THE History of Adam, or the fourfold state of Man, Well form in his Creation, Deformed in his Corruption, Reform in GRACE., and Perfected in Glory.  
BY Mr. HENRY HOLLAND, late Preacher at Saint Bride's Church in London.  
LONDON Printed by T. E. for Thomas Man, dwelling in Pater-noster-Row at the sign of the Talbot. 1606.   

To the Reverend and right worshipful, Richard Neyle Doctor of Divinity, Deane of Westminster, and Principal Clerk of the Kings most Excellent Majesty his Closet, all prosperity, etc.  
AMong other accidents of this mortal life (right grave, worthy and learned Doctor) this is one, to build and not to inhabit, to blow and not to see the harvest, to purpose and not to attain the end of our designs, to write and compile books and studies, and not to live to publish them. So hath it been with Lawyers, Physicians, Philosophers, Linguists & Divines, & among other in late times, with that most learned man Chemnitius a Germane Divine, who after he had undertaken that worthy work of the Harmony of the four Gospels, which by the opinion of one of our gravest & learnedest Divines, Doctor Whitaker was called Caput veneris. For that (in his judgement) he having but entered to speak and write of the head of the Gospels, namely, Christ's incarnation & some few miracles and sermons, laid unmatchable grounds, as it were the colours that none could imitate, afterward before the work was one quarter performed, to the great loss, not only of the learned, but of all Christendom, was taken out of the miseries of this present world. Among English Divines (that I may not press you with any unnecessary relations, because you love singleness and plainness) it was also the lot of as godly & discreet a preacher as any I ever knew in my days, to draw his last breath before he could effect to his content, the publication of sundry his experimental works & observations, about afflicted consciences and troubled or contrite minds, I mean master Greenham. But as God would not give the Land of promise to Abraham, but to his seed and children, and as Moses might not enter into Canaan, but see it a far off: so it fared with these men, they saw their wished desires, like Palinurus watching and waiting the return of his ships, although they died before their perfection, and therefore their names are their heirs, and God stirred up learned men to set forth to the world their intended, learned and godly labours, for Lycerus published Chemnitius, & master Holland a preacher late of S. Brides in London, did the like for master Greenham. Now all things have their course and revolution. Iron sharpeneth iron, so doth man sharpen the face of his friend. He that keepeth the figtree shall eat of the fruit thereof, and he that waiteth upon his master shall come to honour. As in the water face answereth face, so the heart of man to man. Pro. 27.17.18.19. That is, they provided for themselves which thus regarded other men, & as Rahab by entertaining the spies of Israel, deserved to be regarded by Israel at the sacking of jericho, so have these men, to have the like done for them, that they did for other.  
There came unto my hands about half a year past, a treatise or copy bearing title, The fourfold state of Adam, compiled by master Holland aforesaid, and allowed by authority to be printed. But it seemed the work wanted the father, (be it spoken without offence) for it was not well clothed, couched, or bound up together; and beside, of the four estates propounded in the title, it wanted one. It had passed through the view of many learned men, every one approving that which was done, and none helping to bring it to some perfection: at last my friend the Printer (having a desire, first, for the glory of God, and good of the Church: secondly, for the relief of the poor widow and many fatherless children) meeting with it, freely undertook the charge and adventure (which cannot be small) to imprint and set it forth to the world. But finding no coherence in the matter, nor pleasant order in the manner, (the margins of the copy being greater, or as great as the book) was forced to break off, and leave that enterprise: and so offered the same to me, praying my help (which God knoweth is weak) to contrive it and bring it into such a fashion as might be plain, and intelligible to the English Reader; I accepted the labour at the first, not weighing the wants, but thought only to supply in it the place of a Corrector. And therefore reading it, I found many things in the margin which were ordained for the page, and because I found in it a great number of pithy & substantial points curiously and not vulgarly handled (like able soldiers wanting a Marshal, or like the beautiful limbs of a naked body lacking garments) I strained myself, for the honour of God and my love to the dead, both to marshal all things according to his meaning (so near as I could) and also to put upon his fatherless Orphan, such garments and attire as my poor ability could provide. But when I had gone through it, and found a maim at the last (for the good man was first of all called to the glory of heaven, out of this world, before he had or could express it in his intended treatise) I knew not what to do, but stood still, amazed and perplexed, thinking with myself, that if it should go forward without the legs, it would be refused for an impotent: If I should add unto it and not express my addition, those learned men which had formerly seen it, would condemn all for counterfeit: If it should stand still and not go forward, the Printer might be discouraged in some other such charitable course: And to think that the Author had left that part in some other of his books and labours, and there to look for it, was as if I should have wished him alive to end his own work, & why should I do so good a man such wrong as once to desire his presence on earth? who already before me was gone to heaven, rather I will troth out my purgatory pains, and run out my race for him on earth: These were my thoughts then in private, which now I publish to the world. And to you before all other most worthy, learned, and admired Deane, for as he when he lived, preached these things at the Church of Saint Brides (which is an appurtenance of your Collegiate Church, whereof he was Pastor, so also do I eat my bread upon your allowance, in another possession of yours, wherein I make known to the world, and do hereby desire men that are now alive, and those that shall be hereafter borne, to take knowledge of your care for the good instruction of the souls of such flocks, as Law and Authority have in former times appropriated to your Church of Westminster. I may not exhort you, it were boldness, although I know your humbleness would bear it. This is your due, and receive it as a Theological gift from a dead man, patronage it, for so much as is master Holland's deserveth favour, and for the residue which is mine, it craveth pardou. You love the Church and every divine thing, and therefore I have presumed to prefix your name in the front of this divine work, that both learned and godly which shall ever see or read it, may know your piety & zealous affections, and pray with me for the increase of your favour both with God and men, for your supportation by the holy Ghost, for your further advancement to the good of God his Church, for the length of your days to be passed in quiet and contented health, and for your blessed and assured entrance into that which the later end of this treatise describeth, namely, the kingdom of heaven. Amen. From Saint Buttolphes Aldersgate, September. 22. 1606.  
By him that is unworthy of your favour, yet devoted to honour you, Edw. Topsell.   

To all Christian Readers, especially Londoners, Auditors, and friends to the late Godly Preachers, master Greenham and master Holland.  
AS by God his providence master Greenham did not live to publish his own works, but left them at large, which so had perished, had not master Holland undertaken with much care, travel, & pains, to collect and divulge them to the world for your good: so by the same hand over ruling all things, master Holland also tilled another man's vineyard, and left his own untilled through untimely death. But God forbidden, but that the names of such just men should be had in everlasting remembrance: therefore to you I commend this book as the voice of Lazarus, preaching out of Abraham's bosom, and if ever you loved either master Greenham, or master Holland while they were living, and especially the later, I do require you in the name of jesus Christ, as you will answer both him and me at the appearing of our Saviour, that you show it now after his death. For your sakes he spent his life, yea, and lost his life; for his diligence in keeping his flock, & teaching you in greatest extremity brought him to that sickness, that cut off his days. And seeing he had such an ardent desire to promote religion, & considered that one day death would close his eyes, and earth stop his mouth from preaching, in private he collected these instructions, with an intent to imprint them, for your benefit, when he should be in his grave. Now you have them, through the care of his poor widow, and charity of the Printer, whereinto I have added a discourse of our joys, and estate after the later day. I assure you by reading this book you shall better know your Generation, Degeneration, Regeneration and Glorification, then in any other of this quantity. I prejudge no man's labours, I honour all, I desire that all learned men would do their endeavour to preach when they be dead, (for our harvest will be all eaten up in a winter to come.) I wish readers to lay aside scorn and rash judgement, especially such as are idle themselves (for a spiritual man must be the doer, and not the judge of the Law.) I pray God increase the number of good labourers in his vineyard (for good pastors will be precious soldiers in another age) and continue our blessed liberty of preaching, professing, writing and hearing of the Gospel of Christ. Farewell.  
Yours while he is able to preach, Edw. Topsell.   

Of the necessity and use of Cathechizing. 
1. Sunday.   

Question. 1.  
ARe all men in the visible Church, true and living members of the mystical body of Christ, and in communion with him?  
Answer.  
No: Some are natural, some are spiritual men, some in Christ, some without Christ: for all that be with us are not of us. 1. joh. 2.19. Ep. 2.12.   

Question. 2.  
What call you a natural man?  
Ans. The natural man is he, which is lead by the instinct of nature in all his actions, and wants the holy spirit of ᵃ Christ in any measure, and therefore hath no faculty to perceive, nor judgement to discern ᵇ the holy things of God. ᵃ jude. ver. 19 ᵇ 1. Cor. 2.14. Phil. 1.9.10.   

Quest. 3. What call you a spiritual man?  
Ans. A 
* Gal. 6.1.  spiritual man is he, which by the light of the Gospel, and ᵃ preaching thereof, and through God's special grace and free mercy in Christ, hath received the holy spirit ᵇ of Christ in some measure to ᶜ discern the will of God revealed in his word. a Gal. 3.1. ᵇ 1. Cor. 2 15. ᶜ Ephe. 1.13. Rom. 8.2. and to grow up a perfect man in Christ. Eph. 4.13.  
Quest. 4. Have all spiritual men, or the faithful, or that be in Christ, the same measure of the spirit?  
Ans. No: some are 

1 strong men.  
2 babes.   in Christ. Heb. 5.12.  


Three points in the strong. 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he is exercised in holy exercises.  
2. After this comes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sound judgement to discern the things which differ.  
3 he hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an habit of knowledge, & sound judgement, etc. Col 2.2 which is his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Rom. 4.   Quest. 5. What is a strong man in Christ: (of whatsoever estate or condition?)  
Ans. That man whose mind and heart the spirit of Christ hath so exercised in the word of grace that he can discern good and evil. Heb. 5.14.   

Quest. 6. And what is a babe in Christ?  
Ans. Babes in Christ are such, as have received but in weak measure the graces of God's spirit: and as yet be dull of hearing, weak in understanding, and unexpert in the word of righteousness. Heb. 5.12.14.   

Quest. 7. Most men that seem to come to Christ and to favour his Gospel, are but weak: how grow they up to be strong men in Christ?  
Ans. By attending his holy ordinance in the ministry of his word and sacraments. Ephe. 4.12.   

Quest. 8. How must these babes be fed?  
Ans. Not with strong meat, but with milk, that is, they must be instructed in the first principles of the word: which we call our Catechism. Heb. 5.12. & 6.1. & 4.5. 1. Pet. 2.1. Psal. 119.9.10.   

Quest. 9 What is Catechizing?  
Ans. Catechizing, is a form of instruction, wherein the same matter is often * repeated that the weak may the better conceive it, and remember it. * Deut. 6.5.6. Es. 28.9.10.   

Quest. 10. Is this Catechizing so needful, and of what antiquity is it?  
Ans. First, It is commanded of God. Deut. 6.6. Secondly, it was practised publicly in the Church of the jews. Thirdly, Abraham was commended for it. Gen. 18.19. for having 300. in his house they were (as it is written, Gen. 14.14.) instructed or Catechised in holy religion. 
1. Eunice ●. Lois.  Fourthly, so in all the ages following even till Christ. 2. Tim. 1.5. 2. Tim. 3.15. 2. joh. 4. Fiftly, 
3. Lady. Paul first catechized the Corinth's.  this form of teaching the Apostles continued & commended in their practice: 1. Cor. 3.1.2.3 so Paul the Corinth's: so in like manner the Hebrews. Heb. 5.11.12. it is very plain they had been well catechized, and albeit they had suffered much for Christ, Heb. 10.32.33. yet now they were become very dull & have need to be well catechized again. Sixtly, so was Theophilus first instructed Luke 1.4. as appeareth in the original. seven, the Church which followed immediately the Apostles, continued the same methood and form of doctrine: for they had special men appointed to Catechize all Novices and all Converts: as that learned Origen was appointed in Alexandria by Demetrius Bishop there. Again it seems they kept a true Register of their Catechised in their Churches: For Eusebius lib. 6. cap. 7. & 3. names three of them in one Chapter: for, speaking of their martyrdom, he saith, 
1. Heraclides.  that Heraclides was but once Catechised, or entered in his Catechism, when he was martyred. And Heron being well catechized, 
2. Heron.  he was but newly baptised when he was martyred. 
3. Rhais  And Rhais was but in her Catechism, when she was baptised in the fire.  
And thus we see how in elder ages the babes in Christ were carefully taught the first grounds of Religion: and so being well grounded they were admitted by confirmation 
* Heb. 6.3.4.5.  and laying on of hands to the Lords Supper: and to communicate with the Church in other exercises of Religion. Rom. 14.1. 
Tertul. de praescriptione Hereti, ante sunt perfecti cathechumenoi quam edocti.  The breach of this order Turtulian cries out against it: saying, that with the heretics there was no care of this distinction: They are men grown, or perfect men: with you (saith he) before they be any thing grounded in the Catechism. I would this were no just complaint against us and our time. The ages following kept the same course, see August. Tom. 4. de catechiz. rudibus. To. 6. serm. ad catech. Cyrils' Catechism.   

Quest. 11. But our people cannot abide to be catechized publicly: nor know not how to Catechize their families privately.  
Ans. The most part are enemies to their own salvation: they have these and the like carnal objections, and excuses. 1. Object. They are ashamed so to be taught. Answ. They ought more to be ashamed of their ignorance. 2. Ob. They have no time to catechize their families. Ans. God will not so be mocked: first, he hath commanded his Sabbath for it, and more also the evening, morning, and the noon time of the day. Deut. 6.6. 3. Ob. This strict order would scare away all servants. Ans. Such servants are better lost then found. 4. Ob. They are too young as yet, they will to morrow. Ans. If thou wilt not hear this day, it may be thou shalt not the next day, Heb. 3.15.16. Pro. 1.5. Ob. They are too old. Ans. The blind doting sinner is still accursed albeit an hundred years old. 
Esa. 65.20.  6. Ob. Our Fathers prospered without all this Preaching and Catechizing. Ans. The Pagans and unbelievers best prosper in the world. Psal. 73.1.3.4. job. 21.8. And this was the old Idolaters complaint. 7. Ob. Such as have learned the Catechism are as lewd as they were before. 
Such as have eyes can see better than the blind. Servants are not accepted for their good meaning.  Ans. The Servant which knoweth his Master's will & doth it not shall be beaten with many stripes. 8. Ob. We mean as well as the best. Ans. Such as have killed the Prophet's thought they did God good service. john 16.2. we must not go by our own good meaning.    

Of the well form Adam, 
2. Sunday.  or of man in his first excellency in his creation, when the beautiful Image of God shined in him.  

Question. 1.  
WHat is that most cheereth and comforteth thine heart, both in life and death?  
Answer.  
That both in 
a 1. Cor. 6.19.20.  soul and body, whether I live 
b Rom. 14.8.  or die, I am not mine own, but I belong unto my most faithful Lord and Saviour 
c 1 Cor. 3.23.  jesus Christ, in whom I find a full 
d Esa. 53.2. 1. john. 1.7. 1. Pet. 1.23.  redemption from all power of sin, Satan, 
e Gen. 3.15. Heb. 2.14. Col. 1.13.  death and hell: (all which held me as captive 
f Luke 1 71.  before) That the God of all grace and comfort hath of his own free mercy called me by his Gospel out 
g 2. Th. 2.13.14 1. Pet. 2.9.  of darkness into his marvelous light: and sanctified 
h Eph. 1.13. Jude ver. 1.2.  me by his holy spirit to serve him, and doth reserve me unto jesus Christ for ever, that hath wrought this faith in mine heart. john. 6.29.   

Quest. 2. How many things must be known to attain this assured consolation in life and death?  
Ans. Four things. First, 
Adam constitutus.  what the excellency was of the first Adam, whom we may for difference sake, call the well form Adam in communion with God and holy Angels. Secondly, how base and wretched man is by nature, 

Adam destitutus.  
The man without Christ. Adam restitutus. The man in Christ.   or of Adam after his fall, whom we may call the deformed Adam, or the man without Christ, in communion with the Devil and unclean spirits. Thirdly, how blessed the man is which is restored to grace by faith in Christ: and this man we may call the reformed Adam. Fourthly, how all the reformed adam's, 
1. Pet. 2.9.  or all which have put on Christ: must strive to show forth the virtues of him that hath called them out of darkness into his marvelous light, ever zealous in good 
* Adamus fidus & gratus. Tit. 2.11.  works.   

Quest. 3. Now let me hear what arguments have you, to manifest the great excellency of the first Adam?  
Ans. The holy Ghost in the glory of man's creation, commends his excellency by this which followeth. Gen. 1.26. Psal. 8. & 92.  

Finis primus in intention, vlt. in actione.  First, from the day and time of his creation: he was created the sixth day after the creation of all creatures in heaven and earth: as if the Lord had decreed to make him Lord of all the visible creatures in heaven and earth, his most special instrument on the earth to set forth his glory: Wherefore no doubt he was unto God more dear than all the frame of heaven and earth.  
Secondly, from the provident care of God for him before his creation: for the Lord (as a wise father) purposing to advance this Adam to the seat of the Empire of all the world: he leaves nothing unprovided before hand, but sets all things in a most comely frame and order to serve him.  

Est profatio patris ad filium. Tertul. de resurrectione. These words were not spoken to the creatures wanting reason, nor to the Angels, lest they should be thought to be partakers of this glory.  Thirdly, from the great consultation of the holy Trinity in his creation: Let us make man. That creature which was made with such consultation, as no one celestial body, nor all the goodly things we see in heaven and earth had the like for their creation. Gen. 1.6.14. must be of great excellency: but man alone was created with this consultation, therefore was he of great excellency.  
Fourthly, from the form of his creation, in our Image. Man was made like none of the goodliest creatures, but like the Lord himself, not so much in the glory & beauty of his body (no doubt as beautiful as the Sun. Mat. 17.) as in his soul & spiritual substance, which God breathed into him: like the Angels; and yet in the substance of the Soul he did not so much resemble God, as in the graces, gifts and qualities of the Soul, as wisdom and knowledge, Col. 3.10. righteousness, holiness, and truth. Eph. 4.24. David considering the excellency that was in this Adam, and that shall be in all the saints after the resurrection, breaketh forth into that holy exclamation. Psal. 8.4.5. O what is man!  
Fiftly, from the state of his full restoring into his first excellency, after resurrection. First, for the bodies of the saints shallbe exceeding glorious. Mat. 13.43. Dan. 12.2.3.4 Secondly, likewise the soul adorned with all good graces. Heb. 2.8. Psal. 8.4.5. Thirdly, the state immutable never to be changed. 2. Cor. 5.4. 1. Cor. 15.53. Eph. 1.14. Fourthly, brethren with Christ, and heirs annexed with him in one kingdom and house for ever. john. 14.3.4. Rom. 8.17. john. 15.14. Fiftly, Unspeakable glory. Psal. 8.4.5. This 
* Erat enim Adam animalis non spiritualis homo, quales post resurectionem beneficio Christi evademus. Danaeus Antiq. p. 27. 1. Cor. 15.44. August. lib. 14 de civi. Dei cap. 11.  glory (I grant) excelleth the first, but yet in this glass we may behold the Image and picture of the first Adam.  
Sixtly, from his empire and dominion over all creatures under God: he that was first ordained of God, the Lord and governor, and chief commander over all creatures, in the air, on the earth, and in the sea, was of great excellency and glory. The first Adam was so ordained, and this the Prophet remembreth in like manner. Psal. 8.6.   

Quest. 4. Now show briefly what reasons have you of the creation of man in the last place, the last day, and what further use have you of this doctrine?  
First, I say that he might have all good means of God's providence to serve him and see God's care & love towards him before his creation: hereby our faith in God concerning his providence hath a comfortable confirmation, for his love and care to them which be reform in Christ, is the same and not diminished: he is as careful, loving and as provident now, as then: for he is not changed. Secondly, that by sight of the creatures, which do attend upon us, we might in them discern our Creator, the invisible God. Our senses, look how many they be in number, so many ladders they may be every day, (Psal. 19) for us to climb up to behold the wisdom, greatness and goodness of the Creator. And so must we daily taste him, and see him in the creatures. Psal. 34.8. Thirdly, to stop the mouths of all Atheists which blaspheme, saying, that man is as old as God himself: we see man is not so old as the poorest beast or worm on earth. Fourthly, lest any should imagine, that man created some of the creatures, or at leastwise to have been of God's counsel in the creation of them. Fiftly, to show unto man, and unto all ages, the infinite wisdom, power and goodness of Almighty God: for if we do well consider the frame of heaven and earth, and the creatures which are in them: we should (as it were) think he had spent all his wisdom and power in the creation of them: The Sun alone how wonderfully is it made? nothing can be hid from the heat thereof. 
Psal. 19  But behold after the creation of all, he makes man, a work far excelling all the former works: as the Fathers say: The Cedar of Paradise, the picture of heaven, the glory of the earth, the governor of the world, and the Lords own delight. And therefore no Emperor on the earth had such povision, and such free use and command over the creatures, as he had.    

The second part of the Catechism. Of the second state of man, 
●. Sunday.  or of the deformed Adam: the man without Christ: or the state of rebellion, and unbelief.  

Question. 1.  
HOw shall we best know the miserable condition of the man without Christ?  
Answer.  
We may not trust our own wisdom, sense and experience in this argument, for these may deceive us: we must be herein taught by the most holy truth of God, revealed in the Scriptures.  
Quest. 2. By what special arguments, doth God in Scripture set before us the misery of the deformed Adam, or of that man which hath never put on Christ?  
Ans. By four special arguments, or most clear and manifest demonstrations. First, by comparing the arguments of his present misery and wants, with those of his excellency before specified. Secondly, by a diligent meditation, and due consideration of the history of man's apostasy. Thirdly, by observation of two most fearful consequents of that apostasy in all unbelievers in this life: for all without Christ are shut up in bondage, under the dominion, first of Satan. Eph. 2.1.2.3. secondly, of sin. Rom. 5.21. & 6.12. 
Psal. 19.18.19.  Fourthly, by the most holy righteous and royal Law of God. Rom. 3.20. Rom. 7.7.   

Quest. 3. Now compare the arguments of the misery of an unbeliever, with those arguments we heard of the excellency of the first man?  
Ans. First, how dear the first man was unto God, it is most clear by all the former arguments of his excellency: But now the case is quite altered: for this second Adam, or man without Christ, is a very stranger, and enemy unto God. Col. 1.21. the child of wrath. Eph. 2.3. and without Christ the child of everlasting perdition, he that is in this state is most deformed and most miserable: every man living without Christ is in this state: therefore every man living without Christ is most deformed and miserable.  
Secondly, 
Gen. 3.17.  from the deformity and curse which is upon all creatures for the sin of man, we heard before of God's great love to the first man, in his providence, in blessing and preparing the creatures to serve him: Now in this contrary state of man, all things (without Christ) are accursed & unclean. To every man under wrath, that is, to all unbelievers: all things are unclean and accursed. Gen. 3.17. Tit. 1.15.16. Every man without Christ is under wrath: therefore to every man without Christ all things are unclean & accursed.  
Thirdly, from the comparison of that first image of his excellency, with the second of his misery, for so the holy Ghost teacheth us to observe the glory of the one, & the deformity of the other. First, as touching his bodily substance, in the first state he was naked, & yet not ashamed. Goe 2.25. such was the glory and majesty of that body: Now his deformity is such, that notwithstanding he be received to grace, and reform in some measure in Christ, yet till he be refined in the resurrection, he cannot well think of, much less look upon his own nakedness without shame, as we see in our first Parents. 
Gen. 3.7.  If our bodies in this mortality have not a shadow of that excellent glory of the first Adam, it is all lost. That body was blessed, void of all griefs: This body (we know by our common experience) is subject to evils innumerable: for wanting the guard and fence of God's providence, the weakest creatures, even worms and flies in a moment of time, destroy and consume it: That body had a wonderful perfection in all senses: This feeble body hath many wants and great weakness in all parts thereof: That body was immortal: this is subject to death and mortality every hour, and to death eternal if it be not freed from the second death by the precious death of jesus Christ. 
Retentum mentis.  Secondly, for his soul and spiritual substance, where shined most the Image of God, it hath ever since lost all grace and beauty: Some poor light it hath in natural things, and a general sight of God and goodness, serving only to make him inexcusable. Rom. 1.19.20. Hear first the bright shining light of God's wisdom in the mind is clean put out: and darkness hath possessed the very seat of reason. Eph. 5.8. john. 1.5. And that wisdom which the Scripture calls carnal, earthly, 
Receptum mentis.  sensual and devilish. 1. Cor. 1.20.21. james. 3.15. By this we cannot comprehend God. joh. 1.5. 1. Cor. 2.14. for this is enemy to God and all goodness. Rom. 8.7. Next, this faculty is become so vain, that in spiritual things it cannot discern between truth and error, evil and goodness. Eph. 4.17. Lastly, this man is apt only by nature to think and conceive in mind that which is evil. Gen. 6.5. 2. Cor. 3.5. jerem. 4.22. so that we have by nature the spawn of all heresy and error. Gal. 5.20.  
Secondly, the conscience of the first man was full of true joy, peace, and consolation. This deformed Adam: 
1. Retentum conscienciae.  first hath left in him some conscience to check and bridle the rage of his disordered affections. Rom. 2.15. 
2. Receptum conscientiae.  But his conscience is unclean and uncomfortable. Tit. 1.15. before it be purged by the blood of Christ from dead works. Heb. 9.14.  
Thirdly, 
Free will is proper only to God, and no creature whatsoever.  the first man had freedom and strength to will and perform that which was good, holy, and right, yet was he and his will mutable, for God alone is immutable: This man hath a certain liberty of will in all natural, civil, and moral actions, and in evil things: but no strength to will or desire that which is good and acceptable unto God, 
1. Retentum voluntatis. 2. Receptum voluntatis.  before grace and faith in jesus Christ be given him, as is manifest by these holy Scriptures. Rom. 5.6. Phillip. 2.13. 2. Cor. 3.5.  
Fourthly, and lastly, the first Adam had a wise heart, a meek spirit, and all his affections well ordered, and well governed by the light which was in his mind: This second man hath his affections, but so distempered and so disordered, that he cannot govern them, 
Receptum affectionum.  but is rather ruled and governed by them, till grace in Christ come to crucify the flesh, with the affections and lusts. Gal. 5.24.  
The fourth argument of the first man's excellency, 
The fourth Argument.  was his sovereign dominion, and rule, and power which God gave him over all creatures: Psal. 8. But now this second Adam hath lost all that dignity, for the creatures all repine, disdain, and groan to serve him. Rom. 8.22. and have all lost their first grace and beauty. Tit. 1.14.15.   

Quest. 4. What is the use of all these arguments, concerning the misery of this deformed Adam, or man without Christ?  
Ans. First, the former meditation serves to humble us, by due consideration of that glory and beauty we lost, and of the deformity and misery we be come unto. Secondly, this meditation ought to curb and bridle us, that we never let lose our hearts to sin against God: for if God spared not the first man for sin in his excellency, he will not spare us in this misery. Thirdly, this aught to awake all sinners, seeing they find themselves thus miserable without Christ, to labour in all holy means to put on Christ, that they may be freed from this bondage, and recover their former excellency again: specially seeing that by his Gospel he reacheth forth daily his loving hand, calling such from darkness into his marvelous light.   

Quest. 5. The second demonstration of a man's misery in unbelief, or without Christ, what is it?  
Ans. It is the history of man's first rebellion, and apostasy from God, recorded. Gen. 3.1.2.   

Quest. 6. What must we principally note in this story?  
Ans. First, a conference or disputation. Secondly, the issue and end of it.  
in the conference, first the persons confering and disputing, where consider two things: 

First, The tempter and deceiver Satan.  
Secondly, the tempted and deceived Eve.    
Secondly, the conference itself, where consider two things 

First, the argument weighty, life and death.  
2. the manner. 

1. The tempters challenge.  
2. The woman's answer.  
3. Satan's reply.      
The issue of the conference. 

First, high transgression and rebellion is committed. 

First, they join in league with Satan God's archenimie.  
Secondly, they fall into flat rebellion, and breach of Gods Law. Gen. 3.6.    
Secondly, great misery ensued The arguments whereof are. 

First, fear and trembling within.  
Secondly, shame and nakedness without.       

Quest. 7. This Scripture is very excellent: what special points are we to observe in this story?  
Ans. First, that Satan is an old murderer, as our Lord Christ calls him. john. 8.44. For that he murdered (as here we see) our first parents in the beginning. Secondly, how that our first parents, in their first state of excellency being left of God for that instant (for just causes only known to himself) and having no strength but their own, they fell by degrees into many fearful sins, for all their wisdom and graces failed them, when Gods good spirit left them.  
Thirdly, Satan's choice for instruments is to be noted: for like as then he chose the subtellest of all beasts for that work: So in all ages, for the like attempts, he desires the best wits, and most apt to deceive. For Magic in Egypt and Chalde, the Priests and the Astrologers served him well in that faculty. In Absalon's conspiracy, Achitophel served him well for that practice: 
john. 13.27.  for heresy and schism none more fit to seduce men from God's truth, as false Teachers, false Prophets, false Priests. 
1. Pet. 3.7. 1. Tim. 2.14.  By such instruments he circumuents many, as the Apostle warneth the Corinth's. Fourthly, Satanical temptations are very Serpentine smooth, 
Faemina vas infirmius a Deo sibi permissa, a marito absent deserta, allisu Sathanae fracta.  & very delightful in the beginning, but most dangerous, deadly, and bitter in the ending. Fiftly, the woman first tempted, and first seduced; Satan gins his battery where the wall is weakest, he knew that even than the woman was the weaker vessel.   

Quest. 8. How is it that she fears not the Serpent: and doubteth nothing to have such conference with him? 
1. Doubt.   
Ans. She had no fear then, for she had no sin: or for that then the Serpent was not so terrible in form: and for that then there was no such enmity between them, and some affirm that then man and the Serpent were most familiar together.   

Quest. 9 
2. Doubt.  But it may be doubted how the Serpent spoke? 
Antiq. jud. c. 3 De duplici serpentis prudentia, vide Epiph. lib. 1. de haeris. tomo. 3. haeris. 37.   
Ans. Satan spoke in the Serpent, for as the old Testament speaketh only of the instrument: so the new Testament (the best expounder of the old) often teacheth us, that Satan was the principal agent in that practice. john. 8.44. Satan was the first liar and murderer from the beginning. Ergo Satan was that serpent, or in that Serpent: and for this cause he hath four names. reve. 20.2. the Dragon, that old Serpent, the Devil, and Satan. The first liar and murderer that was the Serpent, or in the serpent: The Devil was first liar and murderer: ergo the Devil was the Serpent, or in the Serpent. So did he speak in the Pithoneste. Acts. 16.17. and in many wizards and witches.   


3. Doubt.  Quest. 10 Wherefore would not Satan speak himself without an instrument?  
Ans. Satan could not then so easily fasten any motion upon the heart of man by suggestion, as now he can in the children of disobedience. Ephe. 2.2. and that invisible spirit could not have any external and real conference with them without an external and real instrument. And thus far of doubts.  
Sixtly, we must note in this conference the place, as well as the time of the temptation: even in Paradise. If the Serpent could then and there play such parts; what may he not do now to our utter ruin and destruction, if God's grace do not both prevent and preserve us. Bernard saith truly, quum tam horribile praecepitium in Paradyso accidisse legaemus, quid nos facturi sumus in sterquilinio? If such an overthrow happen in the Paradise, what horrible fall may come upon us on the dunghill.  
seven, Satan intending God's dishonour, and man's utter confusion, 
So did he by Balaam the wizard, make a breach between God & his people. Num. 25.9. Revel. 2.14. jude. 11.  to effect both, he proceeds on this wise, laying as it were these grounds: No sin, no shame: No unbelief, no doubting of God's holy truth. Wherefore he lays here all his engines, and all his faculty by subtle questions, to cause the woman first to doubt of God's blessed truth and holy will revealed unto them. He labours ever to keep out the word from the heart. Luke. 8. Mark. 4. Mat. 13. and to steal it from us, when we have it. Mat. 4.3. Act. 13.8. 2. Cor. 4.4. In this question he flatly crosseth God's word, for the written word is, Thou shalt freely eat of every tree one excepted: and he saith ye shall not eat of every tree: intending sophistically to abuse the holy Scripture, as Mat. 4. he doth Psal. 91. omitting (as there) the part which makes against him Gen. 2. ve. 17. & mentioning that part only which may seem to make for him.  
Eightly, but as weak Christians are ready to lay open their ears to the hissing of every Serpent, 
Three sins here follow in order. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  and so they are seduced, and by degrees fall from one error to an other, we break off conference and dispute not in humanity with such as deny maxims, manifest and known grounded truths: So learn here by this example, never to suffer Satan to suggest within thee, or dispute without thee against the manifest written known truth of God: so Christ speedily cuts him off. Mat. 4.10. & 1. Pet. 5.9. for want whereof Eva fell into error, blindness, and unbelief.   

Quest. 11. Before we proceed for our further instruction in this story: let me hear what you can say for the signification and use of these two special trees, the tree of life, and the tree of knowledge of good and evil?  
Ans. First, I find God's holy spirit to mention thrice the one, and twice the other. First, of the tree of life he speaketh Gen. 2.9. and Gen. 3.22. and ver. 24. Secondly, of the tree of knowledge of good and evil. Gen. 2.9. and again verse, 16.17.  
Secondly, for their place in the garden, it was not obscure, but in the best part, even in the midst of the Garden, for so it is written, the tree of life in the midst of the Garden Goe 2.9. & the tree of knowledge of good & evil not far from it as appears in this conference. Gen. 3.3. The fruit of the tree which is in the midst of the Garden, God hath said ye shall not eat of it, neither shall ye touch it lest ye die It is like than they were both most fair and most beautiful.  
Thirdly, 
* Nomina arborum imposita sunt divinitus, e● indicta homin●, ut eò religiosius. de eventu utramque partem cogitaret.  God gave these trees special names, that men might the more religiously consider of the use and end of both.  
Fourthly, now for the use of these trees: First, I answer for the tree of life: The first use of it was, to lift up their eyes unto the Lord God the author of their life: and to put them in mind continually that by him, and for him alone, they live, move and have their being. Secondly, it is certain that it was unto our first parents a lively Sacrament of their immortality through jesus Christ, if they had continued in obedience. The fruits thereof did well represent the benefits of Christ. reve. 2.7. We may not imagine that this tree had any such virtue in itself, to give immortality unto others, which it could not give itself, but by gods special ordinance it was unto them a lively seal of immortality through Christ during their obedience. Like as the rainbow was ordained of God to signify and seal that after the flood which it did not before: and as we see the superscription of the Prince causeth that part of the mettle which is stamped and coined to differ in use and value from that which is not coined.  
Fiftly, here we may learn, if our first parents had need of Signs and Sacraments to lift up their eyes to the Creator, and to seal the word, how much more have we? Again, if they than could not preserve life but by the Lord of life jesus Christ, where shall we look for life if we turn us to any other but unto this blessed tree of life jesus Christ.  
Sixtly, for the tree of knowledge of good and evil, to pass by men's conjectures sufficient it is for us to know, that it was so called, not for any poison or deadly infection that this tree had in itself more than any other tree, or more than our Sacramental bread and wine contain any special bane or poison in them, and yet he that eateth these unworthily, eateth and drinketh his own judgement. 1. Cor. 11. but metonymically, 
Effect for the cause.  or by a figure, it was so called, because that who so did eat thereof (God having made a law to the contrary) should forthwith feel and find the loss of their excellent liberty, and be possessed with extreme and present misery.  
seven, when the woman gave the Serpent some entertainment, in misleadging Gods holy Law, ye shall not touch it: 
a Fight against all doubts of God's word. Eph. 4.14. Col. 2.2.  and in doubting of the truth thereof: lest ye die: for to doubt, is to waver concerning Gods truth, neither to be with it, nor against it. Then began he to be more bold and vehement: and following her doubtful conclusion, makes it more doubtful: saying, ye shall not so die, or so 
* Thus speaks he in all unbelievers against the word.  certainly die, and hereunto he addeth a special confirmation full of sophistry and deceit. For his confirmation and proof stands of notable blasphemies and lies, you need not so doubt to eat of the forbidden tree: First, 
1. Blasphemy.  for that God in this prohibition doth know this fact would turn to your great good. Secondly, for that it is very manifest, 
2. blaphemie and lie.  that the feeding on this tree shall cause you to abound in great knowledge of deep mysteries. Thirdly, 
3. Blasphemy.  for that by this tree ye shall have such a change of nature that ye shall after some sort be Deified, equal to God, or to his glorious Angels: and so he tempted Christ. Mat. 4. for the wings of vain glory, makes many follow after Satan, and fly aloft to their utter ruin and perdition.  
Eightly, we may here observe Satan's boldness, to utter many lies and blasphemies one after an other, when he seethe us to let go our fast 
* Diabolus non est repentè pessimus.  hold and l●ne of God's holy truth, and not to tremble when we hear his name or truth blasphemed: Wherefore let us keep fast the word of truth in an honest and a good heart, for if we forsake it, God will forsake us, and give us over to believe lies and blasphemies, as here we see. 2. Th. 2.9.10.  
Ninthly, where as Satan doth promise her that by eating the forbidden fruit their eyes should be opened, he deceives with a phrase or sentence full of ambiguity: as may appear by these special differences following. For the eyes of the body are opened: First, when the blind are cured. john. 9 Secondly, when a man seethe that he could not see before, albeit he was not blind: as Balaam, and Gehezi, 
Num. 22.31. 2. Kings. 6.17. Gen. 16.21. 2. King. 6.19.  and Agar the Angels of God. Thirdly, when men see plainly, that which they saw before darkly: as Elishas enemies coming to Samaria and the two disciples going to Emaus. Secondly, the eyes of the mind are opened: First by instruction. Act. 26.18. Secondly, by adversity. job 33.16. Psal. 119. Luke. 15. Thirdly, by the biting, griping, and tormenting of the conscience for sin: and thus were Adam's eyes opened. And this the devil intendeth what so ever he pretendeth.  
Tenthly, To conclude corcerning this conference. First, here remember this instruction to hold fast the word of truth, and hide it in thine heart. Prou. 2.1.2.3. So soon as a man gins to let go his hold, and lightly to regard it, or to doubt of it, he gins to shake off the true fear of God. It is our faith which knitteth us unto God, and unbelief severeth us from him. Secondly; next remember, it is a bad sign of a cold heart, emptied of God's spirit, if we can hear the holy name of God, or his blessed word blasphemed without grief and trembling.  

Verse. 6.  Quest 12. Thus far of the conference. Now let me hear of the fact, and event which followed?  
Ans. First, actual rebellion followed after the former inward and secret sins of the mind and heart, as we see. Gen. 3.6. 
The signs & the forerunners of the first & second death immediately possessed them.  Secondly, This actual rebellion and apostasy from God brought present misery upon their souls and bodies. ver. 7. Rom. 5.12. By sin came death.   

Quest. 13 First, as touching the rebellion and fact here recorded what learn we thereby?  
Ans. First, we may note the three special baits, whereby Satan hooketh and deceiveth all the world. Saint john also noteth them, and numbereth them, First, the Lust of the flesh, for our flesh boileth (before it be crucified) as a pot on fire full of lusts. Rom. 13.14. Gal. 5.17.24. she saith in her heart, this forbidden fruit it was good for meat, that is, good for the belly: Secondly, The Lust of the 
* All evil enters into us by the senses and thoughts. The evil eye is the devils porter which lets in the beasts of hell to destroy the Soul.  eyes, she saith in her heart, it is fair and pleasant to the eyes: Thirdly, The pride of life: she saith finally, in heart, that it was a tree to be desired to get knowledge: And so to come to honour, and great glory. The premises embraced, the conclusion must be practised, say the Lord what he will to the contrary.  
Secondly, 
* 
Peccatum completum.  
Consider well. First, the person offended. Secondly, the persons offending.  
Thirdly, the time when. Fourthly, the place where. Fiftly, the manner how.  
A conspiracy with Satan the arch-enemy of God.   how after inward conspiracy and subscription of heart to Satan's lies and blasphemies, she comes to the practice of open rebellion and manifest treason against God. For this fact was not a light 
a The greatest sin pardonable that ever was committed against God.  offence (as some have deemed) as shall appear by the consequents: for it hath brought the whole frame of heaven and earth out of frame, and an heavy curse upon our first Parents and all their posterity. Rom. 5.12.  
Thirdly, how she became Satan's instrument to deceive the man: first, by the same deceitful persuasions wherewith Satan seduced her: secondly, by example she prevails with him, so that both fell most dangerously into the same form of transgression and condemnation, although he thought himself so dear unto God, that the Lord would not at this time draw out against him any sword of justice.   

Quest. 14. Now I desire to have some short view of all their sins, which appertain to this apostasy or contumacy as the Apostle speaketh. Rom. 5.  
Ans. The first sin is unbelief: she gins in the first entrance into the conference, to doubt of the truth of God's holy word ver. 2.  
Secondly, to 
b 2. to continued a conference with Satan disputing against the known truth, & against our consciences.  continue conference with the arch-enemy of God, blaspheming the Lord, and oppugning his holy truth.  
Thirdly, 
c 3. Curiosity.  Curiosity, they seek after strange knowledge, not contented with God's holy word. ver. 5.  
Fourthly, 
d 4. Pride.  Pride, they desired greater glory, and to have some greater excellency, or to be like the Lord himself in glory. ver. 5.  
Fiftly, 
e 5. Contumacy & manifest rebellion against knowledge & conscience.  manifest Contumacy, they proceed to the breach of his Law, against their knowledge and conscience. ver. 6.  
Sixtly, they 
f 6. To prefer Satan or to believe lies & reject the truth.  prefer Satan and his lies, before God and his holy truth. ve. 6.  
Seventhly, they are 
g 7. unthankfulness.  unthankful unto God for the manifold and unspeakable pledges of his favour and love towards them.  
Eightly, they sin 
* 8. Presumption.  presumptuously: 
a When any child of God falleth into any foul sin against God, against his knowledge & conscience (as David into adultery, he falleth into many sins together.  presuming to be so highly in God's favour, that he would not so afflict them for their transgression.  
Ninthly, and lastly, after a full resolution, in great presumption they proceed to the 
b 9 The practice of the treason in committing the outward act.  practice of this high treason against God, and did eat, against God's manifest charge of the forbidden fruit, and so murdered themselves and their posterity.   

Quest. 15. Now tell me what were the consequents of this 
c Verse. 7.  rebellion or contumacy (as the Apostle speaketh) of our first Parents?  
Ans. They became forthwith the children of wrath, and of death; By sin they became subject to all the evils of this life, and the everlasting curse of God after death. So the Law speaketh. Gen. Chap. 2.17. So the Apostle speaketh. Rom. 5.12. So the event speaketh by sundry effects as after shall appear.   

Quest. 16. What is death?  

Gen. 5. ver. 7.8.  Ans. A separation from the comfortable presence, grace, love, and favour of God, both in this life, and life to come, a state contrary in all respects to that first state of his excellency.   

Quest. 17. How many kinds of death are mentioned in Scripture?  

3. kind evil.  Ans. Four: first, death in sin, the forerunner and messenger of the second death: Rom. 6.2. Ephe. 2.1. the state of all unregenerate: Secondly, death unto sin, Rom. 6.2. the state of the regenerate: Thirdly, the natural death of the body, called a dissolution. 2 Tim. 4.6. Fourthly, death eternal, or the second death. 2. Thes. 1.9. Revel. 20.6.  

Gen 3.8.9.10. etc.  Quest. 18. And were our first parents, after their transgression, subject to these three kinds of death?  
Ans. Yea, first they became dead in sin, as appears from the 7. verse, to the 19 by the effects of sin in them, their nakedness, their shame, their deformity, their fear and trembling, their hiding of themselves, their covering of sin with all their might, utterly ignorant, how to please God, all which are marks of an eulll conscience, or of a man dead in sin.  
Secondly, for the natural death or dissolution in the first death, the decree is here manifested and recorded which was never yet repeated ver. 19 Heb. 9.28.  
Thirdly, they came also by sin under the heavy curse of God for the second death, against the which the Gospel concerning their mediator and redeemer jesus Christ is preached unto them. Gen. 3.15. and Gal. 3.8.   

Quest. 19 How doth the Lord preach the Gospel and offer the means of reconciliation and repentance unto our first Parents.  
Ans. First, the Lord to awake them, gave them some visible sign of his presence. verse. 8. Secondly, but when his presence did but amaze them, he spoke distinctly, and called them in a special manner to accounts. ver. 9 Thirdly, he ripped up their hearts, and set their sins in order before them. 
Note the great goodness and patience of God in the conversion of sinners.  verse. 11. Psal. 50. to drive them to the full confession of them: by two questions or arguments, as thus: first, who told thee of this nakedness? where there was none to tell thee, or cause thee to sin but thyself. Secondly, I see by thy trembling thou hast broken my Law, for where there is no feeling of sin, there is no contrition, no confession, no remission.   

Quest. 20. 
Where are now all the gifts of nature and free will.  How forward findeth the Lord our first Parents to repent them of their apostasy?  
Ans. Adam had no strength at all to reclaim himself, nor to attend God's voice, when God began to reclaim him to repentance as appears by these arguments.  
First, like a man in a fever cries only of his heat: so all his thoughts run upon his nakedness and shame, 
Gen. 3. ver. 10.  utterly unmindful of Gods free mercy, that as yet hath kept him from hell and everlasting perdition.  
Secondly, he seeks by all means to cover and lessen his sin: and regards not how injurious he is to God and man: 
Faemina. Verse. 12. Contrary before. Gen. 2.23.  first to the woman: This woman, that is, this foolish vain woman is cause of my sin: secondly, he saith God gave her, and sent her to him as the cause of his ruin and destruction.  

Verse. 12. Note these degrees in an extorted and involuntary confession.  Thirdly, he comes to an extorted and confused confession. I did eat, that is, I have eaten indeed, but as being seduced, I wots not well how, nor of what tree. So the woman hide her sin in like manner. And thus do all the sons of Adam when God in mercy sends them means of repentance: 
a 1. Non feci.  first, they deny stoutly that they have sinned: 
b 2. Feci quidem, sed bene feci.  secondly, they add impudently being urged, I have done so indeed, and have I not well done? 
c 3. Si male non multum male.  thirdly, if their fact be convinced to be a sin: they answer, if it be sin, it is not so heinous, nor so great a sin: 
d 4 Non mala intention.  four, and if yet they be further urged as touching the greatness of their sin: they say their purpose and intention was not so evil: 
e 5. Aliena suatione.  fifthly, and lastly, if their intention and purpose be manifested: they confess they have sinned, but being lured, persuaded, and occasioned by others, but when a man seeketh suffrage by excuse, he misseth his pardon.   

Quest. 21. And how did the Lord proceed to work in them a true faith, and unfeigned repentance?  

Gal. 3.  Ans. By preaching Christ and his Gospel unto them, that is, by preaching their everlasting freedom and deliverance, by the mediator jesus Christ, the true seed of the woman, which is here promised should bruise the serpent's head. For as the woman alone was the first organ of the Devil to bring in sin to Adam and her own everlasting perdition, with all their posterity: so the woman without the means of man became the organ of the holy Ghost to save herself and the man, with all their posterity. Where we may note how true repentance is an effect of the spirit proceeding from faith and the Gospel. First, the Gospel of Christ is manifested to the sinner, than some general faith and grace to receive it is wrought in the heart by the holy Ghost: then follows a true 
* Mat. 5.2.3.4.5.6. Psal. 31.5.  humiliation, 
a Psal. 51.  contrition, and confession, and so the pardon of sin is sealed 
b Eph. 1.14.  by the spirit of adoption.   

Quest. 22. And how did the Lord proceed with our first Parents, after their repentance and true humiliation before him?  
Ans. He tells them that now having escaped the second death, they must for their further humiliation bear and suffer many temporal chastisements in this life, because of the great pride and corruption, which is now by this rebellion and fall settled in them. The woman should have many sorrows, but specially in the concepion, bearing, birth and education of children. The man many griefs and afflictions in this life, and both in his ordinary calling, and in the end be turned to dust, unto the day of the resurrection.   

Quest. 23. What use learn we here to make of our afflictions?  
Ans. First, in them and by them to be truly humbled, assuring ourselves, they be good for us, and proceed from our father's love. Secondly, ever to acknowledge that when we be afflicted, it is Gods unspeakable goodness, that they be temporal here, and not according to our deserts eternal in hell. The afflictions of this life to the Godly are but gentle crosses: but curses to the wicked. Thirdly, In all thine afflictions, remember thou art but, as it were, a little galled in the heel, but Satan bruised in his head, and that the God of peace will not leave us till he beat him under our feet. 
Rom. 16.  Fourthly, in the view and consideration of the frame of heaven and earth, to remember how sin is the cause of all confusion and evil on earth, and the cause that heaven and earth have lost their first glory and beauty.   

Quest. 24. What means the Lord by casting them forth, out of that Paradise, fencing the place with Angels and a fiery sword?  
An. He means not that if they could find the tree of life, the fruit of it might restore them to their former state, for no Symbol can or could ever confer any such gear: but the Lord knowing how prone we be by nature to hypocrisy and superstition, to seek unto the creatures, and to forget the creator: he willeth him hence forth to depend upon his word and providence and to live by faith in the Son of God: not to trust any lying spirits any more, but to wait only on the living God, and for this see more in master Perkins on the Creed. pag. 83. to 94.   

The third way to know the misery of man without Christ: by two special consequents of that apostasy, the dominion of Satan and sin in this present world.  

Question. 25.  
THus far shall suffice concerning this history: now let us hear what may be said concerning the principal consequents & effects of that apostasy?  
Answer.  
They are two which we are specially to consider: First, the dominion of Satan. Ephe. 2. Chap. 2. the dominion of sin. Rom. 5. and both these are called Rom. 12.32. the state of unbelief.   

Quest. 26. Tell me first what special arguments, can you ground upon the 2. Chapter to the Ephesians to demonstrate the misery of man without Christ?  
Ans. The greatest part of this Chapter, tendeth principally to that end: one special conclusion touching this matter we have in hand, which may be hence gathered is this: Satan and all wicked spirits, our deadly enemies, are of great strength and power to hurt us, 
Verse. 1.  working effectually by suggestion, as a blasting contagious spirit or wind, 
Verse.  in all the deformed and blind adam's of this world: having all men without exception, in the Church and without, in subjection before they be quickened by the Gospel and holy spirit of jesus Christ. Ephe. 2.1.2.3.4.5.  
If here then we would know, what the deformed Adam, or what the misery of man without Christ is: We have the spirit of Christ answering us: 
What the deformed Adam is, or the man without Christ.  he is a man dead in sins and trespasses, walking according to the course of this world after Satan, which spiritually, and invisibly worketh in him all rebellion and disobedience to the holy revealed will of God: causing him to dwell and delight in the lusts of the flesh, and to follow and fulfil the will of the flesh and of the mind.   

Quest. 27. I pray you let us hear some thing of Satan's power to hurt us, without Christ: for that some fear him too much, and some nothing at all?  
Ans. The power of Satan and wicked spirits against us may be known, and is manifested unto us in the Scripture by three special arguments: first, by their names: secondly, by their great knowledge and long experience in this world: thirdly, by their evil art and works, which they have wrought in all ages.  
First, the wicked spirits which fight against us, and which have all unbelievers in bondage, are called by sundry significant names for our instruction in the old and new Testament.  
In the old Testament they are called by these names: first, the 
a 2. Cor. 11.3.  Serpent, because by the Serpent, Satan first deceived man: Secondly, the wicked spirits are called 
b Shegnir in Leu 17.7.  Goats and 
c Sheg. in Deu. 32.17.  Cows, because they did appear unto witches and Idolaters in this form: thirdly, the name 
d job. 1 6. Zach. 3.2 3.  Satan which signifieth a deadly enemy: four, they be called lying 
e 1. King 22.22. joh. 8.43.  Spirits: because they teach lies, and fill men with error: fifthly, spirits of 
f Hos. 4.12.  fornication, of covetousness, of jealousy, of giddiness, of uncleanness, 
g Es. 19.14.  because these be their works in unbelievers.  

Tibi nomina mill mill nocendi arts. Luke. 11.21. joh. 14.30.16.11. Heb. 2.14.  In the New Testament ye have these names: First, That Tempter, Mat. 4. Secondly, That evil one. Mat. 13.16. Thirdly, That enemy. Mat. 13. ver. 17. because he is a special tempter, the Father of all evil, and our arch-enemy. Fourthly, that strong man armed: beecasue he keepeth such possession of unbelievers. Fiftly, The Prince of this world, and of death: because the greatest part of this world is in a spiritual bondage (as it were) captives unto Satan, and by him unto death eternal, as he is said to have his throne among unbelievers. Revel. 2.12. Sixtly, The old Dragon, Revel. 12.9. because Satan and all his wicked spirits, have many years experience to seduce and to hurt God's people. seven, Beliall. 2. Cor. 6.15. for that as some say, he is the author of confusion, as Christ is of order.  
These names are not given to one evil spirit, as the chief Lord and commander of all the rest; but the Scripture speaketh of these invisible spirits after this manner to teach us: first, that all wicked spirits, do conspire and agree (as it were) under one government, kingdom and cursed league to dishonour God, and to destroy men. Secondly, for that they desire to tyrannize over the souls and bodies of men even in earth. Lastly, it is manifest that these names, Principalities, 
Ephe. 6 12.  Dominions, Powers and Thrones are come to all Devils, without exceptions.  
Secondly, what knowledge our spiritual enemies have, the Scripture best teacheth us: for the Scripture testifieth of their long experience, deep knowledge, & great strength to hurt us. First, their experience is of five thousand years and above. Secondly, By their long experience and quick sight, they are seen in the qualities, and causes of most natural things in this present world. Thirdly, they can soon discover (by reason of their agility and swiftness) things which are far distant. Fourthly, They are well seen in the history and books of holy Scripture. Mat. 4.6. Fiftly, and lastly, they are often called to and sent of God, for the execution of his justice, whereby they are able to speak otherwhiles the truth of future events, as the Devil did to the witch of Endor of saul's death. 1. Sam. 28.19.  
Thirdly, for Satan's works: he and all wicked spirits are marvelous expert to hurt any of the visible creatures in the air, in the water, and on the earth, and to work great wonders, where and when the Lord seals them his commission. There strength appears in Egypt in the grievous and great plagues, wherewith the Lord smote Egypt. Psal. 79.49. There strength appears in that strange affliction of God's holy servant job, by open violence of tempest destroying his children, by secret suggestions in thieves and robbers spoiling his cattle and goods, and close practices of strong poison, infecting his body with incurable botches and boils. job. Chap. 1. & 2. Lastly, the persecution of the Church of God by Tyrants, by Heretics, Witches and Wizards, hath ever been by the secret practices of wicked spirits working in the Children of rebellion. 
Es. 8.19.20. Leu. 20.6. 1. King. 22.22.  Confer these Scriptures. 2. The. 2.9.10.11.12. Revel. 2.10. Deut. 18.10.11. Leve. 20.27. Eph. 2.2.3.   

Quest. 28. Now let us hear the second point noted in the Answer of the 26. Question, namely, that Satan works in all that are without Christ, and how that is?  
Ans. We can easily prove that Satan worketh in the children of rebellion, and having received the spirit of grace and of judgement soon discern where he worketh, but very hard is it for us to know in what form and manner wicked Spirits so infect all unbelievers.  
The holy Ghost assureth us, he can occupy and work in them upon the principal parts and faculties, of the Soul: and first for the heart the seat of our affections. The Devil put this in judas heart to betray his Master jesus Christ. joh. 13.2. 
1. heart.  The Devil cometh to the hearers of the word which are likened to the high way, and takes away the word immediately out of their hearts. Luke. 8.12. Mar. 4.15. The Devil filled Ananias and Saphiras heart with hypocrisy. Asts. 5.3. 
2. mind.  Secondly, for the mind and reason, this part also is ready to hear and entertain all evil motions of wicked spirits, for they are called spirits of error, because they do fill men's minds with error. 1. Kings. 22. and hold the minds of men, as it were, fast bound, that they may not admit the gracious light of God shining upon them. 2. Cor. 4 4.  

Where Satan dwelleth, signs of secret working.  To know then where Satan dwelleth. The Scriptures sets before us these special arguments following: First, a heart filled with unbelief, Act. 5.3. Secondly, The mind full of gross ignorance in the very grounds of Salvation. 2. Cor. 44. Heb. 5.12. Thirdly, To walk in darkness when men pretend knowledge. 1. john. 1.5.6.7. Fourthly, to dwell in pollution and uncleanness of body and mind argue Satan's presence and effectual working. Mat. 12.44.45. Fiftly, To rest contented with a bare historical knowledge of the Gospel. Luke 8.12. Sixtly, to persecute the word with blasphemies. Mat. 12.30. with violence. john. 8.44. and with secret and subtle practices. Act. 13.10. seven, to be so choked with cares and pleasures, as that the word cannot be fastened on the heart. Luke. 8.14. Eightly, long contempt of the means of Salvation argueth Satan's effectual working. 2. Tim. 2.25.26.  
Next, for the manner of Satan's working in men. As the holy Ghost works invisibly and spiritually, neither seen nor heard, but felt inwardly in some measure in all true believers, better known by the fruits, then by any sense: much like the wind blowing where it listeth. john. 3. even so the operation of wicked spirits in unbelievers is by an invisible and secret breathing and suggestion, when as men are persuaded they are carried away with the very imaginations and motions of their own hearts, and as the light of the Sun pierceth the clouds, water and air, so doth the devils operation the bodies of men.   

Quest. 29. I feel often many strong motions within me, which cause me to tremble, and I know not whence they come, for I strive against them & I fear even to name them.  
Ans. All God's people are so troubled in like manner, much or little. These motions and thoughts proceed from a special agent because: first, being so evil they proceed not from our souls, nor from our corruption, for that we do not delight in them at all, but rather suffer them do any thing to trouble us: secondly, God's spirit is no cause of them, for that they be so evil: thirdly, such strange and sudden motions must come into us by the secret working of Satan. Let us then rejoice that we do not entertain them but pray and strive ever against them.   

Quest. 30. Now proceed to that you said in the third place. Question. 26. that all men (without exception) are bound over in this spiritual bondage unto Satan before that Christ lose them.  
Ans. True, it is so. And such a bondage and servitude this is, that these miserable captives think not their state to be a bondage but a freedom: and so addicted be such to follow Satan, that much calling and crying cannot reclaim their dead hearts, 
Luke. 11.21.  till Christ himself vouchsafe to bind the strong man, and to cast him forth: and to open, soften, and quicken the dead hearts of men, which lie a sleep in this extreme misery and bondage. All under the curse are under death, and under the Prince of death: Rom. 5.12.11.32. Heb. 2.14.15. All without Christ are under the curse. Gal. 3.10. therefore all without Christ are under the Prince of death. All unclean people are in league and communion with unclean spirits. Mat. 12.13. All without Christ are unclean. job. 14.4. & 15.14.15. therefore all without Christ are in communion with unclean spirits.   

Quest. 31. Now to conclude this point, I pray you tell us wherefore doth the Lord suffer Satan thus to tyrannize and rage's in this world?  
Ans. The Lord permits evil spirits in this world. First, for the manifestation of his great justice and wrath upon the vessels of wrath prepared to destruction, 
Rom. 9  for these God plague's many ways in this life by wicked spirits. Exod. 7.8.9. Chapters. Secondly, They are sent often to chasten and to humble Gods Children for the manifestation of his love and mercy upon the vessels of glory whom he vouchsafeth to redeem from this bondage by his Son jesus Christ, who sets them free to praise his mercy for ever. john. 3.16. 1. john. 3.8. john. 8.32.34. 2. Cor. 12.4.5. Thirdly, that we might ever consider and look well to our standing in this world, for that we be in warfare and in pilgrimage: 
1. Cor. 10 13.  if we intent therefore to make our abiding here, God will stir up the instruments of his wrath to awaken us, let us then stand fast and be watchful. Eph. 6.12.13.   

Quest. 32. Now let us hear what is the second great and general evil which is common to all the posterity of Adam, before they be redeemed by grace in jesus Christ?  
Ans. The second evil which followed the apostasy of Adam, and hath possessed all his progeny, is original sin, and the corruption of nature, 
The regiment of sin.  whereby all men living are come under the dominion of sin, and that saying of the Apostle, Rom. 5.21. Sin hath reigned unto death. is true, of all the sons and daughters of Adam, before grace reign in them by righteousness unto eternal life through jesus Christ our Lord. That our natural corruption is hereditary and hath infected all Adam's progeny, is very evident by this Scripture. 
Like as all debt binds the debtor to inprisonment where there is no payment to the creditor, so sin binds us unto death as to a prison when there is no satisfaction for sin.  Rom. 5.12.13.14. Wherefore as by one man Sin entered into the world, and death by sin, and so death went over all men, by him in whom all men have sinned. For unto the time of the Law, was sin in the world, but sin is not imputed while there is no law. But death reigned from Adam to Moses, even over them also that sinned not, after the like manner of the transgression of Adam, which was the figure of him that was to come.  
In these verses and the rest of the Chapter, observe well these comparisons. First, by Adam came sin: By Christ comes righteousness. Secondly, by sin came death: by righteousness comes life. Thirdly, Adam's sin went over all: Christ's righteousness is imputed to all believers. Fourthly, Death reigns over all Adam's Sons, before grace: life is granted freely to all the adopted Sons of God.   

