall in their persons receive after they be raised from the dead, Phil. 1.23. Rev. 6.11. Mat. 25.46.

Q. Where shall the Saints of God live that life everlasting which they shall partake of after the resurrection?

A. The Saints of God shall be made partakers of everlast­ing life in those heavenly pla­ces where our Saviour now sit­teth at the right hand of God, 1 John 1.3. Ephes. 2.6.

Q. May no man then look to enjoy ever lasting life upon the earth?

A. No, the dearest Saint of God upon this earth lives to d [...]e, & shall never live for ever [Page 299]untill they be after the resurre­ction put into the possession of their abiding City where they shall be freed from all the sor­rowes, sicknesses, afflictions, & griefs of this present life, and shall inherit perfect joyes and happinesse in the presence of the Lord for ever, Heb. 9.27. Heb. 13.14. Rev. 21.4. Ps. 16.1.