Quest. 33. First, I pray you tell me, what names gives the Scripture to this natural corruption, which the learned divines call original sin?  
Ans. First, it is called that sin.. Rom. 5.12. that is the hereditary evil. Secondly, That Sin that dwelleth in us. Rom. 7.17. for that no sin so continueth in the believer, as this doth to the day of death: therefore it is called. Heb. 12.1. that Sin that hangeth so fast on. Thirdly, The Law of the members, because it hath all members and parts of our body at command (before grace) to obey it, and to be ruled by it as by a Law. Rom. 7.23. Fourthly, it is called often concupiscence or lust. Rom. 7.7. james. 1.14.15. because it is the mother of all unclean motions and lusts in us. Fiftly, The old man. Rom. 6.6. so he calls the whole mass of our corruption. Sixtly, the flesh, because this rebellion so much appears in the outward parts. Gal. 5.17. Eph. 2.3.   

Quest. 34. Many there are which deny that there is such a dangerous corruption in our nature: for the Papists say, it hath not the very nature of sin, but is a froth, and hath some appearance of sin: The Pelagions say there came no such sin from Adam by generation or natural propagation, but by imitation: the Anabaptists say that since Christ's incarnation there was never any one borne in sin.  
Ans. It is very clear by the light of God's word that there dwelleth in our nature, a contagious infection which we have by propagation from our Parents: These Scriptures yield a pregnant proof which cannot be gainsaid, Moses saith. Gen. 6.3.5. & 8.21. The imaginations of man's heart are evil from his youth, here the Lord condemneth our very nature as evil, assuring us it hath a secret poison in it. David's testimony. Psal 51.7. Behold I was brought forth in iniquity, and in sin did my mother conceive me. job condemneth our nature as poisoned and infected when he saith. Chap. 14.4. & 15.14.15. Who can bring a clean thing out of filthiness or unclean? and again, What is man that he should be clean, and he that is borne of a woman that he should be just? Paul saith our very nature is poisoned & accursed, when he saith, we are all by nature the children of wrath. Ep. 2.3. Ro. 7.18. for I know that in me, that is in my flesh dwelleth no good thing. Lastly, this holy Apostle to the Romans'. 5.12 showeth plainly how sin came into our nature by propagation: and 7. Chapter, how it dwells in our nature even in the state of grace, fight against God's Law and holy spirit in the regenerate during this present life.   

Quest. 35. Now describe this sin plainly according to the Scriptures?  

definite.  Ans. Original sin is that natural corruption which is come into the world by the apostasy of our first parents, derived from them by natural propagation into all mankind, infecting and poisoning all parts of men, so as before grace and regeneration he hath no strength to move or incline to any good, but to evil only, and thereby also he is subject to the first and second death, till he be freed by grace and faith in jesus Christ.   

Quest. 36. The Apostle also addeth in the 5. Chapter to the Romans'. ver. 14. that death also reigneth, is not this a third and evil consequent?  
Ans. There are many evils have followed Adam's fall, and accompanied our corruption which we have from him: but these two before named are principally to be noted, for they cause all the rest. Death reigns because of that sin which dwelleth in us. These be three terrible kings or Tyrants rather, Sin, Death, and the Devil: and they are more terrible, because they be knit together in a league, as it were against us. Sin depriving us of grace is terrible, but more ugly when we see death follow after it: death of itself is dreadful, but yet if death would make a quite dispatch of us that we should never be seen, it would less amaze us, but when we see Satan the tormentor follow after it with endless wrath, we must before grace stand as perplexed ever in bondage to these three enemies, till Christ free us. Heb. 2.14.    

Of actual Sin and the dangerous growth of sin, without God's special grace preventing it: or of sundry dangerous steps to hell.  

Question. 37.  
NOw because we have seen the natural root of all our evils, let us proceed to take some view of the branches and fruits or of the actual sins which our natural corruption breedeth?  
Ans. If we confer and compare wisely two Scriptures together, we shall by God's good grace discern the growth of sin even from the root unto the branches and full perfection of sin. The Scriptures specially to be noted are these. james. 1.13.14.15. and Heb. 3.12.13.   

Quest. 38. First tell us what degrees of sin find you in that place of Saint james.  
Ans. Thee holy Ghost in the third to the Hebrews teacheth us. ver. 13. that the heart is hardened through the deceitfulness of Sin: and Saint james in his Scripture teacheth us what the sense and meaning is of these words: for he saith that sin first is breeding and working secretly and deceitfully, and as it were spreading his roots under ground, and so by degrees breaks forth, to the hardening of the heart, if God's holy grace prevent it not. Again, saint james teacheth us that sin by degrees comes to ripeness and full perfection and so brings death everlasting. The holy Ghost in the place before cited to the Hebrews, sets before us the degrees of sins perfection.   

Quest. 39 First, let us hear what be the degrees of the deceitfullesse of sin?  
Ans. They are these following. The first is, a drawing away: The second is, a baiting: The third is, a conception: The fourth is the birth of sin.   

Quest. 40. And what call you the degrees of the perfection of sin?  
Ans. First, when sin is brought forth and committed, it breeds negligence and coldness in holy exercises. Secondly, This coldness and negligence breeds contempt. 
1. Negligence. 2. Contempt. 3. Hardness.  Thirdly, Contempt causeth hardness of heart. Fourthly, hardness of heart causeth a 
a 4. A malicious heart.  malicious evil heart. Fiftly, the malicious evil heart becomes an 
b 5. An unbeeleeving heart.  unbelieving heart. Sixtly, the unbelieving heart, causeth an 
c 6. An idle erring heart.  idle erroneous heart. seven, the erring, or idle wandering heart, causeth the heart past feeling, Eightly, the heart past feeling causeth an 
d 7. An heart past feeling.  apostatical heart.   

Quest. 41. Tell me briefly what you mean, by these first degrees of the deceitfulness of sin? 
e 8 an apostolical heart.   
Ans. The first old root of sin and first step to hell is concupiscence, or that hereditary evil which we have from our first parents, for the Apostle often warns us of the deceitfulness of sin.. Rom. 7.11. Eph. 4.22. Heb. 3.13. and therefore because the mother is deceitful, the daughters deceive us often. Ephe. 4.22. The second degree of sin, or step to hell, the first daughter of concupiscence is a secret motion of the heart, which Saint james calls a drawing away, whereby is meant, that Satan and the pleasures of sin, draw and steal away a man's heart to such persons and places, as can soon minister occasion, and fit baits to allure us unto sin, example to clear this: David being drawn away from God's presence, and possessed with an idle heart fit for vain thoughts, was soon taken with that bait which was laid for him. 2. Sam. 11. The third step to hell, or degree of sins deceitfulness: is a baiting or enticing, whereby is meant that Satan discourseth at large with a man's heart, being drawn away from God's presence, of pleasures, riches, honour, glory and such like, and for this practice Eve with Satan is a notable precedent. Gen. 3. The fourth degree of sin, and fourth step to hell is called the conception of sin, 
definite.  whereby is meant that the heart doth like and entertain the former bait and motions unto sin. The sinner is overcome with the delights of sin and Satan's persuasions, and doth purpose in heart to practise and bring forth that evil which he hath conceived. Signs of conception are, 
Signs of conception.  traveling in heart Psal. 7.14. taking thoughts, Rom. 13.14. and enquiring how to practise that evil which is conceived. Examples are: Achab sick in conception. 1. King. 21.4. judas traveling with mischief. john. 13. Sichem enquiring how he might find Dinah for his lust. Gen. 34. The fift degree and fift step to hell, is called the birth of sin: whereby is understood the actual and external commission of sin. This birth follows after j conception, in some sooner, in some latter. 
a 2. Sam. 13 12.  Absalon conceived murder, two years before it was practised. So 
b Mar. 6.17.  Herodias. The believers do never dwell long in conception: for they are prevented and kept by faith and grace in jesus Christ. And thus far of the degrees of the deceitfulness of sin.   

Quest. 42. Let us hear in like manner what you can say of the degrees of the perfection of sin?  
Ans. The first degree of sins perfection, and the sixth step to hell is, lukewarmness and coldness in all good exercises. This 
c Difference between the sins of the Godly & Godless. 1. The Godly fall. Gal. 6.1. the Godless walk and lie in sin. 2. The Godly fallen cannot rest in sin, but the godless delight in sin. 3. The godly if they fall are overtaken by some occasion. Gal. 6.1. The Godless seek all occasions of sin. 4. The godly after their fal● are soon reclaimed, the godless most hardly, and if they leave a little, they return to sin again worse.  degree appears often in the falls of gods children. Signs of this evil are, loss of the liberty and joy of a good conscience, and of our salvation, to be distasted concerning the word, to lose the comfortable presence of Christ. In David's example we shall find this degree of sin after he had committed murder and adultery. Psal. 51 1.2.  
The second degree of sins perfection, and seventh step to hell is the contempt of the voice of Christ speaking in his word: 
d First degree of provocation.  This is a fruit of long negligence and lukewarm profession. Contempt is to pass by the voice and word of God as a vain thing. Mat. 13.13.14.15.16. Examples, Achab, jezabel and all the enemies of the word of God: many foul sins follow this evil. Rom. 2.4.5.6.  

2. Degree of provocation.  The third degree of sins perfection, and eight step to hell is hardness of heart: he that continueth without repentance in the long contempt of the holy voice of God, shall be given over to Satan to be hardened in his heart. Rom 2.4. so as he shall neither be touched by God's judgements to humiliation, nor moved by his mercies to any consolation: for these signs of an hardened heart may be gathered. Heb. 3.7.13. First, to tempt God by seeking new arguments of his providence, power and goodness. Secondly, to see many wonders, and to receive many blessings, without thanksgiveing. Thirdly, not to regard a long experience of God's mercies and justice as the people in the wilderness. Psal. 78.  

3. Degree of provocation.  The fourth degree of sins perfection, and the ninth step to hell, is an evil or malicious heart, which follows very justly an hardened heart. We have naturally also an evil heart. jer. 17.9. Gen. 6.5. but the holy Ghost in the third to the Heb. ver. 12. speaks of an heart which by custom of sin, and as it were, by art is become far worse, by many degrees. for this heart is very secure not much moved with any check of conscience for any sin committed. This heart swallows up continually common sins without any check, lying, dissembling and common oaths, as light sins not to be regarded: and disputes not long to commit gross and grievous sins, and to live in them: as Herod and Herodias, Agryppa and Bernice in open incest: Felix and Festus in bribery, covetousness and oppression: Achah and jezabel in Idolatry, superstition and all rebellion against God.  

An unbeleveing heart. 4. Degree of provocation.  The Fift degree of sins perfection, and the tenth step to hell, is an unbelieving heart: This followeth a malicious evil heart, as the effect followeth the cause. And is indeed the just punishment, and hand of God for many sins aforegoing. This is not to believe, nor to give credit to the holy oracles of God contained now in his written word. This sin greatly provokes Gods holy spirit. Num. 14.11. Deu. 32.19.20. & 1.31.32. examples here may be Lot's Sons, the word of God seemed unto them to be a jest, they gave no credit to their father's preaching. Gen. 19.14. Great afflictions and griefs of mind, and fears may bind up the heart of God's best children for a time in unbelief, anguish of spirit and cruel bondage. Exod. 6.9. & 43.1. Mark. 16.14. Luke. 28.38.39.41. john. 20.25.27.  
The sixth degree of sins perfection, 
5 Degree of an erring heart.  and the eleventh step to hell is an erroneous or idle heart, given up to a reprobate sense. First, there are two kinds of errors. The one is of the understanding, and this we call ignorance: This error is not so dangerous. 1. Tim. 1.13. Heb. 5.2. The second kind is of the heart and affections, when as these parts are not settled to rest on God and his word, but are ready to embrace lies, idolatry and superstition, and to forsake Gods holy covenant. Psal. 78.37. Their heart was not upright with him: they were not faithful in his covenant. Heb. 3.8.9.10. Long contempt, malice of heart, and unbelief against the word causeth God to smite men with his spiritual plague. Rom. 1.28. Eph. 4.18.19. 2. The. 2.11.  
The seventh degree of sins perfection, 
6. Degree of provocation. An heart past feeling.  and the twelft step to hell is an heart past feeling. The heart is past feeling, when the conscience hath lost her proper and essential properties to accuse and excuse. The Gentiles were plagued with this, for the long contempt of the light of nature, and the often checks of their consciences accusing them: The people under the Gospel may far more justly be plagued with this spiritual plague for the contempt of the light of nature and grace shining upon them. 1. Tim. 4.2. Signs of this deadly poison, are these first, wantonness in sin: secondly, greediness in sin: thirdly, to be given over to all uncleanness. Ephe. 4.19.  
The thirteenth step to hell, and last degree of sins perfection is, an apostatical heart: and this is the most woeful state that may be, and unrecoverable, for here men sin in the highest degree, even the sin impardonable; they have before quenched the graces of God's spirit, and now they proceed to despite the spirit of grace, and to renounce the whole covenant and all the holy means of their salvation, striving, fight, and persecuting the holy truth of God as much as in them lieth, with blasphemies: and these they do cheerfully, wittingly, and willingly withstand and oppose themselves against jesus Christ, and his most holy spirit. This sin alone is impardonable: and this is the highest degree of sins perfection mentioned in the Scripture.    

The Fourth and the most certain mean to know the misery of man without Christ is, by the Law of God: for that by the Law cometh the knowledge of sin. Rom. 3.20. and 7.7.8.  

Question. 43.  
We have heard by very effectual and plain demonstrations how great man's misery is by nature and without Christ: But the Lord yet commends unto us a Fourth glass to behold our deformity and misery, what is that?  
Answer.  
The great and wonderful Law of God: for thus it is written Rom. 3.20. 
Rom. 4.15. and 5.20. Gal. 3.19.  By the Law cometh the knowledge of sin. Chap. 7. ver. 7.8. I knew not Sin but by the Law.   

Quest. 44. Where is this Law written, that so serves to reveal Sin: and what is it?  
Ans. I mean the moral Law of God commended unto us, in the twenty Chapter of Exodus: and this Law as I suppose, 
definite. 1.  may truly be in this manner described. The Law of God is the holy commandment of jehovah, whereby his nature and will concerning our obedience is revealed and made known unto us.  
Again, first more fully to describe what this Law is: for the first cause of it, 
The Heathen that their Law might have authority and credit among men, ever feigned some false God the author o● them. Minos' king of Crete said his Laws came from jupiter, Lycurgus king of the Lacedæmonians infers his Laws to Apollo, Solon of Athens to Minerva, Numa Pompilia 2. king of the Romans received his laws from Aegeria, and the Turks their Alcoran from Mahomet.  we doubt not this Law came from God: and of him, and by him hath a most royal and heavenly authority: and written by his own hand, given first to Moses, and by him commended to the Church for all posterities.  
Secondly, for the matter it concerneth the will and nature of the true God. When the Lord forbiddeth murder, first he manifesteth his will, that he is a God which abhorreth cruelty and violence in man: next that by nature he is most inclined to show mercy. And likewise in forbidding adultery: first, he willeth our holiness and sanctification: next he teacheth us that by nature he hateth all uncleanness of soul and body.  
Thirdly, for the form of it, it is spiritual, holy, and just. Rom. 7.12.14. and able to discover the inward affections and secrets of the heart, as in the last commandment.  
Fourthly, for one principal end thereof: it serves as a special instrument sent from God to teach us what the nature and danger of Sin is. Rom. 3.20. next it is the guide which God hath sent us to direct us in the way to heaven. Psal. 119.   

Quest 45. Answer me yet one doubt more, did not the Manichees and old Heretics justly speak against this law: seeing the Apostle calls it the mystery of death. 2. Cor. 3.7. and again he saith the law killeth Rom. 7.9.10.11. Sin took occasion by the commandment, and deceived me, and thereby slew me.  
Ans. We must wisely discern between the natural effects of the Law, and the accidental consequents of the same: or what the Law worketh in our corrupt nature. The Law is holy, just and good and hath holy, just and good effects. Rom. 7.12. in those which are truly renewed by the word and spirit of grace: but the contrary effects and works follow in the unregenerate because of the corruption the Law finds in them. The Law unto these is like water cast upon lime, which soon discovers the heat and fire which is within: so the Law works upon sinners: serving well to discover their inward and most secret corruption. But the Law unto the believer which receives Christ and his Gospel, is sweet and comfortable like the waters of Marah (rectified & made pleasant with the tree cast in by Moses. Exod. 15.25. So put Christ to the Law and he changeth the bitterness of the Law into sweetness. Psal. 119.19.   

Quest. 46. First, let me hear what you can say of the special circumstances of time, place and persons concerning this Law.  
Ans. First, I say for the time of the promulgation of this Law: it was the first 
* This year was the 430. after the promise made concerning the Messiah with Abraham Gen. 12.13. sealed. Gen. 17. so saith the Apostle. Gal 3.17. following Moses Exo. 12.40. & Goe 15.13.  year of their deliverance out of Egypt, and the third month of the year. Exod. 19 ver. 1.  
Secondly, for the place: it was in Horeb, called the mountain of God. Exod. 3.1. a place of great excellency and note because of that vision to Moses concerning his embassage to Egypt, and for that the Lord himself here spoke all the words of his Law unto his people. This was a mountain in the wilderness of of Sinai. Exod. 19.1.  
Thirdly, the speaker of this Law, or the person which first delivered it in that place was jehova himself, three in persons, one true God, in substance. Exod. 1●. ●… He came down, or gave some visible signs of his presence, 
They hear God speak as in a pulpit of fire.  in fire on the mountain. Exod. 19.18. The mount for the time might not be touched by man or beast. Exod. 19.13. The messengers of his coming and presence were Thunders, Lightnings and a thick Cloud, and the sound of a Trumpet exceeding loud. Exod. 19 ver. 16. and Earthquake. ver. 18. Thus was preparation made for his Majesty to speak and to deliver this great law unto his people. After all these, follow the voice of words. Heb. 12.9. that is a lively voice speaking distinctly: or a voice sounding the lively oracles. Act. 7.28. & notwithstanding the people heard God speak, yet they saw nothing, that they might never set up any image to resemble him. Deut. 4.15. And the voice of God was so terrible unto them, that the people trembled and feared much, and desired they might no more hear it. Exod. 20.18. Lastly when God had spoken all the words of this Law, he writ the same himself in two tables of stone. Exod. 31.18. These tables were the work of God, and this writing was the writing of God, graven in the tables. Exod. 32.16.  
Fourthly, the auditory or people which heard the voice of God, were the people of Israel. Exod. 19 They are prepared to meet the Lord three days before his coming. First, Moses propounds unto them the form of the covenant, 
Verse. 5.  and demands if they be willing to accept God's covenant, to serve and worship him as his peculiar people according to his will. They answered all that the Lord shall command, 
Verse 1.  we will do, for this Law was confirmed by many and great miracles both before and after the promulgation and writing of it. Secondly, they must prepare themselves to meet the Lord the third day, this preparation was by prayer verse 10. and fasting. ver. 15. confer. 1. Cor. 7.5.   

Quest 47. What rules must be remembered for the right understanding and use of the commandments of this Law?  
Ans. First, whereas the Lord in the moral Law sets down in every precept but the grossest, and greatest sin forbidden in the Law, yet we must remember that under it, he understandeth all, even the least sins of like nature; all the causes, signs, and effects of the same sin: for example, in the seventh Law is forbidden only in word, but actual adultery: yet the Lord under this one word understandeth all sins, which pollute a man in that kind of uncleanness, all the causes and effects of that uncleanness.  
Secondly, all precepts affirmative include their negative: and the negative their affirmative. Where God forbids adultery, he commands chastity, and to keep our vessels in sanctification and holiness.  
Thirdly, the decalouge is no otherwise to be understood, then as the best interpreters, the holy Prophets and Apostles have opened it, and taught it in their time.  
Fourthly, these ten Laws, must be unto us as ten special rules by which we must try ever all the thoughts of our hearts, words of our mouth, and actions of our life.  
Fiftly, the first table concerns and contains all our immediate service and worship of God: the second, our duties unto men, 
Amor, Dei amorem proximi generat.  The first is of greater excellency, for that the love of God is the only fountain of our love to men.  
Sixtly, that every one of these ten Laws, may have the deep impressions in thine heart, ever set before thee, the nature, greatness and authority of the Law given, that so thou mayst rightly conceive of the excellency of this Law.  
seven, he that will practise the holy and good things commanded in this Law, must first renounce and forsake the evil things forbidden in this Law. Psal. 37. Tit. 2.10.11.  

He that will know & practise one, must know and keep all.  Eightly, the righteous man respecteth not one Table, and forgets the other, but none fully respecteth all these commandments of God Psal. 119.6.   

Quest. 48. What divisions and parts are to be considered in the decalouge?  
Ans. First, the decalouge is divided into two parts, or two tables. This division is manifestly allowed of God. Ex. 34.4. Deut. 4.13. & 10.43. and Mat. 22.37.  
The second division is into ten parts or precepts, and this also is Gods own division. Deut. 10.3.4. and 4.13. Then he wrote upon the tables according to the writing, the ten commandments which the Lord spoke unto you.  
The third division is of the precepts of each Table. The first hath foam, the second hath six precepts, and no more. For the first table▪ whereas some confound the first precept of having jehova for their God, and the second of the form of his worship, it is evident, they are two distinct Laws: the first concerning the nature of the God we worship, 
Deut. 4.15. and 18 v 1. distinct Laws against the first & second Idolatry.  he must be jehova, where the grossest Idolatry is forbidden: The second, of the form and manner of God's true worship: when all man's inventions, as a second Idolatry are forbidden. And for the second Table, that there are but six Laws contained in it, is evident: First, for that in the 17. ver. (where they say there be two distinct Laws) we have the numbering of diverse like special lusts and secret motions of concupiscence: 
This Law in one verse hath many special branches.  wherefore if any one of these branches be a Law, every one of the rest must be. The like repetition and branches ye have in the second and fourth Law. Secondly, the Apostle comprehendeth all that is said in this seventeenth v or tenth commandment in this one word: Thou shalt not 
* Or lust.  covet Ro. 7. ver. 7. Thirdly, we shall ever find diverse Laws distinct to be written in diverse verses: 
This Law is written in one verse.  But here we have but one verse the 17. of the 20. Chapter of Exod. and so the 21. ver. of the 5. Chapter of Deut. wherefore the Lord here commends but one Law unto his people. Fourthly, and lastly, the order of the examples here specified in Exodus, 
The order of the examples.  is not the same in Deu. 5. for these words, Thou shalt not covet thy neighbour's wife, in the book of Deut. have the first place, but in Exodus, thy neighbour's house, is the first branch: So by their division, if here be two Laws, it is uncertain, which is the ninth or the tenth Law. But this confusion may not be granted concerning the most holy Laws of God.   

Quest. 49. Now let me hear what is the brief sum of the decalouge?  
Ans. The true form of all the holy worship of God is set before us in this Law.  
First, 
The form of God's worship.  in our service and duties immediately performed unto him, and commended in the first Table, where we be taught to consider: first, what the nature of the God we worship is, in the first precept: secondly, what the form of his worship is, in the second precept: Thirdly, what his private and daily worship is, in the third precept: Fourthly, what his public worship must be, in the fourth precept.  
Secondly, in our duties to our brethren, in the second Table: where God requires of us, both external obedience to his Laws: commanding the preservation, first of Dignity in the fift precept: secondly, of Life, in the sixth precept: thirdly, of Chastity, in the seventh precept: four, of the right of possession, in the eight precept: fifthly, of a good name, in the ninth precept: and inward obedience, where he commands that all the secret motions and affections of the heart, to be according to his will, and condemns the contrary, in the tenth precept.   

Quest. 50. Let us hear the very words of God in the first Law, and what service and duties are commanded, and what sins are forbidden in it?  

1. Precept.  Ans. The words are these: I am the Lord thy God, which have brought thee out of the land of Egypt, out of the house of bondage. Thou shalt have none other Gods before me. In these words I consider two things: first, a preface: secondly, a precept. The preface containeth three special arguments, from the excellency, greatness, and goodness of the Lawgiver, serving right well to move God's people, with attention and reverence to hear and to receive all the words of this Law.  
The first is this, from the right of creation, I am jehova, he that is Lord over all, from whom, by whom, & for whom are all things, may justly and rightly command all of necessity to obey his Laws: 
Ex illo sunt esse, et posse, omnia sustinet, omnia regit. The jews are so superstitious that they neither dare speak nor write the name jehova, but in place of it, when they speak or write they use the word Adonai.  jehova is such a Lord: therefore are we bound to hear him and obey him. The name jehova teacheth us what the essence and glorious majesty of God is: that he alone hath his being of himself, and is the fountain and cause of all things that are in heaven and earth, sustaining and ruling all things by his mighty power. Rom. 11.36. of him from him, by him, through him, and for him are all things. This name also signifieth unto us that he is true and constant in his word and promise. Exod. 6.2.3. So then we see these three consequents, may justly and rightly follow from this first argument. First, If he give life and being unto all things, and sustain all things, good reason he should command and rule all things. Secondly, if he be alone of such excellency, as his name importeth, then must he be our God alone and none other. Thirdly, If he be jehova, true and constant in his word, then shall no jot or least part of his laws and promises pass till all things be performed. Mat. 5.18. The second argument is this: I am thy God: that is, which have bound myself unto thee by a free covenant of grace and mercy in jesus Christ. jer. 32.33.  
The second reason in form serving the first Law thus.  
That God which hath and can make alone an everlasting covenant of peace and mercy in jesus Christ, is to be acknowledged for the true God, and worshipped alone. jehova is the God of that eternal covenant of peace, etc. therefore jehova the true God, is to be worshipped alone and none other.  
The second reason applied to all the commandments thus.  
The God which hath granted us his free covenant, etc. we are 

Mal. 1.6. Leu. 19.2.  
Ye shall be holy for I the Lord your God am holy.   bound to obey all his Laws: these ten precepts are his Laws, therefore we are bound to obey them.  Which hath brought thee out of the land of Egypt, out of the house of bondage. 
These words contain three arguments, from their late deliverance from Egypt, which may serve also for confirmation of the second part of the second reason going before thus.  
That God of whose greatness and goodness in thy deliverance from that Egyptian bondage, thou hast a most comfortable experience he is thy God by covenant, and let him be thy God and none other: and much bound art thou to hear and to obey his Laws. jehova is that God, which hath brought thee out of Egypt, and out of bondage, for a people freed from bondage are never their own, but his which f●eeth them. 1. Cor. 6.19. therefore let jehova be your God, etc.  
The holy Ghost warns this people often, never to forget that bondage and their happy deliverance. And the Apostle telleth us that these things which were done for the Church, than were signs and types, of spiritual things.  

Pharaoh & the Egyptian bondage what they signified. Egypt a picture of hell.  Pharaoh was a notable type and pattern of the Devil which wrought in him. Col. 2.3. and by him. Revel. 2.10. against God's people. Egypt might well resemble hell, for God's people did endure an heavy bondage, and most bitter afflictions there. The red Sea was a manifest type of the precious blood of jesus Christ, whereby we must be washed and sprinkled before we can escape the hands of all our enemies. 1. Cor 10.1.2.3. Col. 1.13. He hath delivered us from the power of darkness, and hath translated us into the kingdom of his dear Son. This argument is often remembered, as being a special motive to induce this people to their obedience, Num. 23.22. judg. 2.1. and Chap. 6.8.9. Micah. 6.4. Deu. 4.20. And so in like manner our spiritual redemption is often set before us, for the same end and purpose, Luke 1.74. Rom. 12.1. Tit. 2.11. 1. Pet. 1.17.18.   



Quest. 51. This shall suffice of the preface, let us hear what you can say of the first precept?  
Ans. The words are these: Thou shalt have none other Gods before me, or any of the other Gods, or strange gods to anger and provoke me. The sum of this Law is this: let jehova be thy God only: know him, love him, fear him, trust in him and worship him as thine only Lord and God, for he is the true God only, and thy God by covenant, and the God of thy most wonderful redemption.  
The sense: Thou shalt have none other Gods. That is, albeit unbeeleevers account, affect and place many Idols in the place of jehova, even in their hearts: as their belly. Phillip. 3 19 the Devil. 2 Cor. 4.4. their riches. Mat. 6.24. yet thou shalt not do as they do, let jehova only be thy God.  
Before my face: That is, with me, as ve. 23. following: or in my presence, for that God is exceedingly provoked to jealousy, so often as we thrust any false God into his place: as if an unchaste wife should bring an adulterer openly before her husband's eyes the more to vex his mind.   

Quest. 52. Now let us hear what doth the Lord specially require of us in this Law?  
Ans. First in that he saith, 
1. Knowledge is here commanded.  Let jehova be thy God only: his holy and great charge is, that we know him and his will: for how can we worship him as God, whose nature and will we know not. This teacheth the holy Apostle saying. Rom. 10.14. how shall they call on him, in whom they have not believed? and how shall they believe in him, of whom they have not heard. joh. 17.2. This is life eternal that they know thee, the true God, and whom thou hast sent jesus Christ.  
And first this must be a found and true knowledge of God, by the clear light of his word. 

True rules of sound knowledge.  
1. A grounded knowledge. 2. Pet. 1.12. Eph. 4.12.13.14   We may not rest with the unbelievers in a bare opinion or light imagination, for no sound love, nor godly affiance and trust in God, can be grounded or settled upon the weak and fantastical conjectures of humane reason, or any such deceitful foundation of man's invention. Mat. 15.8.9.  
Secondly, 
2. A working knowledge.  our knowledge must not be historical only as the devils is. james. 2.19. but of power unto sanctification john. 15.3. for the word of grace purgeth them, and worketh effectually in them that believe. 1. Thes. 2.13.  
Thirdly, 
3. Endeavour to grow in knowledge. 2. Tim. 3.7.  when the holy spirit writeth in the heart his divine rules of sound knowledge. jer. 31.33. he works also an endeavour and care to increase in the knowledge of the truth. Col. 1.10. 2. Pet. 3.18. and to grow in grace.   

Quest. 53. Let me hear what be the special branches of this knowledge?  
Ans. First, to know there is a God. Secondly, to know there is but one God, not many. Thirdly, to know that this one God hath three distinct persons in one divine essence. Fourthly, to know what God is, as he hath revealed himself in his most holy word.  
The first branch, that God is, I learn: first, 
1. The book of nature.  in the book of nature. Psal. 19.1. The heavens declare the glory of God, and the firmament showeth the works of his hands. Rom. 1.20. The invisible things of God, that is his eternal power and Godhead, are seen by the creation of the world.  
Secondly, by the book of God, wherein I see▪ hear; 
The book of God.  and feel the great power and majesty of God speaking within me, searching and checking the very secret thoughts of mine heart. Heb. 4.12. The word of God is mighty in operation, and sharper than any two edged sword, etc. dividing a sunder the soul and the spirit, the joints and the marrow, and is a discerner of the thoughts and intents of the heart.  

3. The Scripture of the spirit.  Thirdly, by the Scripture or writing of the holy spirit: which hath engraven and written his Laws in our hearts: according to his promise. jer. 31.33. and 32.40.  

4. The testimony of conscience.  Fourthly, by the testimony of conscience, concluding and speaking of this point ever constantly, till men have smothered this sergeant (which god hath left in them) & by custom and continuance in sin are become past feeling. 
Eph. 4 18.19.   

2 Branch of the knowledge of God.  The second branch, that there is but one God only: I am taught: first by the book of nature which teacheth me there can be but one infinite, and eternal first mover, maker and preserver of all things in heaven and earth. Heb. 1.2.3. Secondly, the book of God is my best teacher: herein I learn this truth. Deut. 6.4. hear Israel, the Lord thy God is one Lord. Eph. 4.5.6. There is but one Lord, one God and Father of all. Thirdly, I have here also the consent of the Church in all ages.  

3. Branch of the knowledge of God. Distinction of persons.  The third branch, this one God almighty, hath three distinct persons in one divine essence 

Father,  
Son, and  
holy Ghost.    
This most admirable mystery cannot be known, but only by that his revealed will contained in his written word, as Mat. Chapter. 3. and the 28. where three distinct persons are clearly set before us: The Father, the Son, and the holy Ghost. The Father is God and Lord: the Son is of the same nature. Heb. 1.1. john. 1.1. So is the holy Ghost in like manner, 
4. Branch of the knowledge of God what he is.  jehova God and Lord of heaven and earth, confer Act. 28.25. Esay. 6.8.9.  
The fourth, and Last branch what God is: this can he best teach thee, who describes himself unto us in terms and words fitting our capacity on this manner. Exod 3.14. I am that I am: say unto the children of Israel, I am hath sent me unto you. Exod. 34.5.6.7. The Lord proclaimed the name of the Lord, saying, The Lord, the Lord strong, merciful and gracious, slow to anger, and abundant in goodness and truth, reserving mercy for thousands, forgiving iniquity, and transgression, and sin, and not making the wicked innocent, visiting the iniquity of the fathers upon the children, and upon children's children, unto the third and fourth generations.   

Quest. 54. What is the second point of obedience here commanded?  
Ans. To love the Lord thy God with all thine heart, and with all thy Soul, and with all thy 
* Or thought Deut. 6.4.5. Mat. 22.37. Luke. 10.37. Cant. 8.6.7.  mind, and with all thy strength. Mar. 12.30. To submit myself in all powers of my soul and parts of my body unto jehova: and to make more account of him and his will, then of all the wicked, yea then of mine own salvation, if they could come in question and comparison together.  
The Lord in that Scripture (so often repeated) first, would have us banish, and endeavour to cast forth continually all things contrary to his law: that our minds may not think of them, nor our affections desire, nor our hearts embrace and entertain them.  
Secondly, when we do him any service, he would have us to do it with such cheerfulness, as that no part of us within or without sit idle, but that we strive with all our might to express the good affection of our hearts in his service. The mind must discern him, the soul desire him, the heart must receive him and lodge him, 
1. Thes. 5.25.  for thou must love thy neighbour as thyself, but God above thyself, never prise him and his love with any thing.  
Motives to stir up our hearts to love God, are these. 
Reasons to move us to love God.  First, for that his love is the only fountain, and first cause of all our happiness. Ephe. 1.4.  
The first cause of our election.  
The first cause of our creation. Psal. 8.  
The first cause of our redemption, joh. 3.16.  
The first cause of our vocation. Rom. 8.29.  
The first cause of our adoption, justification and sanctification. Rom. 8.15. Ephe. 1.13.  
The fountain and first cause of our love, for we love him because his love is shed into our hearts. Rom. 5.4.5. and we love him, because he loved us first. 1. joh. 4.19.   

Quest. 55. What undoubted signs be there of the true love of God?  
Ans. First, love must issue out of a clear heart, from a good conscience, and from faith unfeigned: 1. Tim. 1.5. So that if a man find himself to have these three in any good measure, he may be well assured his love to God is sound, for before that faith purge the heart. Act. 15.9. and bring to our consciences, a discharge from our sins in the blood of Christ. Heb. 9.14. we can never truly love God. When Maries sins were so given her, she burneth in love towards Christ, and would signify her love by all means possibly that she can. Luke 7.47. for which cause Christ gave this testimony of her, many sins are forgiven her: the true mark whereof is this, she loved much.  
Secondly, the infallible mark of our love to God, is our love to his word. 
Prou 2.1.6. Psal 119.11. Luk ● 19 59 Luk● 8. Act. 16.  This saith Christ: If any man love me, he will keep my word, and my father will love him, and we will come and dwell with him: he that loveth not me, keepeth not my word. john. 14.23.  
Thirdly, this word we must not only keep unto ourselves, 
Luk. 22.32.  but carefully labour to communicate the same unto others, & to draw others to serve the Lord, specially unto our children and family. Deut. 6.5.6.7. These words which I command thee this day, 
Exod 12.26 Gen. 18 19 Iosh 24 15. 1. Cor. 31.2. Rom. 2.18 Heb. 5.11.12.  shall be in thine heart, and thou shalt rehearse them continually unto thy children, & thou shalt talk of them, when thou tarriest in thine house, and as thou walkest by the way, and when thou liest down, & when thou risest up, otherwise, in blind families men love their horses better than their children.  
Fourthly, a fourth undoubted sign we love God, is the love of our brethren. 1. john. 3.14. We know we are translated from death to life, because we love the brethren: he that loveth not his brethren abideth in death. 1. john. 4.19.20 If any man say I love God, and hate his brother, he is a liar, for how can he that loveth not his brother, whom he hath seen, love God whom he hath not seen.  
Fiftly, to rejoice to think of Christ and to talk of Christ. Gal. 6.14.15.  
Sixtly, to desire Christ's presence above all things, and to mourn for his absence. Can. 5.6.  
Seavently, to love all things that appertain unto him and his service.  
Eightly, to esteem greatly of God's graces. 1. Cor. 2.2. Phil. 3.8.9.  
Ninthly, to call upon his name with boldness, and with a good conscience. Heb. 10.19.22. and Chapter. 4.16.   

Quest. 56. What is the third branch of obedience required in this Law?  
Ans. Trust in God, and an holy affiance proceeding from a lively faith in jesus Christ. Ephe. 3.12. We must know God, that we may believe in him, and love him: we must believe in him and love him, before we can assuredly trust in him, and rest, and wait upon his providence and holy will.  
A man is said truly to trust in God when (having a comfortable persuasion and answer by God's spirit of the pardon of sins, and grace in Christ jesus, 
Psal. 37.2.3.4.5.6.7. ) delighteth in the Lord, studying to please him, committing and commending all his affairs unto God, waiting patiently on the Lord in all dangers: because he seethe his goodness in Christ, and his almighty power to deliver him: and the signs and marks of this holy affiance and trust in God are these.  
First, to do good. Psal. 37.3, he is bountiful and good to many, for he is well assured God will repay it again. 
Psal. 112. job. 21.22.   
Secondly, to delight in the Lord. Psal. 37.4. look what friend we know best, love best, and trust most, in him we delight most.  
Thirdly, hope followeth also this holy affiance and trust in God, and this is a quiet expectation of help from God, in all future events. Psal. 37.5. devolve thy way, that is, thine affairs on the Lord, and trust in him, and he will bring it to pass, for patience is the daughter of God, and faith which bringeth quietness, if not cheerfulness in present evils. Contrary to this hope are: to seek to unlawful means in troubles, as Saul did. 1. Sam. 28. and Ahaziah, to witchcraft. 2. King. 1.2.3. and those distrustful cares forbidden by Christ. Mat. 6. in evils and dangers present.  
Fourthly, a cleaving unto God specially in troubles, resting by faith on him alone when we see no means of his providence to help us. Josh. 23.8. Stick fast, or hold fast, or cleave fast unto the Lord your God, as ye have done unto this day. Act. 11.23. Barnabas in Antioch exhorted all, that with one purpose of heart they would continue in the Lord. David in Ziklag in wonderful distress (when his company perplexed in their hearts, and in great bitterness were ready to stone him) he prayed in his heart and comforted himself in the Lord his God: and the Lord gave him then a wonderful deliverance. 1. Sam. 30.6.   

Question. 57 What is the fourth branch of obedience required in this Law?  
Ans. The true fear of God: And here to show what this virtue is: God's spirit teacheth us, that a man truly fears God, when being cast down with the excellency of his majesty, power, greatness and goodness, wisdom, mercy and justice: he is drawn and moved to come into God's presence with greater reverence than before the greatest Majesty in the world, knowing his greatness, and tasting his goodness in Christ and by his word, he doth most of all things fear to displease, and desire to please God in all things. The arguments to stir up our hearts to fear God are these. First, for that the holy Ghost doth so often assure us that the man is blessed which feareth the Lord. Psal. 128. Prou. 18.14. Secondly, for that God's spirit most delighteth in these men. Es. 66.1.2.3. Psal. 147.11. Thirdly, for that it is a special bridle to keep us in the obedience of God's holy Laws. jer. 32.40. Examples Exod. 1.17. in the midwives of Egypt. Gen. 39.9. in joseph. Fourthly, for that this man alone is acquainted familiarly with God's secrets. Psal. 25.14. Fiftly, for that this virtue is the beginning of all religious and divine wisdom. Prou. 1.7. Sixtly, for that God's fear shall better provide for our wants, than all the preposterous shifts in this life for the wicked. Psal. 34. ver. 9.10. for that God makes many sweet promises unto him, and his seed after him. Psal. 25. and 37. first, his soul shall dwell at ease. 25.14 secondly, his seed shall inherit the land. 16. thirdly, he shall want nothing that is good. Psal. 34.10. seven, for that God every where commandeth us to fear him. Psal. 2.11. Phil. 2.14.15.   

Quest. 58. How is this fear begotten in us?  
Ans. This holy and clear fear of God is bred and preserved in us: first, by meditation of God's mercies in jesus Christ: Psal. 130.3. There is mercy with thee, that thou mayst be feared. Secondly, by meditation of his power and justice: job. 31.23. God's punishment was fearful unto me, and I could not be delivered from his highness. Again. Deut. 28.58.59. If thou wilt not obey and fear this glorious and fearful name, the Lord thy God, than the Lord will make thy plagues wonderful. Thirdly by hearing the word preached. Esa. 66.2.3. Fourthly, by prayer, which pierceth the clouds, and ascendeth unto the high throne of majesty, where it beholdeth unspeakable graces, with unutterable passions.   

Quest. 59 What is the fift branch of the obedience of this Law?  
Ans. Humility: which is a special grace of God, 
Definiti.  and followeth the former virtues, as the effect the cause. This virtue causeth us to judge ourselves as empty and void of all good things in ourselves, and to give God the glory of all the good things we have received, and is a great ornament to a man. 1. Pet. 5.5. Deck or adorn yourselves inwardly with lowliness of mind. The same Apostle commends it again to women as a special ornament. 1. Pe. 3.3.4. labour not so much for external beauty (saith he) but let the hid man of the heart be uncorrupt with a meek and quiet spirit, which is before God a thing much set by. This was Abraham's humility: the nearer he comes to God, the more lowly and vile he is in his own eyes. Gene. 18.17.  
The lively commendations of humility in the Scriptures are these: 
1. Humility the gate to receive Corist.  first, all the labour of God's spirit by the ministry of the word, hath this scope, to prepare men's hearts in humility to receive Christ: for before men be humbled they cannot possibly entertain Christ, confer Esay. 57 ver. 14.15. and Esay. 4. ver. 12.13.14.15.16. Before we be poor in spirit, we cannot mourn and sorrow for sin. Mat. 5.34. No sorrow for sin, no confession of sin: No confession of sin, no spirit of meekness. Mat. 5.5. No spirit of meekness and humility, no hungering desire of grace: No desire of grace. Mat. 5.6. No spirit of faith. 2. Cor. 4.13. No receiving and lodging of Christ. 2. Cor. 13.5. No spirit of adoption. Eph. 1.15. Rom. 8.15.  

2. The residence of the Trinity with him.  Secondly, where soever this grace is, there in that soul the Father, Son and holy Ghost, dwell and keep residence. Esa. 57.14. john. 14.23. Reu. 3.20. Cant. 5.2.3.4.  

3. Life of God in him.  Thirdly, he that is endued with this grace, may be well assured, the life of God is in him. Esay. 57.15. Ephe. 4.18.  

4. Taught of God.  Fourthly, whereas others receive instruction by man, the humble are so beloved, that they alone be taught of God. Psal. 25.9. Esay. 66.2.3.  

5. The first gate to heaven  Fiftly, Humility is the gate of everlasting glory. 1. Pet: 5.6. humble yourselves under the mighty hand of God, that he may exalt you in due time, so Pro. 15. ver. 33. & 18.12. Mat. 5.3.4.  

6. Only wise.  Sixtly, this man alone is wise: Pro. 11.2. with the lowly is wisdom.  

7. Filled with good things.  seven, this man is ever filled with the good graces of God's spirit whereas the Lord ever sends the proud and rich empty away. Luke. 1.52.53. drawing his sword against him, 
True marks of humility. 

1. To mourn for want.  
2. To mourn we can not do that we should do.  
3. Contentment.  
4. To abide in our calling.  
5. Not to despise.    wherever he meets him.  
The marks of Humility are these. First, to bewail our wants and infirmities, Mat. 5.5. Secondly, to be aggrieved in heart we can no better serve and please God, Rom. 7.18.24. Thirdly, not to seek a better place and condition of life, than we know to be given us and allowed of God. 1. Tim. 6.7.8. Fourthly, to walk faithfully and modestly in our vocation. 1. Cor. 7.20. Fiftly not to despise our brethren. 1. Pet. 2. verse 17.   

Quest. 60. What is the sixth branch of obedience here commanded?  
Ans. To worship God in spirit and truth. joh. 4.22.23. 
Esay. 45.21. What prayer is.  Thou shalt worship the Lord thy God, and him only shalt thou serve. Mat. 4.10. Deut. 6.16. This worship principally consisteth in an holy invocation of God in prayer and thanksgiving. This worship no man can ever perform to please God, before he hath received the former graces: that is, before he hath heard God sound his blessed word unto his Soul. Rom. 10.4. that he may have knowledge: before his knowledge hath bred faith in his heart, that faith bring forth 
* 1. Tim. 1.3.  love; that faith and love cause him to trust in God: and to fear God: and before that all these virtues bring forth humility, for the man truly humbled serveth and worshippeth God and none other. Heb. 11.28. The blind people worship they wots not what. john. 4.22. 
Act. 17.23.  They grope after the unknown God, and him they ignorantly worship little better than the old Pagans in Athens. They conceive diverse pictures of God in their minds, because of their blindness, and so worship an idol, but cannot possibly find out the true God and worship him in spirit and truth.   

Quest. 61. Now we have heard what the Lord doth command and require at our hands in this Law: let me hear also what is forbidden?  
Ans. First, Ignorance is here condemned: for like as knowledge doth enlighten us and guide us into the possession of all God's mercies and kingdom: so contrarily ignorance is a bar to keep us in misery and perpetual bondage. Against this sin the Lord complains by one Prophet thus. 
Es. 1.3. jer. 4.22. 9.3. Hoshea. 4.6.  Esay. 1.3. The Ox knoweth his owner, and the Ass his masters crib: but Israel doth not know, my people understandeth not, and by an other he saith: my people are destroyed for lack of knowledge. Hosh. 4.6.  

1. Cor. 2.14.  This ignorance is either first natural, as in all before grace, 1 Cor. 2.14. or, secondly affected: which is never to desire the good means of knowledge, and to reject it when it is offered, 
job. 21.14.15.  of these job speaks Chapter. 21.14.15. They say to God depart from us, for we desire not the knowledge of thy ways, who is the Almighty that we should serve him, and what profit should we have, if we should pray unto him. Such are our blind multitude, who notwithstanding the great light of God shining among them, yet lie in gross ignorance even of the fundamental points and chief grounds of holy religion.   

Quest. 62. What is the second gross sin here forbidden?  
Ans. Atheism which is to deny the divine nature and attributes of God: Such were the Ephesians and the Gentiles before grace. Ep. 2.12. ye were at that time without Christ, and Atheists in the world.  

2. Pet. 3 4. Exod. 5.2.  Atheism is either: first, close and secret of the heart, we may call it mental Atheism, of such Psal. 14.1. or secondly, open and professed: these men fight against nature. Rom. 1.18. and are abhorred of Pagans.  

Open Atheism known by profession or practice.  Signs of this sin are: first if it be open and professed it is known by manifest blasphemies against the majesty of God affirming with the Epicures that the world hath neither beginning nor ending: secondly, by practice to scorn God's promises and threatenings. 2. Pet. 3.4. Exod. 5.2. and all his holy worship and service. Mal. 3.13.   

Quest. 63. What is the third sin here forbidden?  
Ans. The gross and highest kind of Idolatry: which is to worship, love, or trust in any thing, or to set up any thing in the stead and place of jehova: as the old Pagans did: first, the men of Babel had 
a The Tabernacles of Daughters, or the anointing of daughters.  Succoth-Benoch. 2. King. 17.30. Secondly, the men of Cuth, Nergal. ibid. Thirdly, the men of Hamath had 
b The fire of the sea.  Ashima. ibid. Fourthly, the Auims made 
c Prophesying a vision some oracle of Satan  Nibhaz and Tartak ibid. Fiftly, the Sepharuims 
d The power of the king.  Adrammelech and Anammelech. ibid. Sixtly, 
e As stroking.  Chemosh was the God of the Moabites. 1. King. 11.33. Num. 21.29. seven, Baal and 
f Riches.  Ashteroth of the Sidonimas. jud. 2.11. 1. King. 5.11. 2. King. 23.10. Eightly, 
g A Fish.  Dagon was the God of the Phillistines. jud. 16.23. Ninthly, 
h Their king of Counsel.  Milcom or Molech was the God of the Amonites. 1. King. 11.5. Tenthly, 
i 
Baal a Lord, it was a general name for all Idols, because they were as Lords and commanders of all their worship specially.  
Baal-berith. judg. 8 33. Baal-peor. Num. 25.3.   Beelzebub was the God of Eckron. 2. King. 1.6. eleven, Mahomet is the Turks Prophet him they call upon and worship. Twelftly, Satan is the God of all witches and wizards, to whom they bind themselves either by a secret false faith to worship, & follow, or by an open covenant prostitute themselves unto him to serve him in any kind of abomination he shall command them to practise.   

Quest. 64. I pray you let us hear more at large of the Idolatry of witchcraft: do witches so worship the Devil as men say?  
Ans. Yea, and all such as seek after them to consult by them with Satan. Every man is that in truth that he is in the hour of temptation and day of affliction.  
First, Saul in his calamity could no way be comforted: he had killed the holy Priests and prophets, a cruel tyrant and great contemner of the word of God▪ therefore he seeks to Satan by witchcraft. 1. Sam. 2.8.  
Secondly, Balak when his people were vexed in their minds, and in great fear of Israel, 
Num. 22. ve. 6. Josh. 13.22.  he sent with all speed to Balaam the wizard: grounded upon this false and devilish persuasion, I know whom thou blessest is blessed, and he whom thou cursest is cursed.  
Thirdly, when the Lod plagued the great Cities of the Phillistines, Ashdod (where the Temple of Dagon was) and Gath the king's city, and Ekron (famous for Beelzebub the God of Ekron) for the profanation and contempt of his Ark and holy service, in their greatest misery they consult with their priests and wizards how they may best escape that hand of God which then plagued them. 1. Sam. 6.2.  
Fourthly, when Nabuchadnezzar was troubled with his dreams, albeit he had Daniel and his fellows ten times wiser than all the enchanters of his kingdom. Dan. 1.20. yet his rest is most on his own Enchanters, Astrologians, Sorcerers Chaldeans, and by these, and in trusting their lies, his greatest affiance is in the Devil which sent them. Dan. 2.2.  
Fiftly, when Belshasher scorned God and his worship: God smote him with an exceeding trembling in his heart by the sight of the hand-writing which appeared: he then forth with seeks this remedy, he cries aloud that they should bring the Astrologians, the Chaldeans and soothsayers to comfort him Dan. 5.7. And thus do unbelievers and false worshippers seek to the Devil and to his instruments in their troubles: But we must remember the name of the Lord our God. Psal. 20.7  
Egypt and Chalde did greatly delight to profess these abominable faculties. These nations provided for their wizards liberally: they had their ordinary granted by the king: Gen. 47. ver. 22. And of all customs and tributes the first part was the Priests, that is, for the wizards, the second the kings the third the Soldiers. Diodor. Sicul. lib. 2. cap. 3   

Quest. 65. But it is hard to know a witch, few as yet of the learned can define a witch: and therefore it is a hard judgement to condemn all for witches that men call wise men, and wise women?  

Exod. 22. Deut.  Ans. First, the Lord making a Law against witchcraft, as well as against adultery: and punishing both with death, thought it not so hard to find out these sinners in all ages of the world.  
Secondly, again repeating his Law, and making it more plain unto us: Deut. 18.10.11. ver. he chargeth them that if they found any making profession or practising in any of the kinds of witchcraft there specified, a regarder of times, a marker of the flying of fowls, a Sorcerer, etc. he should be reputed a witch, or a wizard, and suffer for his profession, albeit his secret practices with Satan were never known to any man.  
Thirdly, If witches and wizards being sought after, could be known after inquisition in samuel's times, much more in our time, because of the great light of the Gospel to discover them: but we read that the inquisitors of those times found them and swept the Land near hand clean of them. 1. Sam. 28.12. therefore they may in like manner be discovered in our time.  
Fourthly, again the works of the flesh are manifest, not hard to be discerned: 
Gal. 5.22.  witchcraft is one of the works of the flesh, and it is not so strange and hard to be discerned.   

Quest. 66. I grant a witch may be discerned and discovered: but it is hard for every man to know them.  
Ans. Not so, a man of mean gifts assisted by God's holy word and spirit may soon discover them. If it were not so, it were hard for the Lord to make a law against such, adding a fearful commination against them. Leu. 20.6.27. The Lord's meaning is, if any were known by profession or practice (as we see to this day there are not a few) to be addicted to any of those forbidden faculties. Deut. 18.10. that then no man presume to consult with such for any cause whatsoever.   

Quest. 67. Now proceed to the fourth sin forbidden us in this Law.  
Ans. Infidelity and distrust in God be here forbidden and condemned as great enemies to Gods holy worship and service.  
An unbelieving heart, is a heart which doth refuse to hear, to believe, and to obey the holy written word of God: this heart every man hath by nature. Gen. 6.4.5.6. jer. 17.9. but their unbelief is far greater▪ which have received some light and taste of the good word of God, and yet after this refuse to believe. Signs of the heart possessed with unbelief are these.  
First, some secret signs be these: first, to love and like, to rejoice to hear, and speak more of the creatures then of the creator and his word, as of riches. Mat. 6.24. pleasures. Luke 8.14. bellicheere▪ Phil. 3.19. children parents, and parents children. Mat. 10.37. etc. secondly, an unclean filthy conscience delighting and sleeping in sin, argueth unbelief.  
Secondly, more manifest and open signs be these: first, to reject the Gospel, and to be utterly ignorant after the long use of the means. 2. Cor. 4.4. secondly, to tempt God. Reasons to persuade and to preserve us against unbelief: are these.  
First, for that unbelief causeth apostasy. Heb. 3.12. by faith we be knit to God through jesus Christ Ephe. 3.12. So by unbelief we fall away from God. job. 21.14. and 22.21.  
Secondly, a sin that doth most highly displease God, and which he spares not to plague Num. 14.11. and to punish in his best children. Num. 20.12.  
Thirdly, a sin that binds (as it were) the hands of Christ, and keeps back many blessings from us. Mar. 6.5. Mat. 17.17. john. 20.27.  
Fourthly, the very great root of all sin is unbelief, the first sin of our first parents. Gen. 3.2.3.4. and a strong bar to keep us from the everlasting rest. Heb. 3. and 4. Chap. Luke 12.4. reve. 21.7.  
Fiftly, as men suffer their hearts to grow in unbelief, or their hearts to be possessed with this sin, so they grow daily in the contempt of God, hardness of heart, and carnal security.  
Quest. 68 Thus far then having heard of the obedience and disobedience of this first law: let us see what use may be made of this: 
Of the use of the first Commandment & manner how we are to apply ourselves. for our examination thereby  first to humble and to reclaim the man without 
a Eph. 2 12.  Christ: secondly, to confirm and to direct the 
b Rom. 8.1. 2. Cor. 13.5.  man in Christ, that is, every living member of jesus Christ.  
Ans. First, let the man without Christ or the deformed Adam set before him this Law as his judge, to pronounce the true sentence of justice against him on this manner.  
The spirit of God (the best expounder of this Law) by his Prophet Moses, and the Apostle Paul saith, that they be accursed that continue not in all things written in this law to do them. 
c 
The man unrepentant in this wise.  
1. By the curse is meant the everlasting maledict & wrath of God.  
2. The Lord requires doing  
3. All.  
4. Continually.    
But I am so far from doing all, that I have done nothing that is here commanded: Nay I have done some of the clean contrary evils here forbidden: and that continually from my youth up unto this present time, as may appear (if being arraigned, and examined in the presence of God according to this Law) my conscience must plead guilty to all the parts and branches of this first Law of God.  
First, the Lord requires knowledge in all his servants, that they may love him and fear him, etc. But I have not known him by his word, and but darkly by his works: Nay what is worse, I have in heart most affected ignorance: I have thought often that there is no God: I am ready to worship any false God, and to be of any religion, with any Prince in any nation under heaven, as may best serve for my present peace and liberty on earth. And I have thought it good wisdom for ease in troubles to seek to all witches and wizards, and if need were for my further good, to worship the Devil himself, in this blindness and unbelief have I lived: and therefore my conscience cries guilty, and by this light which God here sets before me, I must confess that I am justly accursed and under the most fearful condemnation of God, to be tormented in hell for evermore.  
Secondly, let the man in Christ, 
The man repentant in this wise.  or now desiring to be in Christ, set this glass before him on this manner. First, set against the curse of the Law, that most sweet and comfortable promise of the Gospel. Rom. 8.1. There is no condemnation to them that are in Christ jesus, which walk not after the flesh, but after the spirit. Secondly, mark and observe well wherein thou art short of the obedience of this Law, in any of the branches before specified, or hast fallen into the contrary sins forbidden: let the meditation of God's love in Christ, and the sight of thy sins here set before thee draw from thee daily some unfeigned tears of repentance. Luke. 7.47. for by walking uprightly in the obedience of this Law thou mayst show the power of Christ dwelling in thee. Psa. 119.1. 1. Pet. 2.9. Thirdly, that it may truly appear that thou art in Christ, and jesus Christ in thee. 2. Cor. 13.5. pray fervently in the spirit.    


Quest. 69. Let us hear first what you can say generally of the scope, sum, sense and parts of the second Law?  
Ans. First for the scope, it is this, that with all care and conscience we worship God in that form he hath prescribed in his word and not after man's invention. The first law was, concerning the duties which do directly concern the nature and person of God, and touching the substance of his worship: this Law is concerning the form and manner of his service: and here the question is answered (which hath most disquieted the Church in all ages) who shall prescribe the form of God's worship? shall Angels? shall men? shall the Church? shall Counsels? shall the learned and the wise, or shall every man serve God according to the imaginations of his own heart? The answer is, that when we have made choice of jehova for our God, and rejected all false Gods, according to his first Law: lest our minds should invent him any service, he hath here prescribed laws himself for his own most divine and spiritual service.  
Secondly, the sum therefore of this Law in few words it is this: worship the Lord thy God according to his revealed will written in his word, and never presume to offer him any will-worship of human invention.  
Thirdly, for the sense: the words are these: Thou shalt not make to thyself any graven Image. The Lord's meaning is not to forbid all making of Images, for God did allow and command many to be made by Bezaleel and Aholiab. Ex. 31.1.2. and 35.30. 
1. King. 8. Blind worshippers sought often to represent the true God by an Idol, as, Hosh. 2.16. and Exod. 32.5.  and Salomons Temple was richly adorned with Cherubins and Images of gold and silver: The Lord then here first forbids a man to make any image to represent him, as is very manifest. Deut. 4.15. where he chargeth them not to represent him by any thing, adding this reason. verse 12. you heard the voice of words but saw no similitude save a voice: teaching us that he can better instruct us by his word then by any pictures.  
Nor the likeness of any thing in heaven above: God forbiddeth here to make any image of any false God, which can be imagined, seen, or known to be in heaven, in earth, or in the waters. Deut. 4. in the heavens, as Stars ver. 19 Angels, Saints: in the air, as feathered fowls. ver. 17. secondly, the likeness of any thing on earth, as man and beasts. ver. 18. thirdly, of things under the earth in the waters, 
Dagon was form like a fish. 1. Sa. 5.1.2.  as of any fishes. ver. 18.  
Thou shalt neither bow thyself unto them, nor serve them: here we be forbidden all manner of service unto an Idol, and unto the true God before an Idol. By bowing, is meant all manner of bodily worship, capping, kneeling, kissing, dancing before the Idol. Exod. 32. or by any such sign to favour or like them, serve them, or worship them.  
The general here seems to be put after the special: that no manner of service be done to Idols, or to God in Idols or images: for that Idolaters can worship Idols, and God in Idols being far absent from them, by vows, by gifts, etc. as well appears in the Popish superstition. 
Arguments. 1 2 3   
For I the Lord thy God, as before in the preface, am a mighty God, that is, he is able with a strong hand to plague thee for all false worship, as he did all Israel. 2. Kin. 17.20. and 32.41. They feared God and served their Images therefore the Lord by a strong hand cast off all the seed of Israel: 
Mal. 1.16.8▪ 14.  if thou serve a man, thou must do as he appointeth: if a mighty man it is dangerous to do otherwise.  

4 No cause in us he should love us, much less be jealous over us.  And a jealous God: God hath bound himself as by a special covenant in a holy marriage with his people. Esay. 54.5. Ephe. 5.26.27. when therefore men estrange their love and service to any thing else, than he cries out by his spirit, that he is provoked to jealousy by spiritual whoredom. Hosh. 1.2. Chap. look how deeply it smiteth the heart of the loving husband, that his wife & spouse follow a stranger: so in like manner is it between us and the Almighty, when we impart his worship to any other, or serve him not as he commandeth: But jealousy (saith Solomon. Pro. 6.34.) is the rage of man: so kindling his ire that he will not spare in the day of vengeance: Therefore avoid all spiritual whoredom, for the Lord when he is provoked to jealousy is a consuming fire. Heb. 12. he useth often this complaint, They have moved me to jealousy with that which is not God, they have provoked me to anger with their vanities. 
5.  Deu. 29.20. Ezech. 8.2.  
Visiting the iniquity: God is said to visit his people when he comes against them with the sword of 
a 1. Sam. 15.23. Mat. 23.24. Exod. 17.14. Deut. 25.17. Two effects of jealousy.  justice. These two reasons following are two fruits and effects of jealousy. The first is an exceeding long anger, the second is an exceeding love and mercy, for jealousy abounds in these two affections. There is a notable example of this jealousy. 
An example of God's jealousy. Exod 33 10 11. to be diligently marked.  Exod. 32. for the golden calf: for Moses with all his holy tears and prayers could not quench the flame of it verse 10.11.12.13. yea, notwithstanding, that Calf was burnt in the fire, ground to powder, and strewed upon water, and the idolaters drunk of it. ver. 20. notwithstanding three thousand men were slain by the Levites at that time ver. 28. notwithstanding that Moses proceedeth in most fervent prayer, as it were standing in the gap between God's wrath and his people, and crying, that if God would not be appeased, that he would raze him out of the book of life. ver. 32. yet the Lord as not respecting all the promises, and hardly appeased for the time, answereth, In the day of my visitation, I will visit their sin upon them. ver. 32. So we see the Lord provoked to jealousy is a consuming fire.  
Of Fathers upon their Children: we be taught how this justice is executed. Ezech. 18.3. for the jews than complained of unjustice, that they should be punished for the iniquity of their Fathers: they are there answered, that the soul which sinneth shall die the death, where they were taught, that they committing the same Idolatry with their Fathers, or continuing the same or the like, were in the same condemnation: yea, they do increase wrath upon themselves, they are first pinched for their own, and then not repenting, for their father's superstition, but continuing in their steps their judgements are justly doubled upon them: for so it followeth in the words of the Law 〈…〉 is, being of full age, 〈…〉.  
Object. But Infants hate not God? Ans. True it is they commit no action of hatred, until they come to years of discretion, but only are possessed with natural corruption and disposition unto evil. The old Wolf devoureth the sheep, the young sucking whelps do not so, not for want of nature, but for want of strength. The spawn of all sin and iniquity is in all the sons of men from their infancy. Ep. 2.3.  
Unto the third and fourth generation: By the third generation, I take it is meant the Nephew, and by the fourth his son. The Lord here stayeth, first, for that since this Law was delivered in Sinai, the fathers saw no more descents in their progeny but the third and fourth generation. Again, a second reason may be for that in the fourth generation the natural affection of kindred gins to die and wear away.  
Object. And will the Lord so long remember anger Ans. So long, if Children repent not, but persist in the idolatrous steps of their fore fathers. Wherefore it standeth us all in this land in hand not only to reject the Romish superstition, but also to addict ourselves (in unfeigned repentance for the Idolatry of our Fathers) to worship jehovah in spirit and truth, according to his holy will revealed in the Gospel. john 4.  
Of them that hate me: first, when I turn from God's Law to follow will-worship, I am here taught that I do in heart hate the Lord, intent and pretend what I can to the contrary: secondly, that both superstitious and profane parents which do not bring up their children in the true worship of God: but suffer them to be infected with superstition, are very murderers of their own children.  
The sixth argument. Showing mercy unto thousands▪ here is the last argument to contain us in the obedience of this Law. The true worshipper is blessed in his progeny for many generations, for the Lord is strong, mighty, merciful and gracious, slow to anger, and abundant in goodness and truth, reserving mercy for thousands▪ Exod. 34.6.7. Psal. 103.5.  
First, the rich promises of Gods free grace and mercy in Christ, which concern this life present, and that which is to come. 1. Tim. 4.8. do appertain to the true worshippers of God and to their children. If but a mean Prince would thus bind himself to us, and to our children, we would never forget the clemency: and often solicit him for accomplishment thereof, how much more bound be we to remember the rich mercies of God in jesus Christ, 
Ephe. 4.  so often promised to the Godly and his clildrens. Pro. 20.7. he that walketh in his integrity is just, and blessed shall his children be after him.  
Secondly, Of them which love me and keep my commandment: this amplification is added to warn children to follow the steps of their religious parents, and not of their superstitious forefathers: for God binds himself only to the obedient children of faithful beeleeving parents: as the Psalmist right well expoundeth it. Psal. 103.17.18. The loving kindness of the Lord endureth for ever and ever, upon them that fear him, and his righteousness upon children's children, unto them that keep his covenant, and think upon his commandments to do them.  
Thirdly, here we be taught, that the true love of God, and the keeping of his commandments are inseparable. The love of God is the fountain of all true obedience. john. 8.47. he that is of God, heareth God's word, ye therefore hear them not, because ye are not of God: if ye love me keep my commandments. The parts, or special branches of this law are these.  
The first general branch is, the Law itself, concerning the form of God's holy worship: and here note generally two branches: first, concerning the erecting of an Idol or Image to represent. 1. the true God, Father, Son and holy Ghost 2. or any false, or supposed God to be worshipped by it, either in heaven, as Stars, Birds: or in earth, man or beast: or in the waters, as fishes: secondly, concerning the worshipping of the true God, 1. Before an Idol, 2. Or the false God in any of these visible forms.  
The second general branch is, confirmation and ratification of this Law, by these six reasons. 1. I am jehova. 2. I am thy Lord and God. 3. I am a mighty God. 4. I am a jealous God. 5. I visit the sins of the Fathers to the third and fourth generation. 6. I show mercy to thousands etc.   

Quest. 70. Now let us hear, what be the special branches of obedience required of God's people in this Law?  
Ans. In this second Law the Lord chargeth all his people to worship him in that form and manner which he hath himself prescribed in his word, therefore our first care must be to keep rules in the principal branches and parts of his worship and service prescribed unto us, which are these.  
The first principal branch of the holy worship of God here commanded is the pure preaching of his word.  
The second branch of God's holy worship here commanded, is a profitable form of private reading & public hearing of God's word preached.  
The third branch, is the right form of invocation and thanksgiving prescribed in the word.  
The fourth and last special form, to be respected of gods holy worship is, of the administration and participation of the holy Sacraments, as God commendeth it in his word.  
Question. 71. First, let me hear briefly, what doth the Lord require of his Ministers touching the form of preaching and dispensation of his word.  
Ans. If God hath prescribed his word unto man in other special branches of his worship: and bound his people to a prescript form from the which they may not decline, much more in preaching, which is one principal part of his holy service and worship. The rules commanded and appertaining to this form of God's holy worship are these following.  

1. Preach the pure word of God not men's inventions.  First, the faithful dispenser of God's mysteries, must be sure that he preach the very words of God. 1. Pet. 4.11. If any man speak, let him speak as the words of God, for that the word of God only is the immortal seed and instrument of the regeneration of Gods elect. james. 1.18. of his own will he begat us by the word of truth. 1. Pet. 1.2 3. and again, to this end give attendance unto reading. 2. Tim. 1.13.  

2. Wisdom in application.  Secondly, in dispensing the word of reconciliation committed to the true Ministers of Christ, as their only scope must be thereby to reconcile men unto God. 2. Cor. 5.19.20.2. So to effect this: they must not content themselves generally to propound the same to God's people, but with all care and conscience so to apply their holy sermons as may most serve for the 
2. Cor. 14.12.26.  edification of God's people. Eph. 4.11. desiring ever to approve their ministry unto the consciences of men in the sight of God. 2. Cor. 4.2. and 3.17. and 5.11.  
Thirdly, that their ministry may take good effect in the souls of Gods elect to their edificasion: the holy Ghost sets before them, and prescribes unto them special heads and grounds to follow: that all their speeches must ever tend, first, to teach, called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, doctrine serving to inform the mind touching the Articles of Faith, or to comfort, secondly, to reprove, called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which tends to reduce the minds of men from error in doctrine, thirdly to instruct in holiness and true righteousness called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which instruction serves to inform men touching their life and conversation, that God's people may be zealous in all good works. 2. Tim. 3.16. Tit. 1.9. four, to correct called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which serves to reduce men from ungodliness and unrighteousness. 
4. Pastor's life.   
Fourthly, to this holy worship is required in the true minister of God, that by life or doctrine he give none occasion of offence to any in the Church of God. But contrarily, 1. Tim. 4.12. that he be unto them that believe an example, in word, in conversation, in love, in the spirit, in the faith, and in pureness. 
5. Prayer.   
Lastly, God's spirit warneth all his servants in this high calling, that they never cease crying and calling upon God; that he would fructify and bless that which they have sown and planted. 1. Sam. 12.23. saying, 
Rom. 1.7.8. 1. Cor. 1.1. 2. Cor. 1.2.3.  Let that sin be far from me, that I should cease to pray for you, or to teach you the good and right way. For so shall they purchase a good name and great liberty in the faith. 1. Tim. 2.13.   

Que. 72. The second branch of God's worship here commanded, is the fruitful reading and hearing of God's word preached: what special rules have you concerning this duty?  
Ans. Such as will profit specially by the public ministry of God's word preached must remember three things: first, a careful preparation before: secondly, a religious attention for the time present: thirdly, a godly meditation after the public exercises of religion.  
First, for our private preparation: this the Lord commandeth us. Eccles 4.17. Take heed to thy foot when thou interest into the house of God, and be more near to hear, then to offer the sacrifice of fools: for they know not that they do evil. And this preparation is called our sanctification. Exod. 19.10. joel. 2.15. To this preparation and sanctification belong two things: first, what we must embrace and practise, that we may profit by the public ministry: secondly, we must know what we must reject and avoid, as the special lets of the fruitful hearing of the word of God preached: which are these.  

The first Let. Intemperancy.  First all intemperancy, or feasting, or excess of meats the day before the Saboth, as also on the Saboth day specially: for full bellies have empty souls, and such as feed largely on pleasant meats can not so well taste, much less feed on the good word of God. The Apostles example and practice is a good rule for preacher and people 1. Cor. 9.27. I beat down my body, & bring it to subjection, lest by any means after I have preached to others, I myself should be as an abject.  

2. Distracting cares.  Secondly, we must empty our hearts, as at all times, of all distracting cares. Mat. 6. so specially on the Saboth day of all ordinary and lawful cares of this life, for that we come to meet the Lord into his house, and to hear him, the same is to be said also of all the pleasures and delights of this life, for that Christ our master teacheth us that cares and pleasures choke the word, and cause that it cannot possibly possess the heart to bring forth any fruit acceptable unto God. Luke. 8. Mar. 4. Mat. 13.  

3. Pride. The Prophet Daniel and Apollo are 2. notable examples against this pride, for they were content to be taught by their inferiors. and job. 4. Choice of Teachers.  Thirdly, pride of heart, for some measure of knowledge, and some gifts received: against this evil distemper of mind, set ever before thee: first, the general charge of God to all men, to attend the public ministry of his word. reve. 2.11. Rom. 10.14. secondly, the practice of the Prophets, Christ and his Apostles. Psal. 122.1. Act. 18.  
Fourthly, we must avoid a proud schismatical and partial choice of teachers, which is bred either of a wicked affection, or for some diversity of gods gifts in the teachers. This was Achabs' sin. 1. King. 22.8. and Felix was not unlike affected. Act. 24.25. 1. Cor. 3. and 4. Chap. The Apostle blames the Corinth's greatly, for this affectionate hearing, respecting some external conditions, and inequality of gifts. We must remember that God's graces are diverse: 
Eph. 6.  Some abound in knowledge, & want the grace of utterance: Some pierce the heart with preaching God's Law: some refresh the wearied soul with preaching of the Gospel: Some profit much, and can do best in public preaching: Some can do better in private conference. Accept of all, and praise God for his graces in the meanest of his servants.  
Fiftly, another evil here to be avoided, 
5. prejudice against the person.  is a blind prejudice, and wicked conceit against their persons: and this malady will never suffer thee to profit by their preaching and ministry.  
Sixtly, 
6. Carnal security.  carnal security and impenitency causeth the ministry of God's word to be fruitless in us: when a man carries with him a wicked resolution to lie in sin, saying, such and such I am, and so I purpose to continue let God or the preacher say what they can, I live by lying and swearing, or by usury, and so I will live still, God will not reveal his secrets to such hearts. Psa. 25.14. But for their contempt gives them over to many spiritual plagues which they feel not, 
john. 12.40. Es. 6.9.7. Satan.  some for many years. Rom. 1.28. 2. The. 2.11.  
seven, the last let and enemy in this holy work, is Satan, who ever follows as a companion with all and every one of the rest aforegoing, he takes away the word from some immediately. Mark. 4.15. from others by degrees, and as occasions best serve him, he ever watcheth his time to choke the world, and to make it fruitless. Luk 8. Mat. 13.   

Quest. 73. Thus far what evils we ought to avoid in our private preparation: Now what must we do that we may be fit to attend the public ministry?  
Ans. When a man hath well emptied himself of all the former evils, then let him remember a preparation and sanctification, first, of the mind, by reading and meditation: secondly, of the heart, by fasting and prayer.  
First, to prepare the mind: preaching and reading must never be severed. In reading regard for matter, 
1. Reading.  that specially which concerns thee, and carefully the book and text which is handled, this was the practice of the holy Prophets. Daniel. 9.2. and David. Psal. 119. of the people of God. Act, 17.11.  
Secondly, let meditation follow: 
2. Meditation.  for this is the life of reading and of all good learning. Psal. 1.2. and 119.97. If the Devil cannot keep us from reading he will endeavour to bar us from meditation.  
Secondly, prepare the heart, for there rests the immortal seed of regeneration. Pro. 4.4. Psal. 119.11. Luke. 8.15. This preparation is first by prayer, 
1. Prayer.  pray earnestly for a good heart: examine carefully and sound the affections of thine heart, how sincere they be: for we do not often that we know to be best, but that our heart fancieth and liketh as best. And here know this that a willing desire to learn is a singular grace of God, pray heartily for it, that the word may be as a sweet and comfortable food unto thy soul. job. 23.12. for the heart prepared hath two good properties: first, a most reverend fear of God's word. Esay. 66.2.3. secondly, an hungering desire to feed upon it, and to receive it: this desire is sometimes called faith. Io. 4.39.42. Heb. 4.2.  

2. Fasting.  Next fasting is hereunto a special help, as appears in the practice of the Godly in all ages.   

Quest. 74. So much for preparation before: what say you for attention, which is the second duty required in him which will hear the word of God to his salvation?  
Ans. Here the spirit of God seems to require of us these three things: first a diligent attention of the ear to hear: secondly, a considerate intention of the mind to conceive: thirdly, a faithful retention of the heart to hold fast, and keep the holy will of God revealed.  

1. Attention.  First, for attention, God requires the ear specially and the eye to attend on him while he speaketh: the ear. Eccles. 4.17. Rom. 10.14. Prou. 2.1.2. Psal. 45.10. the eye. Luke. 4.20. 
a Nehe. 8.3. Luke. 5.1. Act. 8.6. & 10.33. Origen hom. 12. in Exod.  contrary to this reverend attention are these sins: sleeping, talking, gazing, reading in the holy assemblies.  
Secondly, God requires a godly mind to consider well and seriously of the holy word which is taught: this will cause men to observe wisely the book, the text, and the doctrines which are delivered: 
2. Intention.  a fearful sign of wrath is it to hear much and to understand nothing, this speaks the Apostle. 2. Cor. 4.3.4. If the Gospel be then hid, it is hid to them that are lost: In whom the God of this world hath blinded the minds: that is of infidels, that the light of the glorious Gospel of Christ, which is the Image of God, should not shine unto them. Deut. 29.4. here let it not content thee to observe some words or syllables or sentences: but wisely consider of all doctrines and exhortations, and learn to refer all to special heads and grounds of the Catechism: This intention is a true note of the Lords work in opening the heart. Act. 16.14.  
Thirdly, 
3. Retention.  whereas God here requires a faithful retention of the heart: know this that a good heart to keep the word is a great treasure and a special grace of God's holy spirit. And this heart men have, which are so changed and so renewed in heart, that they can find in their own hearts those lively impressions and forms of doctrine, as it were, effectually graven or pictured in their own hearts, by the working of God's spirit in the ministry of the word. Rom. 6.17. and obey from the heart unto the form of the doctrine, whereunto they are delivered, desiring to retain the word that they may fruitfully practise it. Luke. 8.15. joh. 13.17. Mat, 7.21.   

Quest. 75. And what is to be done after that we have heard the word preached?  
Ans. Here again God requires meditation of us that we may possess the good things we have heard, and that they may have deeper impression in us. This meditation is either with ourselves, or with others. Meditation with ourselves is either, of the mind, or of the heart. The meditation of the mind is a discoursing with our own understanding of all that we have heard and can remember: a number are well affected with the word in the Church, and for want of this exercise when they are gone, their affection soon dies in them. And here we labour yet better, for the clearing and understanding (by the light of the Scriptures) of all such doctrines as we have received. Psal. 119. This meditation the Heathen call the refining of judgement, the life of all good learning. This serves well for the increase of knowledge and sound judgement.  
The meditation of the heart follows after: and here by due examination of our hearts, we cause the things we have heard and well conceived to work upon our hearts and affections. Act. 2.37. We must first settle our judgement before we either fear or cheer up our hearts, lest we have false fears, or false joys: many have judgement and yet have not their hearts purged, because thy join not affection with judgement.  
Meditation with others is either with god, or men. Meditation with God, is by prayer or in prayer, to remember and to recite the good things we have heard before the Lord, desiring his holy spirit to write and to engrave the same in our hearts according to his holy promise. jer. 32. Meditation with men: we call conference with the Godly, and this is with the brethren, either of the same congregation which heard with us, as our own family Act. 17. and others. Mal. 3.16. 1. Pet. 3.15.16. or the Godly Pastors and Teachers themselves if need require. Act. 2.37.13.42. Mar. 4.10.  
And thus continuing in these holy exercises, the true worshipper shall attain by degrees Gods gracious blessing in time an assurance of spiritual wisdom and understanding. Col. 2.2. his weak faith. Mat. 17. shall be made strong in Christ, he shall have an assurance of faith, Rom. 4.21. his love shall be from the heart, and unfeigned: and lastly he shall attain a sound judgement to discern good and evil. Heb. 5.14. Phil. 1.9.   

Quest. 76. Now let us come to the third form of God's worship which is invocation: & here first let us hear briefly how the Lord stirreth up his people to this kind of worship: and next what special rules be given to bind us to the form he hath prescribed in his word.  

1. God's charge.  Ans. Motives unto prayer are these following. First, God's charge ought to move us unto this holy exercise and duty. Psal. 50.14.15. Rom. 12.11.12.  

2. God's promise.  Secondly, God promiseth many rich graces and blessings to those which worship him in spirit and truth. Psal. 50.14. Luke. 11.10. Mat. 7.  
Thirdly, he assureth us that the spirit of prayer is a singular testimony of the spirit of grace, and of the spirit of adoption. Rom. 8.14.15. Act. 9.14. 1. Cor. 1.2. Zac. 12.10.11. for the wicked cannot pray. Psal. 14.3.4.  
Fourthly, 
4. A weapon against the Devil.  there is no one better weapon against the fiery darts of the Devil. Ephe. 6.18. james. 4.7.  
Fiftly, examples: our Lord and Saviour Christ spent whole nights, or a great part of the night in prayer. 
5. Examples.  Luke. 21.27. Daniel three weeks. Chap. 9 and Nehemias continued a great part of the year in fasting and prayer, for God's Church and people. Nehem. 1. and 2. Chapters.  
Sixtly, 
6. A familiar talk with God.  prayer is a familiar talk with God before the throne of grace, where we are promised (if we come in the faith of Christ) we shall find mercy and grace to help in time of need. Heb. 4.16. Eph. 3.12.  
seven, ever set before thine eyes, 
7. Effect. Saint james putteth us in mind of this argument. chap. 5. ver. 17.  how greatly the prayers of the faithful have prevailed with the Lord in all ages: Moses crieth unto God against Egypt. Exod. 14.15. God gave then a strange deliverance against Amalceh, so long, as he fainted not in prayer Israel prevailed. Exod. 17.11. Again, when God's wrath was ready to break forth to consume all the congregation for Idolatry: by prayer it was quenched and restrained. Exod. 32.10. saying, now let me alone, that my wrath may wax hot, for I will consume them. 
Iosh 7.8. 1. Sam. 12. Ezra 9 Nehem. 1.2.9.  When Aoron stood praying between the living and the dead, the plague ceased. Num. 16.48. So we read of the prayers of joshua, Samuel, David, Elias, Ezra, Nehemias, Daniel, and other Prophets.  
But it may be objected, we cannot so prevail with God as those holy men did. 
james. 5.17.  Ans. Saint james answereth that Elias was a man subject to like passions as we are: and the Apostle Paul. Act 14.15. we be men subject to the like passions as ye be.  
Now, concerning the rules of God's word in this form of God's holy worship: they are these following. 
1. Person in grace.   
First, the person which will have his prayers accepted of God, must first see that himself be in favour and grace with God by faith in jesus Christ: for a polluted person which hath a polluted soul and conscience, 
Act. 15 9  defiles the most holy exercises of religion Tit. 1.15.16. Hag. 2.13.14. for faith grounded upon the word of promise is the mother of all prayers, which have acceptation with God. jame. 1.6.7.  

2. A righteous. man.  Secondly, he that will be heard of God in prayer, and prevail with him for graces desired, must be a righteous man, 
Psal. 14 4.  one that worketh righteousness. james. 5.16. for the contrary it is written, God heareth not sinners. john. 9.31. and again. Pro. 28.9. he that turneth away his ear from hearing the Law, even his prayer is abominable.  
Thirdly, God doth not only require in this worship that a man be in grace with him through Christ, and righteous in life, but also that when soever he speaks unto him, he come with a renewed repentance: and put up every petition and request in faith, for a man may be a faithful person generally, and yet an unbeliever in particular. as the disciples. Mat. 17. Abraham. Gen. 12. Zachary. Luke. 1. as james. 5.15. The prayer of faith shall save the sick: 
Rom. 14.23. Mar. 11.24. Mat. 9.22.28.  that is, if the godly ministers and brethren carry with them a holy persuasion that through jesus Christ their prayers shall gain mercies and blessings for the sick, they shall be heard, and the weak shall be comforted, for every request must be in faith, for no thing can please God without faith. Rom. 14.23. Heb. 11.6. and no prayer is to be offered unto God, without the mediator jesus Christ.  

4. Every petition must be grounded on some promise.  Fourthly, the Lord also requires of us in his word that we make no requests nor put up any petition unto him for any thing whereof we have no express promise in his word. This Saint john teacheth us. 1. john. 5.14.15. And this is the assurance that we have in him, that if we ask of him according to his will, he heareth us, and if we know that he heareth us, whatsoever we ask, we know that we have the petitions that we have desired of him.  
Fiftly, in every petition we make unto God, 
5. We must express two things in prayer.  we must express two things: first, a sense and feeling of our wants: and this will cause our prayer to be fervent. james. 5.16. The prayer of a righteous man availeth much if it be fervent. Secondly, a desire to obtain of him that grace whereof we stand in need. Heb. 4.16.  
Sixtly, 
6. To avoid battologies & many words in prayer.  when we speak unto God we must not use any long continued speech, rashness, nor many words, for this he speaketh in a special charge concerning this: Be not rash in thy mouth, nor let thine heart be hasty, to utter any thing before God, for God is in the heavens and thou art on the earth, therefore let thy words be few. Ecclesi. 5.2. and Christ speaketh thus: When thou prayest use no vain repetition as the heathen: for they think to be heard for their much babbling, be ye not like them therefore, for your heavenly father knoweth whereof ye have need, before ye ask of him. Mat. 6.7.8. and thus the Apostle biddeth us pray continually. 1. Thess. 5.17. the Lords meaning is, not that we should ever be in lip-labour, and omit all other duties; but that beside our morning and evening sacrifice, we should at all times and in all occasions commend in our spirits the desires of our hearts, our words and works unto God in the name of jesus Christ.  
seven, 
7. The afflicted mind prays best, even then often when he thinks his prayers be rejected.  we must not in passions of mind desist or be weary, but seek the Lord, and think upon him the more we be troubled: yea albeit we pray long, yet he still fills our spirits with anguish: yea albeit we be so buffeted and astonished that we cannot speak. Psal. 77.2.3.4.5. notwithstanding I say all this affliction and trouble: we must neither be persuaded that we do not pray, nor that God regardeth us not, for it is an imposture of Satan and an error of conscience, for the spirit of prayer even in these afflictions helpeth our infirmities: for we know not what to pray as we ought (when we seem to pray best to our own liking) but the Spirit itself makes request for us, with sighs and groans which cannot be expressed. Rom. 8.26.  
Eightly, meditation is a necessary companion of all holy exercises, 
8. Meditation with prayer.  and specially of prayer: it serves well to prepare us before we talk with God. Eccles 4.17. and in griefs of mind holy men have ever mixed their prayers with meditations. as Psal. 119. and Psal. 77. the Prophet speaketh of himself that after much mourning and calling upon God: he commined with his own heart, and his spirit searched diligently.  

9 Time and place of prayer.  Ninthly, the true worshippers must also have special regard of place and time of prayer, for the Lord hath given rules for both, albeit we be not tied as the jews were, to have respect to jerusalem for sacrifices, but yet we may at all times and in all places call upon God, lifting up pure hearts without wrath or doubting: yet for our private prayers, Christ his charge is, that we pour them before our heavenly father in secret. Mat. 6.7. and this was his own practice. Luke. 6.12. and 21.27. Public prayers require a public assembly and meeting of God's people into one congregation, and this hath a special promise of Christ: Mat. 18.20. where two or three (that is a small number) are gathered together in my name, there am I in the midst of them. The godly mourned much for their absence from these holy meetings. Psal. 84.42.43. 
Time.  Again, for time, the Godly are to divide their times so wisely, that they forget not their times appointed for this exercise: David compounded with himself to speak unto God three times in the day, morning, evening, and at noon time will I pray and make a noise. So did Daniel Chap. 6.10. The morning is most fit for this service: and God requires ever that we consecrate unto him the first fruits of the day. Psal. 5.3. 1. Sam. 1.19.  

10 Gesture in prayer.  Tenthly, The gestures of the Saints in prayers are to be observed for our direction, for they use that form which may best serve the time and place, and to stir up their hearts and affections unto prayer. Moses prayed kneeling and lifting up his hands: and when he was weary, he sat down and prayed still lifting up his hands unto God. Exod. 17.10.11. Solomon prayed standing and stretching out his hands towards heaven. 1. King. 8.22. Ezra. fell upon his knees, and spread out his hands unto the Lord God. Chap. 9.5. Nehemias sat down and wept, and prayed unto God, chap. 1.4. Hezechiah. lying on his sick bed turned his face to the wall and prayed. 2. King. 20.2. Daniel kneeled on his knees three times in the day. Our Saviour fell upon his face and prayed. Mat 26.39. David sighed often and wept much in his prayers unto God. Psal. 6.9.10. and 22.1.2. and 77.2.3.4.  
eleven, 
11. Thanksgiving.  in prayer as we must be mindful to call for our wants, so must we never forget in this holy worship to give thanks for benefits received: both to prevent the untowardness of nature, which is so unwilling to this, we will pray often for a thing, but hardly give thanks once: as also to shame ourselves the more, if happily we grow negligent herein. For such is the corruption of our nature, that some little grief of an evil present (for the which we can with many sighs and groans call upon God) takes away from us all the remembrance of former benefits, and so all thankfulness for them: But we see the godly when they pray most earnestly for that they desire, they give most humble and hearty thanks for benefits received: first it hath been the order of the Church to begin and end their exercises with praises: secondly, this exercise shall continue when all other shall cease, thirdly, in civil matters, either by natural Logic, or cunning Rhetoric, we have learned to begin a new suit with a thankful commemoration of the old: this we must not forget in prayer having examples, in David, with others. Psal. 107.118. First, public. Exod. 15. Deut. 32. 2. Chro. 20.26. Secondly; private. Gen. 32.10. Es. 38. Psal. 103. 1. Cor. 10.31. 1. Thes. 5. Col. 3. what so ever ye do in word or deed.  
Twelftly, our last care must be in this service (as we be justly occasioned) publicly and privately to give an edge, and wings unto our prayers by the exercise of fasting, which is not a virtue but a step to virtue, yielding a daily help to prayer, for this cause we read often of this staff of prayer in the practice of the Prophets of God, 
12. Fasting.  & Apostles of Christ. Daniel prayed and fasted. Chap. 9.1.2. David fasted and prayed. 1. Sam. 12.16. Anna fasted and prayed. Luke. 2.37. Our Saviour fasted and prayed. Mat. 4. The Apostles fasted and prayed. Act. 14.23. Such then as be ignorant of this holy exercise, or having knowledge use it not, follow not the holy precedents which God hath left us in his word, for instruction and imitation.   

Quest. 77. The fourth special form of God's worship is, the administration and participation of the holy Sacraments: what rules be given concerning this form?  

1. God himself hath ordained his Sacraments in these visible forms.  Ans. First, that ever we consider how God hath ordained his Sacraments (by a special express charge in his written word) to be ministered in certain known visible signs, and to be continued (in that form and manner he hath prescribed) in his Church to the world's end.  

2. A special promise of grace added to the visible element & action  Secondly, we are bound to consider here how God hath to annexed to the outward element and action a special promise of grace in Christ, and hath commanded these external means, by them to apply and to seal unto the hearts of all true beeleevers, all his blessed promises and rich mercies in jesus Christ.  

3. Consider rightly of all Sacramental phrases.  Thirdly, we must endeavour to understand wisely all the Sacramental phrases: that we may rightly discern between the signs and the thing signified: as where the Lord calls circumcision the covenant. Gen. 17. the lamb the Pasover. Exod. 12. the bread the body of Christ. 1. Cor. 11.23. Baptism our regeneration. Act. 3. We must advisedly consider how the holy Ghost useth this manner of speaking: first, to lift up our hearts and eyes that we fix them not on the external elements, bu● consider of them as of divine mysteries and pledges of invisible graces: secondly, for that they carry with them in verity and truth (by the work of the holy Ghost) unto the true hearted believer, all the good things which are offered and sealed by them.  
Fourthly, 
4. The Ministers of Christ must take heed they do not profane his holiness in the administration of these divine mysteries. Leu. 10.3. Num. 10.12.  here God's ministers must consider (albeit the substance of the Sacraments doth not depend upon their worthiness or unworthiness) that they be in grace with God through jesus Christ: for otherwise they greatly hurt themselves and hinder others, (as much as in them lieth) in dispensing these holy mysteries. Esa. 6.7. Mal. 2.1.2. And they must not decline from the form which Christ hath prescribed in his written word to the world's end. 1. Cor. 11.23.   

Quest. 78. Thus far shall suffice concerning these four special branches of God's worship: 
Occasions of God's worship.  what occasions and helps of God's worship be here commanded?  
Ans. These following: First, 
1. A vow.  a religious and holy vow which may be described on this manner. A vow is an advised and voluntary promise made unto God, 
Definition.  for the performing of some exercise, which lieth in our own power, and free choice to do or leave undone: and in respect of some circumstance or occasion, serving fitly to quicken us unto prayer and other holy exercises of religion. Deu. 23.21. 
Num. 30.14. Gen. 28.21.22.23.  And here these rules must be kept that we may not vow and promise unto God any thing unadvisedly: first, we may not * vow things forbidden of God, as are superstitious exercises, Popish pilgrimages, and the like: secondly, we must not vow any thing above our strength, as the Popish vow of single life in their Priests, clean contrary to Christ's words. Mat. 19.11. All men cannot receive this thing. Thirdly, we must not conceive by our vows and observation of them any opinion of merit: Fourthly, we must so long observe our vows as it serves fitly to help us and further us in prayer, and other holy exercises.  
Secondly, 
2. Godly books.  the help and use of Godly books written according to God's word may quicken our zeal in Gods holy worship. Eccles. 12.11.  
thirdly, the Lord here commends unto his people, 
3. Schools of good learning.  the erecting and maintaining of all Schools of good learning, as the seminaries and nurseries of the Prophets, and of his holy ministry. 1. King. 18.13. 2. King. 2.17.  

4. Provision for the ministry.  Fourthly, here the Lord requires sufficient provision for his Ministers that they may do their work with joy and not with care and grief, for that is unprofitable for God's people. Heb. 13.17. 1. Tim. 5.17.18. 1. Cor. 9.1.11.  

5. Building & repairing of Churches.  Fiftly, here we be commanded the building and maintaining and repairing of Churches and of all things that belong hereunto.  

6. mercifulness to the poor.  Sxtly, familiarity with the true worshippers of God, and a liberal and bountiful hand in releaving and comforting the poor, Christ knits both together in doctrine. Mat. 6.1. and 14. and Cornelius in practice. Act. 10. ver. 1.6.7.   

Quest. 79. Thus far of the affirmative part, now in the negative what sins be forgiven?  

First, to represent any of the three persons in Trinity by a picture.  Ans. The first and greatest impiety here forbidden, is to represent any person in the Trinity, by any picture, Image, painted, or form in any matter. And here to avoid this evil we ought to consider: first, how prone our cursed nature is unto this. Gal. 5.22.23.24. and how the blind souls proceed in this idolatry: for when man hath feigned in his vain heart that God is like that picture he hath conceived and drawn in his mind, and approved in his heart: then he purposeth to express the picture of his mind, by some external figure and work of his hand: this done he liketh it, so that he both honoureth it in body, and some invisible God before it in his mind. Secondly, let us ever advisedly consider what the holy Prophets, Evangelists and Apostles, (the best expositors of this Law) speak against this practice: for by them the holy Ghost moveth and warneth us as followeth.  They may not picture jehova, nor resemble him by any thing. 
First, for that they saw no Image in the day that God spoke the words of this law before them in Horeb. Deu. 4.15.  
Secondly, the Prophets judge it a thing most unreasonable to compare the first cause of all sense and reason unto blocks which are void of all sense and reason, 
David notably opposeth God and Idols.  for so we compare idiots for want of reason. Psal. 115.3.4. Act. 17.25.29. and to compare an infinite spirit to a finite body, and the incomprehensible and invisible God unto a stock. Esay. 40.21. jer. 10.8. Habacuk. 2.18. for that his nature is such as no natural thing can resemle him, much less aritficiall, no heavenly creature can represent him, much less an earthly.  
Thirdly, consider well the great charge of God in his Law commanding to destroy all Images tending to any superstition. Num. 33.52. Exod. 23. Deut. 7.  
Fourthly, we be bound to follow herein the precedents and practice of holy kings ever abolishing all such monuments of superstition. Asa. 1. King. 15. jehu. 2. King. 10.26.27.28. Hezekiah. 2. King. 18. josias. 2. King. 23 Chap.  
Fiftly, the very Gentiles had the same use of their Images, which the Papists have at this day: for they said, 
See Gregor. ep. 109. lib. 7. and ep. lib. 9 and August. in Psal 113. Images are more able to corrupt blind souls by reason they have mouths, eyes, ears and feet, then to reform them, because they speak not, see not, hear not, walk not. 2. Ob We may picture Christ.  they did not worship stocks and stones, but the power of God present in them and by them.  
Sixtly, the Devil practised in and by Images sundry kinds of illusions in elder ages, as is well known he doth even to this day in the blind Popish superstition.  
seventhly, but here they object against all this: first, that the Popish pictures in Churches, are but lay men's books, to put them in mind of divine matters, which they can not otherwise so well conceive, and soon forget. Ans. The holy Ghost answereth, that there is no agreement nor fellowship between the Temple of God and Idols. 2. Cor. 6.16. and telleth us by his Prophet they teach lies. jer. 10.3.8. Habak. 2.18.  
secondly, next it is objected: that albeit it be granted, that we ought not to think that the Godhead is like to gold, or silver, or stone, graven by art, & the invention of man. Act. 17.29. And that we may not picture the Father in the form of an aged man (as the Papists do) for albeit Daniel call him the ancient of days, yet Saint james telleth us there is no shadow nor appearance of any change in him: yet if it may be granted, that the holy Ghost may be resembled by a dove, or by cloven tongues as Mat 3.16. Act. 2.3. Ans. No such pictures can represent him: for the dove was not sent to that end, but to be a visible sign of the presence of gods holy spirit which is invisible: as the cloven tongues were afterwards a symbol to the same purpose, where also the wind there mentioned doth more fitly represent the spirit, as joh. 3. and the tongues the gifts of the same spirit. So likewise the Dove may in some sort set before us the graces and gifts of the same love, and meekness. And to this end the cloud unto the people of the jews did serve as a special symbol of the presence of jehova, Father, Son and holy Ghost: yet never painted to resemble God, or to be adored, or to worship God by it in the Church of the jews.  

3. Object. of the picture of Christ.  Thirdly, it is objected, that the humanity of Christ, and the picture of Christ crucified may be allowed, not for adoration but in sign of love and commemoration.  
Ans. First, I answer in the words of the Apostle. Gal. 3.1. labour that jesus Christ may be so pictured by the preaching of the Gospel in the mind, that thou mayst by the eye of faith behold him as clearly and more effectually than if he were described in thy sight and crucified before thee: For by faith we behold him which is invisible. Heb. 11.1.27.  
Secondly, I say we be bound to discern between the precious body of the Son of God, and the sinful carcases of mortal men: for that this is a mystery most admirable that God should be manifested in the flesh. 1. Tim. 3.6. that God and man should be so united together that both natures make but one person: so as albeit death parted the natural soul from the natural body, yet that precious body was still the body of that person which was the Son of God, no way subject to any change or corruption. Act. 2.27. An Image will teach us to disjoin in our minds those holy natures which God hath so conjoined as man ought not in the thoughts of his heart to separate them, but ever by spiritual wisdom and faith to distinguish them.  
Thirdly, 
The Turks Present sent to the pope is but a fabulous ground for any true hearted Christian by such a picture to dishonour his Lord and master jesus Christ.  I say if no man on the earth can at this day give us the true picture of Christ: then is it intolerable audaciousness for any earthly man to counterfeit falsely his holy parts and members. But no man can give us his just stature, or truly describe his physiognomy: therefore this ought not to be practised. And if a man cannot bear to be abused and falsely or untruly resembled and conterfaited by picture: shall we think it none offence to the Son of God?  
fourthly, we may reason from the writings of the holy Evangelists, who were appointed and sent from God, purposely to describe the Son of God jesus Christ: for if they with one consent, deny us any help at all, or any one live concerning the external lineaments, and form of his body: then ought not man to presume to picture Christ after his own invention: but we see clearly how the four Evangelists purposely pass over this matter, the holy Ghost foreseeing the superstition of Antichrist, and how the Popish painted Christ's should be worshipped, to the great dishonour of our everlasting Lord and Saviour jesus Christ.  
fiftly, we may reason against this Popish God on this manner: if that picture of Christ, which was allowed and commanded of God himself. Num. 21.8. Io. 3.14. being superstitiously abused, must be burnt to ashes. 2. King. 18.4. then much more these false pictures of Christ never allowed, but disallowed of God, and most impiously adored of vain men, aught to be rejected with a far greater detestation. If any doubt of the Popish Idolatry to their cross their own book 
a 
O crux ave, spes unica, hoc passionis tempore.  
Agne pijs justitiam, reisque dona veniam Again.  
Ecce lignum crucis venite adoremus. Again. Crucem tuam adoramus Domine, resurrectionem tuam sanctam glorificamus. Concil. Trid. fess. 9   and daily practice in their false Church testify against them.  
The fourth objection, they say the picture of Christ serves well to confute the old Heretics, The Martionites and Valentinians which denied that Christ had a true, natural, human body.  
Ans. First, if these and the like Heretics believe not the words, nor respect the works of Christ: if they will not believe Moses and the Prophet's testifiing of Christ, with his Apostles and Evangelists, they will not believe any one that shall return from the dead, and much less a dead and painted Christ.  
The Godly Emperors Valens and Theodosius made a law, that none should make any Image of our Saviour. Christ: and if any were found it should be utterly defaced and rejected. Again, Epiphanius rend in pieces the picture of Christ, on a cloth. Anno. 565. because said he, it was contrary to holy Scripture. Epiphan. Epist. ad johan. Epis. Hierosolymit. Eusebius saith, that some convents of the Gentiles, carried about in tables the pictures of Peter and Paul and Christ also, because this was a custom (saith he) to remember their Patrons and benefactors. Eus. lib. confess. cap. 36. Their very words are these: As our care is, in and by all means to maintain the religion of the most high God: so permit we none to purtraite, engrave, or picture, in colours, stone or any other matter whatsoever, the Image of our Saviour: moreover we command that wheresoever such an Image can be found, it be taken away, and all those to be chastised with most grievous punishment, that attempt any thing against our command. Petr. Crinitus. lib. 9 de honest. discipl.   

Quest. 80. What is the second sin here forbidden?  
Ans. In the second place we be here charged not to worship the Image we have made, nor the true God in, by, with, or before an Image or in an Idols Temple, for if man proceed to erect an Image unto God, he will be no less bold to honour it, and his God (as he best fancieth) in it, and before it. First, for this Idolatry it is flatly forbidden in the express words of the Law. Thou shalt not make any graven Image, etc. Thou shalt not bow down to them nor worship them: And the Psalmist saith, confounded be all they that worship carved Images. And the Lord requires all holy and religious worship to be reserved for himself. Mat. 4.10.  
Ob. 
Their blind & unlearned distinction of douleia and latria will not serve, for the light of God hath taught us now to dispel such Popish mysteries, and the Scripture doth often confound these words, and indifferently use the one for the other. Rom. 1.9. 1. The. 1.9. Mat. 4.10. Revel. 19.20.  And whereas here they say they worship not the Image but Christ & his holy mother before their Images. Ans. The holy Scripture discovers this vail, by the like practice of elder ages: for (as these men say) the old Israelites did not worship Baal as God, but God in Baal, confer. judg. 2.11. with Hosh. 2.16. they did not imagine that Baal was the invisible God almighty, but that the service which was done before that Image was done to the Lord himself. Again Michah's superstition is condemned by the holy Ghost. judg. 17. and yet did he not repose any great confidence in his Image, but thought his worship done before that Image was very acceptable unto God. And the Israelites, for the golden calf, saw the form and knew right well the matter of it: and set it up for none other cause but to stir up their affections the better to serve the invisible God: yet they were most fearfully plagued for their invention.  
Lastly, we may not show any signs of favour by our presence or otherwise unto this Idolatrous worship: against this the Apostle disputeth. 1. Cor. 8. and Rom. 1.   

Quest. 81. Proceed to an other branch here forbidden?  
Ans. 
3. sin. An Image to represent the false God, or any of the creatures to worship them by it  The third sin here forbidden is to erect and set up an Image to any false God, and to worship any false God, or any of the creatures in heaven, or earth, or in the water under the earth, in, by, with, or before an Image feigned and set up to this end and purpose. This was the great Idolatry of the Israelites in the molten calf after the manner of the Egyptians madness, and blindness of Pagans. Rom. 1.23. 
Herod. li. 1. c. 2. saith that the Egyptians were the first, that made Images to represent their Gods with what figures they listed.   
Against this the Prophets spoke and writ much in their times, as jer. Chap. 7. ver. 18. and 44.17. where he teacheth us how this blind kind of Idolaters ever conclude of religion by their bellies: For thus they reasoned then in defence of their superstition and Idolatry. The worship of the Queen of heaven, that is, of the Sun, Moon and Stars is best: for when we continued that religion, than had we plenty of victuals and were well, and felt none evil. And thus do the children of the false God, even the Papists to this day conclude against God's holy and pure worship. For they fill their Temples with the Images and pictures of the Apostles, Evangelists, Martyrs, Confessors, Virgins, Angels, Archangels, and such like, worshipping their Image, and invocating the Saints departed, before these dead pictures, as is well known by the practice and charge of the Church of Rome: and if they relinquish this abomination, they are settled in this misbelief they shall not prosper. But Gods pure worship and wisdom and will is known only to God's faithful people, unto whom the holy Ghost gives this special mark, they abhor all monuments of superstition. Esay. 30.21. because invocation of Saints is forbidden: first, by the Apostles. Act. 10.25. and 14.13. Secondly, by the Angel. reve. 22.8. jud. 13.16. Thirdly, for that it cannot proceed from faith. Rom. 10.14. Fourthly, for that they see not the meaning or sense, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the groans and desires of the spirit of prayer. Rom. 8.26.27. Fiftly, for that the mediator of our intercession must sprinkle our prayers with his blood and so present them to God. Sixtly, for that the faithful never worshipped but jehova, Father, Son, and holy Ghost.  
Images and pictures began to be set up in Churches about the year 380. the first occasion was this: they reverenced greatly the holy memory of the Apostles and Martyrs of those times, and therefore set up in private houses the pictures of them, as we do in these times, the pictures of Master I. Caluin, master P. martyr, Beza, Bucer, Melanchthon, and others: from their private houses they began even then to set them up in Churches, but only for memory sake: and yet the Godly Fathers than were offended that these Images (made only for civil use) should be set up in Temples, desiring to retain (as they speak) pristinam & primitivam simplicitatem; for they feared the mischief which followed. See the Book of Wisdom. Chapter. 14.10. 11.12.15.16. to the like effect.   

Quest. 82. Proceed to the fourth sin..  
Ans. Under this kind of serving God in and by Images here forbidden, all the inventions of men as touching the substance of God's worship are condemned, and such service of God, the Apostle contains under this one general head will-worship. Col. 2.23. Deut. 12.8. Ye shall not do every man what seemeth good in his own eyes. Es. 29.13. Their fear toward me was taught by the precept of men, that is, they worship me in vain following the precepts of men. Mat. 15.9. For this practice the Prophet jeremy saith the people of his time did walk stubbornly after their own heart. jer. 13.10. and 16.13. and 18.12. and 19.15.  
All corruptions and sins in preaching the word, in hearing the word, in administration and participation of the Sacraments, and in invocation contrary to the former rules of piety, as being merely of the devil, & man's invention, belong to this question and are here condemned: 
Deut. 12.32. 1. Sam. 9.13. & 8.10.  as for example in the blasphemous sacrifice of the Mass, for the holy Sacrament of the body and blood of Christ is quite profaned by the doctrines of the son of perdition, 
Master jewel against Harding all the points in the Mass.  Christ having ordained no such sacrifice, and therefore all their Priests are no more the Priests of the Gospel, being not ordained to preach, but to sacrifice for the quick and dead, neither is it possible (if the doctrine of Papists be true, that without ordination there can be no Church) that the Papists have ever had any Church, ministery, Priesthood, or worship of God, since first they were ordered to sacrifice for the quick and dead.   

Quest. 83. What occasions of Idolatry be here forbidden?  
Ans. 
Occasions of Idolatry. 1. Presence in the Idols Temple.  All occasions whereby our hearts may be stolen away from the pure worship of God unto Idolatry. As first to yield bodily reverence to the Mass, or Idols service, whatsoever we pretend to the contrary: this sin is condemned. 1. Cor. 8. chap. and 10. where these reasons of great weight may be noted: first, the true worshipper may not be partaker of the sacrifices and Sacraments of a contrary religion, and of contrary effects: The supper of Christ is the communion and participation of the body of Christ: but the sacrifice of the Mass is the communion and drinking of the cup of the Devil. 
2. Worshipping or gracing the Idol by any gesture or action.  1. Cor. 10.21. Secondly, again we must glorify God in our bodies and in our spirits, for they are Gods. ver. 26.  
Secondly, any sign of favour or liking of an Idol, or Idol-service, 
3. Reservation of relics, as of the nails, which pierced Christ's body, which the Papists say were but three and yet make the people believe those three be wholly in seven several places, the like may be said of most of their relics which they have fetched from the Turks, by their own confession. 4. To remember Idols or false Gods in our common speech.  by kissing it, or capping, bowing, kneeling before it, though they pretend, all they do is to the person represented by it: against this speaks Hosea in his time in these words. Chap. 13.2. The Idolaters say one to another, whiles they sacrifice a man let them kiss the calves. And so they kissed Baal. 1. King. 19.18. long before in sign of love and reverence to that false God.  
Thirdly, an occasion to Idolatry is the reservation of superstitious relics. Deut. 7.25. The graven images of their Gods shall be burnt with fire, and covet not the silver and gold that is on them, nor take it unto thee, lest thou be snared therewith. Esay. 30.22. Ye shall pollute the covering of the Images of silver, and the rich ornament of the Images of gold, and cast them away as a menstruous cloth, and thou shalt say unto it I abhor thee.  
Fourthly, to keep any remembrance of them in common speech or otherwise. Psal 16.4. The sorrows of them that offer to an other God shall be multiplied: their offerings of blood will I not offer, neither make mention of their names with my lips. Exod. 23.13. Ye shall make no mention of the name of other Gods, neither shall it be heard out of thy mouth. Hos. 2.17. I will take away the names of Baalim out of her mouth, and they shall be no more remembered by their names.  

5. All Society with Idolaters  Fiftly, our hearts may be stolen away to Idolatry, by joining in society and familiarity with Idolaters: and here we be forbidden specially: first, to make marriages with them: for that were to join together the sons of God, with the Daughters of a strange God. Gen. 6.2. Mal. 2.11. 
Gen. 24.3.28.1.34.14. Esra. 9.14.  Secondly, to join in society and league for wars with them. 2. Chron. 19.2. jehosaphat for joining with wicked Ahab in wars, received this answer: wouldst thou help the wicked, and love them that hate the Lord, therefore for this thing wrath from the Lord is upon thee. Thirdly, by merchandise to minister unto Idolaters any matter to feed and keep them in Idolatry, as our Merchants that carry wax into Popish countries or such as give or lend pictures of Christ, or his mother, or Idolatrous heretical Books to Popish minded men.   

Quest. 84 What sin else is here forbidden?  
Ans. Superstition is here condemned, which may well be described to be a vain fear, whereby Satan doth so possess the hearts of Idolaters that they cannot relinquish their accustomed religion, be it never so contrary to the holy will of God. Signs of this superstitious fear are these. Col. 2.23.  
First, it is tempered, set forth, 
1. Show of wisdom.  and coloured with great appearance and show of wisdom, as if it were a service most acceptable unto God.  
Secondly, next it is shadowed with great humiliation, 
2. Great humiliation.  wherein is pretended great obedience to God and man, not refusing to undergo any condition for religion sake, as we see in jupiters' Priests, and people at Listra. Act. 14.13.  
Thirdly, 
3. Spares not the body.  this sin is well coloured and covered in not sparing the body: for these men will seem to bear willingly any chastisement in body for mortification sake; for this cause the Priests of Baal (to seem the more religious) cut themselves before the people, with knives and lancers till the blood gushed out upon them. 1. King. 18.28. And to this end monastical vows, pilgrimages, Popish penance, etc. are had in the Church of Rome in great estimation.   

Quest. 85. Proceed yet further to more branches, If there be any more of this kind?  
Ans. 
Hypocrisy.  I add here in the next place the sin of hypocrisy as being a sin most repugnant to the pure worship of God: 
Definition.  for hypocrisy is a feigned worship of God, true in outward appearance, but false in inward affection john. 4. and God requires of us principally to worship him in spirit and truth, This is well described and taught us. Mat. 15.7.8. This people cometh near unto me with their mouth, but their heart is far from me.  
Hypocrites are like whited tombs. Mat. 23.27. and like foolish virgins which have light in their lamps & seem to watch as well as others, till they have most need of light, & then they are without. Mat. 25.8. They are like bull rushes which bend down their heads for a day, but soon after look stately and proud again. Es. 58.5. Signs of hypocrisy are these. First, to hunt for glory and credit in the world, by seeming to love God more than any. 1. Sam. 15.13. and ver. 30.31. Secondly, to be very quick in the fight of other men's sins, but blind in his own. Mat. 7.4.5. Thirdly, to regard the traditions of men more than the word of God. Mat. 15. Act. 4.19. Fourthly, to be careful in the lesser duty, and careless in the greater, to strain at a Gnat, and to swallow a Camel. Mat. 23.23.  
The trial and examination of the Conscience.  
The conscience here by this light truly examined will say, and confess as followeth: I have thought that if a man did worship God with a good mind and meaning, after the custom of the Church of Rome it would be well accepted: I have thought the preaching of the gospel foolishness: I have thought a man might well pray to Saints and Souls departed: I have thought, a man for faith need not preaching, but to believe quietly as our forefathers, and as the Church doth believe: I have thought, a man hath no such need to read or hear the word of God with such care and conscience: I never came to Church with such preparation as here is required: and when I departed I was no whit wiser than when I came into the Church: I have thought, that God being invisible might best be honoured being represented by some Image set before us: I have thought, that Images were godly ornaments for the Church, and pretty books for ignorant people: I have thought, that Images, specially of Christ and the Virgin Mary, have virtue and power to work miracles: I have thought all the worship of God in the Mass very good devotion, pilgrimages, relics of Saints, and such like ware as the Church of Rome sold us to be great helps to piety and to God's holy worship. And for the traditions of my Fathers, my opinion rested more in the ancient belief of my late progenitors, then in the prime and immediate law of God, I could never believe but that an humble and good mind, without the Law of God was as acceptable as all the instruction of the Gospel, and that it was a Godly thing, to fast, to cut, to whip, and to afflict my body, although I were never so commuanded by God: it was as I thought a glorious thing to worship the Angels & the Saints departed, neither did I ever till now see any cause why I should not pray for my departed friends: yea, until now I cared for nothing but to please the world, and I would never have yielded to worship God, but because the King, State, and great men of the world did like and approve such actions, but oh how far have I erred from the Law of God? as far as ever Paul went from jerusalem, or as any ship without mast or stern in the midst of the sea from haven, surely therefore I will unload my evil wares, and go unto the holy word of God that I may buy more without money, that I may search for wisdom, as for treasure, and for knowledge above precious stones, O my soul thou hast too long dwelled among these rocks of offence and unprofitable friends, therefore yet at the last sit down at the feet of this mountain, be not afraid of the voice of God, he that harkneth to him hath chosen the better part, which shall never be taken from him.    

The third Law. Thou shalt not take the name of the Lord thy God in vain, 
Exod. 20.7.  for the Lord will not hold him 
* Or Impunem.  guiltless that taketh his name in vain.  

Question. 86.  

Scope.  NOw Let us hear first what the scope and sum is of this Law?  
Answer.  
The scope and principal purpose of God's spirit in this Law is, that we have the excellent Majesty and name of jehova, in most high and honourable estimation with us. The true worshipper being taught to worship jehova alone, and in that form and manner he hath prescribed: here he is straitly charged to think and speak of jehova with most high reverence (as in the first petition of the Lords prayer) our first request and desire must be, that God would give us a most religious and tender care of his glory, that his name might be ever hallowed, and no way dishonoured by us.   

Quest. 87. Proceed to show what the parts are of this Law: and what is the sense and meaning of the words?  

Part ●.  Ans. This precept hath two parts: First, the Law itself: Thou shalt not take the name of the Lord thy God in vain. Secondly, the confirmation of the Law: for the Lord will not hold him guiltless that taketh his name in vain. The sense and meaning of the words is this.  

Name.  First, by the word name is meant here any title or attribute of God whereby he is known and discerned from the creatures. We cannot say properly that God hath a name, because plurality (for which cause names are used) falleth not into the single and undivided nature of God. This word hath these acceptions and significations in Scripture. First, it is taken for God himself. Psal. 116. ver. 13. Secondly, it is used to signify the properties and special attributes of God: properties, as strong, almighty. Exod. 6.2.3. & 15.3. jealous. Exod. 34.14. Attributes, as mercy, justice, power, and goodness. Thirdly, it signifieth our affiance and trust in God. Micah. 4.5. We will walk in the name of the Lord our God for ever. Fourthly, for his holy mysteries: the Word and Sacraments. Mat. 28.19. Act. 9.15.16. Fiftly, for all the holy worship of God and of Christ, as: Act. 21.13. I am ready to die at jerusalem for the name of the Lord jesus. Sixtly, it is used for God's holy will and commandment. Deut. 18.19. 1. Sam. 17.45. seven, for the glory of God. as. Psal. 8.1. O Lord how excellent is thy name in all the world, which hast set thy glory above the heavens.  
Take or assume, that is a metaphor taken from precious things, which may not be touched with polluted hands, as if he had said use not, think not, speak not of my name, but with fear and reverence, with care and conscience.  
In vain, that is, without just and good cause and respect. Think not of God unreverently, speak not rashly, falsely, hypocritically, etc. 
Heb. Io link. non expiabit none of the commandments hath these words. Master calvin's sweet words of this Law. Labour with all thy mind and thoughts, with all thine heart and affections: in & by all thy words and works to glorify the name of God.   
For the Lord will not hold him guiltless, A metonymy for the Lord will not leave him unpunished, and Saint james saith here the meaning is, lest ye fall into the Lord's judgement or condemnation. chap. 5.12.  
First, generally concerning this Law: we be here charged so to order ourselves in our minds and tongues that we neither think, nor speak any thing of God himself, or his mysteries, but reverently and with much sobriety, that in weighing his works we conceive nothing but honourably towards him: that whatsoever our mind conceiveth of him, whatsoever our tongue uttereth, it may agree with his excellency and with the sacred majesty of his name, and so may serve fitly to set forth his praise and glory: that we never rashly or unreverently think or speak of his holy word and mysteries, or abuse them to ambition, covetousness, or vainly to seek our own praise and glory, but that as they bear the dignity of his name imprinted in them, so they may keep their honour and estimation among us: lastly, that we never carp against, nor speak evil of his works, as wicked men are wont reproachfully to jest and scorn at them: but that whatsoever we hear or see done by him, we report it with words to the praise of his wisdom, greatness and goodness.   

Quest. 88 Let us proceed, as in the two former Laws: first, to consider by what special sins and vices Gods name is profaned, next by what virtues and good works it is honoured.  
Ans. Here first the Lord condemns all the idle and common oaths, whereby his name is rashly and vainly abused and profaned among men, quite contrary to this Law, and to his great charge. Mat. 5.33.37. james. 5.12.  

Three kinds of oaths with us  Of these vain and common oaths there are three sorts: First, the impious and terrible swearing by the essential names of God. Secondly, civil oaths, by the creatures. Thirdly, superstitious oaths.  
The first kind are these, common among the profane Sons of Beliall in all nations: to swear by God, by the Lord, by jesus, by Christ, by his blood, by his bones, by his wounds, by his death, by his life.  

2. Civil oaths. Of this kind were those oaths among the jews, by my head, by the earth, by the heavens Mat. 5.33 34 35  The second kind of vain oaths among blind people, are these and such like: By my soul, by this bread, by this drink, by this money, by this light I see, by these ten bloody bones, by this good day. And many more such like inventions of Devils in Papisme and Paganism, and these, for distinction sake, we may call civil oaths, for that they pass as freely as any civil speech without check of man or conscience among this kind of people.  

3. Superstition.  The third kind of oaths savours altogether of that superstition where it was first borne and bred: of this kind are these specials following. By the Mass, by the Road, by my faith, by my truth, by Saint Anne, by Saint john, by Saint Mary, by the will of God, by my holidome, by this book, by the four Evangelists. Against this kind we have a special charge, by the holy Ghost. Josh. 23.7. Keep no company with these nations, neither make mention of the name of their Gods, nor cause to swear by them, neither serve them nor bow unto them: but stick fast unto the Lord your God. And Zephaniah. 1.5. I will root of the remnant of Baal, and them that swear by the Lord, and swear by Malcham. Psal. 16.   

Quest. 89. What can you say against this common practice of swearing?  
Ans. First, we say it is the charge of our Lord and master jesus Christ (interpreting this Law purposely, against the false gloss of the jewish rabbins, 
Mat. 5. ) that we swear not at all, by the creatures, nor rashly and without just cause by the Creator: and that if we pass yea and nay a simple denial, or affirmation, whatsoever is more in our ordinary speech, in anger or mirth, in contracts or conference, proceeds from Satan.  
secondly, the spirit of Christ in other Scriptures warns often against this sin: 
james. 5.12.  By Saint james he assureth us these sins are bound up under wrath and condemnation: and he chargeth us to have a most special regard against swearing. By the Preacher, Chap. 9.2. he makes these two flat contrary, to swear vainly, and to fear an oath: 
The Turks swear not, but being occasioned by great necessity. If there be any idle swearer among them, he is not admitted, for any place of government, of what condition soever he be in common wealth. Guliel. Tripoli.  by the Prophet. jer. 12.16. he crieth against false Prophets which taught the people to swear by Baal, and Chap 5.7. against the whole Church for this sin, saying. How should I spare thee, for this? thy children have forsaken me, and sworn by them that are no Gods. And by his laws. Deut. 28.58. Leu. 24.14.15. In the blind time of Popery in this land, King Henry 5. made these good orders against this sin: If a Duke did swear he paid the poor forty shillings: If a Lord or Baron, twenty shillings: If a Knight or Esquire, he paid ten shillings: If a Yeoman, forty pence: If a page, he was beaten naked with a whip.  
thirdly, I say that to swear is to call him, or that, we swear by, as a witness of the truth of our speech, and action, and to plague us (if we forswear) for our perjury. Now the Lord alone is the searcher of all hearts, and can alone find out and revenge perjury: therefore is he greatly dishonoured and blasphemed when we ascribe this power and honour to the creatures. 
Now neither governors nor Prelates, nor preachers fear any kind of oath. Conci. Carth. 4. ca 16. Si clericus iuraverit, excommuniretur, et deponatur.   
Lastly, by the testimony of the good martyr of God master Hooper, he speaketh in these words: if common swearers be suffered to swear without punishment: the sin is so abominable that assuredly the Magistrates and whole common wealth are like in time to smart for it. Such as honour God shall be honoured, and such as despise him shall be dishonoured. 1. Sam. 2.30.   

Quest. 90. What is the second sin here condemned?  

Perjury.  Ans. Perjury, or forswearing, and this sin God's holy verity describes to be the abuse or profanation of the name of God for the confirmation of a lie. Leu. 19.12. Mat. 5.33. This sinner will either make the Lord blind and weak, and easy to be deceived, or to testify and approve an untruth. 
Josh. 7.9.  For this cause Achan is warned by joshua before his death to give glory unto God, in the confession of the truth, and not by perjury and wicked swearing to stane his holy name with a lie. 
How many sins in perjury.  In the sin of perjury, I find these foul and gross sins bred, as in a monstrous belly: the first is a lie, which is a false speech uttered purposely to deceive, and this proceeds from the Devil. john. 8.44. The second sin here is an impious invocation of God to testify and approve a lie. The third evil in perjury is a profane contempt of Gods threatening, wherein he avoucheth that he will fearfully plague all perjured persons. lastly, this sinner is a great plague to the common wealth, and all humane societies: for what contracts and bands of love can there be among men, where faith and truth are buried? for a holy oath (which this sinner profaneth and scorneth) is the last refuge among god's people to end all controversies. Heb. 6.16. 
Arguments against perjury.   
More arguments against this great and fearful sin, may be these following. First, 
1. God's threatenings.  the spirit of God speaking in the Scriptures, threateneth often these men saying, by his Prophet. Zachr. 5.3.4. The curse of the Lord of hosts shall enter into the house of the thief, and into the house of him that falsely sweareth by my name, and it shall remain in the midst of his house, and shall consume it with the timber thereof and stones thereof. And again. 1. Ch. 8.17. Let none of you imagine evil in his heart against his neighbour, and love no false oath. And by his Prophet David. Psal. 5.6. Thou shalt destroy them that speak lies, the Lord will abhor the bloody and deceitful man.  
Secondly, 
2. An example of God's wrath for perjury.  he plagueth this sin in David's time with three years famine, on that land, for that joshua's oath was not kept with the Gibeonites, and when the seven sons of Saul (for violating that holy oath) were executed, it is said that God was appeased with the Land. 2. Sam. 21.1.2.14. ver.  
thirdly, the very Gentiles did greatly abhor this sin: 
3. The Gentiles did abhor perjury.  as we may see in the King of Babylon, who put out the eyes of Zedekiah for the breach of his oath made unto him. 2. Chron. 36.12.13. 2. King. 25.6.  
Fourthly, the Christian Emperors cut of the tongues of perjured persons, and other nations pulled them out at their necks.  
lastly, the Lords charge unto these sinners was, 
5. The public repentance of a perjured person.  that they must testify their humiliation to the Church, as in that act of restitution (by a public confession) with signs of their unfeigned sorrow for this sin: and they must provide their sacrifice which must be offered for them by the Priests with the prayers of the Church, that God may be reconciled with them in jesus Christ. Leu. 6.3. and 5. Chap. ver. 4.5.6.7.   

Quest. 91. What is the third sin here condemned?  
Ans. In the third place we may add these sins, 
Exorcisms.  adjurations by exorcisms and consecrations in the Popish Mass, holy water, conjurations and charms in the profession and practice of witchcraft, for by these the great name of God is greatly profaned, for conjurations and charms can not be practised without Scriptures, paternosters, Aves, and Creeds, and such like good words.  
First, for exorcisms, we see in the practice of those stories. Act. 19.13. the name of our Lord jesus profaned, for Luke saith: That certain vagabond Iewes exorcists, took in hand to name over them, which had evil spirits, the name of the Lord jesus, saying we adjure you by jesus, whom Paul preacheth.  
And this kind of sinners, for that they serve Satan by some secret or open pact or bargain, and so be bound to worship him, as their God: in this respect their sin respecteth the first Law, but in that by practising their art, they so abuse the holy name of God, 
The name of jesus much profaned by Popish exorsists.  and of our Lord and Saviour jesus Christ, their sin also is here condemned. And like as we see these elder exorcists in the days of the Apostles, had often in their mouths the name of jesus, for they better liked the name jesus then Christ, so the popish exorcists to this day. Again, like as Satan then by collusion gave place to those wicked exorcists sometimes for the greater gain, so he doth in the Church of Rome, he fears greatly the jesuits of these times: but we know the subtlety of that Serpent, and how easily he can yield some ground to gain more, for his chief purpose thereby is to hold men in more admiration, love and liking of these abominable arts. But we be charged to try such dreamers, with all their illusions by their doctrine and faith which they profess. Deut. 13. and Es. 8. cap. 20. ver. Again in the conjuration or consecration of the Mass, and of salt and water to make holy water, they make many vain and superstitious repetitions of the names of God, with many crosses, and when they prefix it before Bulls and pardons.  

Charms for health, and for things lost. Solution.  Ob. And whereas they say that many be restored to health by such holy words, and things lost are found, and thefts are discovered by such Godly charms. Ans. First, we must learn, that God most wise hath forbidden in his Law such execrable arts, and therefore we may not expect any good by them. Deut. 18.10.11.  
Secondly, he condemns the practice of these arts by examples in his word, as in Ahaziah who sent to Beelzebub to Eckron for the recovery of his health. 2. King. 1.2.3.  
thirdly, if the Lord give Satan leave to yield and grant us our requests: he prevaileth the more with us, to fill our hearts with unbelief, and rebellion against the word: and then he takes from us an outward, to recompense us with an inward evil, he removes the lesser, 
1. King. 22.22. job. 1. &. 1. cap. 2. The. 2.10.11.  to bring the greater malady upon us, for the spirit of error and unbelief which did afflict Ahab was a far greater evil than all the sores and afflictions of job.  
Fourthly, he gives us temporal ease, that he may procure our eternal disease: therefore let not our health or any blessing of this life, be more precious unto us, than God's great charge and our faith in Christ.  
Lastly, we are to know it for God's divine truth, that charms, figures, words, characters can do nothing: if any thing be done and acted, Satan is the author, covering himself under these shadows. And when Satan obeys witches or wizards to effect any thing by their arts and charms expected of ignorant people, it is to retain all these sinners in unbelief, and that he may seem careful to observe his league, and covenant made with his instruments and vassals concerning such practices.   

Quest. 92. Proceed to the fourth special sin here condemned?  
Ans. The holy Apostle saith, that God's name is profaned, when his word and doctrine is blasphemed. 1. Tim. 6.1. The contemners of religion and of the Gospel spare not to disgrace, to jest, and scorn holy Scriptures to their own everlasting perdition, in private houses, in open theatres: against such the divine oracle of God speaketh. Prou. 13.13. He that despiseth the word shall be destroyed, but he that feareth the Commandment he shall be rewarded.  
Again to this place appertains the great charge of God to this people, that no man by his life and conversation give none occasion to the enemies of God's truth to blaspheme the truth, professors of the Gospel by their evil life cause the word of God to be blaspemed. 1. Tim. 6.1. Let as many servants as are under the yoke count their masters worthy of all honour, that the name of God and his doctrine be not evil spoken of. Leu. 22.31.32. Ye shall keep my commandments and do them, I am the Lord, neither shall ye pollute my holy name, but I will be hallowed among the children of Israel: I the Lord sanctify you. Rom. 2.23.24. Thou that gloriest in the Law, through breaking of the Law, dishonourest thou God? for the name of God is blasphemed among the Gentiles through you. And here the greater the persons offending are, the greater reproach they bring to God and his word, and the greater wrack and calamity is like to fall by their offence upon the Church and people of God. This is clear in the examples of Eli and his two sons: 
1. Sam. 2.17.  for their sins caused the service of the Lord to be abhorred: and then great afflictions followed.   

Quest. 93. What is the fift special sin here condemned?  

Cursing.  Ans. The sin of imprecation, cursing and execration: for in such speeches men do invocate the name of God. The word signifieth to be cut off, or to desire of God to be cut off, or that some vengeance from God may smite him. Mat. 26.74.  
Imprecation is either first of men, as of our own selves, or other men: or secondly, of the other creatures. All kinds of cursing are forbidden. Le. 19.14. Thou shalt not curse the deaf, nor put a stumbling block before the blind but shalt fear thy God, I am the Lord. Rom. 12.14. Bless them which persecute you, bless I say and curse not. Mat. 5.44. love your enemies, bless them that curse you, do good to them that hate you, and pray for them which hurt you: and examples for all ages be recorded in Scripture. The bloody jews which sought by all means to kill the holy Apostle, bound themselves with a rash and impious oath, or rather desire of God to cut them off, and to give them over to Satan, if they did either eat or drink, before they had killed Paul. Act. 23.12. And this was one of Peter's sins when he denied his Master. Mat. 26.74. For it is written. Then beeganne he to curse himself, and to swear, saying, I know not the man, here the devil watcheth this opportunity (for swearing & cursing have one spirit for their father) supplanted this good servant of Christ, and gave him a wound the smart and remembrance whereof (being cured) did no doubt exercise his heart to the hour of death, and this was jobs sin Chap. 3.  
The cursing of other men is to wish some great evil from God to fall upon them: so Shemei did to David in his troubles in that great conspiracy of Absalon. 2. Sam. 16.5. he came forth and cursed and he cast stones at David, crying and cursing he said, come forth thou murderer, and son of Belial. And of Goliath it is said, that he cursed David by his Gods. 1. Sam. 17.43.  
This sin is committed in sundry forms of devilish imprecations in our times by Godless and unbelieving people, as these following, and such like: 
Sundry form of devilish imprecations.  God damn me body and soul if this or that be so. The Lord confound me body and soul, If I did this thing. I pray God I may never stir from this place, if I have said or done this thing. I pray God this bread may be my last if I did so. And against other men they send forth these and the like hellish speeches. The Devil take thee, and such as thou art. Go thy way, the Devil go with thee.  
Object. But holy men have now and then desired a curse from God on their enemies, as Elisha against the men of bethel and their children for mocking him, He cursed them in the name of the Lord: and his curse took effect on them, for forty two children of the Idolatrous people were devoured of Bears. 2. King. 2.24.25. And David prayeth often against his enemies wishing many evils to fall upon them. Psal. 69.22.23.24. and Noah pronounced a curse on his son Cham. Gen. 9.25. Ans. The Answer is this: first, we must note with what spirit and affection they do so curse their enemies. Secondly, how their enemies are Gods enemies, and the great enemies of his Church, and so they respect not their own private injuries, but God's glory and the good of his Church. Thirdly, this they do by the extraordinary motion of the spirit. Fourthly, we have an express charge on the contrary to bless and pray for our very enemies. Mat. 5.44. and to curse and blaspheme no man. Rom. 12.14. Tit. 3.2.  
Again, many men greatly fear the curses of the impious, & stand in great doubt how to answer them. Learn of David what to do in this case. First, give the wicked none occasion to curse thee, or to blaspheme God for thy sin. Secondly, answer him not, but pass by him in silence. Thirdly, be well assured that God hath let Satan loose, & by him stirs up Shemei to curse thee for thy further humiliation. Fourthly, and lastly, be well assured in thine heart: that as the sparrow by fleeing, and the swallow by fleeing escape, so the curse that is causeless shall not come. Prou. 26.2.   

Quest. 94. The Lord speaks unto us not only by his word, but also by his judgements, and by his works: and is not the profane contempt and abuse of these here condemned?  

Psal. 19.1.  Ans. No doubt: for all his works declare and set forth his power, his providence, greatness, goodness, wisdom, justice and mercy, and so they manifest unto men the excellency of his name. Psal. 145.8.9.10. All thy works praise thee O Lord, and thy Saints bless thee: They show the glory of thy kingdom, and speak of thy power: to cause his power to be known to the sons of men, and the glorious renown of his kingdom. We hear him in his word, we see him in his works, 
Psal. 78.7.8.  we feel him in his judgements, we taste him in his creatures every day: now to speak of any of these, or to use them without feeling, without faith, without reverence, without fear, without thanksgiving, is a great profanation of the holy name of God.   

The second part of the third Law.  

Quest. 95. We have heard what special sins God condemns in this Law: now let us hear what special duties he doth command.  
Ans. First, the Lord here requireth at our hands to reprove, and correct, and to punish all the former sins and sinners, by whom his great name is dishonoured, according to the power, place and calling which the Lord hath given us. If the Magistrate do not correct and redress these enormities in the common wealth. 1. Sam. 2.23.24.25. if the ministers do not rebuke these men sharply. Tit. 1. Cha. ver. 13. 
The cause of the contempt of Magistrates and Ministers.  & with all authority. 2. Chap. ver. 15. then do they honour the wicked above the Lord. 2. Sam. 2.19. and they shall be dishonoured before the people. For the truth of God abideth for ever. Them that honour me I will honour, and they that despise me shall be despised. 1. Sam. 2.30. and the same is said against the Priests in Malach. 2.8.9. Ye caused many to stumble or fall against the Law: ye have broken the covenant of Levi saith the Lood of hosts. Therefore have I made you also to be despised and vile before all the people, because ye kept not my ways, but have been partial in the Law.   

Quest. 96. To pass over the duties of Magistrates and Ministers, I pray you let us hear at large what you can say of the duties of all private men in private admonition and Christian reproof, 
See the book of household government. Aug. Corpore stetisti, animo fugisti, fugisti quia tacuisti, tacuisti quia timuisti, nam fuga animae timor est.  and how they be to proceed to private chastisement in families that the great name of God be not blasphemed?  
Ans. It is very manifest that the Lord threateneth great wrath as against all sins, so specially these gross sins whereby his great name is so dishonoured. The private man must die (before God is guilty of the same sin) which doth not reveal a blasphemy, how much more the magistrate not punishing and the Minister not reproving these sinners: Leu. Chap. 5. ver. 1. But to proceed to answer of this most christian duty of private admoninion: the first Law and great charge of God concerning it, is written. Leu. 19.17. Thou shalt not hate thy brother in thine heart, but reprove thy neighbour freely or plainly, and suffer him not to sin, or let not his sin rest upon him.  
Here first consider and observe the occasion of these words in the former verse immediately going before: for there we have two Laws: the first is concerning our brother's good name, that we never impair it by walking about merchandising of tales against it. The second is touching his life that we never consent in any place or time to hurt the same. Then he addeth this law as appointing a special remedy and preservative against all such evils.  
In these words generally we are to consider: First, the charge of God concerning this duty, where note, first, whom to reprove: a brother, no stranger: secondly, the form, freely, and plainly. Secondly, the confirmation of the charge: first, to omit this duty is an argument of deadly hatred, thou shalt not hate him in thine heart: secondly, to omit this duty is to leave our brother in a most lamentable estate, for so his sin will rest upon him, or he will lie, and it may be die in his sin.  
First, of the duty here commanded, next of the motives annexed to practise the same. First, of this duty the spirit of God speaketh often, giving us special rules concerning it in the Old and in the New Testament. Mat. 18.16. If thy brother 
* Sin against thee.  offend thee, go and tell him his sin, between thee and him alone: if he hear thee thou hast won thy brother. Here we be to note two things, first, a rule: that a brother must reprove a brother for private sins privately, and our brother's offence must be known and manifest unto us, that we may give him no causeless or unjust reproof, for that is dangerous: next, a reason is added to perform this dutte: if he hear thee thou hast won thy brother: that is, if he reform what is amiss by private admonition, than art thou the Lords instrument to keep him from perdition: and thou dost save his soul from death. james. 5.20.  
Secondly, of this duty speaks Saint Jude ver. 20.21.22.23. But ye beloved, edify yourselves in your most holy faith, praying in the holy Ghost: and keep yourselves in the love of God, looking for the mercy of our Lord jesus Christ unto eternal life: and have compassion of some in putting difference, and others save with fear, pulling them out of the fire, and hate the garment spotted with the flesh. This Scripture teacheth us: first, to perform this duty to brethren not to strangers: secondly, that when we reprove, we labour also to instruct and to edify such brethren in the faith of Christ: thirdly, that we add fervent prayer to our private admonition: Fourthly, that we watch carefully one of us over an other: Fiftly, that we labour for the spirit of judgement to discern between such as sin of infirmity, and them which sin of pride and malice: Sixtly, that we reprove the weak with all compassion and lenity: seven, that we deal more roughly, and severely with the proud: Eightly, that such as will admonish must be unspotted and blameless.  
Thirdly, of this duty speaks Saint Paul to the Galathians 6. Chap ver. 1. Brethren if a man be fallen by occasion into any fault, ye which are spiritual, restore such a one with the spirit of meekness, considering thyself least thou also be tempted. Here again we be taught: first, that this duty is to be practised only among brethren. Secondly, there is no exception of brethren, of any degree or condition whatsoever, but if he offend, he must bear a private admonition. Thirdly, that we must discern what kind of sin, and in what manner our brother is fallen: whether he be preoccupied by men or Angels, and so fallen by occasion into any fault, or resting and lying in a sin not before manifested. Fourthly, that a Christian reproof must be performed with the spirit of meekness. Fiftly, that a Godly wise admonition is by good art and skill to cure, and to restore a member fallen and loosed out of joint, into his right place again. Sixtly, the argument annexed to perform this cure with the spirit of lenity and love is this: consider well thyself, it may be thou mayst also be tempted, and fall in the like manner.  
Fourthly, again of the same duty writes the same Apostle, to the Hebrues, the 3. Chap. ver. 12. Take heed brethren; lest there be in any of you an evil heart, and unbeeleeving to fall away from the living God: but exhort one another daily, while it is called to day, lest any of you be hardened through the deceitfulness of sin Here note again: first, every brother offending must be admonished. Secondly, any brother may fall without God's special grace, and the watchfulness of the godly brethren, into most dangerous sins, and so by degrees into apostasy. Thirdly, admonition must be continued throughout the whole course of our life.  
Fiftly, again to the Thessalonians 2. Epistle, 3.14.15. ver. he writes on this manner. If any man obey not our saying note him with a letter, and keep no company with him that he may be ashamed: yet count him not as an enemy, but admonish him as a brother. This Scripture is principally to be understood of the public censures of the Church: yet it commendeth unto us greatly as well private as public admonition, and teacheth us, that we may not converse with brethren when they fall away from the holy canons of apostolical doctrine, either to be vicious in life, or heretical or schismatical in judgement.  
Sixtly, to all these places of the new Testament, we may add this one place of the old. Psal. 141.5. Let the righteous smite me, for that is a benefit, and let him reprove me, and it shall be a precious oil, that shall not break mine head, for within a while I shall even pray in their miseries, or rather as Tremelius, quò amplius fecerit, eò amplius erit oratio mea in malis eorum, id est, quaecunque mala ab eis feram, eò magis grato animo pro eis precabor. Where note: first, the godly christian must delight in admonition: and remember that the wounds of a lover are faithful, and the kisses of an enemy unpleasant. Secondly, he that will recover another by admonition, he must be a righteous man himself▪ and of good report in the Church of God. Thirdly, an admonition is as a sharp corrosive to our corruption, smiting, lancing and piercing deeply, but by degrees it will appear a most sovereign balm to cure even very rotten and festered ulcers in us. Fourthly, the Godly being admonished seek unto God by hearty and unfeigned prayers, and thanksgiving for themselves and their brethren which have done this cure upon them.   

Quest. 97. Now describe this duty of christian admonition according to the Scriptures.  
Ans. Christian admonition is a holy action performed by a brother proceeding from faith & love tending to awake and cure any brother offending, carefully respecting the rules of piety and the quality of the offence.  
First, we say that an admonition is either private or public.  
Secondly, for persons admonishing and reproving: 
Persons admonishing.  it is clear this duty appertains to all degrees, and states of men, superiors, inferiors, equals, carefully respecting the rules of faith and godliness as after shall be showed.  
Thirdly, the person admonished, 
Persons admonished.  we see by the consent of all the Scriptures, he must ever be our brother, professing with us the Gospel of Christ: no stranger, we have nothing to do to judged or censure or to admonish them which are without. 1. Cor. 5.12.  
Fourthly, we must account every one a brother, 
Who a brother  which makes in the visible Church the same profession with us, being accepted into the same covenant with us, sealing it with the Sacrament of Baptism according to Christ's holy institution, making profession with us to renounce the Devil, the world, and the flesh, and promising to live in faith and obedience of the Gospel of jesus Christ. 
The first distinction of brethren.   
Fiftly, every brother is either true or false.  
Sixtly, true brethren are such, and so to be accounted, as profess the faith of Christ, and in all singleness and uprightness of heart walk before men ever endeavouring to hold fast faith and a good conscience, and to testify the same by their obedience to the Gospel, and love to their brethren. 1. Tim. 6.12. 1. john. 3.14.15.  

2. Distinction.  seven, the godly brethren are either weak or strong.  

3. Distinction.  Eightly, the weak brethren are either weak in knowledge and of weak gifts, as novices in religion and in the faith. Rom. 14.1. or weak and tender in conscience: having some wound of the spirit. Prou. 18.15.  
The weak brother which is but young in the faith of Christ: he is said to be unexpert in the word of righteousness. Heb. 5.12.13. and must be admonished with all wisdom and love, ever adding instruction with reproof, that he may grow up in the first grounds of religion.  
The tender hearted, weak conscience and wounded spirit is very heedfully to be reproved, that we may wisely supple and cure his heart which is sore broken and fainty. Es. 57.15.20. Prou. 18.14.15.  

What the strong man is.  The strong man is he which hath attained the assurance of faith. Rom. 4.20.21 the assurance of understanding. Col. 2.2. 2. Pet. 1.12. the assurance of hope. Heb. 6.12. and being expert in the word of righteousness hath his wits exercised to discern good and evil. Heb. 5.13.14.  
And thus Saint Jude warneth us respectively and with judgement to regard strong and weak, that being able to discern between the falls and offences of both, we may learn to speak a word in due season, fitting the person, time, and place, that so our admonition may be like an apple of gold with pictures of silver. Pro. 25.11.  

False brethren. 4. Distinction.  Ninthly, false brethren are all such in the Church as make a false profession of the gospel. And these are of two sorts: first, secret and close hypocrites: secondly, open and manifest. Hypocrites are all such as go far with us in the profession of the Gospel, but their hearts being unsound, and full of hardness and unbelief, they are unfaithful to Christ and his word, ever known to God, and in God's appointed time, manifested to men and Angels. 1. Tim. 5.24.25.  
Open and manifest false brethren are all such as by their words and deeds testify they do not believe nor obey the Gospel, 
5. Distinction.  and yet in Baptism have made a solemn profession of both. And these are of two sorts, either utterly blind, or enlightened with some knowledge. Of the first kind, is the blind multitude spoken of in the parable of the sour. Mat. 13. Mar. 4. Luke. 8. likened to the high way. All these must be admonished often and taught of all good christians with a tender commiseration of their miserable blindness: as Christ with bowels of compassion. Mat. 9.36.  
Again, this first kind so utterly blind in the Gospel, 
6. Distinction.  either are those whom the Scripture calls by the name of sinners. Mat. 9.10. Psal. 1.1. dead in trespasses, Eph. 2.1. or worse: the proud 
* Just before men, impious before God.  iustitiarios which are further from heaven. Mat. 9.13. both these in the parable are to be referred to the high way as being altogether blind in the Gospel: and both must be admonished, albeit an admonition is more hardly fastened on the one then on the other.  
Of sins there be two sorts: first, some less hardened, 
7. Distinction.  and may be the sooner reclaimed: Secondly, some more hardened as the scorner. The scorner is he, which scorns the sacred Scriptures, the profession of faith and Godliness, and makes a mock of sin, etc. Psal. 1.1. The scorner which is most hardened in heart against God and his word is either proud malicious and impudent as a dog, 
Psal. 21.59. Prou. 26. Es. 56.  as the heretics: or filthy and unclean, as the swine in sin, as all they be which the Apostle describes to be given over to wantonness to work uncleanness with greediness. Eph. 4.19. Of these sinners these special rules are given us. Prou. 9.7.8. He that reproveth a scorner purchaseth to himself shame: and he that rebuketh the wicked getteth himself a blot: rebuke not a scorner lest he hate thee, but rebuke a wise man and he will love thee. Mat. 7.6. Give ye not that which is holy unto dogs, neither cast ye your pearls before swine, lest they tread them under their feet, and turning again all to rend you. 1. john. 5.16. There is a sin unto death, I say not that thou shouldest pray for it. 
Athanasius to Martion in Rome, as he passed by him in the street, demanding, an non nosti me Athanasi, received this answer. Novi te primo genitum Diaboli. 1. Rule.  Tit. 3.10.11. Reject him that is an heretic, after once or twice admonition: knowing that he that is such is perverted, and sinneth being damned of his own self.   

Quest. 98. Thus far of the persons admonishing and admonished: now what be we to observe in the form of an admonition?  
Ans. First, that all Christian admonitions must proceed from faith and love, and be performed with judgement considerately. Heb. 10.24. consider one another and provoke unto love and good works. The Godly must be reproved with all meekness of spirit, as Abraham doth Lot. Gen. 13.8. Let there be no strife I pray thee between thee and me, neither between thy herdmen and mine, for we be brethren: yet if the matter so require sometime more roundly and effectually, as Gal. 2.11. The Apostle Paul did Peter: I withstood him to his face.  

2. Rule for admonition.  Secondly, we may not reprove upon uncertain reports, without sure grounds, and good evidence, to convince our brother justly for his offence. David herein offended in condemning so rashly good Mephibosheth. 2, Sam. 19.25.  

3. Rule for admonition.  Thirdly, inferiors may not reprove their superiors without special regard of time and place and all circumstances; but most considerately with all submission and reverence due unto them▪ as young Elihu doth the ancient and grave friends of job. Chap. 32.6.10. And such an admonition no Christian superior is to despise. job. 31.13.14. and as naman's servants admonished him. 1. King. 5.13. father if the Prophet etc.  

4. Rule.  Fourthly, consider well whether the offence be directly against thyself, or against another, or immediately against God: for if our admonition proceed from any private revenge, it can not have a blessing from God nor be effectual for the good of our brother.  

5. Rule.  Fiftly, this duty cannot be performed effectually but by skilful, righteous and known brethren: for that admonition is a binding, searching, curing and restoring of a member or part of the body loosed and fallen from his right place; and as a searching for a mote in a tender eye. Gal. 6.1. Psal. 141.5. Mat. 7.  
Sixtly, the time must be heedfully regarded, 
6. Rule.  reprove not a drunken man in his drunkenness, nor angry man in his choler. Prou. 25.11. a word spoken in his place is like an apple of gold with pictures of silver. David had his time for Shemei. 2. Sam. 16.10. Prou. 26.5. Answer a fool according to his foolishness lest he be wise in his own conceit.  
seven, we must ever labour that the spirit of love, 
7. Rule. A general rule  meekness and compassion appear in all our reproofs, that we may be ever seen to desire, to win and gain, and so to save our brother from destruction. Mat. 18.15. Gal. 6.1. james. 5.19.20. ver.   

Quest. 99 Now let me hear what should move us to perform this duty?  
Ans. First, 
1. Motive to admonition. Leu. 19.7.  we must ever remember what the Lord saith in his Law: he that performeth not this duty to his brother, he doth hate his brother in his heart: and next add the words of the Evangelist Saint john. ●. john. 3.15. whosoever hateth his brother is a manslayer; and ye know that no manslayer hath eternal life abiding in him: and again, he that hateth his brother is in darkness, and walketh in darkness, and knoweth not whether he goeth, because that darkness hath blinded his eyes 1. john. 2.11. And again. 1. john. 3.14. we know that we are translated from death to life, because we love the brethren: he that loveth not his brother abideth in death.  
Secondly, 
2. Motive. Leu. 19.7.  we must remember also what the Lords second motive is in his Law: if we reprove not our brother he shall perish in his sin: for his sin resteth upon him, and will grow by degrees deceitfully hardening his heart, and if his heart be hardened, it proves malicious and more evil by custom, and then becomes an unbelieving heart, and so in time he shall fall away from the living God. Heb. 3.12.13. Sin by degrees grows more dangerously than a gangrene or a leprosy.  

3. Motive.  Thirdly, where this duty is rightly performed, it is a special mark of the spirit of grace and sanctification to rest on that man. john 16.8. for wheresoever he abideth, he reproveth the world of sin, of righteousness, and of judgement.  

4. Motive.  Fourthly, we must help our brother's Ass being fallen, and lying under his burden. Exod. 23.5. much more our brother lying in danger under any sin, and we must set the blind man in his way. Leu. 19.14.  

5. Motive.  Fiftly, the person offending is blind, and knoweth not his offence: or he knoweth it, but considereth it not: or if he consider it, he thinks no man noteth it, or is offended: or if any be offended, he thinks it but a light offence. Therefore we see christian reproof is a most needful physic for strong and weak continually.   

Quest. 110. What is the second branch of obedience commanded in the third Law?  

1. The commendation of an oath.  Ans. A lawful and religious oath is here commended: as may appear by sundry arguments. First, it is a part of God's service. Deut. 6.13. Secondly, it is the means which God hath appointed to end controversies before the public Magistrate, for the due execution of justice. Ex. 22.10. Heb. 6.16. Thirdly, it is one of the signs of the conversion of the Gentiles. Esay 19.18. and 65.16. Fourthly, the practice of holy men, first publicly, David and the Elders in Hebron. 2. Sam. 5.3. joshua puts Achan to his oath, or confession before the Lord. Josh. 7.18.19. Abraham. 14.22. to the king of Sodom. Isaac to Abimelech. Gen. 26.31. Booz to Ruth in marriage. Ruth. 3.13. Secondly, privately. jonathan and David. 1. Sam. 20.11. jocob and Laban. Gen. 31.53. Obediah to Elias. 1. King. 18.10.  

What an oath is.  Secondly, this may be the description of an oath allowed by the Scriptures: An oath is an holy invocation of God (as the best witness of all truth, and the revenger of all such as profane his name, in calling him to testify to an untruth) to end all controversies, for the clearing of the truth, and for the defence of justice and of Laws, specially in judgement. Heb. 6.16. Ier 4.2. Exod. 22.11.12.13.  
Rules to be observed.  
First, God's name must only be used in an oath, and none of the creatures, for that he alone searcheth the heart.  
Secondly, we may never proceed to an oath, but when all other testimonies and proofs do fail us.  
Thirdly, he that sweareth must know the truth perfectly, and not offer himself to it rashly, but being called in judgement for the defence of justice. For he that sweareth for defence of an untruth, maketh God a witness-bearer to a lie. He that sweareth things uncertain, must have an evil conscience: He that sweareth things unlawful feigneth in God some contrary wills: He that sweareth to things impossible, by his impious dissembling (if it be in knowledge doth mock the Lord, therefore jeremy saith: we must swear in verity, not falsely: in judgement, not rashly: in righteousness, not to pervert justice.  
Fourthly, it is great impiety to accept of the oath of such men in judgement for the ending of controversies, and the defence of truth and justice, which fear not an oath, but continually profane the most holy name of God.  
Thirdly, they say that an oath is either voluntary and private, or necessary and public. Again, that an oath is either: first, assertory, affirming or assuring any thing of the time past, or of the time present: or secondly, promissory: of the future time.  
Fourthly, the form of an oath, 
4. Form of an oath.  that it is a calling upon God to witness of the sincerity of our hearts in our words and actions may appear by this Scriptures. Rom. 9.1. I speak the truth and lie not, my conscience bearing me witness in the holy Ghost Philip. 1.8. God is my record how I long after you all, from the very heart root in jesus Christ. 1. Thes. 2 ver. 5. neither did we ever use flattering words, as ye know, nor coloured covetousness, God is record. Of this kind are all oaths in admission to magistracy, in ordination, and calling to the ministry, to serve in a camp, etc. Wherefore in an oath we are ever to respect carefully three things, first, the matter: secondly, the form: thirdly, the end. First, the matter, that it be weighty, clear. Secondly, the form, that it be allowed of God. Thirdly, the end, the glory of God in the ending of controversies to the glory of God.  
Fiftly, it is here doubted whether all oaths be to be kept, abeit the form of our oath be not lawful, yet if the matter be true, just and clear, it is a sin to break it, as Laban's oath to jacob, or any Papist swearing by Mass, etc. The rabbins of jerusalem were of contrary judgement. Mat. 23.16.  
Rules for the keeping of an oath are these.  
First, we may not keep or observe our oath, when a thing is become impossible, which was possible when we did swear: as he that sweareth perpetual chastity thinking he shall be able to perform it, yet afterward through continual burning, findeth the contrary, he is not bound to perform that oath.  
Secondly, if the matter fail whatsoever the form is, it may not be kept, as when we have sworn to do any thing, the doing whereof is a manifest sin and breach of God's law: that oath may not be kept, as Herod's oath for the death of john Baptist. Mar. 6. and the jews to kill Paul. Act. 23.14. David knew that he had sinned in swearing rashly Nabals death, 
1. Sam. 25.21.  and was changed, and did bless God afterwards for the changing of his mind.  
Thirdly, if the matter or cause of our oath be lawful, albeit hard and to our loss, yet our oath must ever be performed. Psal. 15.4.   

Quest. 101. Tell me briefly what other good things be principally required at our hands in this Law.  
Ans. These duties following do most concern God's name and glory, for without them God can not possibly be glorified.  
The first is private instruction of our families: 
The third branch of the obedience of the third law: instruction of our famalies.  this God requireth at our hands. Deut. 6.6. for that without this there is no hope that God's great name may be hallowed in our houses, of this he speaketh in these words. Deu. 6.6. The words which I command thee this day shall be in thine heart, and thou shalt rehearse them continually unto thy children, and shalt talk of them when thou tarriest in thine house, and as thou walkest by the way, and when thou liest down, and when thou risest up.  
Secondly, to take all occasion gladly when it is offered, 
4. To praise God's excellency.  and to seek occasion in time and place convenient, to commend God's greatness, excellency, wisdom, power, goodness, justice and mercy manifested unto us in his word and in his works. Psal. 8.1. 
Bradford his meditations. 1. God's works. 2. God's words.  O Lord our God how excellent is thy name in all the world, which hast set thy glory above the Heavens, and O Lord how excellent are thy works, in wisdom hast thou made them all. Psal. 12.6. The words of the Lord are pure words as the silver tried in a furnace of earth, fined seven fold. Psal. 119. O Lord thy word endureth for ever in heaven. Psal. 19.8.9. it converteth the soul, it rejoiceth the heart. And this duty we must desire to remember in the use of his creatures, ever desiring they may be sanctified unto us by the word and prayer: first, the word must teach us what, when and how to use the creatures. 1. Tim. 4.4. Secondly, by prayer we desire God's presence, and the grace of his spirit for the sanctification of them to us. 1. Cor. 10.3.  
Thirdly, the name of god is magnified by a free profession of his truth, which is a true declaration of that holy & certain knowledge we have received of him, and his will, by his word as need shall require, being ready to approve it with loss of goods and life, as may best serve to God's glory and the confirmation and salvation of our brethren. Rom. 10.10. With the heart man believeth unto righteousness, and with the mouth, man confesseth to Salvation. Mat. 10. Whosoever confesseth me before men, I will confess him before my father which is in heaven. 1. Pet. 3.13.14.15. Who is it that will harm you if you follow that which is good? notwithstanding blessed are ye if ye suffer for righteousness sake: yea, fear not their fear, neither be ye troubled, but sanctify the Lord God in your hearts, and be ready always to give an answer to every man, that asketh you a reason of the hope that is in you. Heb. 10.32.33.34. Now call to remembrance the days that are past, in the which after ye had received light, ye endured a great fight in afflictions: partly while ye were made a gazing stock, both by reproaches and afflictions, and partly while ye became companions of them, which were so tossed too and fro, for both ye sorrowed with me for my bonds, & suffered with joy the spoiling of your good, knowing how that ye have in heaven a better, & more enduring substance. Reu. 6.9. And when he had opened the first seal, I saw under the Altar the souls of them, that were killed for the word of God, and for the testimony which they maintained. etc. Cha. 14.12. Here is the patience of the Saints, here are they that keep the commandments of God, and the faith of jesus. And for a motive: the Lord bindeth himself to advance them to the chair of honour, that will honour him: and vomits them as a loathsome burden, that be lukewarm professors of his truth. 1. Sam. 2.32. reve. 3.  

The sixth branch of the obedience of the third Law.  Fourthly, and lastly, true zeal is a special grace whereby the great name of God is magnified in and by the saints. This is often both commanded and commended in the holy Scriptures: first, Christians must be zealous in the profession of Godliness and repentance. reve. 3.19.2. Cor. 7.1. and of good works. Tit. 2.14. and in every good thing, Gal. 4.18. Secondly, examples, Moses, Exod. 32.19.20.26. Phinehas, Num. 25.7. Psal. 106.30. Elias, 1. King. 18.21. David. Psal. 69.9. and 119.139. Epaphras, Col. 4.13.  

Definition.  We may describe godly zeal to be a grief of heart conceived for the contempt of God and his word, mixed with a holy endeavour to redress any such evil, so much as in us lieth, and to perform any good work to the advancement of God's Glory and the Salvation of his children.  
Notes of true Zeal.  
First, true zeal beginneth in ourselves, and casteth the first stone at ourselves, and plucketh the beam out of our own eyes, that we may the better draw the mote out of our brother's eye, and taketh his proceeding to others. 
Gen. 14.23. job. 1.  Thus Abraham with all the patriarchs and Prophets be ever more zealous against themselves then others.  
Secondly, true zeal is jealous even of those secret evils, in ourselves, which are not only not espied of others, but are unknown also to ourselves, though our conscience doth not press us, yet herein are we not justified, saith Saint Paul.  
Thirdly, true zeal is constant, not hot by fits: cold in affliction, and hot so long as the world favoureth: it keepeth a continual tenor, Saul and Pharaoh have good motions by fits, but Christians must be constant in their zeal and love.  
Fourthly, true zeal will cause us to rejoice in the public prosperity of the Church when private crosses make us sad. Paul imprisoned was not so grieved at his own bands, as he rejoiced at the liberty of the Church and Gospel.  
The trial and examination of the Conscience.  
First, examine thyself as in the presence of God, the searcher of all hearts: whether thou hast all thy life so ordered thy mind, thine heart and thy tongue, that thou hast neither thought nor spoken any thing of god, nor of his word and works but most reverently, ever desiring to advance the excellency of his name imprinted in them? Whether thou hast not committed the sins forbidden in this Law, 
Swearing The terrible oaths as Atheists.  on this manner. Whether thy mouth hath been accustomed to swear the great and fearful oaths by God, or by any of the most precious parts of jesus Christ? If thy conscience plead guilty, this Law condemns thee, and thou art in the hands of God to receive sentence and execution every day.  

Civil oaths, by this bread, as Carnalists. Superstitious oaths, by faith, as Papists.  Secondly, whether thou hast been accustomed to swear the civil oaths by the creatures, or the superstitious oaths, by the Mass, faith and truth and such like: If thy conscience pleads guilty, this Law condemns thee, and thou art in the hands of God to receive sentence and execution every day.  

To deceive.  Thirdly, whether thou hast sworn at any time purposely to deceive any man? whether thou hast sworn any thing whereof thou hadst no certain knowledge, 
Swearing doubtfully.  or whereof thou hast doubted? whether thou hast sworn to do any thing, which thou didst never mean to do? 
Never mean to perform our oath. Unlawful oaths kept.  whether thou hast not broken unlawful oaths and wicked vows: or hast not done that which by a solemn and religious oath and vow thou hast promised to do? Whether thou hast not in thy place and calling, any way profaned the name of God: either in the not observing of lawful oaths, or in using vain oaths to gain liberty, 
For liberty.  riches, wealth or any preferment in this life? If thy conscience plead guilty, this law condemns thee, and thou art in the hands of God to receive sentence and execution every day.  

Exorcists.  Fourthly, whether thou hast used any kind of exorcisms, conjurations, adjurations, or any of those damnable arts of magic; or by them sought or expected any help to further thyself to any purpose? Whether thou hast at any time jested, 
jested at holy thing.  scoffed and scorned holy things, God and his holy word, in familiar talk or otherwise? Whether thou hast made a profession of the Gospel to cover a wicked and sinful life: 
False profession  or by thy conversation hast given cause to the enemies of the Gospel to blaspheme? if thy conscience cry guilty: this law condemns thee, and thou art in the hand of God to receive sentence and execution every day.  

Cursing. Light regard of God's works and judgements.  Fiftly, whether thou hast used any form of imprecation and cursing of thyself or other men? whether thou hast not lightly regarded the great judgements of God falling on many sinners in this life, or hast passed by them, as things happening by fortune and chance, without due and reverent regard of God's providence, power and justice? If thy conscience cries guilty, this Law condemns thee, and thou art in the hand of God to receive sentence and execution every day.  
Next consider well whether thou hast omittted the duties commanded in this Law: 
Admonition public.  as whether thou hast according to thy place and calling, rebuked, admonished, and chastened all kinds of sin, and specially the aforenamed sins whereby the great name of God is dishonoured: if thou hast not done this duty, thy conscience cries guilty and thou art in the hands of God to receive sentence and execution every day.  
Sixtly, 
Admonition private.  whether thou hast used the most Christian and holy duty of private admonition to thy brother offending God, or thyself, or any man living, and in that holy form and manner (to convert him, win him, and save him) as God hath prescribed in his word? if thou hast not done is duty, thy conscience cries guilty, and thou art in the hand of God to receive sentence and execution every day.  
seven, 
To refuse a holy oath.  whether thou hast refused a religious and an holy oath, or hast denied to swear in verity, judgement, and justice, as God commandeth for the defence of the truth, Law and justice, and for the end of controversies, which cannot otherwise be ended: if thou hast not done this thy conscience cries guilty.  
Eightly, whether thou hast not sought all occasion to magnify the excellencies, greatness, 
To magnify God's excellency. To renounce the truth.  and goodness of God manifested unto us in his word and in his work: if thou hast not done this, thy conscience cries guilty: whether thou hast at any time denied God, or the profession of jesus Christ and his Gospel before men, when thou hast been called before the enemies of God's truth, and examined: or whether thou hast made a free profession and confession of the holy truth, and of thy faith: if thou hast not done this: thy conscience cries guilty.  
Ninthly, and lastly, whether thou hast been cold or luke warm or zealous professor of the Gospel: 
Zeal.  whether thou hast examined thy zeal, and hast found it to be most hot against thyself, even searching the most secret corruptions, constant and continuing, most careful and most rejoicing in the welfare of God's Church and people: if this zeal be not in thee: thy conscience cries guilty, and this Law holds thee fast bound up in thy sins and for a condemned man, looking for some fearful destruction at the appearing of our Lord jesus Christ, who shall come in flaming fire to render vengeance to all them which have not obeyed his holy Gospel: oh, therefore what wings of the morning, or utter darkness can carry thee away, and hide thee from that guilt, which God hath here vowed not to hold guiltless, or how canst thou remain so benumbed as not to fear and dread the same? the sin thou seest is written with a pen of iron, and he that runneth may read it, this curse is a winged book flying every where to call for judgement, and is not thy name written therein? thou canst not, thou mayst not, thou oughtest not to let slip this opportunity, now with candles and lanterns to search in thy dark conscience, and in every corner therein, what and which of those sins have entered therein, they cannot mask themselves, or deceive thee, they have no wedding garment on, and if thou examine them, thou shalt find them speechless, ask them how they came into thy heart, and therefore for the preventing of God's judgement, judge thyself and take these thouhgts being shamefully naked and bind them hand and foot to cast them from thee, upon him, from whose devilish seducement and suggestion they first of all were begotten in thee, so shalt thou wash thy coat in the blood of the Lamb and have the holy Ghost to direct thee for evermore.     


Quest. 102 Let me hear the words of the fourth law: and next what the principal scope of it is, what the parts, and the sense of the words of the law?  
Ans. The words are these. Remember the Saboth day to keep it holy, six days shalt thou labour and do all thy work, But the seventh day is the Saboth 
* Of.  for the Lord thy God; in it thou shalt not do any work, thou, nor thy son, nor thy daughter, thy manservant, nor thy 
a Deu. 5.14. nor thine Ox, nor thine Ass, neither any of thy cattle, that thy man servant and thy maid servant may rest as well as thou.  maid, nor they beast, nor the stranger that is within thy gates: for in six days the Lord 
b Perfected. 1. Scope.  made the heaven and the earth, the sea and all that in them is, and rested on the seventh day, therefore the Lord blessed the Saboth day and hallowed it.  
First, the principal scope and end of this Law is, that we being dead to our own affections and works, should religiously addict and address ourselves to seek the kingdom of heaven, and to attend Gods holy worship all the Saboth day: continuing in the public and private exercises and means which God hath commanded in his word.  
Secondly, 
Order.  it is good for us to observe the order of God's Commandments, which is this: The first Commandment sets before us the substance of God's worship: the second, the form thereof: The third, the end: The fourth, teacheth us the time when this service should be publicly and solemnly practised. The former three Commandments set before us those duties, which we own and must perform daily unto God: This last commandeth that public form of god's worship, which must be religiously kept in one day in the seven unto God.  
Thirdly, again we are to note generally concerning this Law, that whereas our natural corruption is so great an enemy to these most sacred laws, & for this cause hath bound us with special bands to the obedience and keeping of the three former Commandments: In this fourth precept he addeth more reasons (as desiring yet more strongly to bind this inbred enemy of God within us) for that we resist and fight more against this Law, than any of all the rest of God's commandments: and for that in the practice of this consisteth the observation of all the former, and neglecting this we neglect all religion. 
jer. 17.12. & 27 Ezech 20.21. & 23.38. Nehe 9.14.  This is clear by God's complaint often in the Prophets: for he saith that all his service is overthrown, for that his Sabothes are polluted, and defiled.  

How this Law differs from the rest.  Fourthly, we be also to observe here, how this Law differs from all the rest: first this Law hath a special note as a preface set before it, in the word remember, which is wanting in all the rest▪ Secondly, the rest be only either negative or affirmative, that is either bid or forbid: but this Law doth expressly forbid the evil to be committed, and expressly command the service which God requireth. Thirdly, the rest of the Commandments do but only bind a man for himself to the observation of that which is commanded: but this law expressly chargeth us with a care of our whole family for the observation of the Saboth, and not only this, but chargeth us also that we cause the stranger within our gates, to worship God with us: yea, all the beasts we have must rest this day with us.  
Fiftly, the fourth Law hath two parts. First, the precept, where we may observe a preface or a note of attention, in the word remember, and the charge itself containing these branches: first, that the Lord commandeth a Saboth, that is one day in seven for his people to rest in. Exod. 20. ver. 8. Secondly, that the Lord commandeth this day to be sanctified and consecrate for holy exercises: where we must consider what works do sanctify and profane the Saboth. Thirdly, how this sanctified Saboth, or holy rest, must be on the seaveth day and none other. Fourthly, who is to perform this rest with us: all and every one in the family, these specials are numbered: man, as parents and mistresses, man and wife: children, sons and daughters: servants and strangers, men and maids and beasts the Ox and the Ass.  
Secondly, the confirmation hath these four reasons: first, for that I permit and grant thee six days for thine own works. Exod. 20. ver. 9 Secondly, for that the seventh day is the Lords own day, commanded and consecrate by himself, for himself and his own service. ver. 10. Thirdly, for that God rested the seventh day. fourthly, for that God hath promised a special blessing to all true worshippers in the sanctification of it.  

* A note of attention. Luke. 17.32. Deut. 8.2 32.7 and Add this word to every part of this law to stir up thyself advisedly to consider the charge.  Remember. The meaning is, consider well, 
The Sense.  and prepare thyself, and observe well the Saboth to sanctify it. Deut. 5.12.  
The Saboth. That is, the day of rest which is said in the tenth verse to be the seventh day. It is called the rest, because of the rest which is proper to this day. In the beginning this name was appropriate only to the seventh day, but under the Law many other Saboths' are commanded.  
To sanctify it, To sanctify is to separate any thing from the common use, to consecrate the same to God's service.  
Six days shalt thou labour. That is, I freely permit thee to work six days in thine ordinary vocation, that thou mayst attend my holy worship the seventh day, as I have commanded.  
And do all thy work. That is leave no part to be finished on the Saboth day.  
But the seventh day is the Saboth. That is, 
Verse. 10.  this is the only day wherein I command that holy rest to be observed.  
Of the Lord thy God. Or unto the Lord thy God, or for the Lord thy God: that is, to be spent wholly and religiously in the service of the Lord thy God: or the day which he challengeth to be wholly spent in his service.  
In it thou shalt not do any work. The Saboth day thou mayst not do any of thine ordinary works in seed time nor in harvest. Exod. 34.21.  
Thou, master, father, or governor of house and family, or of any society.  
Nor thy Son, etc. All men and cattle, which we have at our command and use, as being in subjection unto us.  
Nor thy stranger. jew borne or Proselyte. Within thy gates, within thy charge.  
For in six days the Lord made heaven. That is, 
Verse. 11.  the Lord rested after his work, and therefore so do thou the Saboth day.  
Therefore, That is, first, that thou mayst give that to the Lord for his worship (as before) Secondly, that thou mayst not tyre and weary thyself, or any thing that is thine, man or beast. Exod. 23.12. Deut. 5.14. Thirdly, that thou mayst ever remember God's rest in the creation. Fourthly, that thou mayst never forget thy deliverance from Egypt. Deut. 5.15.  
The Lord blessed the Saboth day. That is, the Lord hath given this day a special blessing in that he hath ordained it for his own service, and hallowed it, or sanctified it: that is, hath himself set this day apart for this holy use: so this word is used. Exod. 29.44. and. 40.13. Leu. 27.30.28.   

Quest. 103. Now proceed on to consider more nearly what the Lord requireth in this law: and first what this word Saboth signifieth?  
Ans. First, (as before I said) this name doth properly belong to the seventh day, because of God's rest in the creation, and the rest then commanded to God's people. Gen. 2.1.2.3. on the seventh day.  
Secondly, under the Law it signifieth other feasts, commanded of God wherein the people rested, as on the seventh day. Leu. 16.31.  
Thirdly, sometimes it is taken for, first, weekly Saboth, the seventh day: secondly, the monthly Saboth, the first day of the month: thirdly, the Saboth of years, every seventh year. And fifty, which was their jubil: for the which they counted seven times seven years, which makes forty nine years, and the next after (which is the fiftieth) was their Saboth: four, the great Saboth, and this was when the passover fell on the Saboth day: as when Christ suffered. john. 19.31. Fiftly, the word signifieth a resting, from the works of the flesh to bring forth the fruits of the spirit. Heb. 4.8.9.10. which gins in this life but is perfected in heaven. Sixtly, it is taken generally for all the service of God. Ezech. 20.13. my Sabothes have they greatly polluted.  
The first signification literally, agreeth with this Law: now than first this very word teacheth us that men should rest this day, and we can no more take away rest from it then alter the name and nature: 
Exod. 31.15.35.2.  and that this rest is no idle rest appeareth. Exod. 16.23. To morrow is the rest of the holy Saboth.  
The Reasons wherefore God requires our rest from all our works on the Saboth are these. 
That men must rest on the Saboth, and wherefore   
First, the chiefest cause of this rest is, that we might wholly attend upon God's worship this day, for that the service of this day requires a whole man. The affairs of this life are two distinct things: we can never well intend the one, but when we rest from the other, for let a man on the Saboth what he can sequester himself from the ordinary works of his calling, yet shall he find himself (without special preparation and sanctification) marvelous unapt to perform the duties of the Saboth.  
Secondly, we may truly and clearly show it thus: 
From Adam's example.  If Adam in that state of glory and innocency had need of this rest, that he might the more freely give his soul and body and apply himself to God on this day, and to the holy exercises of religion, then much more we in this state of corruption.  
The third reason may be this, for the retaining of health: 
For health.  for when we do seriously exercise the mind in hearing, prayer and meditation, the body must have rest. Adam had no need of any such refreshing, for he laboured without weariness: yet that his mind might more intend his holy exercises, he was commanded to rest from all his works. 
Gen. 3.19.  This reason is pointed at. Deut. 5.14. saying, that thy manservant may rest as well as thou.  
Quest. 104. But some think this rest of the Saboth was but ceremonial, serving the jews only to put them in mind of their freedom from the Egyptian bondage, and that they must rest from sin, and so come to everlasting rest. For the Apostle numbereth it with other ceremonies, taxing the Galathians in these words: 
Gal. 4.10.  ye turn again to impotent and begerly rudiments: Ye observe days, as the Saboths': and months, as the new Moons, the first and seventh month. Times: as the feast of Easter, Whitsuntide, Tabernacle, Years, as the seventh and fitieth?  

The Law partly moral, and partly ceremonial.  Ans. We answer that the Law concerning the Saboth is partly ceremonial, partly moral. Whereas the Saboth had this use unto the jews, to put them in mind of their freedom and rest by Christ, we answer with the Apostle. Col. 2.16.17. that in this respect it might be a shadow and so is abolished at the coming of Christ: next whereas it was commanded the seventh day from the creation of the world, for this cause also it may be said to be ceremonial, for that the Apostles changeth the seventh day into the eight, as they were commanded (no doubt) and taught by the holy Ghost. But in that it was a set time appointed and consecrate of God himself for his public worship and service, in this respect it must be accepted as God's moral Law, to bind the Gentiles as well as the jews for ever.  
Reasons to prove the fourth Law concerning the Saboth to be moral, are these.  

Saboth before the Law.  First, it was observed and kept religiously in the Church▪ two thousand years before the ceremonies of the jews began: and hath now continued one thousand and six hundred since they ended.  
Secondly, there are ten special words. Deut. 10. ver. 4. or ten special branches of the moral Law, or of that covenant which God made with his people in Sinai: But if ye take away this fourth Law, ye have but nine left.  

Adam's Saboth  thirdly, we say If Adam in his excellency had need of this day. Gen, 2.1.2. much more we: for if the service of this day was a testimony of God's image in him, and a special means to preserve the same: it cannot be but this commandment also must be needful for us, for the repairing and recovering of that excellency by Christ which we lost in Adam.  

Apostles Lords day.  fourthly, the Apostles in taking this day, and giving for it the name of the Lords day. reve. 1.10. (being before called the Saboth) and ordaining public exercises for it: do manifestly show the necessity of it, and the equity that it must be perpetual, and religiously observed.  
Fiftly and lastly, we may reason as a godly man against the Papists thus: They say the second Commandment against Images is but ceremonial, he answereth, so long as we find our nature so prone to set up an Image to represent God by it, and to worship God before it: so long let that be a moral Law to humble us: In like manner may we say of the Saboth: So long as we feel our corruption so to fight against the religious observation of the Saboth, and so prone to profane it: so long let us also acknowledge it a special Law to bind our unbridled affections: but we shall find a perpetuity in the one, therefore there must be the like perpetuity in the other.  
sixtly, this day is a great and glorious day by many arguments of excellency: first, the first day of the world: Secondly, the first day of the manna: Thirdly, the day of Christ's Nativity and Baptism (as some think) and of his resurrection, as all agree: fourthly, the day the holy Ghost descended: fiftly, the day the children of Israel passed over the red Sea: sixtly, the day when Aaron and his sons received their consecration. Psal. 118.24. This is the day which the Lord hath made let us rejoice and be glad in it.   

Quest. 105. Now having thus far taken some general view of this Law: let us consider here what is commanded, and what is forbidden: how the Saboth is sanctified, and how profaned. For this is the chief end of this Law, and that whereunto the rest of the Saboth is to be referred. 
Remember to sanctify it.   
Ans. We sanctify and keep this day holy when we bestow it and spend it in gods most holy worship, for the increase of our own sanctification. It is no day to feast in, & to feed our bodies with meats & drinks, but to feed our souls with holy things: it is no day to visit friends, it is no day to gather debts: it is no time for plays and delights, 
Es 58.13. jer. 17.22.  nor for the most lawful recreations: but to be consecrate & kept holy unto the lord First, for if the Lord will not allow the most needful work of seed time and harvest on the Saboth, shall we imagine he will allow idle recreations: secondly, do not our idle sports as much alienate our minds from the exercises of the Saboth, as the works of our ordinary callings? yea, much more: for that our lusts do much more delight in these, and be possessed with these exercises of recreations (as we call them) more than with any other work, therefore these must make us more unfit for to keep a holy Saboth, than cart and blow, for melius est arare quam saltare, it is better (saith Augustine for Psalm 91. to plough then to dance.  
The works of the Saboth, are these.  
First, we be here commanded a spiritual rest from sin: and to prepare our hearts humbly to meet the Lord. We be commanded (I say) to rest from all the corrupt motions and lusts of our flesh (as all the week days) so specially this day: and to strive and endeavour that our minds, our hearts and affections may be so settled and quieted, as with all cheerfulness and comfort we may present ourselves in the Lord's court and sanctuary to attend upon him for this day. Heb. 14.10. This is a resemblance of our eternal rest in heaven, for he that is entered into his rest, hath also rested from his own works, as God did from his. Eccles, 4.17. Take heed to thy foot when thou interest into the house of God, and be more near to hear, then to give the Sacrifice of fools. Esay. 56.2. Blessed is the man, etc. that keepeth the Saboth, and polluteth it not, and keepeth his hand from doing any evil. Again, Chap. 58.13. If thou consecrate the Saboth as glorious to the Lord, and shalt honour him, not doing thine own ways, nor seeking thine own will, nor speaking a vain word. Chap. 1.13. I cannot suffer your new Moons, nor Sabothes, nor solemn days, it is iniquity, my soul hateth them. The reason is added, your hands are full of blood.  
Our first care in the sanctification of the Saboth must be to look well that our own souls, be holy and sanctified: for if we have not sanctified ourselves unto God first, Rom. 12.1. all our other sacrifices are unclean and polluted. 
Tit. 1.15.16.   
Secondly, the Lord here requireth and commandeth the public administration of his word and Sacraments, and that his people attend (all without exception) hereunto. And this is one special end of the consecration of this one day. 
The public administration of the word & Sacraments.  That God might communicate his will this day unto his people, by them to whom he hath committed the word of reconciliation. 2. Cor. 5.19. for they must this day specially stand in Christ's stead to call upon God's people, and to speak unto them, as also unto God in Christ's name, that so God and his people may be reconciled together, for by hearing cometh knowledge, by knowledge we come to faith in Christ, as the Apostle teacheth. Rom. 10.9.10.14. The public exercises of reading and preaching God's word, administration and participation of Sacraments on the Saboth are commended often by the practices of the Prophets and Apostles, for the first portion, was out of the five books of Moses, the second portion answering the first, was out of the Prophets. In Antioch a city in Pisidia: after the reading of the Law and the Prophets, the rulers of the Sinagouge sent unto Paul and Barnabas, saying, ye men and brethren, if ye have any word of exhortation for the people, say on. So again. ver. 42.44. The next Saboth day came almost the whole City to hear the word of God. Act. 20.7. The first day of the week the disciples being come together to break bread, Paul preached unto them, ready to departed on the morrow, and continued preaching till midnight. Act. 15.21. 
Nehem. 8.18.  Moses of old time hath in every City them that preach him seeing he is read in the Sinagouges every Saboth day. Act. 17.2. When Paul came to Thessalonica he disputed with the jews, and spoke unto them out of the Scriptures three Saboth days: and so was he accustomed to spend the Sabothes. And thus did the Apostles on the Saboth minister unto the Lord in reading, and preaching the Scriptures, administration of the Sacraments, etc.  
And this was the practice of the age following the Apostles, for thus one of the best writers of that time speaketh: let us take heed that our rest be not idle and vain, but being sequestered from all the affairs of this life, let us wholly attend the holy worship of God on the Saboth. It is most certain that the true worshipper, worshipping God in spirit and truth, at all times and in all places, is promised to receive a blessing, 
Io. 4.23. 1. Tim. 2.8. Mat. 6.6. Mat. 18.20.  and to beeheard. But yet the Lord hath bound himself to have a more special regard where but a few of his Saints are assembled in the name of Christ, and this the Psalmist often teacheth us. Psal. 22.22. In the midst of the congregation will I praise thee. ver. 25. I will praise thee in the great congregation. Psal. 68.26. Praise ye God in the assemblies. Psal. 107.32. let them exalt him in the congregations of the people, and praise him in the assemblies of the elders. They were taught of God to call upon, and to encourage one another to frequent the holy assemblies. Esay. 2.3. Many people shall go into the mountain of the Lord, to the house of the God of jacob: for they shall say one to an other he will teach us his ways, and we will walk in his paths. David speaks thus of his practice. Psal. 55.13.14. It was thou O man even my companion, my guide and my familiar: we delighted in consulting together, and went into the house of God as companions. And Psa. 84.2. my soul longeth, yea fainteth for the Courts of the Lord. And Psal. 112.1. I rejoiced when they said unto me, we will go into the house of the Lord.  



1 Some with us regard reading not preaching.  
2. Some respect preaching, no reading.  
3. Some respect both.  
4. Some regard neither.    And this is the commendation of the disciples, in the primitive Church, they greatly rejoiced in the holy assemblies, and exercises of the Church. Act. 2.42.46. They continued in the Apostles doctrine and fellowship, and breaking of bread, and prayer. Again, They continued daily with one accord in the Temple, and breaking bread at home.  
And here men must religiously attend on God and his word the whole time of the holy assembly: The Prince himself (if he be present) may not departed before the congregation be dismissed. Esay. 46.10. The Prince shall be in the midst of them, he shall go in when they go in, and when they go forth, they shall go forth together▪ yea the Magistrates are bound to restrain the people for the observation of the Saboth. jeremy is commanded to preach this. Chap. 17.20.21.22.  
Thirdly, in the last place after the most principal exercises of the Saboth, the Lord commends unto us this day the ●●re of the poor and sick, as special fruits of piety and badges of our Christian profession: for if the Lord this day ●aue such respect to the rest of oxen, much more regardeth ●ee the rest and comfort of the sick and poor distressed members of jesus Christ. Deut. 5.14. And thus Christ him self spent part of the Saboth in healing the sick and comforting the weak and feeble as may appear often in the stories of the Gospel. 
Io. 5.1.8, 7.23. Luke. 13.10. Mat. 12.10. Luke. 14 1.6.  And the Apostles charge is that on ●he Saboth we have the poor in special remembrance. 1. Cor. 16.1.2. Concerning the gathering for the Saints, as I have ordained in the Churches of Galatia, so do ye also: every first day of the week, let every one of you put aside by himself, and ●y up as God hath prospered him.   

Quest. 106. Let us hear as briefly what is forbidden?  
Ans. The Lord himself answereth thus generally in his Law. ver. 10. The seventh day is the Saboth of the Lord thy God, in it thou shalt not do any work. First, we are to note how the Lord doubleth and repeateth these words often Saboth of rest, to bind our hands from all works.  
Secondly, next how that he is not content to deliver his ●inde and will in this general negative form: thou shalt ●t do any work, but also descends into particulars: forbidding such things, and at such times as might carry with them greatest probability of being exempted, and might make greatest show of reason for liberty: as the gathering and preparing of the Manna: the holy work, 
Exod 16.23.26 Exod. 31.13. Exod. 34.21.  and building of the tabernacle: that they must religiously observe the Saboth e●en in those two special times of seed time & harvest. So then ●t is very manifest that the Lords will is, that we rest even from the most needful and special works of our special callings, all husbandry in country, all trades and works in towns and cities, that we may cheerfully attend on the Lord in the exercises of the Saboth. Here Satan and our corruption bark and say: if we do not work we cannot live. Ans. first, remember six days are appointed for this end: secondly, remember the devils suggestion hath ever been thus: if we give ourselves to serve God we shall surely die of famine, etc. Mal. 3.13.14.15.16. Therefore shake of all distracting and dangerous cares. Mat. 6.33. 1. Tim. 6.7.8.9.10. and remember Gods promises, not only for heaven, but also for this life, belongs to godliness. 1. Tim. 4.8. And whereas the Lord hath thus bound us from the ordinary works of our callings, that we might the more freely serve him: he doth not so strictly bind our consciences but that in cases and times of necessity we may and must omit the exercises of the Saboth: as to quench the violence of fire, to stay the fury and rage of enemies, to defend the life of man and beast. And so in all such cases for the preservation of man or beast, or goods: as cannot bear the intermission and rest of one Saboth, notwithstanding let no man here impose upon himself such a necessity that may compel him to yoke his Oxen, Mattis. conc. 1. cap. 1. The Lord would have no Manna gathered on the Saboth day, nor fire kindled among the jews. Exod. 35.3. and 16.24. yet was the Saboth made for man. Mat. 12.1. that is, to further and help man to life everlasting, and to preserve his life present: we are therefore to use these outward elements in all sobriety and wisdom, so as we may be better able to observe the duties of the Saboth, for the Lord would not have us neither in the use nor in want of them, at any hand, disabled to attend his holy worship, as for example, without fire in these cold parts, some part of the year, we can hardly endure to attend the exercises of the Saboth.  
Thirdly, it is very clear that fairs and markets, buying and selling, of all wares whatsoever small or great, are utterly forbidden on the Saboth. Nehemi. 13.15. In those days I saw in judah them that trod wine presses on the Saboth, and that brought in sheaves, and which laded also Asses with wine, grapes and figs, and all burdens, and brought them into jerusalem on the Saboth day, and I protested to them in the day that they sold victuals. There dwelled men of Tyrus also therein, 
Verse. 16.  which brought fish and all wares, and sold on the Saboth unto the children of judah even in jerusalem: Then reproved I the rulers of judah, and said unto them, what evil thing is this that ye do? and break the Saboth day? did not your fathers thus, and our God brought all this plague upon us? yet ye increase the wrath upon Israel in breaking the Saboth. And when the gates of jerusalem began to be dark before the Saboth: I commanded to shut the gates, and charged that they should not be opened till after the Saboth, and some of my servants set I at the gates that there should no burden be brought in on the Saboth day. So the Chapmen and Merchants of all merchandise remained once or twice all night without jerusalem. And I protested among them, and said unto them, why tarry ye all night about the wall? if ye do it once again I will lay hands upon you, from that time came they no more on the Saboth.  
Fourthly, all idleness, reveling, dancing are here concondemned: Esay. 58.13. If thou turn away thy foot from the Saboth, that thou do not thine own will, or that wherein thou delightest on mine holy day: If thou wilt call the Saboth thy delight to consecrate it as glorious to the Lord, and shalt honour him, not doing thine own ways, nor seeking thine own will, or that wherein thou delightest, not speaking a vain word: then shalt thou delight in the Lord. Also slothful security at Sermons is forbidden▪ Act. 20.7.10.  
Fiftly, and lastly, we be here forbidden to cause any man to break the Saboth directly or indirectly, by performing such duties for us, which we will not be seen to perform ourselves, for we be commanded the contrary, that we compel and command so many as we can to the observation of the Saboth: which if we do not their sins no doubt run every Saboth upon our score: here be guilty of spiritual murder, all such masters as retain servants (like horses and mules in a barbarous kind of servitude) on the Saboth from the public means of their salvation. Let all such remember the special charge of God directly sent unto them in this Law: 
Eph. 6.5.9. Col. 3 21. Tit. 2.9. 1. Pet. 2.18.  and remember that they have a great Lord in heaven whose wrath is as a consuming fire.  
Punishments for the breach of the Saboth are these.  


Punishments for breach of Saboth.  
Floods in fairs with us.  
Scaffols falling, to the destruction and hurt of many in stageplays. Some punished to teach the rest. But not all, to show there is a day of judgement.   First, by the Law of God in old time as we may read. Num. 15.32. death of body.  
Secondly, by old Counsels excommunication that those which deny their presence to the Church in earth, by wilful negligence may be ever cut off from the assembly of the righteous.  
Thirdly, we have had in the time of fairs on the Saboth day divers great floods to the loss of goods and life in many places, and this sin we retain of the Italians which make their sunday a day of market.  
Fourthly, many times at bear baiting the falling of scaffolds whereby men, women and children have lost some their lives, some their limbs, and the women with child have not been spared as is yet fresh in the memory of wise men, within the space of twenty years, and certainly these were punished to be examples of admonition to the rest, & although all died not, let none therefore gather that either they perished by chance of rotten posts, or such like, or that God did punish them that were slain and hurt at their pleasures for some other cause, but rather think that they which died, perished for that sin, and that the residue are but reserved to a day of judgement.  
The trial and examination of the conscience.  
First, consider well and examine thine own heart, as being set before the throne of the justice of God: whether thou hast at all times reverently and honourably thought of the Saboth, and of the public ministry of the word and Sacraments, 
2. Cor. 5.  which God in wisdom hath appointed to be the holy means of thy salvation? if thou canst not find this humble submission and reverence of these divine exercises in thine heart, thy conscience pleads guilty, and this Law condemns thee.  
Secondly, whether thou hast prepared thyself to meet to the Lord on the Saboth, for the divine majesty and presence of God the father, the Son and the holy Ghost doth fill the sanctuary and doth rejoice in the holy assemblies of his Saints: I say examaine thyself of thy preparation, by reading, meditation, prayer, conference: if thou hast neglected this duty, thy Conscience cries guilty, and this Law condemns thee.  
Thirdly, whether having used a Godly preparation before, thou didst also religiously attend & observe the word of god both read and preached, with such reverence and meekness, as if thou hardest Christ himself read and preach unto thee? if thou hast not respected this duty, thy conscience cries guilty, and this law condemns thee.  
Fourthly, 
Cares.  whether thy Soul hath not wandered about the cares of this life, during the holy exercises on the Saboth, that albeit thou wast present in body, yet thy mind was so distracted, that thy soul was absent, and received no blessing by any of the holy exercises of the Saboth: if thy conscience cry guilty this Law condemns thee?  
fiftly, whether thou hast bestowed this day wholly in divine exercises (as thou art commanded) namely in hearing, reading, meditation, conference: for the better understanding of things heard and received by the public ministry: if thou hast neglected this duty, thy conscience cries guilty and this Law condemns thee.  
Sixtly, and because this Law gives special charge concerning the family, our sons and daughters, men servants and maid servant: inquire whether on the Saboth thou hast not respected these, both to bring them also to the holy assemblies, and by private conference to cause them to understand the things they have heard, so instructing them in the knowledge of the truth, that they may learn also the true sanctification of the Saboth: if thou hast neglected this duty, thy conscience cries guilty, and this Law condemns thee.  
seven, inquire whether after the exercises of the Saboth, thou hast remembered the poor and the sick, to relieve the one, and to comfort the other: if thou hast neglected these duties, thy conscience cries guilty, and this law condemns thee.  

The Minister of Christ.  Eightly, inquire (if thou be the minister of Christ) with what care and conscience, with what fear and faith thou hast sanctified the Lords Saboth, in the preaching of God's word, and administration of the sacraments: for he is accursed that doth the Lords work negligently, wherefore if thou hast been negligent in thy duty, thy conscience cries guilty and this Law condemns thee.  
Ninthly, whether thou hast admitted any known wicked sinners to the blessed Communion, without any admonition that they may be reclaimed to grace and to unfeigned repentance, that they profane not the holy mysteries of Christ, and whether thou hast not sorrowed deeply in heart if any such have past: if thou hast neglected these duties, thy conscience cries guilty and this Law condemns thee.  
Tenthly, whether thou hast sought and endeavoured to plant in the hearts and minds of all in thy charge (with all thy might) the chief grounds of holy religion, which we call the Catechism, which every man is bound to learn and know perfectly: if thou hast neglected this duty, thy conscience cries guilty and this Law condemns thee.  
eleven, whether any plays or fighters be suffered in Church or Church-yard, or in any other place appointed for gods holy worship: such as by authority may restrain these enormities & do not, their consciences cry guilty?  
Twelftly, If thou hast any way impaired or infringed the right of Churches, the maintenance of God's public ministry, orintermedled with the benefices, 
Mal. 3.8. Rom. 2.22.  tithes and anuities of Churches, due to the ministers of Christ, which attend the charge of souls: thou hast committed sacrilege, and thy conscience cries guilty, and this Law condemns thee.  
13. & lastly, whether thou hast spent the Saboth, or any part of the Saboth in the works of thine ordinary calling, or in lawful recreations & games, or in feasting, dicing, dancing, or in any such exercises, lawful or unlawful: if thy conscience cry guilty this Law condemns thee, and thou art in the hand of God to receive sentence every day, hour and minute.    

The fift Law.  Honour thy Father and thy Mother, 
Verse. 12. Tremel.  that 
* That they may prolong thy days.  thy days may be prolonged upon 
a That Land.  the Land, which the Lord thy God shall give thee. 

Question. 107.  
NOw we be come to the second Table, tell me what is the principal scope, and sum of these Laws following?  
Answer.  
First, like as the first Table principally respecteth the service and worship of God, so the second Table specially concerneth the preservation of the Church and people of God, and the good of the common wealth. Secondly, the sum of both our Lord Christ hath given us. Mat. 22.37.38.39. Thou shalt love the Lord thy God, 
Rom. 13, 8.9.10  with all thine heart, with all thy soul, and with all thy mind: this is the first, and the great commandment, That is, the brief sum of the first Table. And the second is like unto this, thou shalt love thy neighbour as thyself. This is the sum also of the second Table. And these two Tables are not without cause said to be like the one the other: first, for that they proceed both from one Lord: secondly, for that both respect God's worship and glory, the first immediately, the second mediately: 
Amor Dei amorem proximi generat.  thirdly, for that the obedience of the one & the other is inseparable: the second respecting the first, as the effect doth the cause: four, for that the transgression and disobedience of both have like punishments, temporal and eternal.   

Quest. 108. Let me hear what drift, and parts, and sense is of the fift Law?  
Ans. First, the end of this Law is, that with all reverence and regard we preserve the dignity and honour of our neighbour, that is, of all such as God hath set over us, as superiors, and a religious care and government of inferiors, being well assured that where the duties of superiors and inferiors are neglected, there can neither religion, nor virtue nor any good thing prosper.  
Secondly, this Commandment hath two parts: the one, the Law itself, where consider: first, who be to be honoured, father mother, that is, all superiors: secondly, how and in what measure superiors must be reverenced, Honour: thirdly, 
Sense.  who must honour, children: that is, all inferiors: the other confirmation: that they may prolong thy days, etc.  
Honour, by this word are understood all duties of love, 
a Deut. 21.18.  subjection, 
b Leu. 20.9.  reverence, fear and 
c Mat. 15.4. 1. Tim. 5.17  thankfulness, with all religious respect and regard for the preservation of the dignity and estimation of all such as are set over us.  
Father and Mother, By these words we understand first, our natural 
d Eph. 6.1.  parents which have been the instruments of God's providence to bring us forth into the stage and theatre of this life. This government, and dignity of parents is first to be respected: first, because we be bound hereunto by most bands of love & nature: secondly, because the government of Parents is most ancient, and the rule of all other governments: thirdly, because god would have all superiors to bear the affection of Parents, towards all their inferiors.  
Secondly, the Church is a special mother for us on earth, whose honour we must tenderly respect, for he that despiseth her, God rejecteth him, and must account him as a Publican. Mat. 18.17. 
Es. 49.23. Gen 20.2. 2. Kin. 5.13. Gen. 45.8.  and we understand here Kings and Queens: the nursing fathers, & the nursing mothers of gods Church and people. Thirdly, all Governors, and such as bear rule for the good of the Church. Fourthly, all Gods true ministers, and faithful teachers of Gods holy word. 
2. King. 2.12. 13. cha. 14. 1. Cor. 4.15, job. 29.16.  Fiftly, all Gardinars to whom the wardship of children after the death of their parents is committed. Sixtly, the masters and teachers of all arts, liberal and mechanical, & of all faculties needful for the common wealth. seven, and lastly, all the aged which as fathers can help us with council and experience.  
Mother, She may not be neglected, but all duties of honour done unto her notwithstanding her weakness, sex and all her infirmities, because natural corruption doth soon break forth into contempt and rebellion against the mother, therefore the Lord hath made special mention of the mother in this Law, 
Prou. 1.8. Eccle. 3.3.4. and 7.27.  calling us to a special reverend regard of her often in his word. Prou. 23.22. Obey thy father, that hath begotten thee, and despise not thy mother when she is old.  
Now if we ask a reason wherefore all inferiors are thus bound of God to yield this honour to their superiors: the cause is manifest. The Lord himself doth invest them with his honour, they sit all over us as God's vicegerents, and in every one of them we must ever consider that God's blessed image is set before our eyes: first, in the natural parents we behold Gods tender affection towards us: secondly, in the Princes and Rulers we find a certain image of the majesty and glory of God: thirdly, in aged men ye have the picture of God's eternity: Fourthly, in a wise man the image of God's wisdom shineth before our eyes.  
That they may prolong thy days: Parents are said to prolong life, because they be the instruments of God's providence hereunto. They may truly be said under God to prolong the life of their children: first by their good education and instruction specially in Gods holy worship and service when they be young: secondly, by their wise government when they come to riper years: thirdly, by giving them some lawful calling, and honest means for their maintenance, when they come to age: Fourthly, by their continual blessing of them, and of all means for their good, by recommending them continually unto God in prayer.  
Thy days on the Land which the Lord thy God giveth thee, This is that special promise noted by the Apostle. 
just. I.C. lib. 2. cap. 8. ser. 37.  Eph. 6.1.2. and expounded thus: That it may go well with thee, and that thou mayst live long on earth, godly children have the promises both of this life, and of that which is to come. 1. Tim. 4.8. and contrarily the fearful threatening of God is often verified of rebellious children. Prou. 30.17. The eye that mocketh his father, and despiseth the instructions of his mother, let the Ravens of the valley pick it out, and the young Eagles eat him.   

Quest. 108. This Commandment is affirmative: rehearse the general duties, or signs of honour and reverence, which all men are bound to yield to all superiors: or common to all superiors.  

Gen. 50.18.  Ans. They are these following: First, to rise up, and to stand before them when they sit. Le. 19.32. Thou shalt rise up before the door head, and honour the person of the old man, and dread thy God, I am the Lord.  
Secondly, to rise up to meet them when they draw near: This we see in Abraham to the Angels whom he received and reverenced as most holy Fathers. Gen. 18.2. He lift up his eyes and looked, and lo, three men stood by him, and when he saw them, he ran to meet them, from the tent door, and bowed himself to the ground, This Solomon a King performeth to his mother. 1. King. 2.19. Bathshebah went unto the King, to speak unto him for Adonijah. And the King rose to meet her, and bowed himself unto her.  
Thirdly, to uncover the head before the ancient. 1. Cor. 11.9.10.  
Fourthly, to bow the knee before them, for so doth Solomon to his mother, and Abraham to the Angels, supposing they were but men.  
Fiftly, to give them the better place in all meetings: for this the Apostle teacheth. Rom. 12.10. 
Luke. 14.7.8.9.10.11.  In giving honour go one before another. Eph. 5.21. Submit yourselves one to another in the fear of God. And this we see practised by Solomon. 1. King. 2.19. He caused a seat to be set for the King's mother, and she sat at his right hand. And this reverend regard of superiority was in joseph and his brethren the patriarchs in Egypt, to the great admiration of the Egyptians. Gen. 43.33. joseph sat by himself, and they sat before him, the eldest according to his age▪ and the youngest according to his youth: and the Egyptians marveled among themselves.  
Sixtly, to give the elder the first place of speaking: So doth Elihu teach by his own example. job. 32.6. I am young in years, and ye are ancient, therefore I doubted and was afraid to show mine opinion: and ver. 16. he addeth. When I had waited (for they spoke not but stood still, and answered no more) then answered I in my turn.  
seven, to give titles to all persons according to their place, of honour to the honourable, of reverence to the reverend. 1. Pet. 3.6. Sarah obeyed Abraham, and called him Lord. 1. Sam. 1.14. Annah answered Eli saying, nay my Lord, I am a woman troubled in spirit.  
Eightly, to honour them for their calling and office, for we are bound in conscience to perform these duties, and not for civility or manners sake.  
Ninthly, to obey them in all things which they command us according to the divine rules of piety and justice.  
Tenthly, with thankfulness and with cheerfulness and diligence in all service, all which points we may observe in Eleazar that faithful servant of Abraham. 
Gen. 24. chap.    

Quest. 110. And what be the duties common to all superiors?  

job. 31.13. 2. King. 5.13.  Ans. First, to love and tender the state and welfare of their inferiors, as the natural Parents do their natural children.  

Tit. 2.2. Heb. 12 1.13.7.6.12. 1. Pet. 5.3. 1. Pet 3 1.2.3.  Secondly, to be examples of all piety, sobriety and justice: and to go ever before them as good precedents for their imitation in all the holy exercises of religion, that they may say with job. chap. 29.8. The young men saw me, and hid themselves, and the aged arose and stood up.   

Quest. 111. What be the general sins of inferiors against superiors: and of superiors to their inferiors?  
Ans. The common sins of inferiors be these. First, to hate them for their calling, as a number of popish protestants, or carnal Gospelers, do the ministers of the Gospel for their calling sake.  
Secondly, to ascribe unto them more honour than is due unto them: as the people did to Herod after his glorious Oration, they shouted, crying: The voice of God, and not of man. Act. 12.21.22.  
Thirdly, to aggravate and to discover their infirmities and weakness as Cham did to his father Noah. Gen. 9.22.  
Fourthly, to flatter them in their sins, as the young Sycophants did Rehoboam, whose counsel he followed to his ruin. 1. King. 12.14.15. or not to admonish them in love, if need require.  
The common sins of Superiors, be these.  
First, to neglect their duties to their inferiors, which concern either their souls or bodies, their welfare in this life, and their salvation in the life to come.  
Secondly, not to correct the lesser sins by admonitions and censures, nor the greater by more special chastisements.   

Quest. 112. Now let us come to the special duties of superiors and inferiors in the private family: and first of parents and children?  
Ans. First, the first duty (following the order of nature) is of the mother that with all care and conscience she endeavour the preservation of the life of her child even from the first conception in her womb (albeit she endure many sorrows as Gods special chastisements for her good) till it be borne, and come to years of strength. 
A barren womb better than a barren breast.  Wherefore here a special duty lying on the mother is the nourishing of her own children with her own breasts, if the Lord shall grant her that good blessing: first, for that the holy Ghost accounts this one good note of a Godly matron. 1. Tim. 5.10. She is well reported of for good works: next is added, if she have nourished her children.  
Secondly, the examples of holy women must be followed, whose daughters religious mothers are said to be, when they do well and do perform duties. 1. Pet. 3.6. But Sarah gave suck to her own son Isaach. Gen. 21.7. albeit she had many women in her family which might have eased her of that duty. The like we read of that godly woman Annah the mother of Samuel. 1. Sam. 1.29. And of the blessed Virgin Mary the mother of Christ. Luke. 2.12. 
Instruction is required also in the mother. 2. Tim. 1.5. & 3.15.  This than ought religious Matrons to respect carefully, and the rather for that this is the principal duty that God requires at their hands when he saith. 1. Tim. 2.15. Notwithstanding all their sins, through bearing of children, they shall be saved, if they continue in faith and love and holiness with modesty. 
Four pearls to adorn godly Matrons.   
A second duty which specially concerns the husband as head, is to provide for the family, for the maintenance of wife and children. 1. Tim. 5.8. If there be any that provideth not for his own, and namely, for them of his household, he denieth the faith and is worse than an Infidel. This care and conscience we find in jacob, when he answereth Laban of his faithful service he addeth these words. I have served thee long and thou art become rich through my diligence and faithfulness: now when shall I travel for mine own house also. Gen. 30. ver. 30.  
A third duty common to both Parents is this: to catechize, instruct and to bring up their children in the instruction and information of the Lord. That this duty concerns father and mother jointly, appears. Prou. 30.17. Again the charge of God is great, and to be considered. Deu. 4.9. Take heed unto thyself, and keep thy soul diligently, that thou forget not the things which thine eyes have seen, and that they depart not out of thine heart, all the days of thy life: but teach them thy sons, and thy sons sons. Deu. 6.6. These words which I command thee this day, shall be in thine heart: and thou shalt rehearse them continually unto thy children, and shalt talk of them, when thou tarriest in thine house, and as thou walkest by the way, and when thou liest down, and when thou risest up. To this charge agree the words of the Apostle. Eph. 6.4. Father's provoke not your children to wrath, but bring them up in instruction and information of the Lord.  
Examples are Bathshebath. Prou. 31. and Ennice and Lois 2. Tim. 1.5.3.15.  
A fourth duty of parents is to correct and chastise their Children with wisdom and moderation, ever considering they punish their own corruption in them, which they first gave, and calling upon God in spirit fervently for a blessing upon their chastetisements. To warn us of this duty let us often set before us these Scriptures. 
Pro. 3 12.13.24. Heb. 12 7.23.13.14.  Pro. 22.15. Foolishness is bound up in the heart of a child, but the rod of correction shall drive it away from him, therefore enure children to do things rather to please God, then for flattering or for gifts. Prou. 13.24. He that spareth his rod, hateth his son: but he that loveth him chasteneth him betime. And that parents may have a noble example herein for imitation, it is said that the Lord correcteth him whom he loveth even as the father doth the child in whom he delighteth. Prou. 3.12.  
A fift duty of parents is the good education of their children, as in God's faith and fear principally, so in good arts carefully, that they may become profitable members in Church and common wealth, for this is the Lords charge. Pro. 22.6. Teach a child in the trade of his way, and when he is old he shall not departed from it, at the least let them learn to read and write.  
A sixth duty of parents to children is that having brought up their children in such sobriety and chastity as becometh the Saints of God, when they come to years, to make choice for them, and to advise them to keep their vessels always in holiness and honour, both in the single state, and in the married life, and at this time specially to allow for their maintenance more or less, according to that portion which God hath given them. This godly care for the marriage and maintenance of children we see in Abraham. Gen. 24.1.2. and in Isaac and Rebecca. Gen. 27.46. and Cha. 26.35. and in Naomi. Ruth. 3.1.2.3.  
A seventh duty is, such children as the Lord shall give thee, to consecrate them to the Lord, with a holy desire they be his, and do him service, as Hamah did Samuel, and it may be Ennice did Timothy: God specially requireth the first borne.  
An eight duty is, with all convenient speed to provide they may be baptised in the public congregation in the presence of special and faithful witnesses. Esay. 8.2.  
Sins of Parents forbidden in this Law are these.  
First, to be improvident, and not to respect the welfare of children in this life.  
Secondly, to cark and care for their bodies, and to suffer their souls to rot in sin. 
* Crates in Plutarch saith, We may well cry against foolish parents from the tops of hills: with great cares do they provide for their children, but respect not for honesty & virtue what they shall be  Heathen men could see this as a common sin in Parents and condemn it.  
Thirdly, to bring them up in looseness, pride, idleness, and wantonness, (and wantonness ends in wickedness) as Eli did Sophin and Phiceha, and as David did Absalon and Adonijah: their wanntonnesse did end in wickedness, to the no small grief of his heart, 
a 1. Sam. 1. &. 2. Chapters.  for the one at his death he sorrowed and wept bitterly: of the other it is said, And his father would not displease him from his childhood. 1. King. 1.6. wherefore here we must ever remember that Proverb. If thou smitest he shall not die.  
Fourthly, over severely, without judgement to provoke them to anger, by unjust or unmeasurable chastisements in words or stripes. Eph. 6.4.   

Quest. 113 What be the duties of children to Parents, commanded in this Law?  
Ans. This precept speaketh unto children, as it were, face to face, as being most prone to the breach of this Law: for children be more ready to forget Parents and their duties, than Parents to forget children: and therefore the Lord to meet with this corruption, giveth the first charge unto children, to perform all duties of honour to their Parents.  
The first duty of Children to Parents, and the root of all the rest is a cheerful reverence, which is a special grace well tempered with love and fear. An example for this duty we have in joseph, who when he met his aged father jacob. Gen. 46.29. presented himself unto him, with reverence, and to testify his affection and love, he fell upon his neck, and wept upon his neck a good while.  
The second duty implied in the word Honour, (as the Apostle interpreteth) Eph. 6.1. is obedience: Children obey your Parents in the Lord. Examples of true obedience commanded justly in Scripture are these, Isaac to Abraham. Gen. 22. the sons of jonadab the son of Rechab. jer. 35.14. And of our Lord and Saviour jesus Christ, of whom it is written, that he followed his mother Marie and his supposed father joseph, and was subject unto them. Luke. 2.51.  
The third duty, to help their infirmities, and to provide for their Parents when they are old. Of this duty the Apostle speaketh. 1. Tim. 5.4. in these words. But if any widow have children or nephews, let them first learn to show godliness toward their own house, and to recompense their kindred, for this is an honest thing and acceptable before God. The practice of this duty we find in good joseph, most carefully supplying his old father's wants, & providing for his brethren. Goe 45.9. and among Birds for the Stork when she is old keeps her nest continually, and the young provide for her: hence is it the Apostle calls children without natural affections. 2. Tim. 3.3. A heathen woman had a daughter that nourished her with her breast in prison, when all persons were forbidden to relieve her. Valerius. Mar. lib. 5. Cap. 4. Plin. lib. 13. cap. 23.  
The fourth duty here commanded is to bear with, and to cover the infirmities of parents, so much as in us lieth, and so far as God's honour and Law will permit us. The practice of this we see in Sem and japheth who covered their naked father, when cursed Cham discovered him. Goe 9.23. and jonathan bore patiently the threats of his bitter and bloody father. Saul. 1. Sam. 19.3.4.   

Quest. 114. Now rehearse briefly the contrary sins here condemned.  
Ans. First, cursing of Parents is a most detestable sin, and here condemned. The Lord pronounceth him accursed that curseth his Parents. Deut. 27.16. and by the Law of God among the jews, he was to die for it. Leu. 20.9. Exo. 21.17.  
Secondly, to smite father or mother, is a most grievous sin and here condemned: This sinner was by God's law adjudged to die for his offence: for the words are these. Ex. 21.15. He that smiteth his Father or mother shall die the death.  
Thirdly, to mock or despise the father or mother is a great sin and transgression of this Law: against the which the Lord pronounceth that fearful threatening. Prou. 30.17. The eye that mocketh his father, and despiseth the instruction of his mother, let the ravens of the valley pick it out, and the young Eagles eat it. Cham is set for an example of God's wrath for this sin to all posterity. Gen. 9  
Fourthly, secretly to wish their death to enjoy their goods and lands, houses and possessions, and that they may be chief Lords after them. This was Esau's sin for he desired in his heart isaack's death, that he might rule over all, and be revenged on his brother jacob. Gen 27.41. Thus do Vipers to seek their own life and liberty, they rend and break their dams belly, and so the old dies when the young first come to light.  

Intractable & refractory.  The fift sin in Children against this Law is to disobey the government and charge of their Parents, which sin the Lord often greatly condemneth in his word, accounting it a special mark of Paganism. Rom. 1.30. and one of the fearful sins of the last times. 2. Tim. 3.2. This sinner must die also by God's Law, after that he is convicted and found by Law to be refractory and stubborn against his Parents. Deut. 21.18.  
Sixtly, and lastly, to marry without Parent's knowledge and consent is a great dishonour to Parents and a grievous sin condemned in this Law. Of this sin profane Esau is set forth an example for all ages, for whose sin his mother mourneth in these words. Gen. 27.46. I am weary of my life for the daughters of Heth, if jacob take a wife of the daughters of Heth like these of the daughters of the land, what availeth it me to live?   

Quest. 115. Thus far of natural Parents and their Children: now of Parents by office and place: And here first let me hear of the second band of duties in private families between Masters and Servants.  
Ans. The Apostle interpreting this Law. Eph. 6.6.9. commends unto us the duties of Masters and Servants in the next place in these words. Servants be obedient unto them that are your Masters, according to the flesh, with fear and trembling, in singleness of your hearts as unto Christ, not with service to the eye as men pleasers, but as the servants of Christ, doing the will of God from the heart, with good will, serving the Lord and not men, and know ye that whatsoever good thing any man doth, the same shall he receive of the Lord, whether he be bond or free: and ye Masters do the same things unto them, putting away threaning, and know that even your master also is in heaven, neither is there respect of person with him.  
Duties of Masters and of Governors of Families, be these following.  
First, they are bound by this moral Law of God to instruct their Servants, as they must their Children, in the true knowledge of God: for without instruction how shall they serve them, as the Apostle commandeth, as serving the Lord Christ. Again the same Apostle. Tit. 2.9.10. commandeth Servants to adorn the doctrine of God our Saviour in all things, without instruction they can never possibly grace it, but disgrace and dishonour both God and his word in all things they take in hand. The practice of this duty we see in Abraham, who being commanded to instruct his Children and his Household. Gen. 18.19. it is recorded of him that he did carefully instruct and Catechize three hundred persons in his family. Gen. 14.14. In like manner this was josua's care not only for his Sons and Daughters but also for his Servants, as himself testifieth. Chap. 24.15. where he useth a holy protestation not only for himself and his Children, but also for his whole family, that they shall serve the Lord, and this can never be without instruction. The like conscience and care we find in Cornelius the captain. Act. 10.7. for he is said to have Servants fearing God. Lydia being converted, is God's instrument to bring unto Christ all her household. Act. 16.15.  
Secondly, Masters must give Servants and Children no evil example, but endeavour to go before them, as holy precedents and examples of faith and godliness, of all purity and sobriety of life, to guide them in all love and meekness, wisdom and judgement: for so have all the hol●●●thers ever done. Abraham's three hundred Servants would never have been so ready, so tractable, so religious but that they saw in their master a pattern of all piety and religion. Cornelius' Servants, (being soldiers) would not have been so forward, but that they saw their master was a man in word & deed truly fearing God.  
Thirdly, the third duty of Masters to Servants is to give them the recompense and reward of their labour: this the Apostle chargeth. Col. 4.1. Ye Masters do to your Servants that which is just and equal, knowing that ye also have a Master in heaven. 1. Tim. 5.18. The labourer is worthy of his wages. Leu. 19.13. The workman's hire shall not abide with thee until the morning. And here we may say, that if humanity requires that they be liberally rewarded, much more piety requires a loving an a large bountifulness unto good Servants: of this speaks the Son of Syrach in these words. Ecclus. 7.20.24. If thy Servant worketh truly, entreat him not evil, nor the Hireling that bestoweth himself wholly for thee. Let thy soul love a good Servant, and defraud him not of liberty, neither leave him a poor man. So loving a Master was Abraham unto his eldest Servant Eleazar, 
Gen. 15.2.3.  the Steward of his house that he purposed in his heart (if God gave no child) to make him his Heir and Lord of all his substance.  
Fourthly, the fourth and last care of Masters and Governors of families, is to exercise household or domestical discipline, for the good government of their families according to the rules of piety. Of this duty the Lord warneth us. Pro. 29.19. A Servant will not be chastised with words, though he understand yet he will not answer. ver. 21. He that bringeth up his Servants daintily from his youth, shall at the last be rob of his Children. Such Servants were Zimri to Ela king of Israel, who slew his Master and his Children. 1. Kin. 16.11. and jeroboam to Solomon, who got from his Son Reheboam, more than half his kingdom. 1. Kin. 11.28. and such a covetous hireling was Zibah to good Mephibosheth. 2. Sam. 16. ver. 3.  
We have many good notes for the good government of the family. Psal. 101. first, the Masters of families must often meditate and endeavour to temper well together mercy and judgement. Secondly, they must walk wisely and uprightly, giving a good example of life to all committed to their charge. Thirdly, they must lay aside all anger and wrath. Fourthly, they may not harbour slanderers, liars, nor the merchants of tales to infect and poison the Family. Fiftly, they must proceed to chastisement of their Servants, evermore with mercy in the one hand and judgement in the other.  
First, they must pass by and cover many faults in good Servants. Eccles, 7.23. Give not thine heart to all the words that men speak, lest thou hear thy servant curse thee, for oftentimes also thine heart knoweth that thou hast spoken evil of others. Secondly, punish the lesser faults with admonitions. Prou. 17.10. A reproof entereth more into him that hath understanding, than an hundredth stripes into a fool. Thirdly, greater sins must be cured with chastisements and corrections: for so the holy Ghost warneth. Prou. 29.19. An evil Servant will not be chastised with words, he must have stripes if his offence so require. Of this Servant speaks the Son of Sirach in these words, Cha. 33.23. The fodder, the whip and the burden belong to the Ass, and meat, and correction, and work, to the Servant. And again, Chap. 42.5. Be not ashamed (saith he) to beat an evil Servant to the blood.  
But here proceed with judgement: first, inquire the truth diligently: secondly, show the danger and greatness of the sin committed, by the Scripture: thirdly, if tears promise any hope of unfeigned repentance, twice or thrice spare and forbear stripes, then proceed with moderation: Fourthly, and lastly, if neither admonition nor correction cause repentance and amendment: expulsion is the highest degree in household discipline: let not the proud and incorrigible sinner abide in thine house. Psal. 101. ver. 5. for this form of government and practice of household discipline we have an example in Plilemon and Onesimus. 
Epistle of Paul to Philemon.   
Sins of Masters and Governors of Families are these.  
First, to tyrannize over their Servants, 
As Spaniards use Galleyslaves, and the poor Indians.  and to oppress them with labour and cruel usage, as Pharaoh did the poor Israelites in Egypt, Exod. 1. and 2. chap.  
Secondly, to suffer them to lie and live in their blindness and ignorance without any knowledge of God and their salvation: respecting only their bodies (as men do horses) for their ordinary labour: little or nothing regarding their souls, 
1. Pet. 3.7.  when they starve and perish everlastingly. Not considering that their Servants, as well as they, are joint-heires with them of the same grace of life.   

Quest. 116, And what be the duties of Servants to their Masters: and the contrary sins forbidden in this Law?  
Ans. First, the duties of Servants to their Masters are these following.  
The first duty of Servants is an humble and Christian subjection to their Masters and Governors, acknowledging their authority with all submission of mind, in word and gesture: desiring to please their Masters in all things in the Lord. The rule of this is written. Tit. 2.9. Let Servants be subject to their Masters, and please them in all things, the reason is added, that they may adorn the doctrine of Christ our Saviour in all things. Such was Eleazar to Abraham, joseph to Putiphar, and Cornelius Servants. Act. 10. Without this humble submission and lowliness of mind there is no service acceptable to God or men.  
Their second duty is actual obedience: they must not only seem lowly in mind, and loving in word, or verbal service: They must be faithful also in their work: they must perform that service, which their Governors, according to Gods will, shall give them in charge to do: for thus they are commanded. Col. 3.22. Servants be obedient to your Masters according to the flesh in all things fearing god. 
The Servants which will please Christ in serving their masters must well remember these five rules.  The Christian and believing Servants which please Christ in their service, must look well to these notes and rules following.  
First, their obedience must be tempered with fear and trembling. Eph. 6.5. not a servile but a Christian and filial fear.  
Secondly, their obedience must be in all simplicity singleness and truth of heart, void of all fraud and colours, as if their service were done immediately unto the Lord Christ.  
Thirdly, they must look that their obedience must be in faith ever desiring in all their service to please Christ. Eph. 6. ver. 7.  
Fourthly, God requires in their obedience all cheerfulness of heart, for this will breed in them diligence and painfulness without weariness and this the Apostle requireth saying: with a good will serving the Lord. Eph. 6.7.  
Fiftly, and lastly, faithfulness is required in their service: and this is with all care and conscience to labour in their calling for their masters good. And this the holy Ghost noteth. Tit. 2.10. Let them show all faithfulness, that so they may adorn the Gospel of Christ.  
Examples for the practice of these rules are these: First, that religious servant in whom Abraham reposed such confidence: when he sent him to provide a wife for his son Isaac. Gen. 24. in him we may observe many virtues, great submission and love to his master, a religious fear and faith, calling upon God for a blessing on his service he had in hand. ver. 12. diligence and care. ver. 32.33. I will not eat till I have spoken my message, faithfulness, in returning with Rebeckah to his Lord and Master. ver. 61.67.  
Secondly, the like virtues we find in jacob in all that his long and wearisome service unto Laban twenty years, simplicity and singleness of heart, he was a plain man. Gen. 25.27. a religious fear and faith ever worshipping God and trusting in his providence, not discontented with his state, of his diligence in his service thus he testifieth, Gen. 31.40. I was in the day consumed with heat, and with frost in the night, and my sleep departed from mine eyes: For his faithfulness thus he speaketh. ver. 38.39. These twenty years have I been with thee, thy Sheep and thy Goats have not 
* Cast.  lost their young, and the Rams of the flock have I not eaten. The torn I brought it not unto thee: but made it good myself, at my hands thou didst require it, were it stolen by day, or by night. The like conscience and faithfulness shall we find in joseph in all his service.  
The third and last duty and care of Servants, must be this: to submit themselves to rebukes and admonitions and corrections of all their Governors with all meekness of spirit: 

All objections of Servants against their masters are answered in this Scripture.  
1. they are froward.  
Answ. ve. 18.2. They are unjust.  
Ans. ver. 19.20 This is thanksworthy to suffer such.  
A good Scripture for Servants to observe.   remembering the word which Christ hath sent us by his holy spirit. 1. Pet. 2.13. Submit yourselves unto all manner of ordinance of man, for the Lords sake. And ver. 18. Servants be subject to your Masters with all fear, not only to the good and courteous, but also to the froward: for this is thank worthy, if a man for conscience toward God endure grief, suffering wrongfully, for what praise is it if when ye be buffeted for your faults, ye take it patiently? But and if when ye do well, ye suffer wrong, and take it patiently, this is acceptable to God: for hereunto ye are called: for Christ also suffered for us, leaving us an example that we should follow his steps who did no sin, neither was guile found in his mouth, who when he was reviled, reviled not again: when he suffered, he threatened not, but committed it to him that judgeth righteously. jacob and joseph, followed this Scripture, as being written by God's holy spirit in their hearts.  
The Sins here forbidden are these.  
The first foul sin here condemned, is eye service: contrary to simplicity and truth: desiring to please men, but not in singleness of heart. Col. 3.22. Eph. 6.5.  
The Second sin of Servants is to answer again in reprehensions, and admonitions. Tit. 2.9.10.  
The third sin is to reject admonitions, to refuse and to resist the authority and corrections of their governors, as Agar and Onesimus. Gen. 16.6. Epistle to Philemon.  
Fourthly, by fraud or theft to convey away their master's goods, or by negligence to become unprofitable drones in their masters service. Such were Zibah. 2. Sam. 16.4. and Onesimus it is like before his conversion.  
Fiftly, to obey them in things unlawful, as when saul's men refused to obey and serve their masters tyranny, Doeg the Edomite was very forward to imbrue his hands in the blood of most innocent and holy Priests. 1. Sam. 22.   

Quest. 117. I pray you add something of the duties and sins of the Fathers in Common wealth and in the Church, that is, of such as govern in the Magistracy.  
Ans. First, 
Exod. 18.21.  it is required in the Magistrate that he be a man of wisdom, that is, that he have knowledge to rule and to to perform the duties which belong to his place and calling, for as in other arts he is not strait way a good Artificer, which is a good man, so much more in this weighty calling.  
Secondly, they must be prudent men, or men of experience: for like as in other Arts men must not trust their general knowledge and wisdom which have not had trial and experience of their profession: so much more in this calling it is needful, that a man well experienced in those matters that are incident to this calling.  
Thirdly, they must be men of courage, for his knowledge and experience cannot profit him, when he is to perform and execute the duties of his calling, if either he fear the rebukes of Superiors, or the hatred and reports of his inferiors.  
Fourthly, he must be a man serving God: this will serve to temper all his gifts: courage, if it pass the bounds of knowledge and experience proves a rash boldness, and wanting Gods fear, we see it often end in oppression.  
Fiftly, the Lord requireth that they deal truly: first, concerning themselves, they must see that in word and deed they be found such examples unto others, as love, truth and sincirity. Next they must carefully search all matters they are to deal in, concerning their calling, that they may give righteous judgement as the case requireth. This they must do, and have no respect of persons.  
Sixtly, they must hate all filthy gain: and desire of riches and rewards: for rewards blind the eyes of the prudent, and stop the ears of the righteous.  

Deut. 1.13.  seven, and lastly, a good Magistrate must be a man well known, and reputed and reported among god's people for wisdom, for experience, for courage, for the fear of God, 
Duties of spiritual Fathers and their Children.  for upright dealing, for the hatred of covetousness. If they be not known to be such they can not have that credit and reverence among the people which is due to their place and calling. And this the Apostle requireth in God's Ministers, that they have also a good report even of them that are without.  
sins here condemned are: in election of Magistrates to respect riches, and favour of men, and to neglect the former virtues, and special marks of Christian Magistrates.  
Examination of the Conscience.  

Superiors.  First, let all Superiors of all places and callings well examine themselves in and by this Law, how they love and tender their inferiors, as Parents do their Children: how they go in and out before them in all piety, sobriety and justice: if any such neglect these duties, his conscience pleads guilty, and he is subject to the malediction of this Law.  

Inferiors.  Secondly, let all inferiors examine themselves with what care and conscience they have respected the general duties of this Law, as to honour the aged, the Magistrate, the Minister, and to perform unto them all the general duties before prescribed: if they plead want of knowledge or of conscience, they are guilty and bound up to the curse of this Law.  

The natural Mother.  Thirdly, let the natural Mother here inquire with what tenderness and love she hath respected the life of her child in her womb, whether she hath nurced it with her own breasts, having strength and means given her of God hereunto: if thou hast neglected this duty, thy conscience cries guilty, and this Law condemns thee.  

The natural Father.  Fourthly let the natural Father here inquire with what care and conscience he provides for his family in a lawful calling, with what wisdom and judgement he rules his wife, with what piety and religion he doth instruct his family: whether he suffer his children to grow up in idleness and wantonness, whether he hath not more regarded their bodies then their souls, whether they be trained in an honest course and calling: if thou dost not respect these duties, thy conscience cries guilty, and this Law condemns thee.  
Fiftly, 
The natural Children.  let the natural children here inquire with what cheerful reverence, and fear and obedience, they have honoured their Parents, how they have respected and covered their infirmities, and provided for their wants: if thou be of this number, and hast neglected these duties, thy conscience cries guilty, and this Law condemns thee.  
Sixtly, inquire whether thou hast at any time, by cursing, mocking, reviling, or smiting dishonoured thy parents: or whether hast thou desired their death for any cause whatsoever: or hast contemned their lawful charge, or hast married without their consent: if these, or any of these sins be found in thee, thy conscience cries guilty, and this Law condemns thee.  
seven, 
Masters & governors of Families.  inquire with what care and conscience thou hast taught and catechized thy Servants: what example of piety & good life thou hast given them: how thou hast recompensed their labours: with what mercifulness and tenderness thou hast respected their wants: with what moderation in correction and admonition thou hast ruled them: if thou hast neglected these duties, thy conscience cries guilty, and this Law condemns thee.  
Eightly, let Servants inquire with what submission of mind, 
Servants.  with what fear and trembling, with what simplicity and faithfulness of heart they obey and serve their Masters: with what meekness of spirit they receive their admonitions and corrections: how they hate eye service, answering again, fraud, theft, and to obey their Masters in things unlawful: if in any of these thy conscience cries guilty, this Law condemns thee.  
Ninthly, let Magistrates examine well themselves, 
Magistrates.  how they enter their callings, without gifts to discharge them, wisdom, judgement, courage, and the rest before specified: what Laws and Decrees they have enacted for Religion and justice: how they have respected equity and truth in judgement: how they redress enormities and sins according to their authority and place: if in any of these thy conscience pleads guilty, this Law condemns thee.  
Tenthly, Subjects must examine themselves, how they have obeyed the Magistrates: with what conscience they have construed and obeyed the Laws and Statutes of the Land: whether they have prayed for their Governors, and have patiently borne the wicked set over them of God for their chastisement: every subject not respecting these duties, his conscience pleads guilty.    

The sixth Law.  

Question. 118.  
THe sixth Law is this: Thou shalt not murder: what is the meaning of this Law: what duties be here commanded, and what sins are forbidden?  
Ans. First, these two Laws following fitly follow one an other, first, for that the one is often the cause of the other: Adultery and intemperancy breed many quarrels and murders: secondly, for that Adultery, or defiling of a man's wife is next in degree to the sin of Murder: thirdly, for that a heart full of compassion and love, and a chaste heart go ever together. Again, the Lord is large in the five former commandments, but short hear: first, because the light of nature is not so darkened in us concerning these as in the former: therefore he useth most words where most need is: secondly, for that we are more hardly drawn to the obedience of the first Table: thirdly, for that the observation of the first Table puts a new life into us for the observation of the second. The Heathen were very blind concerning God: neither did they know the depth of these Laws of the second Table. Our Lord and Saviour Christ is the best expositor and preacher of this Law, who himself expoundeth it in these words. Mat. 5.21.22. Ye have heard that it was said unto them of old time: Thou shalt not kill: but whosoever killeth shall be culpable of judgement: But I say unto you, whosoever is angry with his brother unadvisedly shall be culpable of judgement: And whosoever saith unto his brother Raca, shall be worthy to be punished by the counsel: And whosoever shall say fool shall be worthy to be punished with hell fire.  
In this exposition of our Saviour Christ we may learn many things: but first generally let us observe these two things.  
First, how he doth tax and reprehend the pharisaical gloss and interpretation of this Law. Their interpretation was only of the external act of murder, saying, whosoever killeth shall be culpable of judgement: and this exposition of external murder, they urge by authority of the ancients, saying, that thus the learned Fathers understood this Law, saying, you have heard, that is, by Scribes and pharisees sitting in Moses seat, by Ancients, that is, old Rabbis and Teachers: culpable of judgement, saying, whosoever killeth wittingly or unwittingly, willingly or unwillingly, he shall be apprehended and adjudged in judgement, whereby is meant the inferior courts of justice which were kept in all parts of jewrie: and here they did qualify and corrupt justice, and lessen punishments often contrary to Law. We see by these few examples, how corrupt the judgement was of the jewish Rabbins, as Mat. 15. and how Christ calls them back▪ to the Law and Prophets. Thus by degrees the Fathers since Christ fell from the Gospel, at last came the School men and set up Antichrist.  
Secondly, he giveth us his own true interpretation of the Law: where he teacheth us clearly, that there are three kinds of murder, worthy of three kinds of judgements or punishments. First, the murder of the heart, which is anger unadvised: for all anger is not condemned: There is a Godly anger in christian zeal, the whetstone of fortitude: this murder to say no more is worthy your judgement, that is, your correction and punishment ye do inflict in inferior courts: Secondly, the murder of the fierce countenance, with addition of some foolish word in contempt, with an evil gesture and behaviour of countenance, mouth, tongue, head, hand or such like. Now for this contempt of thy brother saith Christ, to say no more of this kind of murder, it is worthy to be punished by a 
* This Court was for the greater offences: here he meaneth the synedrion in jerusalem a court of seventy two judges.  counsel, that is, in an open consistory, even in your highest courts. Thirdly, the next kind of murder (which the pharisees and world count light and small) is the murder of the tongue: whosoever (saith Christ) shall reproachfully call his brother a fool, this man I tell you deserves even the torments of hell.  
We see then by the words of the best interpreter what the scope of this Law is: namely, the preservation of the life and person of man: for this Law striketh at the root of cruelty, a sin deeply settled in the corrupt heart of man.  
The meaning of this Law in few words is this. Thou shalt not any way grieve, offend or hurt thy neighbour in his person, part or whole, soul or body: Neither shalt thou omit any duty of mercy, or labour of love, for the good, comfort, health, peace, and welfare and continual preservation and salvation of thy neighbour, during life.  
And that this interpretation must be of inward sins as well as of outward (contrary to the pharisees) the Disciple testifieth with his Master saying: 
1. john. 3.  He that hateth his brother, is a murderer: And God being a spirit, his Law must needs be spiritual, for the restraining not only of the hand, but also of the heart. Wherefore it is evident that in this Law, the Lord would cut down all the causes, occasions and secret roots of cruelty which grow in our corrupt nature. The Lord would have our fallow ground ploughed, and the secret thorns of hatred and malice digged up, for that these imbred evils are deeply rooted in us.   

Quest. 119. Set down a short sum of the special sins forbidden, and virtues commanded in this Law?  
Ans. The general sins here condemned are these, (for this respecteth all creatures) first, want of humanity, or any cruel usage of any of the creatures: for this cause the godly is said to have respect to the life of his beast. Prou. 12.10. secondly, want of a provident foresight to prevent dangers, which may be hurtful to man or beast.  
The special sins here condemned are these: either cruelty against ourselves: first, soul murder, as to neglect those things which concern salvation: secondly to neglect those things which concern the temporal state and health of body or mind: thirdly, actual self-murder, condemned of the heathen. Or cruelty against our brethren in these special branches: first, of anger: Secondly, of a despiteful countenance and gesture: thirdly, an open repoach and cruelty of the tongue: four, actual murder of the hand, which is the more grievous the more bands of love we break: specials here are: first, the murder of children by the natural parents: secondly, the murder of parents by the natural children: thirdly, the murder of brethren: four, the murdering of any christian: fifthly, the murdering of an heathen.  
Now what God commandeth: first, generally, we be commanded to cherish all pity and compassion in our hearts towards man and beast. Secondly, all special duties and signs of love and mercy are these: first, to look well to our hearts, that we be tender hearted and merciful towards all men: secondly, to look well to our outward beehaviour, that in our countenance and gesture, we be loving, kind, and merciful unto men. Thirdly, to look well to the good usage of the tongue thereby to benefit all men: four to look well to the hand, that we be ready to reach forth blessings and good things to other men, as the Lord hath enabled us.  
Quest. 120. Now let us hear of the branches of the negative part in order?  
An. The first is inhumanity and cruelty against any of the creatures, as against brute beasts, all the evillusage of them is here condemned, this is one of the sins of the last times. 2. Tim. 3.3. Rom. 1.30. he that is cruel to beasts will not spare the life of man when occasion is offered, we are commanded to help our enemy's ass. Exod. 22.5. Deut. 22.6. We see this in Balaam, who in great rage would have slain the poor Ass, when the Angel would have slain him and that most justly, his heart is discovered in his bloody counsel against God's people, which Balack with all speed put in practice. Num. 22. and 23. chap. God condemneth this brutish fierceness. 2. Tim. 3.3. Ob. but we kill them daily: An. By permission since the flood. Gen. 9 and therefore when we feed on the flesh of any creature, we ought to remember Gods free mercy, and how sin hath weakened our bodies, which before were kept strong and beautiful only with the fruits of the earth.  
Secondly, the Lord here condemns all want of provident care to prevent all dangers and evils which may be hurtful to the life of man or beast, for this cause the Lord commanded battlements on houses to prevent dangers, that men might walk safely on the house tops, as the custom was in jewrie. Deut. 21.8. for this cause the goring Ox must be stoned to death and not eaten. Exod. 22.28.30. And this is the Lords care in commanding that no pits be left uncovered. Exod. 22.33. The same may be said of railing of bridges, and of the mending of high ways that man and beast may travel safely without fear.  
Thirdly, next there be three branches or kinds of cruelty against ourselves here condemned in this Law. And these must be first considered: for if the love of man towards himself be the line and rule of his love towards other men: he that is cruel to himself can not be merciful to other men.  

1. Soule-murther.  First, of this cruelty the first branch is Soule-murther: Soule-murther is when a man carks and cares continually for his carcase, and neglects the state and life of the Soul, his Soul lies dead in sin. Eph. 2.1. and feels it not, wants the life of God and he knows it not. There is a necessary diet and food for the Soul, which if ye neglect and deny, the Lord cries in his word that ye kill the Soul, or be Soule-murtherers. Hosh. 4.6. 

Idle Ministers are soule-murtherers.  
Prou. 29.18.   My people perish for want of instruction and knowledge. Prou. 10.21. The words of the righteous feed many. job 23.12. Thy word is better unto me than mine ordinary food, for this cause the Lord complains also against negligent Priests and Prophets. Ezech. 34.3. Ye feed not the sheep, but kill them that are fed: meaning by others.  
Secondly, the second branch of this cruelty against ourselves, is when by any sin or sins we be enemies to our own health and so to our life: and herein three special kinds are condemned for that by experience they be found daily to shorten the days and life of man: 
All intemperancy impairs health.  The first kind is all intemperancy, which devours patrimonies, brings in all excess, reveling and uncleanness (for sins be linked and grow up together) what a number of filthy diseases doth whoredom alone breed in men, according to the Apostles doctrine and the common experience? wherefore we justly conclude against these sinners, they are cruel and unmerciful to themselves for hearts be eaten up with this care: the second secret enemy of a man's life, is that biting, eating, consuming and distracting care, which Christ condemneth. Mat. 6. This care with the sorrows which follow it, be very evil, against this Solomon warneth us saying. Prou. 17.22. a joyful heart causeth good health, but a sorrowful mind drieth up the bones. The third secret enemy of a man's health, and life is an improvident care for food and raiment, idleness, slothfulness, condemned. 1. Tim. 5. Prou. 6.6. and 10.26. Eccles. 37.11.  
Thirdly, the third kind of cruelty against a man himself is the highest kind of cruelty that can be named against the natural life, 
Actual self-murder.  and this is actual self-murder, when a man lays violent hands on his own life, and imbrewes his hands in his own blood. First, such bloody executioners be greatly injurious to God and men. The Lord hath set forth such in his word as terrible examples for all ages to behold, accounting them as monsters to terrify all men from such unnatural practices: as Saul, Achitophel, judas, and the like. Secondly, the godly in extreme sorrows would never seek to end their pain on this wise as these did, for they were well assured such an end was a beginning and the entrance into everlasting sorrows. 
Here men must not respect the examples of Pagans nor any suggestions of Satan to the contrary.  David rores for very grief of heart. Psal. 32.5. Hezekiah chattered as a Bird, and could not speak for anguish of mind. Es. 38. job desired to be strangled. cha. 8.13. but they over came all their sorrows by the spirit of faith and patience. Thirdly, and lastly, we be not our own but Christ's. 1. Cor. 6.19.  
Fourthly, in the fourth place we be to consider of the special branches & kinds of cruelty against other men, condemned in this Law. And here the first kind is the inward and secret murder of the heart, 
Murder of the heart.  because this is the fountain and headspring of all the rest: out of the heart proceed evil thoughts murder, etc. Mar. 7.21. And unto this kind refer we all inward anger, wrath, malice, hatred, envy, fretting, contention, debate, grudge, desire of revenge, to be fierce, heady, never appeased but a stoic in other men's harms, and such evils which break the bands of love. The Scriptures which condemn these secret sins of the heart are these, Leu. 19.17. Thou shalt not hate thy brother in thine heart. 1. john. 3.15. He that hateth his brother is a manslayer. Prou. 22.24.25. we be forbidden to have any familiarity with, or to strive against an angry man, reason is given of this charge. Prou. 26.21. for the contentious man is apt to kindle strife, as the coal the coals and wood a fire. Eph. 4.31. Let all bitterness, anger and wrath, crying and railing be put away from you with all maliciousness: and be ye merciful, forgiving one another, even as God for jesus Christ his sake hath forgiven you.  
The Heathen do describe and distinguish Anger, Wrath and Envy, as followeth: Anger is the beginning of madness: 
Anger is a fiery hot boiling of the blood in and about the heart which by degrees becomes wrath & then seeks revenge.  again, Anger is the drunkenness or giddiness of the Soul. Wrath admitteth no good counsel. Anger is the root of malice, murder and death. Envy is a prying into the prosperity and gifts of other men with grief of mind for our own wants, a vice compounded of hatred against our neighbour. Num. 12.10. and of self-love.  
Anger is not always taken in the evil part. Mar. 3.5. Eph. 4.26. but unadvised, and exceeding, which without grace preventing breeds wrath, hatred, fierceness, and madness, as we see in Cain, Saul, Herod. The spawn and seed of all these bitter and fowl sins are in the heart ever since the fall of Adam, and will never clean out till the last day: for this cause Satan finds it no matter of difficulty by breathing into the minds of the children of rebellion. Eph. 2.2.3. to swell them with wrath and malice one against another, he proceeds in the work in this order: first, 
How Satan kindles anger and wrath in men.  he worketh in our affections a secret misliking of men, and often for no certain or known cause. Secondly, if we mislike, we cannot bear at such men's hands any thing we can suffer in others: and so the fire of indignation gins secretly to kindle within us. Thirdly, Anger continued, without grace preventing and remedies applied, burns excessively and breaks out into hatred, fierceness, wrath and malice. Fourthly, hatred and wrath are so fiery that they can hardly be quenched before they come to revenge. Fiftly, desire of revenge brings murder.  
implacability follows in a number of fierce mad men, for by degrees they become such as can never be appeased: as the mad jews against Paul. Act. 21.31. and 23.12. Rom. 1.30. Wherefore look well to the first motions of anger in the misliking or despising of any man in thine heart: prevent all occasions, and entertain not, but fight against such affections, for they are dangerous. Lastly, for inward sins the stoics, are here condemned: which is not to be moved with any bowels of other men's. The carnal in his own injuries is quick, but cold and dead in the evils of other.  
The second kind of external cruelty, which Christ condemneth. Mat. 5.22. is the cruelty of the countenance, which appears more or less in the face commonly: or by the evil gesture & carriage of ourselves in any other part of the body.  
This cruelty breaks forth first in the whole countenance: either fiery and fierce, or pale, trembling and cast down, as in Cain. Gen. 4.6. Why art thou wroth, and why is thy countenance cast down. 
This outward cruelty of countenance, hath killed many a man.  or by a scoffing fleering face to grieve the heart of any man. The holy Ghost counts it very cruel persecution in Ishmael against Isaac. Gen. 21.9. Gal. 4.29. Sarah saw Ishmael scoffing & laughing scornfully, she knew forthwith the malice of his heart, and therefore provideth that both he and his mother be cast forth, out of Abraham's family, that is, out of the Church. These scorners are grievous sinners before God. Prou 24.9. The wicked thought of a fool is sin, and the scorner is an abomination unto men. Pro. 9.7.8. judgements are prepared for the scorner, and stripes for the fools back. Prou. 19.29.  
Secondly, this cruelty otherwhiles is manifested in the eyes fiery and flaming which are common signs of contention and drunkenness as the Lord himself testifieth. Pro. 23.29.30. By this evil eye the rich scare away the poor. And therefore the Lord commandeth the lender not to look on his poor brother with an evil eye. Deut. 15.9.  
Thirdly, this cruelty appears also by the knitting and bending of the brows in a sour and lowering countenance. Mat. 6.16. by wagging and shaking of the head and hands, gnashing of the teeth, gaping of the mouth, thrusting forth the tongue. David the lively type of Christ complains against this often. Psal. 35.21. They gape on me with their mouths, saying, a ha, our eye hath seen. ver. 16. gnashing their teeth against me. And this cruelty was practised against Christ. Mat. 27.39. They that passed by his cross, reviled him, wagging their heads. etc.  
All kinds of jesting and scorning in word or action are condemned of God. 
The Scorners jest at men's infirmities and virtues, and for not doing as they do. 1. Pet. 4.4.  Cham's jesting brought a curse on him and all his posterity. Gen. 9.25. Michol for scorning David's holiness was barren all her life. 2. Sam. 6.23. The Philistines jest and scorn the servant of God Samson, to their own ruin and heavy destruction. jud. 16.30. Shemei▪ scorned David to his own wrack after for all his submission. David's messengers were scorned and evil entreated by the Ammonites, which turned not long after to their ruin. 2. Sam. 10.1. & 7. The Idolatrous men of bethel taught their children to scorn the Lords Prophet Elisha as he passed by them: God smote them with a present plague, they were devoured of wild beasts. So the Lord smote them to testify to all ages how his fierce wrath is ever kindled against this sin.  
To conclude the wittiest kind of jesting which the heathen even in Athens, did esteem and grace as a special virtue, the Lord condemns it as a gross sin, and forbids it for ever unto his people. Eph. 5. Neither may we take any liberty in this sin either by Esaiah or Elias example, scorning Idolaters for their palpable blindness and gross impiety against God: for they were acted and moved by extraordinary motions of God's spirit both to speak and to write against Idolatry.  
Lastly, to arm ourselves against this kind of cruelty: 
preservatives.  first, give thyself to prayer. Psal. 109.2. The mouth of the wicked, and the mouth full of deceit are opened upon me. etc. but I gave myself to prayer.  
Secondly, give thyself to meditation in the word. 119.51. The proud have had me exceedingly in derision, yet have I not shrinked from thy commandments.  
Thirdly, If they scorn thee for a good cause and for godliness know they scorn thy master, and rejoice with the Apostle. 2. Cor. 12.10. I take pleasure in infirmities and reproaches, 
Heb. 11.26.  etc. for then my master jesus Christ sojourneth with me.  
Christ saith here is condemned the cruelty of the tongue. Here therefore unto this place belong all sins of the tongue, which proceed from that secret root of cruelty which lies hid in the heart: as bitter words, railing, reviling speeches, backbiting, slandering, clamours, cursing and such like. A clamorous tongue argueth a foolish and an evil heart, be the cause never so good: of which the holy Ghost warneth us often, that we be not deceived concerning such, they have no portion in Christ, 
1. Cor. 6 10.  neither shall they inherit, the kingdom of heaven. The Scripture compares the evil tongue to fire, sparks, and sharp arrows, to teach us that as these be very dangerous instruments of murder, so the tongue.  
First, all bitterness of the tongue is here condemned, some men be so full of bitterness and fierceness, that there tongues seem to be dipped in the poison of Asps, or in some deadly poison. These as Solomon saith. Prou. 12.18. speak words like the prickings of a sword, but in the tongue of the wise is health. Such men's tongues are whetted by evil spirits, and set on fire by the fire of hell: for so Saint james speaketh. Chap 3. Of this sect was Nabal as the wise servant of Abagail reporteth, saying: 
1. Sam. 25.14.17.  David sent messengers to salute our master, and he railed on them: now therefore take heed, for evil will surely come on our master, and upon all his family, for he is so wicked that a man cannot speak unto him. Of this sect was railing Shemei who meeting David in a tumultuous time openly cursed and cried against the king that he was a bloody and a wicked man. 2. Sam. 16.7.8. And of this fellowship was Ishmael, who is said to be fierce, cruel, a bitter scorner with his tongue, and his hand against every man, and every man's hand against him. Gen. 16.11.12.  
Secondly, Cursing is here condemned: to bless God and to curse men are two contraries: and cannot possibly be in one man as Saint james teacheth. Chap. 3.9. for that one fountain cannot send forth sour and sweet, if thou canst not bless God, thou art no true worshipper: if no worshipper of god thou standest in the state of wrath and perdition. The Devil in this man is let in and blows hard on the coals of wrath. Eph. 4.27.31. for this cause the Lord warneth often against this sin: and that his children be ready always to bless even those which curse them. Rom. 12.14. Into this sin fell job and Peter under the cross, and in great passions of mind, but they repent with bitter tears. Mat. 26.74.75. job. 3. and 42.  
preservatives and rules against these Sins are these.  
First, By faith to behold and consider wisely of God's providence: So doth David, 2. Sam. 16.10. let Shemei alone the Lord hath sent Shemei to curse David.  
Secondly, pray for such and do them all the good thou mayest: for so Christ commandeth. Mat. 5. Bless them that curse you: and his Apostle teacheth the same lesson. Rom. 12. recompense evil for evil to no man, bless I say and curse not. And Christ himself practiseth it, for when they cursed and railed he prayed for them.  
Thirdly, take heed of the conceit of Balack, and of many blind unbelievers concerning Balaam, and wizards curses: I know whom thou blessest is blessed, and whom thou cursest, he shall be cursed. Num. 22. ver. 6. for thine unbelief and wicked fears may cause the Lord to let Satan loose to smite thee, and then shalt thou fasten thine eyes on witches, and regard the words and deeds of lying spirits in these wicked instruments.  
Fourthly, against all the cursed speeches of godless men, remember the comfortable words of Solomon. Prou. 26.2. As the Sparrow and Swallow by flying escape, so the careless curse shall not come.  
Fiftly, and lastly, remember how the Lord hath often turned the curses of the wicked into blessings for his children as he testifieth himself he did against Balaam. joshua. 24.9.10.  
Thirdly, Slander is here condemned, as a most dangerous sin of the tongue full of cruelty. It is described thus: A slanderer is one that walks about, seeking all occasions to knit lies together, and to broach them, maliciously intending to hurt a man in his person, goods or good name. The holy Ghost hath given us a lively description of this sin in the examples of Doeg the Edomite, Haman, Zibah and such like in the scriptures.  
These sinners may truly be said to be the sons of Belial, for they notably resemble their father in many points. First Satan is an 
a job. 1.6.7.8.9.  espy, so be they. Secondly, Satan is an 
b Zach. reve.  accuser, so be they. Thirdly, Satan is the 
c Io. 8.43.44.  father of lies, so be they. Fourthly, Satan is malicious, so be they. Fiftly, Satan is bloody, such be they. Sixtly, Satan 
d Eph. 2.2.3. Psal. 101.5.  works secretly, so do they. seven, Satan is very sweet in his temptations, full of sugared 
e james. 1.13.14 Gen. 3 2.3. Psal. 52.4.  motions, such be they, they speak soft and sweet, but very deceitful words. Eightly, 
f Psal. 50.19. Io. 7.1. Mark. 3.21.  Satan in the end spares not his best friends, no more will the slanderer spare his own mother's son.   

Quest. 121. Proceed on to the fourth kind.  
Ans. Actual murder is here condemned: If God give not grace to quench the flame of anger, and to kill the seed of cruelty in the first conception of the heart, it will assuredly break forth into the external parts, which is dangerous, and if here it be not quenched, this fierce flame will increase and set on fire the tongue, which is more dangerous: and if here it rage long, it will come to the hand which is most dangerous. Let bloody men remember. Ezech. 35.6. As I live saith the Lord God, I will prepare thee unto blood, and blood shall pursue thee: except thou hate blood, even blood shall pursue thee. And the cruel and bloody man shall not live half his days.  
Rules for peacemakers are these.  
First, provoke no man by word or gesture. Secondly, for peace sake lose thy right. Thirdly, answer no man frowardly. Fourrhly, construe all men's doings and sayings in the best part, as much as thou canst according to the rules of piety and christian charity. 1. Cor. 13.  
Actual murder and cruelty hath many degrees and different kinds. First, in regard of persons, for the more bands of love knit men together, the greater is the cruelty and sin committed: first, the highest degree is against Parents, Children, or Brethren: secondly, against any Christian near unto us for his faith and profession, or loving friendship and neighbourhood: thirdly, against any man: for the Image of God is to be respected in every man. Gen. 9  
Secondly, in the form and manner of proceeding in this action, these differences must be respected. First, There be some close practices of cruelty, as either to consent, counsel, or command secretly the death of any man: as Saul in the death of Stephen. Act. 7.58. Herod for the Baptist. Mar. 6. jesabel against Naboth, David against Urias. 2. Sam. 13.28. or to poison secretly any man: as jesuits do Princes, & witches do many, being taught by Satan in their practices: or in judgement secretly to pervert justice for rewards, is an exceeding great cruelty: This we see in wicked Felix against Paul. Act. 24.25. and 28. Secondly, some open actual cruelties: first, in the open courts of justice and judgement, to let the murderer escape with his pardons or howsoever, this is great cruelty against the whole land: which must then bear the wrath of God for the sin of one man. Num. 35.16.33.34. Secondly, out of judgement there are many kinds: first, against the living: secondly, against the dead. Cruelty against the living, is to take away the life of any, or to hurt or wound any man in body, or in soul. Cruelty against the dead, as not to bury the dead is a heathenish inhumanity and a punishment for the wicked. jer. 22.19. 2. Chro. 36.8.  
First, concerning the murdering of parents, and children, the sin is so detestable, and against nature, that heathens being 
* Romulus.  demanded, wherefore they made no Law for the punishment of such sinners, they answered: first, for that they thought such evils could not be committed of any: again the Heathen judges made a law, that a Snake, a Dog, a Cock, and an Ape should be bound together in a sack with the murderer and all cast into the deep sea, for that they would have no man once think of such sins, but with horror and trembling. If these sinners escape the hands of men, we never read or find, that they do escape the heavy judgements of God: as we see in Absalon and Cain, they are set forth as memorable examples for all ages.   

Quest. 122. What think you of a combat, for the ending of some strife, and to try a truth?  
Ans. First, it hath no warrant from God in his word, David for his combat with Goliath had an extraordinary motion. So likewise Phineas and Elias when they slew those Idolaters and unclean persons.  
Secondly, I say that the Lord in his wise providence hath appointed other Lawful means to appease strife, and to manifest a truth if he will have it revealed.  
Thirdly, and lastly, we know by experience that this is an occasion of sowing the seed of contention and strife in many, and the cause of much bloodshed in Children and posterity.  
Fourthly, the very Pagans will deny this to be fortitude, Aristole will condemn it for foolhardiness.   

Quest. 123. Now proceed to the affirmative part: and tell me briefly what is commanded in this Law?  
Ans. The sum of this part is this: do what lieth in thee to preserve the life, body and soul of thy neighbour. And here we shall not need to dwell long, for that having seen the deformity, darkness and danger of the former sins, we may soon espy and see the beauty brightness and excellency of the contrary virtues here commended.  
First, if we take some short view of Christian charity commanded in the whole Law, we shall the better perceive what special branches of it are commended here unto us.  
Love or Charity may well be described to be a supernatural grace or gift of God, proceeding from faith unfeigned, and from a pure heart, kindled and wrought in us by the sight of the pardon of sins, and the feeling of the love of God shed into our hearts. First, that it is a gift of God Saint john teacheth. 1. Epistle. Chap. 4.7. Love cometh of God, and every one that loveth is borne of God, and knoweth God. Secondly, that it resteth in a clean heart: Saint Paul showeth, saying. 1. Tim. 1.5. Love proceeds from a pure heart, 
Act. 15.9.  from a good conscience, and from faith unfeigned. Thirdly, that it is a consequent and fruit of the pardon of sins, Christ assureth us. Luke. 7.47. Many sins are forgiven her, for she loveth much, and faith quickens and informs love, rather than love faith. Fourthly, and lastly that here is required the feeling in gods love appeareth. Rom. 5.5. The love of God is shed into our hearts by the holy Ghost which is given us.  
The commendation of this grace is great in Scripture. First, it is the girdle and band of all perfection: teaching us how to make right use of all the gifts and graces we received for the mutual good and edification one of another. Col. 3.14.  
Secondly, it is patiented and gentle. 1. Cor. 13.14. and so the mother of all peace and concord, teaching us to pass by many injuries to continue our peace with God and men. 1. Cor. 13.  
Thirdly, It is more profitable in the Church than any of the extraordinary gifts of the spirit: as the gifts of prophesying, of strange tongues, of healing, and such like. 1. Cor. 13. ver. 8.  
Fourthly, it is an infallible testimony unto our spirits, we are translated from death to life, if we love the Saints. 1. joh. 3.14. Psal. 16.4.  
Fiftly, the Lord Christ labours to beat this into men's hearts Mat. 5.23.28. which men will not receive without God's special grace have seasoned them, that no service to God is accepted without faith to God, and love to men. Es. 1. Rom. 14. Heb. 11.6.   

Quest. 124. But I pray you let us hear what special branches of obedience be here commanded?  

mercifulness or humanity to man and beast.  Ans. First, as God condemneth all cruelty to the creatures, so God commendeth here the cherishing and preservation of the life of man and beast: he hath here set himself a pattern and example for us to follow. 
Psal. 145.  God is good to all creatures, he giveth to beasts their food, and to the ravens when they cry. Psal. 147.9. Pro. 12.10. A righteous man regardeth the life of his beast: but the mercies of the wicked are cruel.  

A holy self-love in the preservation of our own souls and bodies.  Secondly, A holy self-love is here commended: for we must with continual care endeavour the preservation of our souls and bodies everlastingly, by the right use of the means which god in wisdom hath appointed. The soul must continually be fed and nourished with the knowledge of God and good things. Prou. 10. 2● The lips of the righteous feed many. The Soul must be well dieted: and for this the book of God prescribeth, teaching us to receive the word with meekness, as babes do their milk, 2. Pet. 1.1. as the ground the seed. 1. Pet. 1.23. as the stock the graft: for it is able to save the soul. james. 1.19. Next the body must be preserved with all watchfulness and sobriety, that so the whole man may be serviceable to God and men: and for this the wise Physician is appointed of God to direct us. 
1. Chro. 15.  And here we be commanded to attend God's ordinance in physic for the restoring and repairing of our health being lost: first, praying for the pardon of sins, 
john. 5.5.  and reconciliation with God, that so his blessing may be upon the means which hereunto by his good providence he hath appointed. Mat. 9.2. 2. Chron. 16.12.  

A loving tender heart.  Thirdly, loving tenderness of heart to our brethren, and all mercifulness is here commanded: purge the heart of all anger and cruelty, and be filled with bowels of compassion: This heart was in joseph. Gen. 43.30. his bowels were inflamed towards his brethren. This heart was in Moses. Num. 12.3. Exod. 32. This heart was in Christ. Mat. 9.36. This heart had Paul. Rom. 9.2.5. for thus he testifieth of himself. I am moved towards you with the bowels of Christ, or of compassion. Phil. 1.8.9.  
This heart is known by these marks following.  
First, it rejoiceth in the good and prosperity of other men. Rom. 12.15. Secondly, it mourns for the miseries of men. Esay. 24.16. Psal. 119.136. Thrirdly, it is ready to help. Io. 20.15. most chreerefully and willingly. 2. Cor. 8.3. without delay. Prou. 3.28. Fourthly, this heart is not lightly offended nor offending. Phil. 1.9. but ready to pardon many offences. Eph. 4.32. Fiftly, this heart is careful to avoid all occasions of offence. Gen. 13.8. even with the loss of his own right. Mat. 17.26. Sixtly, this heart overcomes evil with goodness. Rom. 12.21. and with patience. 1. Cor. 13.4. covering infirmities with the garment of compassion. Prou. 17.9.  
Fourthly, 
A loving cheerful countenance is required.  the loving countenance must testifiie of the affections of our hearts, a sour countenance is the brand of an hypocrite and of an evil heart, than a cheerful countenance must attend the merciful and good heart. Mat. 6.16. and it is seemly in the godly, for a cheerful heart causeth a good cheerful countenance. Prou. 15.13. and they allow all true joys. job with his grave and cheerful countenance cheered many hearts. Chap. 29.24. All godless men are cheered up and comforted with false joys: the true beeleever only knows that the kingdom of heaven is righteousness, peace, and joy in the holy Ghost. And yet this cheerful countenance may not want gravity and sobriety for laughter is a sign of folly. Sirach. 19.27. Eccles. 2.2. jobs smiling gave none occasion of offence. Chap. 29.24. If I laughed on them they believed it not: 
mercifulness and wisdom in the government of the tongue.  for by my cheerfulness I gave them none occasion of liberty unto sin, Neither did they cause the light of my countenance to fall: they were so afraid to offend me.  
Fiftly, Mercy and love must be manifested in the tongue by good speeches: first, soft, wise and loving answers, Prou. 15.1. Secondly, in being the mouth of the poor, widow, fatherless and stranger, in judgement. When the ear heard me, it blessed me, and when the eye saw me, it gave witness unto me, And again, ver. 21. Unto me men gave ear, and waited, and held their tongue at my counsel, job. 29.11. job again testifieth of his love in these words, I delivered the poor that cried, and the fatherless, and him that had none to help him, the blessing of him that was ready to perish call upon me, and I caused the widows heart to rejoice. Thirdly, in blessing and praising God, and in prayer for our brethren. Mat. 5. Fourthly, in feeding and winning souls by holy admonishion. Prou. 12.10.  

Our mercifulness must appear in our actions.  Sixtly, Our mercifulness and love must not only be in word, but also in our deeds and actions: for every man shall be judged according to his works. Mat. 25.41. Es. 58.10. And yet Saint john proceedeth further, saying, that we must not only relieve them with our goods, but also, if need require for the good of the Church, we must be ready to lay down our lives for our brethren. 1. joh. 3.16. But Christ would have our love also manifested to our enemies, as in words, so in deeds. Mat. 5.44. and 48. do good even to your enemies.  

mercifulness manifested by other virtues.  seven, our mercifulness and love is manifested also in the Church and must be by these virtues following.  
First, there must be in us a sound uprightness and purity of mind, which as it cannot abide the neighbour to be unjustly blamed by any sinister dealings: so it can not hide his sins and faults, for his good when occasion is offered of Christian admonition. Leu. 19.17.  
Secondly, by gentleness, which is to refrain ourselves from revenge, when just cause of offence is given us, as David to Shemei 2. Sam. 16.  
Thirdly, by liberality, which is a merciful and free distribution with judgement, giving to every man according to their special wants. Psal. 112.4.  
Fourthly, by friendship, which is a good will between two equals to perform all duties of love the one to the other. True friendship is a fruit of Godliness, seasoned with good affection, confirmed with gravity and sobriety, preserved with constancy, proved by sympathy, and continued with mutual pledges of love in all well doing.  
Fiftly, by concord and consent of minds: this stirreth us up to all benevolence, and causeth a careful respect of all superiors, inferiors, and equals, gladding the hearts of men, as it were with a mild, sweet and comfortable harmony.  
Examination of the Conscience.  
First, here must be a careful examination of the heart and conscience: for if the murderer lie fast bound under the curse and condemnation of God, and was never as yet translated from death to life: and next that he which hateth his brother is a murderer: than it standeth every man in hand to search faithfully his own heart, and if there thou findest any cruelty, anger, envy, hatred, wrath, malice, or any such Serpents bred and harboured in thee, thy conscience cries guilty, and this Law condemns thee.  
Secondly, examine thyself with what cruelty, and inhumanity, thou hast abused the good creatures of God: how improvident and careless thou hast been for the life of man and beast: if thy conscience herein plead guilty, this Law condemns thee.  
Thirdly, examine thyself how negligently, thou hast respected the state and life of thy soul, how careless for thy salvation and the means of it: and with what sins of intemperancy and incontinency thou hast impaired the health and shortened the life of thy body: if thy conscience cry guilty this Law condemns thee.  
Fourthly, examine thyself whether thou hast been a scornful Ishmaell, or a dogged bitter Nabal with any evil gesture, countenance, or otherwise disgracing or grieving any man: if thy conscience plead guilty, this Law condemns thee.  
Fiftly, inquire also how thou hast offended God, in the sins of the tongue: as in bitter words, railing, reviling, backbiting, slandering, clamours, cursing, all which and the like testify clearly of the cruelty of the heart: if concerning these thy conscience plead guilty, this Law condemns thee.  
Sixtly, inquire also if thou hast ever actually hurt, mained, murdered, or endangered the life of any man, by secret or open practices whatsoever, or desired the hurt, or consented to the hurt of any man's life: if thy conscience plead guilty this law condemns thee.  
seven, inquire if thou dost not in a holy self love desire and care for thine own salvation, and the salvation of others, in exercising thyself in the means which God in his wisdom hath hereunto appointed, as reading and hearing the word of God read and preached, prayer, meditation, conference, fasting, and such like, if thy conscience pleads guilty this law condemns thee.  
Eightly, inquire how negligent thou hast been in showing mercy to the poor, and in commiseration to such as thou hast seen and known in any misery: if thy conscience plead guilty, this Law comdemnes thee.  
Ninthly, inquire whether thou hast refused reconcilement when thy neighbour hath desired it: or hast outwardly pretended reconciliation, but inwardly intended any cruelty in thine heart: if thy conscience plead guilty this Law condemns thee.  

Ministers.  Tenthly, inquire (if thou be the Minister of Christ) how thou hast respected the souls of men, whether thou hast ever poisoned the souls of men with any false doctrine, or matter of contention: or hast done the work of the Lord negligently: if thy conscience plead guilty, this Law condemns thee.  

Civil magistrate.  eleven, inquire (if god hath set thee in the magistracy) how thou hast done justice, and punished cruelty and bloodshed, and protected the life and state of the innocent: if thy conscience plead guilty, this Law condemns thee.  
Twelfthly, let ever man inquire in every calling if he hath grieved, or vexed the soul of any man, if he hath impaired the health, maimed or hurt the body of any man, as Impostors unlearned presuming in the practice of physic, and unskilful in the practice of chirurgery to the great hurt of many, if thou hast any way been the cause of any man's death: thy conscience pleads guilty, and this law condemns thee.  
Thirteenthly, and lastly, inquire with what mercifulness thou hast tendered the life of man and beast: with what love and lenity in word and action thou hast conversed with men, how thou hast by all well doing desired to cheer and comfort the hearts of men: for the want of these virtues thy conscience pleads guilty, and this Law condemns thee.    

The seventh Law. Thou shalt not commit Adultery:  

Question. 125.  
NOw proceed to give us the sum and true interpretation of this Law.  
Answer.  
The next injury that is done to a man's person is Adultery, 
Order.  because a man's wife is next to a man himself and most dear unto him, as his life: therefore to commit Adultery is even a second murder. 
Sum.  The sum is this, that God doth abhor all uncleanness and pollution of body and mind, 
Scope. To preserve chastity.  and therefore so must we with all care and watchfulness striving to keep and possess our vessels in holiness and honour, as meet temples for his holy spirit to rest in. 1. Thes. 4.1. Cor. 6.  
The best interpreter of this Law (as of the former) is our Lord and Saviour jesus Christ. Mat. 5.27.32. where first he rejecteth the Pharisaical gloss, and then he addeth his own true interpretation. The pharisees standing first upon the bare letter of the Law, and next upon the authority of their ancients did affirm and teach that this Law was only to be understood of actual Adultery: but our Lord and Saviour assureth us this Law, searcheth more deeply into the most secret chambers of men hearts.  
In this Law we are to consider. First, what is forbidden: All kinds of Adultery: either of the heart. Mat. 5.28. to lust after an other man's wife: or of the other senses, as of the eye. Mat 5.29. in unchaste and unseemly sight: or of the ear, in hearing of rotten and unsavoury speeches. Eph. 4. or of the taste, in all intemperancy, gluttony and drunkenness: or of the smelling, by all whorish provocations of lust in odoriferous smells: or of feeling, by all unchaste touching or handling of women. Or the Adultery of the tongue, is to vent the unclean lusts of the heart, by unclean speeches, Eph. 4. Or actual or corporal whoredom and adultery, where we be to consider: first, of the causes which breed this sin: secondly, of single whoredom: thirdly, of incest: four, of unnatural lusts: Fiftly, of divorcement.  
Secondly, what is commanded: we be commanded to keep our vessels in holiness and honour, and to this end we be first, to keep the heart watchfully exercised in holy and clean thoughts and Godly meditations: Secondly, to watch over all the senses as job did his eyes, Chap. 21 or joseph did his ears. thirdly, to watch over the tongue, that it may utter chaste, holy and profitable speeches: Fourthly, to look we be well fenced and guarded with the walls and bars of a pure and chaste life, as these: First, marriage: Secondly, temperancy and sobriety in meat or in apparall: Thirdly, Religious fasts: Fourthly, invocation and prayer: Fiftly, the society and communion of Saints.   

Quest. 126. Now let me hear what saith Christ of this Law?  
Ans. Christ saith that actual Adultery is not here only forbidden, but that whosoever fasteneth his eye on an other man's wife, to the stirring up of his heart to any unclean motions hath offended against this Law: Christ first condemneth here the adultery of the heart. Christ here teacheth that we must keep the fountain clean: 
Prou. 4.23.  for that all the actions of life stream from it: The Lord condemneth an unchaste heart: first, for that from it proceed evil thoughts, adulteries, fornications. Mar. 7.20.21. Secondly, for that he will have us to obey his Laws with all the soul, all the mind, and all the heart. Deut. 6.4.5. Thirdly, the Apostle requireth chastity both in body and mind, that is, holiness both in body and spirit, for that man is rather that in verity, which he is in heart and mind, than what he is in outward appearance. 1. Cor. 7.34. Fourthly, we must be like our God and put on by Christ that image which we lost in our first parents: he reasoneth with us thus: 
1. Pet. 1.13.  Be ye holy for I am holy. Leu. 20.26. in soul, spirit and body. 1. The. 5.23.  
Rules for the preservation of the heart from Adultery, are these.  
First, make a covenant with thine eyes and thine heart, 
job. 31.1. and 26.6.  not to think upon unclean thoughts: for that they are the seed and spawn of all unclean lusts. 
Prou. 12.2.   
Secondly, dispute not with the Devil alone, for he will soon inflame thee, as he did Eve to lust after the forbidden fruit, and David to lust after Vriahs' wife. Gen. 3.3.2. Sam. 11.  
Thirdly, if lust begin to stir in thee, 
james. 1.15. 1. Pet. 2.11.  let not thine heart yield, but resist the motion, and Christ by his grace shall enable thee to overcome and to kill this enemy.  
Fourthly, Be instant in prayer when the occasion is offered, and cry, saying: O Lord turn away mine eyes from beholding vanity. Psal. 119.  
Fiftly, avoid the occasions following: Christ here condemneth the adulterous eye: naming this sense for all the rest, because it is a most stirring and quick sense, and for that by it most commonly Satan and the world infect the heart with unclean lusts.  

1. john. 2.17.  Saint john knits well three things together, The lust of the flesh, the lust of the eyes, and the pride of life, for the lust of the flesh is inflamed, by the lust of the eyes, & the common lure of this is the vanity and pride of life, for the Devil by the world kindles the lust of the eye, and this inflames the lust of the heart. That the eye is a most dangerous sense, both to stir up and to feed the unclean lusts of the heart, may appear by many examples in God's book. Of Putiphars' wife it is said that she cast her eyes upon joseph, and then began to lust after him, and to entice him to lie with her. Gen. 39.7. And of David it is written, 
2. Sam. 11.2.  that he cast his eyes upon a naked woman, Vriahs' wife, and this inflamed his heart: and God's people were so snared and baited in the first age, for it is said of them: 
Gen. 6.2.3.  The sons of God cast their eyes upon the daughters of men and saw that they were fair. That is, the religious in the true Church, saw the daughters of Cain, in the false Church did please their eyes, so they were overcome with their beauty to break God's covenant, and to join with them in marriage to their own destruction. This adulterous eye causeth Saint Peter to say of unclean men, that they have eyes full of adultery. 1. Pet. 2.14.  
Here then are condemned all enticements of the eye, which stir up the heart to unclean lusts: The most common and dangerous lures of these times are these following: First, dead pictures of naked men and women, the old lures of the Devil in paganism. Cursed Cham jested at his father's nakedness. Gen. 9 And so the spirit of whoredom causeth men to delight in that which is one special cause of shame and confusion, for he that delights in the effect will delight in the cause and occasion. Sin brought in shame and dishonour upon us: our weakness, our shame, our frailty, God hath taught us to cover with our apparel. Such then as discover their nakedness in part, or in whole, in living bodies or dead pictures, follow the old Pagans in practice and set up banners for whoredom and uncleanness.  
Secondly, the second lure is the banner of pride in costly and strange apparel: the blessed voice of God in the scripture condemneth in apparel two things: first, costliness and wasting of our substance on apparel, above our state, wealth, place and calling, wherein God hath placed us, confer these places. 1. Tim. 2.9. with Esa. 3. and 1. Pet. 3.2.3. Secondly, he condemneth curiosity and vanity in fantastical and strange attire: for thus the Prophet speaketh. Sophonia Chap. 1.8. I will visit the Princes, and the king's children, 
Deut. 12.11. Esay. 3. 1. Pet. 3.3. 1. Tim. 2. ●.  and all such as are clothed with strange apparel. Strange it is that Satan can make us so swell in that which ought to be unto us a special argument of humiliation: for sin and shame brought in apparel, and this came in to cover both. It may well be called as one saith the badge of our rebellion, and the witness of our shame. That Steward may justly be condemned and rejected that wastefully spends his master's goods, specially in attiring himself: to be short, this vanity in apparel, never greater than in these times, hath ever been noted an argument of pride, idleness, levity and disorder in all degrees of men.  
Thirdly, our nature, if we knew it, hath no need to be made tame, and brought under for unclean spirits to ride us, by painting the face, laying out the hair, curling, painting, binding, and by strange attires: for our very natural disposition is so prone to all uncleanness, that it is a very madness for us to give such place to the devil, that his temptations may with more speed and ease be fastened on us: and thus wittingly and willingly we hold Satan the stirrup to our own destruction.  
fourthly, and lastly, the ages following will assuredly be astonished to see the pictures of pride and vanity, which shall be reserved in our houses for posterity.  
The third and fourth lure of whoredom and adultery to feed adulterous eyes and cares, be stageplays, and dancing. These unclean vanities have many provocations in them, and means to fill unchaste eyes and ears full of whoredom and adultery. We know the voice of him which speaketh, evil words corrupt good manners. 
1. Cor. 15.32.33. Es. 22.13.  And these vain pastimes (as they be called) are full of unclean speeches. Again, the Lord expressly chargeth us. Ephe. 5.3.4. That fornication and uncleanness be not once named among us, as becometh Saints: neither filthiness, nor foolish talking, neither jesting (which are things uncomely) but rather giving of thanks: And again Eph. 4.29. Let no corrupt communication proceed out of your mouths, but that which is good to the use of edifying, that it may minister grace unto the hearers. And what else find we in stageplays, but a continual breach of these most sacred and holy canons in all unclean and unseemly jesting, foolish talking, whorish gestures, rotten and unsavoury communication: so that if men see not these baits of Satan, but will still approve these unclean cages and nurseries of whoredom, so contrary to the light of grace, so dangerous to Church and common wealth: 
2. Cor. 4.3.4.  it is to be doubted that such men have their eyes as yet fast bound, and can not see the face of God in jesus Christ, nor the bright shining countenance of Christ in the Gospel. The Ancients cried out continually in their times against stageplays and dancing. They called theatres, Venus' temples, and means to pollute all persons and places.  
Of dancing 
a August. Melius est to to die fodere quam saltare die sabathi.  one faith, better dig all day then dance on Sunday: 
b Chrisost. Instrumenta luxuriae tympana et tripudia laquei sunt et scandala.  an other thus, where wanton and lascivious dancing is, there the devil danceth: and again, dancing is the devils gulf, to plunge sinners in sin at unawares. And again, saith he: piping and dancing are the instruments of a luxurious life, very snares and scandals. An other addeth saying, 
c Ambrose. De virgin. lib. 3.  dancing is fit for adulterous women, and not for chaste matrons. Another writing of 
d Theophilast. Mar. 6. Saltat Diabolus per puellam.  Herodias daughters dancing, saith: The Devil danceth in or by the maid.  
The late writers speak even the same words in effect: master 
e Sermon on job. 80.  Caluin saith, that dancing is but the devils enticement unto whoredom. Master 
f Mat. 14.6. Meretriciae lasciviae turpis nota nubilis saltatio.  Marlora saith, that dancing in young maids is a foul note of whorish wantoness. A very 
g Tulli.  Heathen speaks these words, An honest man would not dance in an open place for a great patrimony.  
But here they object, that the Scripture commends dancing in David. 2. Sam. 6. and Miriam with her company. Exod. 15. The answer is this: first, we must note the cause, it was to testify their cheerfulness for that they saw the religion and holy worship of God to prosper: Secondly, they had no mixture of sex in their dances: Thirdly, the form is to be observed, it was a modest motion with the singing of a holy Psalm, therefore far was this action from all lasciviousness. And as the holy Ghost commends this dancing, so he condemns all vain and lascivious dancing: as the dancing of the daughter of 
a Mar. 6.23.  Herodias, the whorish dancing at 
b judg. 21.21.  Shiloh, the dancing before the 
c Exod. 32.  Calf, and 
d job. 21.11.  job noteth this as a common lure to uncleanness.   

Quest. 127. Now proceed on to the rest of the senses, that we may see also how they be baited for whoredom and uncleanness.  
Ans. Hear also are condemned all curiosity and vanity in confection of sweet perfumes and costly smells, which serve not only to comfort the brain, but as provocations to whoredom and uncleanness. The harlot is noted for this. Prou. 7.17. I have perfumed my bed with Myrrh, Aloes, and Cinnamon, and the proud women in Esais time. Chap. 3.24.  
Thus we see we be commanded also to look well to the sense of smelling: now for the next, which is the sense of tasting: to it appertain all the sins of intemperancy in meats and drinks. And therefore here are condemned the gross and foul sins of gluttony and drunkenness, 
Gluttony and Drunkenness.  as causes and common companions of whoredom and of all pollution. Examples in Scripture, and the experience of all ages clear this truth, fullness of bread and idleness did breed those unclean sins of Sodom, 
Ezech. 16.49. Gen. 19.33. jud. 7.11.  and Lot standing fast on his watchtower of sobriety, could never be lured to any kind of uncleanness The Scriptures tie these sins together as in one string. Prou. 23.20. 1. Cor. 6.5. & 11. Gal. 5.21. 1. Pet. 4.3.  
Lastly, where the holy Ghost telleth us, that it is not good to touch a woman. 1. Cor. 7.1. albeit he forbids not holy marriage, yet he noteth also that this sense may easily be alured, by touching of strange women to infect and poison the heart with unclean lusts. And thus far of the adultery of the senses, or bridling the senses.   

Quest. 128. What can you say of the third kind of adultery, or of the adulterous tongue?  
Ans. The tongue is a notable instrument whereby the Devil fires and fills body and soul with the fire and rage of cruelty (as we heard in the sixth Law) and with unclean lusts. The word and common experience teach us that evil words corrupt good manners, 
1. Cor. 15.  and that a filthy speaker is a filthy liver, or hath never truly repent of his unclean life: for a filthy tongue is an infallible argument of an unclean heart. 
Mark. 9  Therefore be we commanded to abstain from all rotten and unsalted communication. Eph. 4.29. and 5.2.3. It is also noted for one of the marks of an harlot, an impudent face and a filthy tongue. Prou. 7.13.18. and in the young widows which Saint Paul condemneth as busy bodies, and chargeth to go to their second marriage to preserve chastity, for saith he, They speak things which are not comely. 1 Tim. 5.13.   

Quest. 129. Now proceed to speak of actual adultery: but first let us hear, if ye have any more special causes and provocations to this sin.  
Ans. Thus far then shall suffice of the adultery of the heart, of the senses, and of the tongue, which continually give occasion and provocation to the outward, gross and actual sin of Adultery.  
Now here we may not forget idleness and the contagious society and conversation of the wicked; first, for idleness the mother of many sins: the Lord saith, he that follows the idle is destitute of understanding. Prou. 12.11. It is numbered and noted as one of the special sins of ●…om, Abundance of idleness. Ezech. 16.49. And the ●●ostle noteth it in the young foolish widows. 1. Tim. 5.12.13. They were idle, prattlers and busy bodies.  
Next unto this we must carefully avoid the society and familiarity of unclean persons, for as he that toucheth pitch can not be clean, so he that converseth with unclean persons, or haunteth unclean places can not be clean. The charge and council of God against this, we may see. Eph. 5.7. having condemned Adultery and Whoredom as most unclean sins, he addeth, Be not therefore companions with them. And again, ver. 11. Have no fellowship with the unfruitful works of darkness, but even reprove them rather. This David teacheth us. Psal. 1. He that consults with the wicked, shall fall into their ways and practices, and he that stands in their ways long, shall be come resolute and dissolute in all evil: wherefore let us ever desire to consort ourselves with the holy and religious, and to be companions of them which fear the Lord, love the children of God, delight in the saints, 
Psal. 119. 1. joh. 2. Psal. 16.  and honour them in our hearts.  
Now to speak of the first gross sin condemned by name in this Law, that is, of actual Adultery: First, I say the word used in the original doth signify the defiling of such persons as be in the married state, for which cause the pharisees restrained this Law to such only: but we have heard Christ teach the contrary, that not only this gross actual Adultery is here condemned, but all causes and like companions of it.  
First, actual Adultery is the breach of God's holy institution. Gen. 2.14. and of the covenant of God. Prou. 2.17. Mal. 2.14. Secondly, 
Heb. 13.4.  a sin that God threateneth often and plagueth often in this life. Thirdly, there is no one sin that God so threateneth so strangely and with such solemnity to discover in the Church of the jews, for the which the party suspected was put to a most solemn purgation and trial openly before the Priest & congregation. Num. 5.12.22. Fourthly, 〈…〉 Adulterer or adulteress but carry within them a 〈…〉 and snake sent from God into their bosom, and th●eth them where ever they go: or else their state is far 〈◊〉, a deadness of heart hath possessed th●…: for as the ●●●phet Hosheah speaketh Chap. 4.11. semidome and wine 〈◊〉 away the heart, so that of men they ●…ome very beasts. Fiftly, God punisheth this sin first in this life with a temporal death by the hand of the magistrate. 
Leu. 20.10. 1. Cor. 6.9. Gal. 5.22.  Deut. 22.22. after this life they are tormented of devils in hell. reve. 21.8. The like temporal punishment was for parties betrothed if they were found in sin. Deut. 22.32. Sixtly, the very Heathen did abhor this sin: and appointed many kinds of punishments for it, and some death: as we see the king of Babel burnt with fire Achab and Zedekiah, two false Prophets, for the sin of Adultery jerem. 29.23.   

Quest. 130. Proceed to single whoredom and the other special actual sins here condemned.  
Ans. Now that single whoredom is also here condemned is very manifest, for the Lord often condemneth it also in the old and new Testament, 
God teacheth us, that where whoredom is, that place is full of wickedness  his words are these. Leu. 19.29. Thou shalt not make thy daughter common, to cause her to be an harlot, lest the land also fall to whoredom, and the land be full of wickedness. And again. Leu. 21.9. If a Priest's daughter fall to play the whore, she polluteth her father, therefore, shall she be burnt with fire. Again, this is repeated. Deut. 23.17. There shall be no whore of the daughters of Israel, neither shall there be a whore keeper of the sons of Israel. So in the new Testament these two sins of adultery and whoredom be most commonly knit together as most common and dangerous. 
Gal. 5.23. Col. 3. ●  1. Cor. 6.9. Gal. 5.23.  
Secondly, incest is here condemned: this sin yet exceeds the two former: this sin is committed when such as be knit together and be near for kindred or affinity defile themselves contrary to the Law of God condemning this pollution. Leu. 18.6. None shall come near any of the kindred of his flesh, and uncover her shame, I am the Lord. Against this sin a solemn curse was denounced. Deut. 27.20.22.23. and the punishment inflicted upon such sinners was death. Leu. 20.11. And how greatly the Lord abhors this sin may appear by his curse so long continued on that incestuous seed of Lot, the Moabites and Ammonites Gen. 19.37.38.  
It may be here demanded if incest be to be punished by death, wherefore was the incestuous man in Corinth chastened only by an Ecclesiastical censure. The answer is this: the Lord proceeds against this sin at that time no further than excommunication only, because the Church as yet wanted christian Magistrates.  
Thirdly, wicked marriages with Idolaters, with the profane and godless be here condemned: first, all covenanting and compacting in any league of familiarity is condemned. Exod. 23.32. and 34.15. Secondly, Marriage is specially forbidden in these words, Thou shalt make no marriages with them. Deut. 7.5. The reason is this, ver. 4. for they will cause thy Sons to turn away from me to serve other Gods. And this we find true by many examples purposely to this end recorded in scripture: as first in Solomon, who for all his wisdom by such unclean marriages was carried away as blindfold to all idolatries. 1. King. 11.4. Achab also being evil by such a marriage with jesabel was made ten times worse. 1. King. 16.31. And good jehosaphat is taxed in these words, jehosaphat had riches, and honour in abundance, but he was joined in affinity with Achab. 2. Chron. 18.1.2. Esau. by this sin did grieve his holy Parents: of whose Idolatrous wives it is said: That they were a grief of mind to Isaac and Rebecca: so that Rebecca, 
Gen. 26.35.  complaining against them saith: I am weary of my life for the daughters of Heth: 
Gen. 27.46.  If jacob take a wife of the daughters of Heth, like these of the daughters of the land what availeth it me to live? Again this was the sin of the Israelites practising Balaams' counsel to Balaack to their own destruction. Num. 25.1.2.3.4. This is the sin for the which Ezra and the godly with him, so fasted, mourned and wept. Ezra 10.10. This sin is specially named to be the cause of the first destruction of the world by the flood in Noah's time. Gen. 6.1.2.3. verses. But we find the jews often to match with the Gentiles, and their marriages allowed of God: as Boaz to Ruth, Chap. 3. Ans. When the Lord gave his Law against such marriages: he added this special exception, that if they did renounce superstition and did embrace his holy worship they might marry, 
Deu. 21.10.14. Psal. 45.  and so did Ruth Chap. 1.16.  
Fourthly, again the Lord here condemneth all stealing away of the sons and daughters of men for marriages: and this is done two manner of ways: 
Rape & forcing condemned. Enticing of Virgins condemned.  first, violently against the consent both of parties and parents: secondly, with the consent of the children but not of parents. These and the like godless practices have crept into the Church from Paganism and Papism: for the Popish canonists abusing the Laws which were made against the enticing and defiling of Virgins with consent have made stolen marriages lawful. 
Deut. 22.28. Exod. 22.16.  The very words of their chief Master, be these. The consent of Parents for marriages is not of any necessity, but serves to comeliness and honesty. But we know the holy Laws of the Almighty require this consent in marriage, for the Lord gives the father this authority. Exod. 22.16.17. for that children to parents are the most special and dearest part of that substance which the Lord hath lent them for their comfort on the earth; which thing the Devil knew right well. job. Chap. 1 and 2. Again, if children be bound to honour parents in all things, most of all in this solemn contract, which doth so much concern their state during life. Thirdly, this the Lord also teacheth by holy examples, which for this are commended as precedents for all ages, as of Isaac and Rebecca. Gen. 24.4.50. and the contrary is no less condemned in Profane Esau's marriages for the example of all posterities. Gen. 28.8. and 27.46.  
Fiftly, Polyganie is here condemned: reasons against this evil are these following: First, the Lords will is that his children in holy marriage conform themselves to the first precedent which he gave in paradise. But then and there the Lord joined one man & one woman together in marriage, therefore this form is to be followed in the Church for ever. Secondly, the Lord hath given a manifest Law against this sin of having two wives. Leu. 18.18. where in the original the words are thus read. Thou shalt not take unto thee in marriage one woman to another, Thirdly, Malachi and Christ charge us to look on the first instituon of marriage and follow it. Mat. 19.8. The Prophet's words are. chap. 2.15. And did he not make one? yet had he abundance of spirit: and wherefore one? because he sought a godly seed. Therefore keep yourselves in your spirit, and let none trespass against the wife of his youth. Fourthly, the Apostles words are without all exception. 1. Cor. 7.2.3. Nevertheless to avoid fornication, let every man have his wife, and let every woman have her own husband.  
Sixtly, Divorcements whether jewish or Christian tolerate against the manifest word of God are here condemned. The new Testament teacheth us no cause of divorcement, but Adultery. Mat. 5.12. and the wilful departure of the unbelieving idolater. 1. Cor. 7.15.  
seven, and lastly, all Popish Stews, 
Ezech. 16. Rom. 1.  the sins of Sodom, not to be named among God's people. Eph. 5.3. and all pollutions of the marriage bed, contrary to the express charge of God. Deut. 23.11. Leu. 15.2.16. 
Ordinary and natural fluxes. Leu. 15.31.33. and. 20.18.  preached by Ezech. Chap. 18. by nocturnal or monthly fluxes: for the which the Lord requireth a separation of man and wife for the time, are here condemned, for the Lords will is, that every one know and learn how to possess his vessel in holiness and honour. 1. Thes. 14.4.   

Quest. 131. Now proceed to the affirmative part, that we may see in like manner, what special virtues God commendeth and requireth in this Law?  
Ans. Summarily we be commanded here as to endeavour and labour to keep our own souls and bodies in holiness and honour, so also to preserve, what lieth in us, the chastity of our neighbour. And the deformity and darkness of the sins before condemned, may help us to see the beauty and brightness of the contrary virtues here commended, which are specially these following.  
First, here we be commanded to keep the heart watchfully, well exercised in holy thoughts and godly meditations. Here let no man say with the blind heathen, that thought is free for every man: But contrarily remember what the Lord warneth often, as Pro. 4.23. Keep thine heart withal diligence, for from it proceed the actions of life. And again. 2. Cor. 7.1.  we have such promises let us cleanse ourselves from all filthiness of the flesh and spirit, and grow up into full holiness in the fear of God. And this he teacheth by his Prophet. Mal. 2.15. when he saith, Keep yourselves in your spirit. that is, keep under and crucify your affections and lusts, even the secret motions and desires of your hearts.  
Secondly, the Lord requires the sanctification of the whole man. 1. The. 5.23. The soul, spirit and body, for that all these parts are redeemed by Christ, therefore they must all be kept holy and clean.  
Thirdly, many not watching over their hearts have been smitten with the spirit of jealousy, and so of madness, and so of cruelty, and murder, as we see in Ammon and such like examples. 2. Sam. 13.  
Secondly, the chastity of all the senses, is here commanded: and here a special watch over the eye and ear is required: first, for the eye. An adulterous eye (as we heard) fills the heart with uncleanness, and so inflames the whole man: here than jobs watch must be remembered. Chap. 31.1. I made a covenant with mine eyes why then should I think on a maid? And joseph's chaste eyes and ears: for he could not endure to hear and see the unchaste behaviour and words of his mistress. Gen. 39  
Thirdly, the Lord here commands us to keep a continual watch over our lips, and tongue: The Chastity of this member is noted with these marks.  
First, the chaste tongue speaks nothing but that which is powdered with salt, and that which is good to the use of edifying, and may minister grace to the hearers. Eph. 4.30.  
Secondly, to speak with shame fastness and sobriety of those things which sin hath covered with the garment of dishonesty and uncleanness, as Gen. 4. 1. Psal. 51. in the title of the Psalm. This is the Apostolical charge, Eph. 5.3.4. Let no uncleanness, or filthiness be once named among you, as it becometh Saints.  
Thirdly, Sobriety and temperancy in all speech. james. 1.19. Mat. 12.19. Contrary to this are the notes of the harlot: first, much babbling. Prou. 7.11. secondly, She is loud.  
Fourthly, the Lord here commands the chaste and sober carriage of the whole man: and of all the members of the body: for like as the unchaste behaviour of any part of the body argues a filthy and unclean person: so the sober, grave, and holy use of all the outward parts commends and declares the chastity of the heart howsoever uncleanness often and hypocrisy may be covered under the vision of sobritie. 1. Pet. 3.2.3.4.5.6. Ob. But some say albeit they be not clean tongued, and fingered yet they be clean hearted. Ans. Si trabs sit in oculo strues est in cord, that is, the sight is not good, if there be a beam in the eye, and the heart is false when the outward part is corrupted.   

Quest. 132. And what be the walls and bats of a pure and chaste life?  
Ans. These five specially: marriage, temperancy, prayer, society, the works and labour of our calling.  
The first is Marriage, which the Lord by his own holy spirit commends as honourable. Heb. 13.4. 
Mat. 19 1. Cor. 7.  and commands all true worshippers (which have not the gift of continency) in this Law as the most special preservative of a chaste life. In all ages God hath blessed this state as his own special ordinance for the propagation of a holy seed, as the Prophet speaketh, Mal. 2.14. commended in all the old & new Testament in the examples of all the patriarchs, Kings, Priests and Prophets: in men of all degrees and conditions of life.  
Object. First, but some teach that marriage doth rather pollute and defile a man then keep him chaste. Ans. It is the voice of Antichrist, who is contrary to Christ, as in all his proceed so in this: contrarily we be to remember what the spirit of Christ hath prophesied of our times, saying. 1. Tim. 4.1. that false teachers should come and disgrace holy marriage, and reject it as an unclean thing, but we are to hold such doctrine to proceed from the Devil.  

This scripture hath been much abused by Tatianus, Montanus, Tertullian, Origen, and after them by Hierom and Nazianzen.  Object. Secondly, but single life is preferred before marriage by the Apostle. 1. Cor. 7. Ans. Not for any holiness or purity in this kind of life, but for an outward and worldly respect: for the Apostle so speaketh, commending the single life. 1. Cor. 7. ver 26. for the present necessity, because of the manifold afflictions of those times, and the paucity of true christian believers, lest they should marry with unbelievers which was a thing most dangerous and contrary to the express charge of God unto all his people.  
Object. Thirdly, it is further objected in our wretched times, that marriage breeds beggary and hurts the good state of the common wealth. Ans. Neither poverty nor riches can commend or discommend any holy ordinance of God, let the laws and rules of God, and godliness be kept, that every man labour in a lawful calling, that all idleness and disordered life be banished, and expelled from among God's people. And then the poor man married shall be blessed in the Church of God as well as the rich, and as for the most part as daily experience teacheth us, more comforted and blessed in his wife and children. Of this point Master 
* The Martyr.  Hooper speaks on this manner. They be worthily condemned, that for poverty, foolish vows, or for easiness of life refuse matrimony, and tarry in the present danger of fornication, & of the concupiscence of the flesh, etc. Lastly, the old Pagan Romans' commended marriage in the poorest.  
Secondly, the second bar, and preservative of a chaste life, in temperancy and sobriety in meats and apparel: how profitable this virtue is at all times, and how needful, also the religious fast and abstinence is, for the humbling of our souls and bodies, as often as we be called and occasioned hereunto, all wise men know and have ever testified with God and his word in all ages. And contrarily how fullness of meats and excess in apparel do so carry men headlong into all looseness, that they cannot be contained by any good means within the bounds and lists of a chaste life.  
Thirdly, the third bar and preservative of chastity is prayer: This is such a holy work of the spirit of sanctification in us, as can never proceed from us unto God, nor return unto us with comfort, but when the heart is purified by faith, and our whole body and soul, and spirit be kept as chaste vessels of holiness and honour to serve the living God. So that prayer preserves chastity, and chastity fits and helps us unto prayer.  
Fourthly, the fourth bar of a chaste life is the society and company of the faithful. This the Apostle showeth saying: flee lusts of youth, & follow after righteousness faith, 
2. Tim. 2.22.  & love and peace, how this may be done is intimated in these words, keep with them which call on the Lord with a pure heart. And of this Solomon speaketh, 
Prou. 13.20.  he that walketh with the wise shall be blessed, but a companion of fools shall be afflicted. Of this the Psalmist warneth us by his own example. Psal. 119. saying, I am a companion of such as fear the Lord. And we be often charged at no hand to converse with the wicked, 
Psal. 1.1.  lest we be tainted by them, for he that toucheth pitch can not be undefiled: and a special prohibition is given us to avoid the company of all unclean persons. Ep. 5.3.4.5. where the Lord assuring us that such have no portion of inheritance with Christ in his kingdom, he concludeth be not therefore companions with them.  
Fiftly, the fift bar and preservative of a chaste life is to travel and labour in a calling allowed of God. How dangerous idleness is, pestering the Church and common wealth as with many gross sins, so with the sins of whoredoms and adulteries in special manner, was before showed. Contrarily the continual labour of an honest calling, doth so exercise body and mind and the whole man, that such men, specially having tasted of godliness, and having put on Christ, can not so easily be baited, when occasion is offered: neither do they take such thought as the Idle man for the flesh, to fulfil the lusts of it. Rom. 13.14.   

Quest. 133. Now proceed to the examination of the Conscience.  
Ans. Hear (for the use of all that hath been taught concerning this Law) every man must enter into his own heart for the diligent examination of his own Conscience. And because Christ hath taught us that there is an Adultery of the heart: as we have heard: First, inquire whether in any place or time, thou hast given thine heart leave to think upon unclean and filthy matters and motions, how far thou hast entertained, and delighted and dwelled on such unchaste matters, if thy Conscience herein plead guilty of any consent, it is the breach of this commandment, and this Law comdemnes thee.  
Secondly, Inquire whether seeing any woman young or old, thou hast burnt inwardly in lust towards her: and in this lust hast consented and practised to obtain thy filthy heart's desire: if thy conscience cries guilty this Law condemns thee.  
Thirdly, inquire whether thou hast used any lures to fill thine eyes with adultery, as naked pictures, an unchaste countenance, becks, signs, as painting, laying out of hair, stageplays, amorous dancings, strange and whorish attire, drink, feastings, and such like; if thy conscicence cry guilty, this law condemns thee.  
Fourthly, inquire whether self-love hath so beewitched thee, that thou hast thought thyself either for beauty or other gifts of body or mind to be the very minion of the world, able to allure any to commit filthiness with thee: if thy conscience cry guilty this Law condemns thee.  
Fiftly, inquire whether thou hast been infected with the lures of vanity to fill thine ears with adultery: whether thou hast taken any delight in reporting and remembering thine own or other men's unclean practices, filthy, unsavoury, wanton and whorish speeches, amorous looks & songs: if thy conscience plead guilty, this Law condemns thee.  
Sixtly, inquire whether thou hast fed thine own senses and parts of thy body with any other enticements unto uncleanness, as the brain by curious and costly confections of strange perfumes to allure thyself and others to uncleanness: if thy conscience plead guilty, this Law condemns thee.  
seven, inquire whether thou hast lived in a lawful calling honestly, or followed idlnesse, or willingly consorted with such, by whom thou mightest be enticed and drawn away to commit filthiness: if thy conscience plead guilty this Law condemns thee.  
Eightly, inquire whether thou hast ever committed any of the gross sins of actual Adultery, or of whoredom, or of incest, or of those most unnatural sins of Sodom: if thy conscience plead guilty this Law condemns thee.  
Ninthly, inquire whether thou hast married for carnal respects, for riches, beauty and to satisfy thy carnal lusts, with idolatry, Atheist, and such like, and not in the Lord: whether without consent of parents and parties: if thy conscience plead guilty this Law condemns thee.  
Tenthly, inquire whether in the married state thou hast been careful to keep the marriage bed undefiled, carefully avoiding all bitterness and occasion of jars: as also all whorish and immoderate lusts: if thy conscience plead guilty this Law condemns thee.  
eleven, inquire further whether thou hast given thyself any heathenish liberty, or counseled others to fall into the sins of polyganie, divorcements: or practised, or occasioned, or winked at any pollution or uncleanness, which thou mightest by authority, thy place, word or countenance have restrained: if thy conscience plead giviltie this law condemns thee.  
Twelftly, Inquire with what care and conscience thou hast used the good helps, remedies and means which God hath given thee to preserve thy soul and body in holiness and honour: whether thou hast rejected marriage either as unclean or as an unquiet state of life: whether thou hast carried thyself in a sober course of life, and used holy abstinence for the humbling of thy soul and body as thou hast been occasioned: whether thou hast delighted in the communion of God's Saints and children: and continued labouring in a lawful calling: if thy conscience plead guilty this Law condemns thee.    

The eight Law. Thou shalt not Steal.  

Question. 134.  
PRoceed and let me hear something of the scope, and sense, and sum of this Law,  
Answer.  
The drift of this Law is the preservation of our neighbour's goods: The Lord keeps a special order and method in this second Table as in the first. In the first Law having ordered and set every man in his place and degree: he commandeth in the next that every man so ordered endeavour to preserve the life of his neighbour. In the third Law he commands the preservation of his chastity, because it is most dear unto him next his life. In this fourth Law of the second Table: because life can not be upholden without goods and the necessary means of this life, therefore in this law he commandeth the preservation of his goods: teaching us that we can not possibly love his life, if we do not what we may endeavour to keep him from all injuries in his goods.  
To Steal, 
Sense. Gen. 31.20. Synecdoche.  doth signify properly to get or take away secretly any part of any man's goods: but here by a figure it signifieth all manner of injuries, done to men in their goods.   

Quest. 135. Let me hear what the secret theft of the heart is, or the sin of covetousness.  
Ans. Covetousness is a secret corruption of the heart, 
Vice of the mind pricking and provoking us to follow after filthy lucre, an immoderate desire of having.  disquieting the heart in the greedy desire of getting and increasing the riches and blessings of this life, with an affiance and trust in them when they are possessed and gotten, whereof there are four signs: First, an eager and sharp desire of getting: Secondly, an pinching and niggardly keeping, as in Nabal. 1. Sam. 25. Thirdly, neglect of holy duties, for the mind is so taken up with earthly things. Psal. 110. Fourthly, trusting in them as if our life were upholden by them. Luke. 12.15. The holy Ghost forewarneth much and often against this sin.  
First, it is an evil sign of an unclean and irreligious heart. Mar. 7.21.22.  
Secondly, it is an enemy to the word for it makes the heart utterly unfit to entertain and retain the holy word of God. Luke. 8.14. Therefore the Prophet crieth. Ps. 119.36. Lord incline mine heart to thy testimonies and not to covetousness.  
Thirdly, It is an enemy to our external peace, for this cause the Prophet speaketh. Haback. 2.6.7. how long he that loadeth himself with thick clay? shall they not rise up suddenly, that shall bite thee, and awake that shall stir thee, and thou shalt be their prey?  
Fourthly, it is the cause often of our want of our inward peace of conscience, Esay. 57.17. For his wicked covetousness I am angry with him, and have smitten him: I hid me and was angry, yet he went away, and turned after the way of his own heart.  
Fiftly, it breaks the whole man with cares. Mat. 6. and many sorrows: 
jer. 6.13.  and causeth a man to fall away from all profession of the faith of Christ. 1. Tim 6. and causeth many foolish and noisome lusts to breed in men which drown them in perdition and destruction. ver. 9  
Sixtly, this sin makes a man a very Idolater, for the covetous man makes his money his God: he loves it most, and hath his greatest rest, peace, and affiance in it. Eph. 5.5. 1. Tim. 6.17.  
seven, the Apostle forgets not to warn the Churches carefully against this sin. The Church of Rome: Chap. 1. 29. The Church of Corinth. 1. Epistle. 6.9.10. The Church of Galatia. Chap. 5. 19 20. 21. The Church of Ephesus. Chap. 5.5. The Church of Philippi. 3.10. The Church of Colossus. Chap. 3. 5. The Church of Thessolonica. 1. Thes. 2.5. All Churches. 1. Tim. 6.7.8. and 17.  
Eghtly, this sin appears in most men by sundry marks & fruits: by their not profiting in the word & godliness, & by their so many distractions, cares, and sorrows in this life.   

Quest. 136. Let me hear of the first kind of outward theft, in taking away thy neighbour's goods by secret practices, first in contracts?  

1. Thes. 4.6.  Ans. All secret practices in contracts are here condemned for theft: no man shall defraud his brother in any matter, for the Lord is the avenger of all such things.  
First, all fraud in selling to sell the bad for good: as they did in Amos time the refuse of the wheat, for the price of good corn. Amos. 8.4. Let not the greediness of thine affection, but the goodness of the thing thou sellest be respected that thy gain may be reasonable: and that thou mayst sell good for good, mean for mean, and refuse for refuse.  
Secondly, in buying to use any deceitful words to discommend any thing against knowledge and conscience. Prou. 20.14. It is nought, it is nought saith the buyer, but when he is gone apart he boasteth: and to buy of him only, when he is constrained to sell. Nehe. 5. and then not to pay him just payment as the commodity is worth, as near as thou canst give him a pennyworth for his penny, and a penny for a pennyworth.  
Thirdly, all deceit in false weight, measures, colours, 
Deut. 25.13. Leu. 19.35.36.  shadows & lights, are here condemned, for very theft. Mat. 7.12. Whatsoever ye would that men should do unto you, so do ye unto them: for this is the Law and the Prophets. I do not love my brother when I take from him more than I sell him, that is, more than my wares be worth: for in buying and selling men come, as it were, to the spoil of a City, where every man catcheth and snatcheth and carrieth away all that he can come by.  
Fourthly, all secret practices of Engrossers and Monopolists: they store up in their own houses all commodities and goods which they can find of one kind, that they may sell the same to their brethren at what rate and price they please. There were such in Nehemias time. Chap. 5. but that good Prince caused them to repent and to deal more mercifully with their brethren.  
Fiftly, all fraud and unmercifullnesse in letting house, lands, beast, etc. as by racking of rents, overprizing every thing, for to raise and increase the hire without all compassion of the poor. This sin the Lord saith is this, to beat in pieces, and to grind the faces of the poor. Es. 3.15.16. Amos. 8.6. Michah. 3.3. and 5.8. Num. 5.6.7. judg. 17.2. A general rule for all Contracts is this, that we so deal herein with our brethren, as that we be seen to have faith towards God and love towards men.  
Sixtly, Theft also is secretly committed in the contracts of giving: The giver gives his gift with purpose that it shall be ever his to whom it is given, herein men sin against this Law. First, when they give wastefully and prodigally any part of their patrimony or substance, without respect in what measure, to whom, and when they give. Psal. 112.5. A good man is merciful in giving & lending, but he will measure his affairs with judgement. Secondly, when men for sundry respects give that which is not their own. They will use the purses and goods of other men to keep countenance and credit and that they may seem bountiful: such must learn of the Apostle. Eph. 4.28. that if they will be liberal, they must labour and work with their hands the thing that is good, that so they may give unto the needy.  
The seventh and last kind of secret theft in Contracts here condemned, is in lending taking for usury, and giving for interest.  
First, for taking for usury, or for the use and for the lone of any thing lent: if there be not a damnable secret Theft committed against this Law in the Contract of lending, called usury, then in vain hath God given his Law against it. Exod. 22.29. Deut. 23.19. In vain did the Prophets and Expounders of the Law threaten for this kind of sin. Ezech. 18. Chap. Psal. 15. In vain doth God require of his children a merciful lending unto their known, religious & needy brethren. Deut. 15. Luke. 6.35. Mat. 5.42.  
In the blind papacy there was none in this Land did practise usury, but unbelieving jews; nor to this day in the Pope's dominions any dare profess this practice, for if any be judicially found in this sin, he shall neither be partaker of their Sacraments, nor be buried in their burying places, if he die without repentance, that is (say they) without restitution.  
The Pagans abhorred this sin as the very bane of a common wealth. And lest any here doubt what this sin is, howsoever such as live in it, can never be satisfied: yet this is clear that the Lord describes this sin on this manner, 
Exod 22.29. Ezech 18. Nehe. 5.  usury is a gain by covenant, open or secret, mental or verbal, committed in lending when the borrower is bound in any manner to repay the principal with some advantage for the use of the thing which is lent.  
Theft in giving for usury, or for the love of money to usurers is here condemned. The wicked in borrowing are noted: first, they borrow not for want, but to satisfy their lusts. Secondly, They pay not again. Psal. 37.21. Thirdly, they borrow of Usurers. If thou borrowest of Usurers, first, thou art in bondage to a bloody and unmerciful man. Prou. 22.7. Secondly, thou canst not be free from contention, and a miserable life. jer. 15.10. Thirdly, thou must gain unjustly, to make an unjust payment to the Usurer. In cases of extremity first go to God by prayer, next flee to the communion of Saints: Lastly, sell all to preserve life. Nehe. 5.   

Quest. 137. Now of secret practices against this Law out of Contracts.  
Ans. First, secret theft in Courts of justice is when either the judge doth pervert justice, or the Advocate patronize a known evil cause for filthy lucre: concerning this the special charge of God is written. Deu. 16.18. judges and Officers shalt thou make thee in all the Cities, which the Lord thy God giveth thee, throughout the tribes, and they shall judge the people with righteous judgement, Wrist not thou the Law, nor respect any person, neither take reward, for the reward blindeth the eyes of the wise, and perverteth the words of the just. That which is just and right shalt thou follow, that thou mayest live and possess the land, which the Lord thy God giveth thee: delays in justice to the impoverishing of our neighbour is here condemned.  
Secondly, here are condemned all kinds of secret thefts in the inordinate and disordered life, which is, not to live within the bonds of a lawful calling, to the good of others, against this the Apostle disputeth. 2. Thes. 3. and forewarneth us by many reasons to avoid it: To this head appertain these branches following.  
First, all the secret nests of idle disordered people, that haunt or live by idle, vain, unseemly sports and games, in playhouses, dicing, dancing, tabling-houses, cockpits▪ bearbaiting places, dishonouring God greatly in the abuse of his creatures, All these kinds of unlawful sports, are but very nests of thieves, which live against God and his Laws to themselves, stealing the bread and goods of other men secretly, more plainly these reasons serve to condemn all thieves of this kind. First, they live contrary to the first general decree of God. Gen. 3.19. In the sweat of thy face shalt thou eat thy bread. Secondly, they work not that which is good, as the Apostle chargeth. Eph. 4.28. Thirdly, they live to and for themselves, as Epicures, for pleasure. Fourthly, they devour the bread of other men. Fiftly, they have no word, nor example of God to allow this vain kind of life, but all the book of God condemns it, and the practice of all ages and Churches.  
Thirdly, to live by magical arts, as all Sorcerers, & Magicians do, is a very impious kind of theft: of this kind an example is given us. Act. 16. ver. 16. When Paul and his company went to prayer, a certain maid having a spirit of divination met them, which gate her Masters much advantage with divining.  
Fourthly, Idleness belongs to this kind of inordinate life: a very secret and dangerous kind of theft, and the mother of many fowl sins. This sin is against God's general decree of labour▪ Gen. 3.19. one of the sins of Sodom. Ezech. 16.4.6. 
Prou. 6.6. 1. Timoth. 5.  breeds many sins. 2. The. 3.  
Fiftly, the profession of beggary is an other kind of theft and may well be referred to the inordinate life, against this the Lord made his Law.  
Sixtly, and lastly, the removing, of landmarks, is an other secret kind of theft, which the Lord condemns in the Law and in the prophets the best expounders of the Law. Deut. 27.17. Cursed be he that removeth his neighbour's marks, and all people shall say, Amen. This Solomon expoundeth in these words. Prou. 22.28. Thou shalt not remove the ancient bounds of pastures or fields which thy Fathers have made. Then they be accursed and condemned as ground thieves which depopulate whole Towns and Hamlets, and so join house to house, and field to field till there be no place for the poor ancient inhabitants to dwell near them. Esay. 5.8.   

Quest. 138. Now come to the more open kinds of theft, here condemned.  
Ans. First, 
Prou. 20.25. Mal. 3.8.  Sacrilege is a most wicked kind of theft here condemned, and this is to rob God of those holy things which concern him and his divine worship. Rom. 2.22.  
Secondly, all oppression, extortion, robbery, and open practice of any theft by sea and land. 1. Cor. 6.9. Know yea not that the unrighteous shall not inherit the kingdom of heaven: as thieves, Covetous, Drunkards, Railers, Extortioners. Luke. 3.14. The Baptist chargeth the Soldiers converted unto Christ, That they do violence to no man. 1. Thes. 4.3. This is the will of God even your sanctification, ver. 6. That no man oppress or defraud his brother in any matter.  
Thirdly, prodigality or the wasteful misspending of God's blessings is here condemned, many other sins are linked to this: Pride, Whoredom, Gluttony, Drunkenness, Idleness: These and the like do both breed and follow this kind of Theft. One of these thieves consumes so much as would well serve for the benefit and good of many of God's people. And many unclean birds attend this kind of Epicures, daily to suck and feed on them, as the crows do on carrions till all be devoured. Pro. 21.5.17. and 12.26. joh. 6.12.   

Quest. 139. In the next place number those thefts that are committed in not restoring our neighbour's goods when they be in our possession.  
Ans. First, the Usurer is here again condemned as every common thief, not only for taking from any man his goods unjustly, but also for deferring restitution, Prou. 3.28. detaining and withholding his goods at any time from his use and possession. The like is there condition and sin, which restore not the 
a Ezech. 13.7.  pledge in due time, things 
b Deu. 24.6. Exod. 23.4. Deu. 222.3.  found things 
c Psal. 37.  borrowed: for in all these we must be mindful and tenderly affected towards our brethren, yea, our very enemies that we keep not from them any the least parcel of their substance, which is necessary and commodious for them, howsoever it is come into our possession. This is taught us in that Law made concerning the restoring the enemy's Ox if we find him going astray. Exod. 23.4. If thou meet thine enemy's Ox or Ass going astray, thou shalt bring him to him again.  
Secondly, the retaining of the hirelings wages when it is due is a very theft condemned in this place, against this theft Saint james complaineth in these words. Chap. 5.4. Behold the hire of the Labourers, which have reaped your fields (which is of you kept back by fraud) crieth, and the cries of you which have reaped are entered into the ears of the Lord of Hosts.   

Quest. 140. Proceed to the affirmative part, and let me hear what the Lord commandeth us in this Law.  

Sitis contenti praesentibus.  Ans. First, the Lord God here requireth of us that we be contented in heart with our present state and condition: first (I say) contentation is here commanded. Heb. 13.5. be content with things present.  
We shall never rest contented in our hearts, nor perform any branch of obedience here commanded, until first we rest quietly in our hearts by faith on God's providence, being assured that because God hath bound and charged himself for us by his promises, in things necessary as well for our bodies as for our souls, therefore he will never fail us nor forsake us: This faith will consume many cares and fears which greatly disquiet and consume unbelievers in this life.  
Secondly, to walk in the obedience of this Law, we must labour to find our hearts and minds contented with that which we have in present possession, resting in it as in a rich portion with thankfulness: ever bearing our port and countenance in all our doings accordingly, without any exceeding whatsoever, for if once our affections shall overflow the banks of our own condition, so that in mind we burn with the desire of a better state, for our doings, than we can never be persuaded that they must so nearly be looked at but that they may borrow a little of conscience and equity to make provision according to the heart's desire.  
Rules here to be remembered, are these.  
First, we want often outward things, because we esteem no more of inward graces.  
Secondly, this is a policy of Satan, to lay before us the great benefits which we want to cause us to murmur for them, & to disgrace the present benefits which we have, lest we should be thankful.  
Thirdly, the Lord oftentimes giveth his children no open riches, but his promise made unto them, which they must wholly depend upon, until the Lord seeing them ready for the thing in the Testament beequethed unto them, shall in wisdom give them their legacies.  
Fourthly, If we can not rest in the favour of God though we want outward things, it is certain that we never truly esteem the favour of God: and those never felt truly the forgiveness of sins, which having it can not be content to forego other things, we must then learn to rest in the favour of God whatsoever it bringeth with it.  
Secondly, the Lord here requireth of us that with all simplicity and truth, and justice, we give every man his own right, endeavouring the preservation of the goods of our brethren, as of our own. To this end every man must first, speak the truth with all simplicity as it is in his heart, for his neighbours good. Psal. 15.2. Secondly, in all contracts respect justice, that equity be observed, that we do to other men, as we would have others to do unto us: thirdly, that we observe faithfully all lawful covenants and promises, albeit to our own loss and hindrance. Psal. 15.4. Prou. 25.14.  
Thirdly, mercifulness to our brethren is here commanded: This hath many branches: First, in relieving the poor and needy with our goods: for we are but stewards of them, paying the chief Lord an yearly rent for them, the which rent he hath appointed his poor children to receive at our hands: First, this mercifulness God commandeth and commendeth often in his word. 
Phil. 4.18. 2. Cor. 9.6. Luke. 11.41. Mat. 6.2.3. Gal. 6.7.10.  Psal. 112.9. job. 29.12. Luke. 12.33. Secondly, It is a true sign of God's favour in the remission of our sins: Thirdly, this man gains many blessings for many supplications are made for him.  
Secondly, in lending freely to the poor distressed neighbour, according to his necessity, with wisdom and deliberation. Deut. 15. Luke. 6.35. Psal. 112.5.  
Thirdly, in restoring the pledge or pawn of the poor, which he can not want but to his great hindrance. Exod. 22.26.27. Deut. 24.10.  
Fourthly, restitution is here commanded of all our neighbour's goods which are come to our hands: first, committed to our trust and safe keeping. Prou. 3.27. Withhold not the good from the owners thereof, though there be power in thine hand to do it. Say not to thy neighbour go and come again, and to morrow will I give it thee, if thou now have it. If it be lost by our negligence it must be restored, if stolen we are not bound to any compensation. Exo. 22.7. Secondly, that which is found must be reserved for the true owner, and being known it must forthwith be restored. Deut. 22.1. Thirdly, by what kind of stealth or injury, or unjustice, by word or deed howsoever we possess the goods of other men, restitution is here commanded. The Lords will is very manifest for this point: for by his Prophets he teacheth that such as detain the goods of other men are unmeet to worship and serve him, before restitution. Leu. 6.1. and 7. Mat. 5.23.24. but most clearly. Num. 5.6.7. That he which restoreth not shall die in his sins. Ezechiel. 18.33.15. A servant in Master Musculus time, having stolen seven pounds from his master: fear and shame caused him to hide it long, to the torment of his conscience, and danger of his life: but being penitent, restitution brought joy to Master and man. Com. 8.  
Next, this we be taught by examples, that every believer must be ready to practise, as Samuel was, if any such sin could be found in him. 1. Sam. 12.3. and the good penitent Zacheus in Christ's time. Luke. 19 and the great Usurers, which many ways had oppressed their brethren in Nehemias time. Chap. 5. for these were taught and by their examples teach us to practise restitution. Here the Devil casts many blocks and doubts in our way.  
Object. 1. First, the shame which may follow restitution, private or public reproach, more or less. Ans. Honour, and Peace, and Liberty, and Glory is promised to all true hearted converts: and the reward of sin and impenitency is shame temporal and eternal. Rom. 6.20.21.22.  
Object. 2. Secondly, must the Son restore the goods which the father hath gotten by oppression and usury. 
Abac. 2. Woe unto him that gathereth evil gotten goods.  Ans. What the son knows to be evil gootten can not be well and justly kept from the right owners, Ezech. 18.14. Prou. 28.8.  
Object. 3. Thirdly, I know not the special persons whose goods I possess, by mine own, or my parents, or my friends evil practices. Ans. Do as Zacheus did: deal the more bountifully with the poor. Luke. 19.8.  
Object. 4. Fourthly, I have nothing to pay. Ans. Offer thy service: make manifest thy remorse and repentance with tears.  
Fiftly, the trial of controversies for goods and lands in courts of justice, for the maintaining of equity and right, & that every man may possess his own, is here commanded. But here men must be very mindful and careful to keep rules, and to keep within the band of Charity.  
First, go not to Law for trifles, for that bewrays an evil heart in thee. Bear injuries and losses as much as may be. 1. Cor. 6.7. Rom. 12.  
Secondly, desire not to produce into public Courts of justice, that which may well be decided by grave and godly discreet men privately. 1. Cor. 6.5. Is there not a wise man among you? no not one that can judge between his brethren.  
Thirdly, desire not to bring thy brother to such Courts as where he may be more molested with delays and other griefs, than the truth of the cause tried and manifested.  
fourthly, let not the following of any cause in Law cool thy love in performance of any duty to thy brother, or weaken thy faith in performing any service or worship unto God.   

Quest. 141. Let me hear how the Conscience may be here examined.  
Ans. First, inquire and search carefully, whether thine heart be addicted to covetousness: whether thou art carried away from God in the greedy desire of riches, in seekeing them by unlawful means: whether thou dost possess them with distracting cares, and vexation of mind, with any affiance and trust in them: if thy conscience pleads guilty, this Law condemns thee.  
Secondly, Inquire whether in any contract, buying, selling, lending, letting, giving, thou hast dealt deceitfully with any man, by any coloured shadow in word or deed, doing to any man that which thou wouldst not have done to thyself: if thy Conscience pleads guilty, this Law condemns thee.  
thirdly, inquire whether thou hast not an evil eye, and an evil unquiet heart to see an other prosper by thee, imagining his commodity to be thy hindrance, if this gnawing and biting envy be in thee: thy conscience pleads guilty, and this law condemns thee.  
fourthly, inquire whether thou hast, being a judge, for rewards perverted judgement, or being an advocate patronized a known evil cause for filthy lucre sake: if thy conscience pleads guilty, this Law condemns thee.  
fiftly, inquire whether thou hast wastefully misspent thy goods or patrimony, or given to any man, or for any use or cause the goods of other men: if thy conscience pleads guilty this Law condemns thee.  
sixtly, Inquire whether thou hast ever practised usury, extorsion, oppression, robbery, any kind of theft by Sea or Land: if thy conscience pleads guilty, this Law condemns thee.  
seven, inquire whether at any time thou hast lived, or gotten thy living without the bounds of a lawful calling in a disordered life, as by vain, unprofitable, unseemly sports and plays, or by any evil Art whatsoever, if thy conscience plead guilty, this Law condemns thee.  
Eightly, inquire whether thou hast lived an idle or unprofitable life, or by the profession of beggary, being sound of limbs, able to labour, for years and strength of body: if thy conscience pleads guilty, this Law condemns thee.  
Ninthly, 
Sacrilege, Church-robbry.  inquire whether thou hast gotten into thy possession or use any part of Church goods, Tithes, Lands, and Houses, which by due right appertain to the maintenance of God's holy worship, and service, and for the relief of the poor: if thy conscience pleads guilty, this Law condemns thee.  
tenthly, inquire with what quiet contentation of mind thou dost live and rest in thy place and calling, and condition of life, which the Lord hath given thee: whether thou dost not swell in heart, and disquiet thy mind with the desire of a greater preferment, or seek an higher standing or function before thou art lawfully and orderly called of God thereunto: if thy conscience pleads guilty this Law condemns thee.  
eleven, inquire whether thou hast not with all singleness of heart, truth, and justice, endeavoured at all times to give and help every man to his own right: if in any matter or cause, thy conscience pleads guilty, this Law condemns thee.  
Twelftlie, Inquire whether thou hast not a merciful heart, with bowels of compassion and commiseration to tender the necessity & wants of the poor: if thy conscience accuse thee of any hardness of heart, or of unmercifulness to the poor: thy conscience pleads guilty, & this law condemns thee.  
Thirteenth, inquire whether thou hast truly and justly restored to thy neighbour his goods which are come into thy hands, being lent, or found, or committed to thy custody, or pawns or howsoever thou dost possess the goods of other men: for without restitution and before thou hast restored to every man his own, whatsoever is detained unjustly from him, thy conscience pleads guilty and this Law condemns thee.  
Fourteenth, and lastly, inquire whether thou hast disquieted the peace of any man by suits of Law for trifles, or for any cause which wise and discreet neighbours could end without suit, or whether by any such courses love wax cold in thee: if thy conscience pleads guilty this Law condemns thee.    

The Ninth Law.  

Question. 142.  
Proceed to the Ninth Law.  
Answer.  
This Law is concerning the preservation of our brothers good name, which is and must be dear and precious unto him.  
The Sense is this, Thou shalt not bear false witness, that is, speak not any untruth, to the disgrace or hurt of thy brother for any cause in any place, but specially in judgement. All sins whereby our neighbours good name and credit is any way impaired is here condemned.   

Quest. 143. Doth the Lord here condemn hard conceits, and mistrust of heart?  

jonathan thinks well, & hopes the best of his father Saul. 2. Sam. 20.2.  An. Assuredly the Lord and searcher of all hearts, here first chargeth us not to keep and hide in our hearts any hard conceits against any man: ever more mindful of that Apostolical rule. 1. Cor. 13.5. Love thinketh none evil. Contentious & proud spirits are full of this sin. 1. Tim. 6.3.5. they cannot want (as the Apostle speaketh) Envy, Strife, Rail, evil Surmising. And this sin our Saviour condemns. Mat. 7.1. judge not (saith he) that is, carry not hard conceits and evil surmisings in you heart against any man. He doth not forbid considerate and wife reproof by Minister or magistrate, or any godly admonition, but that we censure no man unjustly or hardly, or misdeem of that which is well done or spoken: or to cast down and condemn any man for a light fault as for a heinous offence. 
Preiudicium tollit omne judicium.  Take heed of this secret poison, for thou canst hardly do good or receive good from thy brother so long as thou art possessed with this evil sickness.   

Quest. 144. And how many ways do men outwardly yet secretly disgrace their brethren?  
Ans. Principally these three ways: first, by reveling their secrets. secondly, by foolish jesting. Thirdly, by flattery, and feigned coloured speeches: soothing men in their sins against God and men.  
First, for reveling or discovering of secrets to the disgrace of thy neighbour, the Lords judgement of such a one is this: he wants love, and understanding, faithfulness and judgement, he respects neither God nor man. 1. Pet. 4.8. If love cover a multitude of sins, it is a badge of an evil heart to discover a few infirmities. 1. Cor. 13.7. Love believeth all things, hopeth all things. Prou. 11.12. He despiseth his neighbour, in revealing his secrets, is destitute of Wisdom: but a man of understanding will keep silence: he that goeth about as a slanderer discovereth a secret, but he that is of a faithful heart conceleth a matter. The curse of Cham for this sin may be a warning for all ages. Gen. 9.25.  
Secondly, for foolish jesting to the disgrace of other men is here condemned. This sinner for that he grieves much tender hearts is a very murderer as is before showed in the sixth Commandment. Sarah could not bear that scornful Ishmael in one house with her good Son Isaac. Gen. 21. And Michol she lost David's heart by her foolish jesting. 2. Sam. 6.23. Many proud wits and vain hearts seek praise for their pleasant conceits and jesting to the shame and grief of others.  
preservatives against this evil are these.  
First, Prayer: The mouth of the wicked, and the mouth full of deceit are opened upon me, they have spoken to me with a lying tongue: They compassed about me also with words of hatred & fought against me without a cause, for my friendship they were mine adversaries, but I gave myself unto prayer. Psal. 109.3.4. Against such he prayeth instantly. Psal. 35. complaining. ver. 15. The abjects assembled themselves against me, and I knew not they tore me and ceased not: with the false Scoffers at banquets gnashing their teeth against me. ver. 21. And they gaped on me with their mouths saying, Aha, Aha, our eye hath seen.  
Secondly, Consolation by meditation in the word. Psal. 119. ver. 23. Prince's also did sit and speak against me: but thy Servant did meditate in thy Statutes. ver. 51. The proud have had me exceedingly in derision, but I remembered thy judgements of old and have been comforted.  
Thirdly, remember thy Master and Lord and Saviour jesus Christ: they railed, they reviled, they mocked him even in his passion. Mat. 27.39.40.41. and he endured. Heb. 12.3.  
thirdly, smooth, soft and flattering speeches to the hardening of our brethren in their sins are here condemned: for in so doing we hurt their credit and estimation with God and his people. Prou. 27.6. The words of a friend are faithful, but the kisses of an enemy are to be detested.  
This evil worm of adulation eats up the hearts of the foolish, as we see in Herod advancing himself. Act. 12.22. after the vain applause of the people. But intolerable and most pernicious is it in the Ministers of Christ, who for their own gain, glory and bellies sake handle the word of God deceitfully, with sweet word, preaching peace to the wicked. jer. 6.13.14. with fair speech and flattering, deceiving the hearts of the simple. Rom. 16.18.   

Quest. 145. Proceed to more open sins against this Law.  
Ans. All lies and untruths uttered to the disgrace and hurt of our brothers good name: are here condemned. 
Mendacium et falsa sig. vocis cum intentione fallendi.  A lie is an untruth uttered with an evil purpose to hurt a man in his body, goods, or good name.  
First, the Lord forewarns his people, and condemneth this sin in all ages by his Prophets. Moses. L●… 19.11. ye shall not steal, neither deal unjustly, nor lie one to 〈◊〉 other. David. Psal. 5.6. Thou shalt destroy them that speak lie. The Lord doth abhor the bloody man and deceitful Solomon. Pro. 19.5. A false witness shall not be unpunished, and he that speaketh lies shall not escape. The Prince of Prophets, jesus Christ, he teacheth us that Satan sows and stirs up the seed of lies in men's hearts. john. 8.44. Ye are of your father the Devil, and the lusts of your father you will do: he hath been a murderer from the beginning: when he speaketh a lie, then speaketh he of his own, for he is a liar and the father thereof. The Apostles they follow then Master. Paul. to the Ephesians. 4.25. Cast off Lying and speak every man truth to his neighbour, for we are members one of another Saint john in his Revelation assureth that this sinner is cast down into hell. Reu. 21.8. The Fearful, and unbelieving, and the Abominable, and Murderers, and Whoremongers, and Sorcerers, and Idolaters, and all Liars, shall have their part in the Lake, which burneth with fire and brimstone, which is the second death. And yet he addeth that to this number and place belong all that love to make Lies. Chap. 22.15.  
Secondly, remember that as God is truth and doth abhor Lies, so if his Image be renewed in us, our tongues must ever express the truth of our hearts. Psal. 15.2.  
Thirdly, and lastly, whatsoever distinctions and differences men have found out of this sin, as of the jesting, of injurious and pernicious Lie, the Lord without all exception of any hath condemned them altogether. The Schoolmen say of the two first, Non sunt sine culpa, sed non cum magna, & inperfectis sunt venialia peccata. M. S. lib. 3. D. 38. A. Six kinds there numbered: First, a Lie in the doctrine of religion. Secondly, a Lie profiting no man, hurting some men. Thirdly, a Lie profiting one, and hurting an other. Fourthly, a lust and delight to lie and deceive. Fiftly, a lie to please with sweet words. Sixtly, a Lie which hurts none, profits some.   

Quest. 146. Proceed to the second kind, more dangerous and hurtful.  
Ans. First, than the sin of calumniation or slander is here condemned as the great enemy of a man's good name and credit, and this sin we may not unjustly call a compound Lie, because this sinner knits many Lies together in one as the Psalmist speaketh. Psal. 119. This sinner is well described to be one that walks about seeking all occasions to broach a false report intending thereby maliciously the hurt of any man. Again, this sinner in many respects resembles Satan: he is a 
a Io. 8.44.  Liar, he works 
b Psal. 101.5.  privately, with soft 
c Psal. 52 4. 2. Cor. 11.3.  words full of deceit, a 
d Reu. 12.9.  malicious accuser, he spares 
e Psal. 50.19.  none that he can wound secretly for his own advantage. Examples for this sin are Doeg the Edomite, Zibah the false and unfaithful servant of Mephibosheth, the accusers of Christ, and such like.  
preservatives against these biting Dogs are these.  
First, Prayer, Psal. 52. and 35. Secondly, an holy affiance and trust in God. Psal. 37. Thirdly, the example of Christ and his Apostles. Mar. 3.21. joh. 7.1. and 2. Cor. 6.11.  
Secondly, the second enemy of a man's name and credit, the merchant of tales or a talebearer, is here condemned: The Lord gives his people a great charge also concerning this sin. Leu. 19.16. Thou shalt not merchandise tales, or walk about with tales among the people. Against these complains the Prophet, saying of jerusalem. In thee are men that carry tales to shed blood. Ezech. 22.9. This sinner bestirs himself much, he frequents many places, and is acquainted with many persons. He doth no sooner sell in one place his old commodities, but forthwith in another he stores himself with new. These merchants are of sundry forms: Some come whispering and jesting secretly to the disgrace of other men: as cursed Cham discovering his Father's nakedness. Gen. 9.2. Cor. 12.20. Some come glozing and perverting the words of men: as where as Christ had said john. 3.19. Destroy ye this temple and I will build it in three days, speaking of his body: the malicious jews report his words on this wise: This fellow said he could destroy the Temple of God and build it again in three days. Mat. 26.61. understanding his words of the material Temple of jerusalem, whereof he spoke not a word.  
Thirdly, he that loves, likes, and entertains lies and slanders is here condemned: as also. Psa. 15.3. and Re. 21. & 22. Chap. Unto these sinners the Lord speaketh by his Prophet saying, howsoever they cloak themselves in his Tabernacle the visible Church on earth, they shall never rest (without repentance) in that mountain of God in heaven. And where as he chargeth us in his Law, saying Exod. 23.1. Thou shalt not receive a false tale, neither shalt thou put thy hand with the wicked to be a false witness, he teacheth us that to entertain, or to consort ourselves with liars and slanderers and such like wicked men, is the way to seduce us to the damage and great hurt of our brethren by false testimonies in open courts of justice.  
Again, the holy Ghost expounds this Law saying. Pro. 17.4. The wicked giveth heed to false lips, and a liar hearkeneth to the false tongue: where he brandeth him that loves and receives Lies with these two marks, first, he is an impious man, next, he is a Liar, for he that believes Lies must of necessity utter and speak Lies. And further he warneth in the same Chapter. ver. 19 Thou shalt keep thee far from a lying speech, a special reason is added, slay not the innocent and righteous; as if the holy Ghost had said: If thou receive Lies, thou must at one time or another give false testimony against the life and blood of thy brother. This we may see in practice: for Saul as soon as he received Doegs' false reports, he did not only consent, but also command the death of eighty just and holy men. And when David had received Zibah's calumniation against his Lord and Master Mephibosheth, it was the loss of that good man's lands, and near hand of his life.  
Fourthly, and lastly, consider it well that like as this merchant of tales talks of other men freely in thine house, so he will speak as largely of thee with other men. With what measure you meet to others, it shall be measured to you again. Mat. 7.1. Wherefore be advised by Solomon how to entertain all such kind of guests. Prou. 25.23. As the North wind driveth away the rain, so doth an angry countenance the standering tongue. 
Sirach. 11.7.  It is a shame to answer before we hear, and so to believe before we know a certainty. Pro. 18.13.   

Quest. 147. Proceed to Lies in judgement, or to the sins committed against this Law in the public place of justice.  
Ans. First; here again the Lord expounding this ninth Commandment condemneth all such as testify falsely in place of judgement against any man, as grievous transgressors of his Law. Deut. 19.16.17. and 21. If a false witness rise up against a man to accuse him of trespass: Then both the men which strive together shall stand before the Lord, even before the Priests, and the judges in those days: And the judges shall make diligent inquisition, and if the witness be found false, and hath given false witness against his brother, then shall ye due unto him, as he had thought to do unto his brother. Again, he saith. Prou. 19.5. A false witness shall not be unpunished, and he that speaketh Lies shall not escape.  
All common Lies are evil, specially if they tend to the hurt of any man in body, goods or good name: but most pernicious and damnable are such Lies as are uttered in the public place of judgement and justice where Gods do sit, or God's vicegerents, his Magistrates in which assembly the invisible God sitteth as the Lord chief justicer himself. Psal. 82.1. This is to dare God himself to the face and therefore this sinner can not escape unpunished. These sinners are justly called the sons of Belial. 1. King. 21.9.10. even jesabel herself is of this judgement that they which will stand forth in the assembly of the Gods on earth to testify an untruth against the life of any man must be the very sons or Limbs of Satan. This knew the false Priests, and therefore hired such against Christ and the first martyr Stephen. Mat. 26.60. Act. 6.10. Again, consider it well that to a good man his name is as dear as his life and that other blessings lost are sooner recovered then this: for a fallen witness is like an hammer, a Sword, and sharp Arrow Prou. 25.18. which wound so dangerously as that few so wounded can be preserved with life. And that if thou takest away a man's good name thou dost not only hurt his heart and life, but thou makest him also unprofitable to many which be to receive good by him.  
In giving testimony ever remember these four points▪ first set God and his truth before thy face, and remember thou standest in his presence who searcheth hearts. Ps. 129. Secondly, away with affections, fear, love and hatred, cast thou far from thee. Thirdly, consider well the cause and matter and not the person of any man. Fourthly, do neither add nor detract from the matter be it good or evil.  
Secondly, the Lord here condemneth all such his vicegerents, as pervert judgement and justice. And here to weigh rightly the greatness of this sin: first, we are to remember that God is the Lord of all justice and true judgement: wherefore their sin is great, if they which occupy his place and stand in his stead, pervert justice and judgement in his name: such corrupt Servants provoke him greatly, which defile the Lords throne and holy seat of justice. Secondly his great charge ought ever to be remembered Leu. 19.15. Ye shall not do unjustly in judgement for this cause make diligent inquisition. Deut. 19.16. Do as job did. Chap. 29.12. He sought out the truth, and plucked out the pray out of the unrighteous man's teeth. And take heed of gifts, for they blind the eyes of the wise, and pervert the words of the righteous. Exod. 23.6.7.8.   

Quest. 148. Proceed to the affirmative part.  
Ans First, here the Lord chargeth us that we have a religious care for the gaining and preservation of our own good name, 
Phillip. 4.8.  and estimation in his Church, and among his people, hereof he warneth us often in many Scriptures, how precious a blessing our good name is. A good name is better than a sweet ointment, it comforteth the heart of him which hath it, it increaseth marrow and fatness in his bones. Prou. 22.1. and 15.30. And again. The righteous shall be had in an everlasting remembrance. Psal. 112.6. And the memory of the just shall be blessed, but the wicked shall rot. Prou. 10.7. And Solomon assureth us, it is more to be valued, then great riches, and the price of it is above silver, and gold. Prou. 22.1. And assuredly the faithful have so esteemed it in all ages, and serving God in faith and fear obtained such a name, as make them shine like stars and pearls to their great honour before God, men, and Angels. Heb. 11.2. And we are to remember that this grace being lost, the best works of men have lost their grace, crown, and credit. Gen. 34.30.  
A good name may not unfitly be thus described: It is a good report for walking in faith and godliness with God, 
Description.  in love, sobriety and justice before men without reproof. First, that this grace is obtained by faith in jesus Christ. Heb. 11. ver. 2. and 39 are clear proofs: Next, that this ointment is compounded of other virtues richly prized with God and his people, is no less manifest by the testimony of the same spirit.  
If a good name then must be purchased by faith and a virtuous conversation, than the first step to it must be this: first, to avoid gross sins, for it is impossible that we should have faith to please God, if we have never repent us of dead works, 
Heb. 6.1.  if we live and lie in sin against knowledge and conscience. Next, we must also carefully avoid light sins (as the world accounts them) for that is true which Solomon speaketh. Like as dead flies cause to stink and putrefy the ointment of the Apothecary, so doth a little folly him that is in estimation for wisdom and for glory. Thirdly, we must also with no less watchfulness avoid all occasions of sin in ourselves, and all occasions of evil reports against ourselves. The second step to a good name, is to be rich in faith and good works, for they which shall endeavour to honour God in both, Mat. 5.16. God will honour them. 
Deu. 26.19.  1. Sam. 2.30.  
Secondly, the Lord giveth us here a special charge to speak the truth in all affairs and occasions of this life: but then most heedfully when we are called into his presence into the assemby of Gods, into the place of judgement and justice, which is a type on earth of God's throne in heaven. Zach. 8.16.17.  
Thirdly, here to keep us in the obedience of this Law, we must be mindful of these rules following.  
First, to rejoice when we hear well of any man's good name and fame. Rom. 1.8.  
Secondly, to show all courtesy and love to others by countenance, word and action. Tit. 3.2.  
Thirdly to give all doubtful reports of our brethren the best interpretation. 1. Cor. 13.7.  
Fourthly, to reject all evil reports and flying tales tending to disgrace any man. Prou. 25.23.  
Fiftly, to cover infirmities what may be. Prou. 10.12.  
Sixtly, to be ever plain and simple without colour, or suck or fraud in any matter. 2. Cor. 1.12.  
Examination of the Conscience.  
First, inquire diligently how thy heart is affected towards other men specially thine acquaintance, whether thou dost inwardly in heart carry any hard conceits, and evil surmises against any man: whether in observing other folk's words and deeds thou hast wrested and constrained them to the worse part: if thy consceince plead guilty, this Law condemns thee.  
Secondly, whether thou hast envied, maligned, or been grieved in heart for the graces of God on other men, 
Psal. 37.  or for their welfare and prosperity: or whether thou hast wished in heart the downfall or disgrace of any man: if thy conscience pleads guilty, this Law condemns thee.  
Thirdly, whether thou hast discovered thy neighbour's infirmities, or any of his secrets to his grief, shame, and disgrace: or whether thou hast by any sinister means gone about to learn the secrets of other men with any purpose to lay them open to their disgrace: if thy conscience pleads guilty this law condemns thee.  
Fourthly, whether thou hast sought by foolish jesting, mocking, taunting, or gibing any way to disgrace other men: or to impair the credit & countenance of any by such vain courses: if thy conscience pleads giviltie this law condemns thee.  
Fiftly, whether by smoothing, soothing, flattering speeches thou hast hardened any man in his sins, or extenuated gross sins as light faults: if thy conscience pleads guilty this law condemns thee.  
Sixtly, whether thou hast spoken any untruth or lie to the disgrace of any man: or dissembled the truth, or not uttered and maintained it when and as often as just occasion was offered, for the upholding of any man's credit: if thy conscience pleads guilty this law condemns thee.  
seven, whether thou hast purposely, and wittingly depraved the good speeches, or the good proceed of any man: or provoked others to do the like: or allowed and approved, or defended this practice in any man: if thy conscience pleads guilty, this Law condemns thee.  
Eightly, whether thou hast amplified the faults of any man, his words or actions, making them more grievous than they were, that thereby the person might be more odious and vile before men: if thy conscience pleads guilty, this law condemns thee.  
Ninthly, whether thou hast at any time by slanders, and false reports sought to insinuate thyself into the favours of any man to the overthrow, disgrace or hurt of any man: if thy conscience pleads guilty this Law condemns thee.  
Tenthly, whether thou hast or dost accustom thyself idly or vainly to walk about to know, learn, and carry, and tell tales and news: if thy conscience pleads guilty, this Law condemns thee.  
eleven, whether thou hast received, approved, entertained Calumniations, Libels, false reports against any person: if thy conscience pleads guilty this Law condemns thee.  
Twelfthly, whether thou hast spoken any untruth in place of judgement (for then thy sin is the greater) or hast brought any complaint or crime before the higher power, or into any place of justice, to the hurt of any man, and not for the just, and good causes which could not otherwise be cured and amended: if thy conscience pleads guilty, this Law condemns thee.  
Thirteenth, inquire all such as occupy the seats of judgement and justice, as judges, Advocates, and such like, whether they make diligent inquisition for the truth, whether they have received gifts, or for any respect patronized known evil causes: acquitted felonious persons, or condemned the innocent, or expounded the Law against knowledge and conscience to the hurt of any man: or given sentence without any good care of the right force of hearing and examining proofs and testimonies: if for any such cause, thy conscience plead guilty, this Law condemns thee.  
Fourteenth, inquire whether being a Notary or Scricbe, thou hast in any writings added or detracted any thing to the obscuring or corrupting of any good cause or truth in hand: to the breeding of error, or any contention among men: if thy conscience pleads guilty, this Law condemns thee.  
Fifteenth, Inquire with what care and conscience thou hast laboured and endeavoured to purchase for thyself a good name, credit and estimation among god's people, or having a good name for to preserve, or being lost or impaired by thine own or other men's default, how thou hast sought by good means to repair it: if thou hast neglected these things, thy conscience pleads guilty, and this law condemns thee.  
Sixteenth, and lastly, inquire whether thou dost not study with all courtesy and love, with all plainness and simplicity to live and converse with men to the good of others, to the hurt of no man: if thy conscience accuse thee of any negligence or unfaithfulness in procuring grace to any man according to his just desert, when it lies in thy power to do it: thy conscience pleads guilty, and this law condemns thee.    

The Tenth Law. Thou shalt not covet thy neighbour's House, thou shalt not covet thy neighbour's Wife, nor his manservant nor hid Ox, nor his Ass, nor any thing that is his.  

Question. 149.  
I Pray you give us first some general view of this Law.  
Answer.  
It plainly appeareth by this Law, that the love of God and of our neighbour, and not selfe love is the keeping of the Commandments: and that he liveth best and most holy, that (so much as may be) liveth and traveleth most for the good of other men: and that no man liveth worse and more wickedly, than he that liveth and traveleth most for himself.  
The Scope of this Law is to humble us with the sight of our natural corruption and infection, and to banish out of the heart all lusts, contrary to the rules of piety and love: and to cause us to entertain with mind and heart all good thoughts, godly meditations, and desires tending to god's glory, and the good of men.  
That we the better see into this Law to our profit and good let us follow this order: first, inquire the sense of the words: next, to consider the matter what is condemned and commanded in this Law: and lastly, let us consider the excellency of this Law, how it differeth from the other nine Commandments, and can not well be known, much less practised of any but of the believer and the man truly renewed by the spirit of grace.  
First, the Sense. Thou shalt not covet thy neighbour's house. The Apostle expounds these words. 1. Cor. 13. ver. 5. when he saith that love thinketh none evil, much less desires the hurt of the neighbour in any thing that is his.  
House, Wife, etc., These specials are named, because the thoughts of men's hearts do most run upon these things which daily meet us in this life. And by these the Lord condemns all vain desires and wandering thoughts of the like kind whatsoever.  
secondly, what this Law condemneth and commandeth. The tenth Law first, condemneth in us: first, our own nature as unclean and accursed. Eph. 2.3. for that we are altogether polluted with that original corruption, which by propagation hath overspread and infected all man kind. Rom. 5.12. Secondly, for our unclean lusts, thoughts, and secret motions, which be in our hearts, either proceed from that corruption, which hath poisoned our whole nature, or be injected into us by Satan or be kindled by Satan and our own flesh both conspiring (as it were) for our perdition: Thirdly, for the want of original justice and integrity.  
Secondly, it commandeth us, first, to labour with God, and in all the holy means he hath given us for a pure and clean 
a Tit. 1.15. 1. Tim. 1.15.  heart, or as Saint Peter speaketh, that we may be partakers of a Godly 
b 2. Pet. 1.4.  or divine nature. Secondly, to endeavour that our hearts at all times and in all places may be filled with good motions, 
c Deu. 6.5. Luke 10 27.  good thoughts, good desires towards God and men. Thirdly, to crucify 
d Gal. 5.24. Rom. 7.22. 1. Pet. 2.9.10.11.  and to fight all the days of our life against the flesh with the affections and lusts.   

Quest. 150. Now proceed to give us a more special and clear sight of the first evil condemned in this Law.  
Ans. First, here I say then, that this Law condemns our very nature as unclean, and that hitherto the Lord hath by the former Laws but cut down the branches, now he smites down the root, and whole body of sin.  
That our whole nature is infected: First, God himself testifieth, whose spirit in his servants speaks on this manner. job. 14 4. Who can bring a clean thing out of filthiness. And again. Chap. 15.14.15.16. What is man that he should be clean, and he that is borne of a woman that he should be just. Behold he found no steadfastness in his Saints: yea, the Heavens are not clean in his sight: how much more is man abominable, and filthy which drinketh iniquity like water. And again, thus he testifieth of man's nature. Eph. 2.3. We are all by nature the children of wrath. jews and Gentiles, that is, all men under the Sun, without any exception of any, but only of the immaculate Lamb the Son of God, jesus Christ.  
Secondly the holy Saints of God have found this true by their own experience being enlightened by a supernatural grace, for they profess and confess that there is nothing by nature good in them. David's experience and confession is this. Psal. 51.5. Behold I was borne in iniquity and in sin hath my mother conceived me. Paul's experience and confession is this. Rom. 7.18. I know that in me, that is in my flesh, or nature dwelleth no good thing. Master Hooper the Godly Bishop and martyrs experience and confession in this, in his holy prayers in the dungeon he saith. O God, even Hell itself is in me, meaning his very nature was hellish, and prone to follow Satan. Eph. 2.2.  
Thirdly, I answer that God here condemns all the unclean motions, thoughts, and desires we have unto sin, albeit our hearts never consent nor subscribe unto them. The mind of man is ever full of motions, and the heart of affections, as the Sea, never at rest. Where we must be advertised that we are not here to understand all fancies, and dreams which are in the head: but those only which being before in our minds, bite and strike also the heart with lust: for we never wish for any thing we affect, but our heart is stirred up, and leapeth therewithal, giving inwardly, some signs of joy in the possession and use of that we desire. Here then the Scripture principally condemneth the heart of man as the very fountain and headspring of all unclean and evil thoughts. Goe 6.5. All the imaginations of the thoughts of his heart are only evil continually. Again. jer. 17.9. The heart is deceitful and wicked above all things who can know it? Again, Christ teacheth us. Mark. 7.21. that out of the heart of man proceed evil thoughts, and how much these first evil motions to sin displease god, howsoever men thinks thoughts be free, attend his own words. Prou. 12.2. 
Prou. 21.27.  A good man getteth favour of the Lord, but a man of wicked thoughts will he condemn. To this agrees well Saint Peter's speech to Simon Magus. Act. 8.21.22. Pray God that if it be possible the thought of thine heart may be forgiven thee.  
The author of that Apocryphal book, called the book of Wisdom Chap. 1.3. saith, that wicked thoughts separate from God. And ver. 5. that the spirit of God withdraweth himself from the thoughts that are without understanding. And ver. 9 Inquisition shall be made for the thoughts of the ungodly.  
And here we ought ever to remember what great evil follow these first motions unto sin: for if they be not slain in the breeding they will grow up like Serpents and in time poison and bring everlasting perdition on the whole man, for this cause the Apostles forewarn us of these secret and hidden seeds of sins deceitfulness, that if we suffer ourselves to be carried away by them from God, than Satan will lay so many baits and traps for us, that he will cause us to entertain them, and (as it were) to conceive and wax big with sin. james. 1.13.14. and then these deceivable lusts will break forth so dangerously that our hearts being once softened by grace, 
Principijs obsta, meet with a mischief in the beginning.  shall again be hardened by sin, which is most perilous, for few return after such relapse but proceed on (without God's special grace preventing them) from evil to worse to their own endless destruction both of body and soul. Heb. 3.12.13.  
Again, whereas these special examples are here set down of House, Wife, Man, Maid, Ox, Ass: We must be warned, that the Lord hath set down these for that at all times, and in all places we feel these to stir in us, and to desire (as it were) to kindle in us: wherefore our charge is forthwith to quench this flame of lust, and not suffer our hearts to be possessed with any such motions, but so often as they offer themselves in sight to reject them as unclean griefs.  
And here for our better instruction concerning this present argument: we be taught of God that there are three kinds of motions, which touch and stir our hearts often. The first is an insensible impression, which Satan in a strange manner (which we can hardly conceive nor perceive at the first, much less express) breath or iniect into men's hearts. This kind of motion the natural man doth embrace as the motion of his own heart, yea otherwhiles albeit his judgement and conscience fight against it, yet his heart entertains it and likes it as we see in judas betraying his Master: 
john. 13.3.4.  he knew he was moved to betray innocent blood in judgement, yet Satan so prevailed with his heart and affections that he ceased not till he had brought forth the monster which his heart conceived.  
This kind of motion doth much disquiet Gods children, for that they fear much it is a serpent of their own brood, and next for that they have within a great fight of the spirit against it. But the Godly howsoever hereby they have just cause to be humbled, to fight strongly, and to pray instantly against such monsters, which Satan seeks to fasten on them: yet they are not to be dismayed so long as they feel their judgement, conscience, heart, and affections reject such motions: For I have known some godly persons, even in their flesh and whole body to tremble at these motions, and yet not able to recover and to be freed from them for a long season, and to groan and mourn at the sight of such evils stirring in their hearts. The best of the Saints of God have need otherwhiles that Satan's messenger be sent unto them not to kill, but to cure them lest they be puffed up and poisoned with spiritural pride. 2. Cor. 12.7.  
The second kind of motions which smite the heart proceed from our own inherent corruption: These the regenerate do observe, and albeit they tickle the heart with the lures, baits and pleasures of sin, yet by grace they are resisted and rejected. And yet by this Law the Godly be here taught to be humbled, and to observe well what a hidden puddle and unsavoury sink of corruption and uncleanness they carry about with them, which sends forth and foams continually such unclean matter, even in the presence of the most mighty God the searcher of all hearts. This humbled even the holy Apostle, for he crieth against his corruption, saying. Rom. 7.24. O wretched man that I am, who shall deliver me from the body of this death.  
The third kind of motions works more effectually, and makes a deeper impression in the heart: for the heart yields consent, subscribe, or as saint james speaketh, the heart so entertains them, that there followeth a conception of sin: 
james. 1.14.  and when the monster is once conceived it is hardly killed in the breeding, for it will hourly gather strength, and like a Viper break forth or burst the heart, but it will be acted: as we see in eves apostasy. Gen. 3.2.3.4. and David's adultery. 2. Sam. 11.  
This Law condemneth us for that first kind, for having such familiarity in nature, and acquaintance with Satan, for which cause the most perfect man on earth hath cause to be humbled, again, for the second kind because our nature hath so much secret poison in it, for the which this law doth continually and most directly charge us, as sent from God principally to this end to give us the sight of that sin which hath so blinded the mind of man, that it can not by any discourse of reason conceive it. 
Rom. 12.2. Eph. 2.3. and 4.23.  Rom. 7.7. and thirdly, it condemneth us also for the third kind, for that all actual sins condemned in the former laws, have here hence their original and offspring.   

Quest. 151. Proceed to the third evil condemned in this Law.  
Ans. The third evil here condemned is the want of original justice, whereby the learned Cathechists understand, that this Law chargeth us also deeply, and that in the first place indeed (if we could so well see it) for that we want the beauty and excellency of our first creation: for that I say, we have clean razed out, or sin or Satan in us, the glorious Image of God given us in our first creation.  
When saint Paul had well considered himself in this glass: whereas before he thought himself living and in God's favour, he now thought contrarily that he had not only lost all thee beauty of his first creation: but also that he was as no body, even as a dead man in bondage, or as a man sold up to the servitude of sin. Rom. 7. Read advisedly this Chapter, and you shall see that he mourns for that no good thing is in him.   

Quest. 152. And what special graces be required in this Law?  
Ans. First, we be here commanded of God to labour in the means of our salvation, for a clean heart, or that the heart may be 
a Act. 15.9.  purified by faith in Christ jesus, and that the holy Ghost may be 
b Luk. 11.14.25  given us, to sprinkle so our consciences with the 
c Heb. 9.14.  blood of Christ, that we may be loosed from the 
d Eph. 2.2.3. 1. joh. 3.8.9.  bondage of Satan, freed from the works of the Devil, or dead 
e Heb. 9.14. Heb. 6.2.  works, and from that horrible condition wherein all men lie before grace (as children of rebellion under 
f Eph. 2.3.  wrath) that so we may come to the glorious liberty of Christ, to serve the living 
g Heb. 9.14.  God.  
Secondly, we be here charged of God to love and serve God with all our heart, with all our mind, with all our thoughts, 
Deut. 6.5. Luke. 10.27.  and to do our neighbour good we must carry not our hands only but our hearts also and all our thoughts desiring to do him good, yea, to procure any thing for his good: 
Rom. 7.22.  so delighting in the Law of God even in the inward man. And to this end we must spend well our times in good thoughts, and pertinent, needful, profitable and godly meditations, desiring to redeem the time which we have lost, even many hours and days, months and years, in tossing, turning, debating and scanning, such vain, unprofitable, yea, wicked and devilish imaginations, which now cause our very hearts to tremble and our hairs to stand upright for that we have given any liking to such evil motions, or any resting place in our minds and hearts unto them.  
Thirdly, here we be commanded to look well and watchfully to the rule and government of our mind and affections being well assured that he which hath attained this grace to rule well his own mind is better than he that winneth a City. Prou. 16.32. Here gins that noble combat. 2. Tim. 4.7. and the great warfare between the flesh and the spirit. Gal. 5.17. Wherefore it is evident that in this, Law we be commanded to crucify all our unclean lusts, and to nip in the head all the first motions unto sin as soon as they stir up in us. To labour so for grace by the spirit that we may have strength to resist our corruption, drawing us and luring us from God's presence by the pleasures of sin: And if we be drawn aside to call for grace speedily to cut of all conference with Satan and sin that we be not baited and snared: and if we be snared, to labour yet more instantly with God that our hearts subscribe not, entertain, retain, nor conceive not with sin: and if sin and Satan hath beegot a conception within us, that then the young Serpent may die in the breeding, before it come forth or have any birth, for than we break not only this Law, but we violate all other Laws with it to the great dishonour of God, and the wounding of our own poor consciences. james. 1.13. The regenerate only keep this Law. In the former laws the hypocrite will walk very circumspectly before men in the outward action, but here he comes short before God in the inward affection.  
The Examination of the Conscience.  
First, inquire what sight, what knowledge, what feeling, thou hast had in former times of thy natural corruption, for Hypocrites and justiciaries think all sure, and a good while they conform their outward actions to the Law of God If thou hast neglected, not known, not regarded the secret power of sin, 
Rom. 7.23.  and of that Law of thy members (as the Apostle speaketh) rebelling against the Law of thy mind: thy conscience pleads guilty and this Law condemns thee. Rom. 7.7.  
Secondly, inquire what secret motions against God and his Laws, what unclean thoughts, what vain imaginations have carried away thine heart from God, or have possessed even thine heart the very seat of God: how they have disquieted and distracted thine heart: if thy conscience pleads guilty, this Law condemns thee.  
Thirdly, inquire how often being lured by Satan and sin thou hast been carried away as it were from God to any secret conference and parling with the Devil to stir and kindle in thee any unclean lusts: if thy Conscience pleads guilty, this Law condemns thee.  
Fourthly, inquire what the excellency and beauty was of thy first creation, and how by their apostasy, our first parents lost the same: and how thyself art but a branch of that accursed stock of old Adam, and therefore art by nature the child of wrath no less than others: and therefore for the want of that original justice and excellency of creation God by this Law may in justice condemn thee.  
Fiftly, inquire further whether finding thine heart so evil affected, and thyself so addicted to sin, and in such spiritual bondage to Satan, whether thou hast (I say) sought unto Christ to be purged and healed of thy running sores, or rather when Christ hath cried in thine ears, 
Prou. 1. reve. 3.  and offered himself unto thee, thou hast not hardened thine heart and resisted the heavenly calling of God and the motions of his holy spirit: if thy conscience herein pleads guilty, this law condemns thee.  
Sixtly, inquire with what inward affections and love thou hast sought the good of thy neighbour; for if in procuring his good thou hast laboured but in the outward, as is for form sake, and to be seen of men, and not with inward affection: thy conscience pleads guilty, and this law condemns thee.  
seven, inquire what holy thoughts, what Godly meditations, what profitable and pertinent discourses of mind concerning God and Godliness thou hast: how thou hast divided thy times, reserving a good portion daily for the exercises of godliness, to be spent specially in holy meditations and prayers: for if these holy exercises be wanting, thy conscience pleads guilty, and this Law condemns thee.  
Quest. 153. Thus far have we seen the sense and meaning of the decalouge, what the Lord commendeth, and what he condemneth in his people, and how far this most holy Law excelleth all the Laws of men: Now proceed yet a little further, and tell me first how and in what sense this Law is said to be abrogate by the Messias.  
Ans. The jews had three distinct kinds of Laws given them of the Lord: The Ceremonial, the judicial, and the Moral. The Ceremonial did serve the infancy and pedagogy of the old Church, 
Heb. 1.1.  for the Lord by shadows and pictures of heavenly things in diverse forms and measures manifested his will unto his people. Of these the Prophets testified they should have an end and cease at the coming of Christ, for we need not the picture when the body is present. Daniel. 9.27. The complement of his prophecy we see in the practice of the Apostles. Act. 15.9. and ver. 28.29. And the Apostle assureth us, they were but shadows of things to come, and the body or substance of them was to be found in Christ. 
Heb. 7 and 10. Chapter.  Col. 2.16. The judicial Laws so far as they respect that kingdom only, began and ended with it, but so far as they have a common equity concerning the good of all mankind, they bind all kingdoms throughout all generations.  
The moral Law is not abrogate nor never shall cease to the world's end. The curse only annexed thereunto is abrogate to all such as are found to be in Christ, for there is no condemnation to any one of them. Rom. 8.1. And whereas the Apostle saith we are freed from the Law and be under grace. Rom. 6.14. He doth plainly, express himself that he meaneth not that we are exempted from the obedience of the Law moral, but only from the curse of it, for so he speaketh. Gal. 3. Christ hath freed us from the curse of the Law, for that he was made a curse for us. And as touching our holy obedience to it. This is the end of all God's favours upon us, 
1. john. 3.6.8.  and the cause wherefore Christ hath losened us from the bands of the Devil, sin and death, that we might serve him in holiness and true righteousness all the days of our life. 
Luke. 1.     


Quest. 154. How may the true Christian perform obedience to the moral Law, acceptable unto God?  
Ans. The question is not, who can, or how we may work perfect righteousness? for if any could work perfect righteousness the Apostle would soon conclude that for such Christ died in vain. Gal. 2.21. But how a man may serve and please God in the obedience of this Law? the answer is, in and through jesus Christ, more distinctly: in the true servant of God these things are required: first, 
john. 3. Ephe. 4.18.  that the spirit of grace and regeneration have quickened him, and put the life of God in him: for before this grace he is reputed of God as dead. Eph. 2.1. and a dead man can not work the works of God, before his first repentance and freedom from dead works. job. 6.2.  
Secondly, if after grace received, this man fall to sin against God, he must recover the former state again by renewing his repentance before that in any work he can please God. This is clear in David, who during his continuance in sin, and before his humiliation. Psal. 51. could not please God. The third point required in us to make us fit to serve God, is a singular delight in the Law of God: this also is commended unto us in David's practice. Psal. 1.2. and 119. ver. 14.16.24.47.92. The fourth point is faith in Christ: for without it all is but sin. Rom. 14.23. Faith will find an allowance for every thought, and judge it by the word: and desire an exceptance for every thing in Christ. The fift point is earnest prayer unto God, that he would renew our strength by a new supply of grace. The very Apostles desire others to be mindful for them in this duty that they may more faithfully serve Christ in the ministry of the Gospel. Ephes 6.14. Col. 4.3. Heb. 13.27. 2. Thes. 3.1.   

Quest. 155. What are the special uses of the Moral Law?  
Ans. First, we learn thereby the original justice and perfection of our first parents, for they could observe it: and contrarily we see by our native and inherent corruption, for there is, as it were a Law and poison rather in our members continually rebelling against the Law of God.  
Secondly, it is a glass for us, whereby we may daily view and beewaile our deformity, that being so humbled we may run to Christ. Rom. 7.7. and 3.20. Gal. 3.  
Thirdly, By it also the faithful must be directed, as by a lantern, in every good way to serve God in soul, spirit, and body, in thought, word and deed. Psal. 119.  
Fourthly, it forewarneth us also of judgement, and the fearful condemnation that shall fall upon the world, that is, as many as are without Christ, for that they lie fast bound under the curse of the Law. Deut. 27.26. Gal. 3.10.   

Quest. 256. Now proceed, and tell me what the curse of the Law is, and how we be freed from it.  
Ans. The Curse due unto mankind by the Law of God for sin, implieth in it a three fold death: First, a death in sin, noted Ephe. 2.1. Secondly, the death and mortality of the body, which by creation was immortal as the soul, Gen. 3.15. Thirdly, the death of body and soul in hell torments, or that final separation from the presence of God. 2. The. 1.7.8.9. commonly called the second death.       

The third part of the History of man: or of the reformed Adam, or man in Christ, renewed by the Gospel, restored to Grace, and preserved to Glory.  

Question. 1.  
IF man by nature be so miserable, and so deformed, as we have seen by the History of his fall, by the fearful consequents of his apostasy, and lastly most clearly by the Royal Law of God: what be the means left or given of God to reform him in this life, and to restore him to his former excellency, and to bring him to glory?  
Answer.  
There is no power in men or Angels to loosen one soul from the bondage of sin, death, and hell: nor any name in heaven or earth ordained to save us but one, and that is the most mighty name and power of jesus Christ. Act. 4.12.  
First for that God's justice must be fully answered even before God's Tribunal seat, there can be no evasion for any one of all the sons of Adam.  
Seeondly, and this satisfaction, to purchase reconciliation between God and men, and to the quieting of consciences, can not be performed by man or Angels: so infinite is the wrath, so great is the debt.  
Thirdly, and yet justice requires that man and none other creature pay all the debt and cancel the hand-writing between God and us, which binds man to endless torments. 
Col. 2.13.14.15.   
Fourthly, the Angels are of an other nature, and therefore can not serve to purchase any grace for us. Heb. 2.14.  
Fiftly, man only must pay this debt, or the price of this redemption: and yet can not the most righteous man pay for himself, much less purchase heaven, or peace with God for himself: Reasons against the merits of men.  
First, he that will merit any grace, must first pay his own debt which is infinite, and that can he never do.  
Secondly, a man can never merit before he hath attained the perfect righteousness of the Law, 
Rom. 3.10. Luke. 17.10.  which no man can ever do in this world.  
Thirdly, how much offence the word or name of merit containeth in it, is evident with the great hurt of the world. Surely, it is most proud, and can do nothing, but darken the grace of God, and fill men with froward pride.  
Fourthly, if a man having taken profit of a piece of ground by an other man's liberal grant, do also claim to himself the title of propriety, he desires to lose all the right he hath.   

Quest. 2. Will the Lord be reconciled by any mediator, and receive us to grace again?  
Ans. The Apostle disputeth this question. Rom. 5. cha. and concludeth it thus. ver. 17. If by the offence of one, death reigned through one, much more shall they which receive the abundance of grace, and of the gift of righteousness reign in life through one that is jesus Christ. And again the same is cleared and amplified. ver. 19 For as by one man's disobedience many were made sinners, so by the obedience of one shall many also be made righteous. And this is the revealed will of God, and the holy Gospel preached in Paradise, and testified by Moses and all the holy Prophets, that one man jesus Christ should free the elect of God from the bondage of Satan, and restore them to the glorious liberty of the elect Angels of God. And to this end was God manifested in the flesh, justified in the Spirit, seen of Angels, preached unto the Gentiles, believed on in the world, and received up to Glory. 1. Tim. 3.16.  
Quest. 3. If God hath promised an acceptance of his elect unto grace by the work of a mediator, and that neither man or Angel can perform this work: we can not be comforted nor find peace, unless we find him: and yet such a man cannot be found among all the creatures in heaven or earth.  
Ans. This Mediator must be found among men, even one of the sons of men. 1. Cor. 15.21. for that man sinned, and man must free man from sin, even that holy seed of the woman. Gen. 3.15. and yet this man must be greater than man or Angel even the very Son of God, for else he could not overcome death. 1. Cor. 15.25. very God and man. 1. Tim. 2.5. or God himself manifested in the flesh. 1. Tim. 3.16.   

Quest. 4. How may this be that God and man should make one person, or how may these two natures divine and human so much differing, be so united together?  
Ans. by the mighty working of the holy Ghost, for the Angel answered this question unto the Virgin Mary in these words. Luke. 1.35. The holy Ghost shall come upon thee, and the power of the most high shall overshadow thee, therefore also that holy one which shall be borne of thee, shall be called the son of God. And thus was this most admirable union effected by the great work of the holy Ghost, the second person in Trinity, the Son of God jesus Christ, assuming our nature became man and was our Immanuel or God with us manifested in our flesh.   

Quest. 5. How know you that jesus Christ, God and man is become such a Saviour for you?  
Ans. By the Gospel, as all the Elect have known him from the 
a Gal. 3.8. 1. Pet. 4.6.  beginning. And the Gospel it is the most joyful and glorious message which God sent and manifested unto the world from the beginning in sundry forms and measures unto the 
b Heb. 1.1.  patriarchs, and in the most sure word of the 
c 2. Pet. 1.19.  Prophets: but unto us it is made, by the Evangelists and Apostles more clear than the light at midday, that it is the 
d Rom. 1 16.  power of God to salvation to every one which doth believe: teaching and assuring the faith, That jesus Christ 
e 1. Cor. 1.30. joh. 3.16.  is made unto them of God, wisdom, righteousness, sanctification & redemption.  
Quest. 6. How differ the Law and the Gospel?  
Ans. First, they agree well together: for first as touching the Author, one and the same God hath lent both unto his Church: secondly, they are both of the same antiquity, for both were preached in Paradise: 
Reu. 15.6.  thirdly, both sent for the same end, the salvation of the elect: four, both a dead letter, without the operation of the holy Ghost: fifthly, both given by inspiration and written by holy men, as they were acted and moved by the holy Ghost thereunto: sixtly, both confirmed and sealed by mighty and great words: 
Heb. 2.3. Deut. 27.26.  Seventhly, and lastly, the contempt of both is death.  
Secondly, they differ in these respects: first, the Law preacheth God's justice, the gospel mercy. Secondly, the Law requireth obedience, the gospel faith. The Law came by Moses, 
Io. 1.17. Deu. 27.26. Rom. 4.  but that grace and truth of the Gospel came by jesus Christ. The Law requireth inherent righteousness, the Gospel offereth unto the believer an imputative righteousness, even the righteousness of Christ because he can not attain to the righteousness of the Law: 
Gal. 2.20.  for if righteousness could come to any by the Law, than Christ had died in vain.   

Quest. 7. Doth the Gospel offer grace unto all men: or shall all men be saved by Christ?  
Ans. The answer is. 1. Tim. 2.4. That God will have all men saved, and come to the knowledge of the truth, meaning by this general note (all) the elect, and all degrees, and conditions of life whatsoever for all shall not be saved. Es. 53.11. My righteous servant by his knowledge shall justify many, and shall bear their iniquities. joh. 3.36. He that believeth in the Son hath eternal life, he that believeth not in the Son shall not see life, but the wrath of God abideth on him for ever. If all were saved or ordained unto life, 
Rom 9.10.11. Eph. 1.  than had God no freedom of eternal election of some unto life.   

Quest. 8. I see the believers only have interest in Christ and his Gospel: proceed on and tell us what is faith.  
Ans. Faith is a gift of God, whereby we give assent, or belief to every word of God written in the old and new Testament, or we may well describe it as the Apostle to the Hebrews, to be the ground of things hoped for, 
Heb. 11.1.  and the demonstration of things not seen, for first whereas the things we hope for are not with us in present possession, faith gives rest and stay unto our hearts concerning the truth of them, even of all the insearchable riches of christ. secondly, whereas the things we hope for are invisible, faith gives unto our minds a berter and more certain demonstration of them, than we can possibly have of any natural thing, by sense or by discourse of reason, when our evidence is most demonstrative from the causes: because faith is grounded upon the infallible and most certain evidence of God's holy truth, there is a necessary relation between faith and gods word.  
But if ye desire yet a more special definition of faith we may truly say, that a true justifying faith, or the faith proper to the elect, is a 
a Eph. 2.7.8.  supernatural grace, which the spirit of God works in the heart by the 
b Rom. 10.14.17.  Gospel, whereby every child of God doth 
c Io 1.12.  apprehend and apply jesus Christ with all his benefits unto himself. The special work of faith is to apprehend the promise of grace. Gal. 3.14. That we might receive the promise of the spirit through faith, or Christ in it, for he is the substance of the promise and whole covenant: and with him we have all things, which concern our good in this 
* 1. Tim. 4.8.  life, and in the life to come by the same faith.  
Confidence is a fruit of faith, 
Ephe. 3 12.  for no man can trust in God, till first he be persuaded of God's favour in Christ. The property of faith principally is to apprehend Christ, but join love to it, and it is effectual in duties to God and men.   

Quest. 9 Are there not other kinds of faith spoken of in the Scripture, besides the true justifying faith proper to the elect?  
Ans. There are three other kinds common to the elect and reprobate. First, an Historical faith, in this note even in the wicked, men and Angels: first, they know the truth of God written: secondly, they believe the truth of God's word, that it is the truth: thirdly they tremble.  
The second kind of common faith is the temporary faith which goes a degree further than the historical, which is to profess the Gospel but without sense of the power of it, or love or liking to it, this faith may proceed yet to a great rejoicing and to some barenly fruit, and yet is it but false and temporary: first, because it never is of long continuance, for in the heat of afflictions it vanisheth away: and it is grounded on temporary causes: first, a light, vain desire of knowledge: secondly, praise of men: thirdly, on riches and earthly preferments, the common motive of liking or disliking of religion with this kind of men, the grounds of this faith then being vain and vanishing, this faith therefore soon vanisheth away.  
The third kind of common faith, is the faith of miracles, when a man grounding himself on some special promise or revelation from God, doth believe that some strange and extraordinary thing, which he hath desired or foretold shall come to pass by the work of God. This kind shall be rejected in the last day with the reprobate. 
1. Cor. 13.2.  Mat. 7.22.   

Quest. 10. How is the true saving faith wrought in us, how grows it, and by what means is it cherished and preserved?  
Ans. First, the holy Ghost by the 
a Rom. 10.14.17.  preaching of the Gospel, by 
b Act. 8.7.  reading of the same, by 
c Ps. 1.2 & 119.  meditation, and by 
d Act. 17. Mal. 3.  conference with the holy Servants of God works faith in our hearts. Private reading of the Scripture and meditation gathers sticks, preaching and conference kindles God's fire in us, after follows prayer and the use of the Sacraments, for the confirmation of faith in us, that the fire may grow up to a flame, 
Heb. 6.2. and 9.14.  to burn up, and to censure our dead works, by the power and grace of the holy Ghost, applying the blood of Christ unto us, which the hand of Faith receiveth and retaineth to the renewing and reforming of the mind, of the heart, and conscience, that the whole man after this admirable change in repentance, as a new creature may serve the living God.  
Secondly, when the seeds of this faith are first sown in our hearts by the holy Ghost by the means aforesaid: for a time our faith is but weak, like the hand of an infant, which can when he is called put forth his hand, but receive little and retain less, his desire only is accepted for the deed. So in the faithful when they are become poor in spirit, and in sight of their spiritual poverty and nakedness mourn, 
Mat. 5.3.4.5.  and in mourning are so exercised that they are truly humbled: when (I say) they are so humbled that they do not only desire to be saved, but also hunger above all things to be at peace with God through jesus Christ. This hungry desire of grace with God is often commended and accepted. Psal. 10.17. Lord thou hast heard the desire of the poor. 143.6. My soul desireth after thee as the thirsty land. Psal. 145.19. He will fulfil the desire of them that fear him. Nehe. 1.11. O Lord I beseech thee let thine ear now hearken to the prayer of thy Servant, and to the prayer of thy Servants who desire to fear thy name.  
This small beginning and weak faith, because of weak knowledge in the mystery of salvation, doth at the first yield assent to the truth of all Gods written word, desiring to gain more knowledge and to live sincerely according to the measure of knowledge & grace received: this faith I say, may well be called as yet an implicit faith, because it hath much folding and doubting: but being well exercised and continuing in the mean of grace and knowledge, preaching, reading, prayer, meditation, conference, use of the Sacraments, singing of Psalms, mercifulness to the poor etc. grows up in time to be a strong Faith. This I express and prove by the 23. Psalm, on this manner, When the great shepherd of our souls, our Lord and Saviour jesus Christ shall have fed us well in the green pastures of his word, when we have drunk well of his sweet waters, the graces of his spirit, when by his word and spirit he hath covert our souls, when he hath well trained and schooled us in the paths of holiness and true righteousness, then beegin we to make this comfortable conclusion of faith in our hearts. The Lord jesus Christ is my true Saviour and shepherd of my soul. 
3. Conclusions of faith against 3. kinds of fears common to all the faithful. 

1. Fear of wants.  
2. Fear of death.  
3. Fear and doubt of election and perseverance. Psal. 15.1.    And out of this argument we conclude three other conclusions of Faith: first, I am well assured I shall never want any thing that is good for my body and soul. Secondly, I shall not fear, that is, be oppressed with fear, in the valley of the shadow of death, even when death itself approacheth. Thirdly, against all doubts of election and grace of perseverance. Doubtless kindness and mercy shall follow me for ever, that is, I shall live in God's favour and Church on earth for a time, and in heaven for ever. Thus by degrees we grow unto that comfortable assurance of Faith, and to that sweet 
* Rom. 5.1.2.  rejoicing in hope of the glory of God.  
And yet when a man is come to this ripeness and perfection of faith, this man otherwhiles may be so weak in the apprehension of God's mercy, and in the assurance of the pardon of sins (specially if either he hath lived in gross sins before his conversion, or hath fallen to any one after grace received) that albeit grace and peace be offered most comfortably, both by the outward ministry of the word, and the inward working of the spirit unto the conscience, yet the assurance of grace and the spirit of adoption seals not the pardon till a man be well humbled, and hath renewed his repentance, albeit the Lord long before hath past the grant of the pardon of those sins unto him. David's example clears this unto us, The Lord pardons his grievous sins of Adultery and Murder: this is published by the Prophet and put (as it were) into his hand and heart: yet he is not comforted in the assurance of the pardon, nor receives the blessed seal of adoption, before he had long exercised and humbled his heart in repentance. Confer. 2. Sam. 12.13. with the 51. Psalm.  
Quest. 11. What are those things which a Christian must of necessity believe, and in believing profess and confess in the visible Church of God, before his people, and before his enemies, men and Angels?  
Ans. To believe with the heart brings a man to the assurance of righteousness, 
Rom. 10.10.  and to profess with the mouth is the way to salvation.  
We are to believe all and every word of God, specially the promises of the Gospel, which are unto us as the legacies of the last will of jesus Christ, and when we shall have known and believed them, we must for our further confirmation, and that we may be discerned from all Atheists and unbelievers, learn to make true confession of the faith we hold, in that form we have most excellently set down in the Creed, commonly called the Apostolical Symbol, or the Apostles Creed.   

Quest. 12. Tell me, how many Creeds be there, and which is the best, and what they contain?  
Ans. There have been many forms set down since the Apostles time, and yet all of one and the same in substance. And they may well be referred to three kinds. First, general Creeds, received with the authority and the general consent of the Catholic Church, as the Apostolical and * Nicene Creed. Secondly, particular, 
Ruff. 1. ch. 5.  Creeds either national, or of particular Churches, as of the Church of England, France, Scotland. Thirdly, proper Creeds, as that of Athanasius, and that of Constantine to the king of Persia, or of any one man: and these we may call the confessions of private men.  
The Apostolical Creed is most worthy, most ancient, most Catholic, and of greatest authority, commonly called the Symbol of the Apostles, 
Symbolum Apostolorum.  a Symbol because it is a special note to discern Christians from unbelievers. Apostolical because it was gathered out of the writings of the Apostles and is most consonant with all the holy Scriptures, and all other Creeds are but an exposition and enlargement for the better cleared of this.  
This Creed was delivered in this form: because the converts in elder ages, which came to profess Christ in their Baptism were to make answer before the congregation to this question. How dost thou believe, or what believest thou? The answer he made was according to the form of the Creed. I believe in God, etc. This Creed sets before in a short view to help our memories all whatsoever we are principally to hold and believe concerning salvation. And these points here set down be so necessary and so linked together, that if ye deny any one, ye deny all, if ye renounce any one ye can not be saved. Again they are commonly divided into twelve Articles or branches, which for our better edification may be set down in this form as followeth.  
1 I believe in God the Father almighty, maker of heaven and earth.  
2 I believe in jesus Christ his only Son our Lord.  
3 I believe that jesus Christ was conceived by the holy Ghost, borne of the Virgin Mary.  
4 I believe that jesus Christ suffered under Pontius Pilate, was crucified, dead, and buried, descended into hell.  
5 I believe that jesus Christ rose again the third day from the dead.  
6 I believe that jesus Christ ascended into heaven, and sitteth on the right hand of God the Father almighty.  
7 I believe that jesus Christ shall come from thence to judge the quick and the dead.  
8 I believe in the holy Ghost.  
9 I believe the holy Catholic Church, the communion of Saints.  
10 I believe the forgiveness of sins.  
11 I believe the resurrection of the flesh.  
12 I believe the life everlasting. Amen.   

Quest. 13 What are the special parts of this Creed?  
Ans. This Confession of the Faith hath two principal parts. First, the confession of our Faith concerning God: first, the Father. Act. 1. secondly, the Son, 2.3.4.5.6.7. thirdly, the holy Ghost. Act. 8.  
Secondly, the confession of our faith concerning the Church, that first, it is Catholic. Act. 9 Secondly, it hath the communion of Saints. Act. 9 Thirdly, it hath remission of sins. Act. 10. Fourthly, that it shall have a holy resurrection. Act. 11. Fifty, that it shall have everlasting life. and glory. Act. 12.   

Quest. 14. First, what believe and profess you in this Creed, and according to this Creed concerning God?  
Ans. I profess and say in this Creed that I believe in God the Father, I believe in God the Son, and I believe in God the holy Ghost. Neither do I say thus for that I believe that there are three Gods, but for that there are three distinct persons in 
a 1. Cor. 8.6. Deut. 4.32.39.  one most divine essence ever to be acknowledged, ever to be distinguished 
b Mat. 28.  by their essential and incommunicable properties the one from the other.  
And whereas I am to say thus, I believe, I am given to understand, that whereas there are among men in Art two only kinds of demonstration one by sense, and the other by discourse of reason, here the believer hath a third kind by 
* Heb. 11.1.2.  faith far more excellent then both, for faith only and no reason of man shall ever give us any demonstration of the mystery of the Trinity, or of any Article of the faith. For Faith looks into the glass of God's holy truth, and finding that God hath so revealed and manifested himself unto us, I am to believe and rest upon his holy truth. Whatsoever we doubt of, we be to search whether there be not any word of the Lord concerning the matter, which being found we give our minds to rest, knowing assuredly that the least title of the truth is more 
* jer. 31.36.37. Mat. 5.18.  firm than the whole frame of heaven and earth, and there shall not fall any thing of the word of the Lord to the ground.   

Quest. 15. What mean you by these words I believe in God, and what promises respects Faith in these words?  
Ans. First, I say thus much in effect that according to the measure of knowledge and grace received, I profess that I rest my soul upon every truth and promise which God hath given us in his word concerning him or myself and my salvation.  
Secondly, I know, profess, and am persuaded that the true God, three in persons one in substance is my God.  
Thirdly, I profess that my whole affiance and trust is in this God alone, and that I have wholly given up myself unto him to be taught by his word, to be redeemed by his Son, and to be sanctified and groverned by his holy spirit. Here it is clear, first, that ignorant people cannot make any true profession of Faith, albeit they repeat the Creed ten thousand times: for the believer must have knowledge: 
Rom. 10.14.  this the Apostle testifieth saying, how can they believe in him of whom they have not heard, how can they hear without a Preacher?  
Secondly, if this be true that to believe in God requires a holy affiance in God, I must look well to it, that I commit my soul and body, and all things I have unto God's providence and custody, this we be commanded by word and example: by word. Psal. 37.3.4. Trust in God, do good and commit thy way unto the Lord and trust in him. Again. 1. Pet. 4.19. Let them that suffer according to the will of God, commit their souls to him in well doing, as unto a faithful creator. As a friend trusteth his dear friend with his best things, so must we commit our very souls unto God's custody. By example, the Apostle saith. I am not ashamed of my sufferings, for I know whom I have believed, and am persuaded that he is able to keep that which I have committed unto him against that day. Let nothing carry thee to the creature from the creator under the cross, 
God doth greatly respect such as trust in him. 1. Chro. 34.27. And contrarily rejecteth such as distrust. Psal. 78.21.22.  and though all the world perish stand fast under his wings. Psal. 91.1.  
Thirdly, if to believe in God be to rest upon his word and promises: then must I look well how much I do rejoice and trust and have respect to his word so much is my faith and belief in God. Here remember, Psa. 56.34. where David knits these things together. When I was afraid I trusted in thee. I will rejoice in God because of his word, I trust in God and will not fear what flesh can do unto me. Special promises here to be respected are these and such like. I will be God unto thee, and thy seed after thee. Gen. 17.7. The Lord, the Lord strong, merciful, and gracious, slow to anger, and abundant in goodness and truth, reserving mercy for thousands, forgiving iniquity transgression and sin. Exod. 34.6.7. This God (in whom I believe) is a spirit eternal, infinite, most wise, immutable, most wise and most just, one in essence, three in persons. This God fills heaven and earth: first, by his essence, For in him we live, and move and have our being. Act. 17.28. Secondly, by his power, of him, through him, and for him are all things. Rom. 11.36. Thirdly, by his presence and providence for he ruleth and disposeth of all creatures, causes and effects in heaven and earth and bringeth them all to that end which in his own most holy wisdom he hath appointed.   

Quest. 16. Now proceed to the three titles here set down in the first article.  
Ans. First, I take it in this Article I may well express my meaning and Faith on this manner.  
First, I believe in that God who is the Father of jesus Christ by nature, and my Father in Christ by adoption.  
Secondly, I believe that God the Father of Christ, and my Father in him, is Almighty, the sovereign Lord of Lords which hath all power and authority in his own hands.  
Thirdly, I believe that God the Father of Christ, and my Father in him is the maker of heaven and earth, and so consequently, the preserver and upholder of all things.  
First, 
1. Father of jesus Christ, first difference between the true God and false Gods.  for this title (the Father) do not add this word to the former without a distinction, for the father is not God only, but God is the Father, Son and holy Ghost. If any man would conceive in mind rightly of the divine nature of God, he must conceive of God, or of his divine essence absolutely: if he would conceive and meditate of any of the persons, he must think and consider of the same relatively with personal proprieties,  
Here some have doubted because the Father is set in the first place, whether the Son and the holy Ghost have their beginning of the Father. The answer is, the Son and the holy Ghost have not a beginning of their nature, or of their divine essence of the Father, but of their person only: the person of the Son is from the Father by an everlasting government, and of the holy Ghost is from both by an everlasting proceeding: but the divine essence of these three persons is uncreate, unbegotten, and proceeding from none.  
And we must remember to hold fast this mystery of the Trinity, first, that we may discern this true God from all false Gods: Secondly, that we may conceive in our minds rightly of God, 
We can have no faith in the thing which is utterly unknown.  even as he hath manifested himself in his word: Thirdly, and it is not sufficient to Salvation to believe in God confusedly, but we must believe that God the Father is our Father, God the Son is our redeemer, and that the holy Ghost is our comforter and sanctifier. And we must not worship the Father without the Son and the holy Ghost, nor the Son without the Father and the holy Ghost, nor the holy Ghost without the Father and the Son, for than we worship an Idol of our own brains invention.  
The first person in Trinity is called a Father in respect of nature and of grace: first, by nature in respect of his only begotten Son jesus Christ, next by nature, for that all things that are, 
Rom. 11.  have their being and moving in him and for him. Next, he is a Father in respect of grace, because he doth adopt and accept all the Elect for his children in jesus Christ: first, God the Father begets the Son before all eternity: Son and the Father equal in time, but in natural generation the Father is before the Son. Secondly, God the Father committeth to the Son his whole affairs, so doth not, nor can the earthly Father, but he should come to nothing. Thirdly, he begets the Son in himself and not without.   

Comforts which follow this Faith.  
First, the Devil is no more our Father. john. 8.44. but we have a prerogative by our Faith in Christ to be God's children. john. 1.12.  
Secondly, a moderate care will serve for the things of this life: for if I be a child in God's family, the heavenly father will not fail me: for I know that in a family the Father provideth for all. Mat. 6.26. Heb. 13.6.7. And Christ saith, Your heavenly Father knoweth all your wants.  
Thirdly, if God be our Father he will tenderly respect us in all our infirmities, temptations, and grievances in this life. Psal. 103.13.  
Fourthly, if God be our Father his love is immutable, albeit we be changed every day, yet he is ever the same. james. 1.17.  
Fiftly, if God be our Father we may freely come to his presence continually, and acquaint him with all our griefs. Luke. 11.13. and if we call instantly for the best things he hath in store, yea even for his holy spirit, he will grant our request.  
Secondly for the title, Almighty, 
Almighty. 2. Difference between the true God and the false.  here I profess that I am persuaded and assured that the true God, which I serve and upon whom I wholly depend, is not like the weak false gods (which perish) but as he is willing in Christ jesus, so is he all sufficient to perform all his promises unto me, and to deliver me, and to keep me from all dangers both of body and soul, temporal and eternal.   

Comforts which follow this Faith.  
Frst, albeit thou hast been a grievous sinner and of long continuance in sin, yea, in most gross and vile sins: yet this great God is most able and all sufficient to loosen by jesus Christ all the works, and power of Satan, if thou wilt renounce thine unbelief, and seek God in Christ by his word in Faith unfeigned, and in repentance, sorrowing seriously, and renouncing all dead works. Rom. 11.23. Heb. 6.2.3.  
Secondly, this is a singular consolation in all the troubles of this life, that I am thus persuaded in mine heart that God is my loving Father, 
1. joh. 5.4. Psal. 23.4.  and an Almighty Father, most sufficient (as he is willing) for good in all respects. john. 10.29.  
The third title Maker of heaven and earth. And here I say this much in effect, 
3. Difference between the true God and false: As. Esay. 45.6.7.  that I know by the light of God's word, and am persuaded in mine heart by the work of God's spirit, by whose grace I profess and confess that the true God, which I serve, is he which created heaven and earth in the beginning, which preserveth and upholdeth heaven and earth, and all things therein to this day, and shall do it to the world's end: disposing also of all things even the least accident, which the heart of man can think upon in any of his creatures, according to his own most holy will and wisdom. For I do not now imagine (as some heathens have done) that God stirs and moves the world by an universal motion, but also cherisheth, careth for, and sustaineth every thing by a singular providence. And this is that I profess in these words.  
Here it may be doubted first, that it is said the father hath made all things, seeing it is certain, the Son and the holy Ghost did join in this work?  
Ans. First, these words of the Creed stand distinctly thus: I believe in that true God, which is Father, Son and holy Ghost, secondly, which is Almighty: thirdly, which is Creator of heaven and earth,  
Secondly, it may be doubted: if he hath created all things, then surely he hath decreed all things: if he hath decreed of all things how then comes in sin into the world?  
Ans. God doth not simply will or decree sin, but in part and with respects. First, not as it is sin, but so far forth as sin is either a punishment, chastisement, trial, action, or hath being in nature. Secondly, God can so use evil instruments that the work done by them, being a sin, shall nevertheless in him be a good work, because he knows how to use evil instruments well, as judas, Pilate, Cayphas, and the rest in crucifying of Christ. Act. 2.23.  
Thirdly, if the blessed Trinity made heaven and earth in the beginning of nothing, only by a 
* Psa. 148.3. Gen. 1.3.  word speaking: it may be demanded what this word was?  
Ans. The word of God in Scripture is taken three ways: first, for the substantial word which was before the creation, and this is Christ. john. 1.1. Secondly, for the sounding, or written word of God in the Scriptures. Thirdly, 
Heb. 1.3.  for the powerful word of God, which is nothing else but the pleasure, will and appointment of God.   

Comfortable meditations upon this point of the Creation of the world.  
First, the doctrine of the Creation, and meditation in God's works is commended often: as Psal. 111. 
Psal. 147.148.  The works of God ought to be sought out of all them which fear him. And the skilful workman thinks himself much disgraced to have men pass by and not to respect his work: So is it with the Lord when his people pass by this meditation, this serveth much for instruction and consolation, for in the works of God we may see God's power, wisdom, love, mercy, providence. And how greatly God respecteth this, appeareth in that he appointed this as a special service done unto him in the sanctification of the Saboth. Psal. 92.  
Secondly, when I say I rest upon the Creator of heaven and earth: it yields unto mine heart a special comfort thus: God will assuredly keep me in all dangers, for like as no man is so tender over any work as he that made it, for he can not abide to see it any way abused. 
job. 10.3.  So God being a faithful Creator tenderly loves all his Creatures. And if the work any way happen to miscarry he will turn it every way to frame it again to his will, as the Potter, but if no means can prevail he dasheth it all in pieces.  

Quest. 17. But what say you here concerning providence, for if God made the world of nothing, surely by the same power he upholdeth and preserveth all things in heaven and earth.  
Ans. Providence is the mighty power of God sustaining and ordering all creatures in heaven and earth, and disposing of all causes and effects, and bringing all things to that end which in his own secret counsel he hath appointed, God is a faithful Creator. For God did not only make heaven and earth, and so leave them, as Masons and Carpenters leave houses, when they are built up, but by his providence still watcheth over all, governeth and disposeth of all that he hath made.  

Testimonies of gods providence. 1. Scriptures. 2. The beautiful order of all things in heaven and earth. 3. Conscience speaketh to him secretly, 4. Prophecies of things to come.  First, the Scriptures testify this. Psal. 115. Our God is in heaven and doth whatsoever pleaseth him. Act. 14.17. God hath not left himself without witness, giving us rain and fruitful seasons, filling our hearts with meat and gladness. Act. 17.25. He giveth unto all men life, and breath and all things.  
Secondly, we see a goodly order as of the whole frame of heaven and earth continued before our eyes, So of the members and parts of it: and all to serve God as he is wise and provident that ruleth all.  
Thirdly, the terrors of an evil conscience in malefactors argues plainly that there is a providence of God, respecting and governing all things: for if conscience can so find out a sin, and so torment a man, as Nero after he had murdered his mother, and judas after he had betrayed his master, how much more shall God the Lord of the conscience find out all things. 1. john. 3.20.  
Lastly, the complement of all prophecies in Scripture so fitly answering in all circumstances and respects all divine predictions from the beginning, argue plainly that almighty God disposeth all things.  
Quest. 18. Do you mean that god's providence doth extend itself to all actions and motions of men and Angels, if so, what shall we say to wicked actions, surely God hath no more but a sufferance in them.  
Ans. Such as say so want judgement and follow not the Scriptures of God, for every action in itself is good: the sin which is in any work, is to be imputed to the instrument which doth it. 
Gen. 37.28. Psal. 105.17.  In the sale of joseph the brethren meant it for evil, God meant it for good. The like is to be said of David's affliction by Achitophel and Absalon, 
2. Sam. 12.9.10.  of the death of Christ by judas and the jews: yea, the very Devils are 
* job. 1.6 7.8.  chained continually by his providence, or else it were wide with us all on earth.  
Object. Where God's providence ruleth there is order: but we see but confusion and disorder in all parts of the earth. Ans. There is confusion and disorder since sin came on earth: and Satan and sinners continually fight for confusion: but God in the very midst of confusion, by his providence even among Pagans, stirreth up instruments to observe order, as we see in all well governed common wealths which have been or be among the Gentiles.  
Object. It is a heavy temptation to the godly to see themselves in greatest wants and misery on this earth: and this causeth them to doubt of providence.  
Ans. First, the 37. and 73. Psalms were written purposely to answer this and the like objections of our flesh against providence.  
Secondly, the Lord giving his children spiritual graces which he denies all the unbelievers of the earth, causeth them to rest more contented with the least portion, than the wicked are or can be if they did possess all the blessings of the earth. Psal. 23.  
Lastly, the Lord by their wants and afflictions intent nothing more than to wean the hearts of his children from earthly things, and to settle them on the heavenly riches which are purchased and laid up for them in heaven by jesus Christ. Col. 3.1.  
Quest. 19 What duties and comforts follow this faith in god's providence?  

Psal. 13.9.  Ans. First, this allseeing providence being present with us in all places and actions, we are to look well about us in all our ways not to offend so great a master, but to walk as hand in hand uprightly before him, as ever in his presence: it is his charge: I am God all sufficient, walk thou before me, and be thou upright, Gen 17.1. job. 1.1.  
Secondly, this faith in god's providence breeds contentation, the daughter of piety. 1. Tim. 6.7. and causeth patience in afflictions: 
2. Sam. 16.10.  for we must say with job and David it is the Lords providence hath done this, who dare then say, wherefore hast thou done so. As body and soul during life are ever together, albeit we see but the body only, so God's providence is ever joined with the thing done, albeit invisible to the eye of the body, yet not to the eye of faith, which beholds the invisible God. Heb. 11.1.26.27.  
Lastly, Faith in god's providence bringeth a heavenly security, wherewith God's Children are notably fenced after experience of God's providence, 
2. Sam. 16.22. Rom. 8.28.  as we see in David after his experience. Psal. 23. and 91. and Paul. 2. Tim. 4. not long before his death.   

Quest. 20. Now proceed on to the second branch of the first part of the Creed, which concerns principally (as I think) our faith in our Lord jesus Christ.  
Ans. The words first are to be read thus: And I believe in jesus Christ, etc. to the last words, shall come to judge the quick and dead: for all this portion is concerning Christ and our faith in him: Where we may observe generally.  
First, his titles four in number: first, jesus: secondly, Christ: thirdly, his only Son: four, our Lord.  
Secondly, his natures: first, divine, very God, for the only begotten Son of God, conceived by the holy Ghost: secondly, human: Borne of the Virgin Mary.  
Thirdly, his offices: first, he is Christ the king anointed by his Sceptre to rule over all: secondly, he is Christ the anointed Priest by his death to save 
* Elect.  all: thirdly, he is Christ the anointed Prophet by his Gospel to teach all.  
Fourthly, in the great work of our redemption by him we are to note: First, his sufferings and humiliation, and in it three degrees: first, his death: secondly, his burial: thirdly, his descension into hell. Secondly, his glorious exaltation, and here are three degrees: first, his Resurrection: secondly, his Ascension: thirdly, his Session at the right hand of God, etc.  
First, of the title jesus: when we add the words, 
1. An excellent confession.  I believe in jesus, we make profession and confession that we know, believe in, and rest upon jesus Christ: And this is an excellent profession, and to it belong great 
* Mat. 16.16. Act. 10.43.  promises of things temporal and eternal. joh. 14.1.  
But first here when I say believe in jesus, 
2. Wherefore I am thus to believe.  I have good reason so to say and so to do: first, for that I find my Saviour jesus Christ to be God everlasting of the same substance and essence with God the 
a joh. 1.14. Heb. 1. joh. 10.  Father, and God the holy ghost. Secondly, because the father commandeth 
b Psal. 2.12.  me to love him, and believe in him. And so the Son himself expoundeth his father's 
c Io. 6.40.  charge, adding this also that to believe in jesus Christ, is the very work of God in our hearts. john. 6.29.  
This name jesus was for good cause given him of his 
d Mat. 1.21. Luke. 1.31.  father. The Angel rendereth the reason when he saith, for he shall save the people from their sins. And there is none other Saviour, neither aught salvation to be sought in any other. True it is that joshua was so called, because he was a lively type of this Saviour in leading God's people to that temporal rest in Canaan. So are godly Princes, Prophets, and ministers called 
e Obadiah. ver. 21. 1. Tim. 4.16. 3. Christ properly called a Saviour.  saviours, because they are Gods instruments both for temporal deliverances, and eternal salvation. But jesus Christ is truly so called and properly, because he saves jews and Gentiles, his elect of all nations, by his own only merits active and passive in his life and death: and for that he applies by his holy spirit the virtue of his death and resurrection unto every one of his elect in his good time, both to crucify and kill the power of sin in them, and to quicken them to serve him in all holiness and righteousness, and to cheer their hearts in all evils of this life. So then he is the only true and perfect 
f 1. Cor. 1.31. Gal. 5.4.  Saviour, and justly so called.   

Quest. 21. Now what use is there and profit, and comfort by this faith?  
Ans. First, here I do and must acknowledge, that I feel and find that before Christ received me to mercy I was utterly lost, and in the state of them which are under wrath: for this cause Christ saith he came to save them which are lost. 
Mat. 18.11. and 15.24.  Every believer feels that without jesus he is but as a lost thing and utterly forlorn, and to be cast away for ever.  
Secondly, by this faith also must every believer be comforted all his life. It is the greatest matter of consolation in this life that we have, that whereas we meet continually with afflictions in this life, yet this cheereth our hearts we have a Saviour, which is faithful and mighty and who will keep us unto his everlasting kingdom. This is that faith which cheered Adam in Paradise, and all the believers from the beginning. And to this end the Angels said to the shepherds. Behold I bring you tidings of great joy that shall be to all the people, that is, that unto you is borne in the City of David a Saviour which is called Christ the Lord. Luke. 2.10.11.  
Thirdly, the papists and wizards and Exorcists which abuse this holy title and name of jesus in their holy water, and exorcisms, and conjurations do greatly blaspheme against this holy faith in jesus Christ: because they do rely (as their devils teach and persuade them) upon the bare name of jesus, abusing it in their practices: as those jewish exorcists did in Paul's time, They took in hand (saith Luke) to name over them which had evil spirits the name of the Lord jesus, saying we adjure you by jesus whom Paul preacheth. Act. 19.13. Albeit they abuse it greatly by their false faith: yet we may have comfort when we resting by a true Faith on jesus, do call by this name instantly upon him, saying Lord jesus help, and Lord jesus receive my spirit. Act. 7.59.  
Quest. 22. Proceed on to the second title I believe in Christ: and tell me where be you commanded so to call the Son of God, and so to believe, and what you mean by this title?  
Ans. This title is used in all the prophecies of the old Testament concerning the Messias, and in all Scriptures of the new Testament, where those promises and prophecies are testified to be accomplished as by conference of these Scriptures may be seen. Psal. 45. ver. 6.7. and Dan. 9.24.25.26. prophesied in the old Testament. Luke. 2. ver. 10.11. and 25. ver. 4. complement in the new Testament. 
Where jesus is called Christ.  Again promised. Esay. 61. ver. 1. performed. Luke. 4.16.17.18. And again, Prophesied. Psal. 2. accomplished Act. 4.25. 26.27.  
This title of Anointed among the jews was given only to three kinds of callings, Kings, Priests and Prophets. 
This title gives three callings.  Now for that this one blessed person is called, sent and anointed of his Father a King to rule all, a Priest to make expiation for all that shall be saved, a Prophet to teach all: therefore justly and truly is he called for his excellency the Christ, the Lords anointed.  
And whereas he is said to be anointed with the oil of gladness above all his fellows. Psal. 45.7. we must understand that the prophecy is truly verified, first, 
Christ truly said to be anointed.  in that the Father hath conferred these three offices on him only and never upon any other man or Angel: Secondly, for that he was anointed richly and wonderfully immediately by his father, others typicially by the hands of men: Thirdly, for that none did ever receive the holy ointment of God in that measure: for the Spirit of the Lord rested upon him, 
Esa. 11.2.  the Spirit of wisdom and understanding, the Spirit of council and of fortitude, the Spirit of knowledge and of the fear of the Lord.  
Our Lord Christ as he is God equal to his Father hath no need of gifts, but is the rich Lord of all, 
Wherefore Christ is so anointed.  and gives freely: but as he is our Redeemer and in our nature is to execute the offices aforesaid of King, Priest and Prophet, he hath need of this ointment, that is, of all these graces, and hath received them in number more than men or 
* Io 3.34.  Angels, in perfection greater than men or 
* Col. 2.9.  Angels. He hath received them I say, this person God and man, first, for the execution of his offices, next, that he might confer them on his members every one in some 
* Eph. 4.7.  measure, that of his fullness we may all receive this oil of gladness to cheer our hearts, and grace for grace, that is, for that he is full of grace, therefore have we received this holy spirit of sanctification as derived into us from his fullness, which we feel stirring in some measure in our hearts called the Oil of gladness, because it descends down from him upon his members, to the unspeakable cheering of their hearts.  

1. A Prophet  So then jesus Christ is that great Prophet anointed and sent from God to manifest unto us his secret council and will concerning our redemption, and consequently our everlasting salvation: of him spoke Moses. Deut. 18.15. as it is alleged by Saint Peter. Act. 3.22. and by Saint Stephen, Act. 7.37. Moses said unto your Fathers, the Lord your God shall raise up unto you a Prophet, even of your brethren like unto me, ye shall hear him in all things, whatsoever he shall say unto you: for it shall be that every person, which shall not hear that Prophet shall be destroyed out of the people.  

2. Priest.  Secondly, he is that great high Priest which with his own only sacrifice, offering up his soul and body unto his Father for us, 
Es. 53.  hath made such an expiation, as hath purchased an everlasting redemption and peace for all the elect: of this office ye have the prophecy in the old Testament. Ps. 110. the complement and verity in the New. Heb. 7.21. and 10.12. This Sacrifice albeit offered long since, yet the virtue of it as it saved the elect from the beginning, so shall the efficacy of it continue to the world's end. Heb. 13.8. Again, this high Priest still executeth one part of his office, for he sitteth in heaven, and continually maketh intercession for us. Rom. 8.34. and 5.9.10. and joh. 17. Chapter. and 1. john. 3.1.2.  
Lastly, he is that anointed King which ruleth his people for ever with the rod of his mouth: as it is prophesied of him. Esay. 11.2.3.4. and Psal. 2.6. and verified. 
Mat. 28 18. Io. 10.28.  Luke. 1.33. He shall reign over the house of jacob for ever, and of his kingdom shall be none end.   

Quest. 23. What comforts yields this faith in Christ, to the believer?  
Ans. First, by this I rest thus persuaded in mine heart, that my Lord and Saviour jesus Christ will not leave me without some competent measure of his ointment, that is, of his holy spirit, to guide me to heaven; of this Saint john. saith. 1. john. 2.27. 
Mat. 13.11.  The anointing which ye have received of him dwelleth in you and teacheth you in all things, we are to look well to this teacher and to attend him both when he speaketh outwardly to our ears: Heb. 3. that his word may dwell plentifully in us. Col. 3.16. and when he speaketh inwardly to our hearts. Esay. 30.21.  
Secondly, by this faith in Christ I rest persuaded, that the great high Priest of God hath made such a Sacrifice, that by it he hath purchased an everlasting reconciliation for me with his Father, and so loveth me, 
1. joh. 2.1.2.  that he pleads at all turns, and in all occasions unto his father for me.  
Thirdly, by this faith in Christ: I am also comforted for that I see and feel that by conferring on me some measure of this admirable ointment, I am so advanced that I am of their number, whom he hath made Kings and Priests unto his Father. reve. 1.6. for whereas I was in bondage to Satan, sin, and death. Eph. 2.1.2.3.4. he hath not only loosened me out of this servitude, but also hath given me power and grace to sway and rule in some sort these mine enemies, which before grace overruled me: and to proclaim continual war against the flesh the Devil, and the world so long as I live on earth. Again, I am here exceedingly comforted, for that I am now come under his protection that ruleth and curbeth all men and Angels, both his and mine enemies, for I know he can and doth so bridle them, that they can neither hurt his glory nor my salvation, but even against their will advance both: hereby, I say, I am greatly comforted: for that I know whom I have trusted, and am persuaded that he is able to keep that which I have committed unto him against that day. 2. Tim. 1.12. for like as it must needs be that all they be sad and heavy at heart, that doubt or wots not under what Lord they are in this life, whether under Christ or Satan: So it can not be but that they must be right joyful who by their inward testimonies and seals are assured they be under Christ the king of righteousness. Luke. 2. ver. 10.11.  
Lastly, for that I have received this holy ointment, and for this cause bear the name of a christian, I see and know that I am ever bound to perform two duties, first, to God, next to man. To God first, for that he hath made me a Priest I am bound to offer first mine own self (as his Son did) a living Sacrifice 
a Rom. 12.1.  unto God. And this must appear, first, by mine affiance in 
b Psal. 4.5.  him: secondly, by my subjection to his 
c Rom. 15.16.  word: thirdly, by calling 
d Psal 141.2.  upon him: four, by 
e Heb 13 15.  praising him: fifthly, by distribution to the 
f Phil. 4.18.  Saints: sixtly, by humbling myself in repentance and 
g Psal. 51.19.  sorrow for sin, with such Sacrifices God is pleased, and we have good testimonies that we be sound Christians, and truly believe in jesus christ. secondly, I must endeavour that I make others partakers of this ointment with me: for this is one special cause wherefore the Lord gives it us, that we might be his instruments to convey and communicate the same unto his elect as much as in us lieth, for every Christian is a Prophet of God by his calling, and therefore must do the work of a Prophet. Psal. 51.12.13. Restore to me the joy of thy salvation and 'stablish me with thy free Spirit, then shall I teach thy ways unto the wicked, and sinners shall be converted unto thee. Luke. 22.32.   

Quest. 24 Proceed to the third title: I believe in the only begotten Son of God.  
Ans. Here I profess two things: first, that jesus Christ is the Son of the living God: secondly, his only begotten Son: for the first I understand by the light of his grace and holy word, that as he is God, he is of himself neither beegotten nor proceeding: but as he is a son he is not of himself, but the Son of the Father beegotten before all worlds of the substance of the Father. And albeit this be hard to set forth the form and manner of this generation, yet we may safely speak with the Scriptures, that the son is the brightness of his glory, 
Heb. 1.1.2.  and the ingraned form of his substance: And with the godly Ancients, that the Son is of the Father as light of lights, not proceeding but begotten. So this generation is by an unspeakable communication of the whole essence of the Godhead of the Father to the Son: in receiving whereof the Son doth no more diminish the majesty or godhead of the Father then the light of one torch or great light, doth the light of an other from which it is taken.  
Sundry persons most impiously have taken this title upon them falsely to be called Gods. 
Christ is the Son of God.  Note it well whosoever did it, from the beginning of the world to this day, he never wanted the fearful signs of God's wrath upon him, our first parents for affecting divine honour, 
Gen. 3.  lost all their excellency, and became the children of wrath. Herod was ambitiously impious this way, but suddenly the Angel of God smote him.  
The conversion of the Gentiles is an argument of arguments to assure us that jesus Christ was the only Son of God, against all Atheists of all ages: for how could that be that so many nations should turn subjects to his sceptre, but that the divine power of God was in this work, and that this our Lord and God manifested in the flesh, was so mighty and powerful in and by his Gospel to convert souls unto him. 2. Cor. 10.3.4.5.6.  
Lastly, 
That Christ is very God.  special rules of proportion require this that jesus Christ be very God: first, It is a work of omnipotency to be a Saviour of body and soul: such a Saviour was Christ: secondly, there must be a proportion between the sin of men, and the punishment of sin: The sin of men being against the infinite majesty of God, must have a punishment infinite: therefore such an infinite Redeemer. Thirdly, there was nothing could so quench the fiery darts of Satan, 
Epe. 6.  and the pollution of sin in our consciences, but the blood of such an infinite Mediator. Fourthly, God herein doth manifest his grace and love unto us, in that he gives us such a redemption by his Son, 
Rom. 5.  and such a satisfaction as should not only be equal to our sin, but also by many degrees go beyond it.  
And these very words that jesus Christ is the Son of God, ye have often set down in the Scriptures. Confer these places. 2. Pet. 1.17. Mat. 3. and 17.5. etc.  
So also is he called the only begotten Son of God. john. 1.14. Ye saw the glory thereof, as the glory of the only begotten Son of the Father full of grace and truth. and ver. 18. and Chap. 3.16. And thus jesus Christ our Lord, is the only begotten Son of God not by creation, nor by adoption, nor by reason of the personal union of two natures, but by nature, and as having of the substance of the Father before all worlds.   

Quest. 25. What use is there of this title, and what comforts follow this Faith?  

1. Use. Humiliation.  Ans. This serves well both for humiliation and consolation: First, for humiliation thus: When I see that nothing could appease the wrath of God for sin, but the hart-bloud of his only begotten Son: I see it clear that without this Saviour all the Sons of Adam were in the woeful state of damnation, having so offended the high majesty of God, that nothing could serve for reconciliation but the death of the Kings own Son: the consideration and meditation of this, I say, aught to smite my heart with a holy fear of sinning against God, for that so great a price was laid down for my sins.  

2. Use. Consolation.  Secondly, for our further consolation I am continually as to behold here the unspeakable and infinite love of God. john. 3.16. so also to esteem and value all the works following acted and done by jesus Christ for me, according to the worthiness and excellency of his person.  
Thirdly, this gift of God in giving us his Son: 
Rom. 8. 5●.  in not sparing his own Son, but giving him for us all to death, this gift I say, should move us continually to sing in our hearts, 
3. Praise God always.  and to say with David, My soul praise thou the Lord, and all that is within me praise his holy name, my soul praise thou the Lord and forget not all his benefits, which forgiveth all thine iniquity, and healeth all thine infirmities, which redeemeth thy life from the grave, and crowneth thee with mercy and compassion.   

Quest. 26. Proceed to the fourth title. Where is jesus Christ called our Lord, and wherefore?  
Ans. He is so called often in the scripture: the Angel to the shepherds so calls him. Luke. 2.11. and Christ himself teacheth it out of the 110. Psal. that he must be so called. And he is truly and justly so called, because that redeeming our souls and bodies from the bondage of sin, death and damnation, not with gold and silver, but with his own precious blood, he may challenge us for his 
* 1 Pet 1.12. 1. Cor. 6.20.  own by good right. And this may he do also by right of creation: as also by right of his place and office, as being the head of the Church, which is his body whereof I am a member.    

Duties and Consolations which follow this Faith: are these.  
First, I bind myself to an absolute obedience of every word of Christ, without any exception: and that I obey all my Superiors only in him and for him. Act. 4.19. And I must do him homage in body and soul, because he is Lord of both. 1. Cor. 6.  
Secondly, seeing he is become my Lord I must stand firm by faith in him and rest on him in all fears and evils of this life, for he will never fail me nor forsake me. joh. 1.5. he will not suffer any of his to perish. joh. 10.28. for that all power is given him. Mat. 28.  
Thirdly, all Governors must remember to be as loving fathers to their inferiors for if they be not so they must give an account to an higher Lord, who is set over them: this the Apostle teacheth Ephe. 6.9. Ye Masters do the same things unto your servants, putting away threatening, and know that even your Master is also in heaven.  

Quest. 27. Thus far of the four titles, and of the first most excellent and divine nature of the Son of God: now follows his human nature, incarnation and the union of both natures in one person in these words Conceived by the holy Ghost, borne of the virgin Mary: Tell me first, where is Christ said to be conceived by the holy Ghost?  
Ans. In all Scriptures wheresoever he is called the Son of God: as Rom. 1.4. Mat. 3.17. joh. 1.14. But these very words are found set down by Saint Matthew. 
Conceived by the holy Ghost  Chap. 1.19.20. Fear not to take Mary for thy wife, for that which was conceived in her is of the holy Ghost. And Luke 1.35. The holy Ghost shall come upon thee, and the power of the most high shall overshadow thee, therefore also that holy thing which shall be borne of thee, shall be called the Son of God.  
Concerning the Incarnation of the Son of God, we must know that it is a great 
* 2. Tim. 3.16.  mystery and therefore here observe.  
First, who is Incarnate? the second 
* joh. 1.14. Luke. 1.35.  person in Trinity: first, for that God by him created man, and therefore by him must he be recreated and redeemed: secondly, for that he is the 
a Incarnation a mystery.  essential Image of God, to restore the Image of God lost in Adam. So this I believe the whole Godhead is not incarnate, nor any person but the Son, the person of the Son (I say) subsisting in the Godhead.  
Secondly, this I must say and believe that he was a perfect man in every respect like to Adam, sin only excepted, subject to all unblamable and general infirmities which appertain to the whole nature of men, as passions of body and mind.  
Thirdly, this I must believe and avouch, that it was necessary that he should become man: first, to satisfy God in that nature we offended: secondly, for that not one else could fulfil all righteousness which the Law requireth of us but he: thirdly, for that our redeemer must die for our sins: four, he must be a Mediator and make requests and speak to God and man for a reconciliation, man before the fall could speak to God face to face, but now he can not, nor may not come near, but in the face and favour of Christ, whose face is to be found in the Gospel.    

Duties which follow this Faith.  
First, draw near to Christ and cleave unto him, for we see he is come near us and become our Immanuel. Esay. 7. Secondly, 
Psal. 22. Es. 53.  here is a pattern and precedent for us of unspeakable humility. Phil. 2.6.7. There is a secret pride in all the sons of Adam, till God change their heart, and this pride the less we discern it the more it is, and the more we discern it, the less it is.  
This I observe touching this incarnation of Christ, that his conception by the work of the holy Ghost was wonderful: for it was so done in the womb of the Virgin, that albeit he took of her very flesh which came of sinful Adam, yet was the flesh of Christ, I mean his human nature body and soul without sin. To prevent that original corruption which comes to mankind by natural propagation, the great wisdom of God provided that his Incarnation should be by the immediate work of the holy Ghost, without any natural generation or means of man on earth, or Angel in heaven or earth. Heb. 2.14.  

Quest. 28. Proceed on to speak of the birth of Christ: he was borne of the Virgin Mary, and of the union of nature's divine and human in this one person.  
Ans. Thus I believe indeed, for so did the Patriaches and Prophets of old, because of the divine Oracles which God gave them concerning the Incarnation of the Son of God Gen. 3.18. and 12.3.4. and 21. Esay. 7. and 14. and therefore much more ought we seeing we have in the Gospel the complement of all those prophecies. Luke. 2.7. Mat. 1.25. so believe in jesus Christ borne of the Virgin Mary: that is, that he was not only conceived by the holy Ghost in the womb of the Virgin, but also in time, and according to the course of nature borne of the said virgin, and brought forth into the world by her.  
First, a duty following this faith is this: thanksgiving for the Incarnation of the Son of God, as we see by the examples of the Angels praising God for this benefit. Luke 1.14. the Virgin praising God for this benefit. Luke. 1.46. And the holy Priest Zacharie praising God for this benefit. Luke. 1.68.  
Secondly, a consolation following this faith is preached unto us by the Angel. Luke. 2.10. when he saith, Behold I bring you tidings of great joy that shall be to all people: hence comes, first, peace with God: secondly, peace with our own conscience: thirdly, with the holy Angels: four, with all the creatures of God in the frame of heaven and earth.  
The proper name of Christ's mother was Mary, this is testified often in the New Testament. Luke 2.5. etc. This name is added for a more certain and special description of his Mother, that my faith may be the better certified of the truth of all divine Oracles and Prophecies concerning him: 
A double descent among jews natural by generation, legal when one succeed an other in the inheritance, being next by.  for this holy woman being (as Matthew and Luke testify) of the noble race of the kings of judah, it is clear that our Lord and Saviour jesus Christ came of the seed of David, and so of Abraham according to the promise. Gen. 12. and 49. Luke. 2.  
Again, she is called A Virgin, both to let us see the accomplishment of the prophecy. Esay. 7.14.22. and to assure us of that is aforesaid, that is, that he is the only begotten Son of God conceived by the holy Ghost, and not by the ordinary course of nature.  
And this blessed mother of Christ a holy 
* Luk. 1.48.  prophetess, we do willingly honour her three ways, first, by thanksgiving to God for her: secondly, by a reverent estimation of her: thirdly, by imitation of her excellent virtues.  
And thus having seen by clear evidence from the Lord, that our blessed Lord and Saviour, as touching his natures, is very God and very man: it resteth only that we learn also by divine demonstration that these two natures are united in one person.  
First, 
2. Kinds of Unions. 1. In nature. 2. In person.  here then we must be advertised that there be two kinds of unions: union in nature, and union in person. Union in nature is when two or more things are joined or united into one nature, as the Father, the Son and the holy-Ghost, being and remaining three distinct persons, are one and the same in nature, or Godhead. Union in person is when two things are in that manner united, that they make but one person or substance: as the body and soul of man meeting together make one man.  
Secondly, this union of natures then here is this: the second person in Trinity, or the Son of God doth assume to it a manhood in such order that the same being void of all personal being in itself doth wholly and only subsist in the second person in Trinity, or depends wholly on the person of the Son: so that now it is a nature only and not a person, because it doth not subsist alone as in other men.  
Thirdly, this than I understand and believe here, 
The union of natures described.  that the everlasting son of God, without any putting off of his divine nature, without any commixtion or conversion, was made that which before his Incarnation he was not, to wit, very man by taking flesh by the power of the holy Ghost from the Virgin, and an human soul created of nothing, 
Personal union  both which natures being united together in a most admirable personal union, make one most blessed person, even the most sacred person of our only Lord and Saviour jesus Christ.  

Christ very man.  Fourthly, and our Lord Christ hath in his humanity so assumed all the essential properties of man's nature, that he is become in all things like unto us. Heb. 2.17. sin only excepted: for he hath so personally united unto himself our nature, that we can not say properly of his passion, that only the bare humanity suffered (which yet is only passable) but this we are to say, that the person which is very God hath suffered in our nature.  
Fiftly, and lastly, I must not believe that the Lord Christ assumed our nature (as he did sometimes under the Law, before his incarnation take to him the form of man and Angel for a time) but retains still and for ever, 
Christ God & man for ever.  the very body and soul of man, howbeit now glorified: for the Apostle saith our Mediator not only was, but also is the man Christ jesus. 1. Tim. 2.5. living for ever to make intercession for us. Heb. 7.25. Rom. 8.34.    

Consolations following this Faith concerning Christ's pure Conception, Incarnation, and this inspeakable union of natures in this one sacred person: are these.  

1 Christ a comfortable and fit Mediator.  First, I understand and conceive he is a most fit Advocate to his Father being very God, and a most comfortable Mediator for me, being very man well acquainted with all my grievances, and one I may boldly draw near unto. Heb. 2.16.17.18. and 4.16.  
Secondly, I conceive also that he hath been so acquainted in our flesh with our temptations, that he hath a special experience of our infirmities in his own sacred person: 
2 Christ had experience of our infirmities  not that the Son of God had need of our affections and temptations to make him merciful unto us, but for that we can best persuade ourselves of his mercy when we learn that he hath been acquainted with our passions.  
Quest. 29. Tell me now briefly what mean you by the properties of the human and divine nature: and by the communication or conjunction of properties?  
Ans. When I say and believe that Christ did assume all the essential properties of man's nature, I mean he took not only the soul and body of man, but also every quality and adjunct thereunto appertaining (excepting sin) for he had the understanding, the reason, the will and all the affections of man (without sin) being made like his brethren in all things. Heb. 2.17.  
Secondly, again when I believe and say, 
Christ doth retain still all the properties of his divine nature.  that Christ did retain in this personal union of both natures, all the properties of his divine nature, I mean these and the like, that he was, this very person now, God and man, Eternal, Almighty, Incomprehensible, Immutable, most Perfect, for these and the like be the properties of the divine nature.  
Thirdly, 
Communication of properties.  the communication of these properties (as Divines speak, for the better understanding of some Scriptures uttered concerning this sacred person) it this, when we ascribe that which is proper unto one nature unto the other, because of the aforesaid personal union of both natures: as when the Apostle saith. Act. 20.28. God hath purchased the Church with his own blood. This manner of speaking is with respect to this union, and herein that which is proper to the human nature is ascribed unto the divine: for that this sacred person which did this great work with his own blood is very God.  
But here we be also to observe that there is no communication of the essential properties of these natures, but in concreat only (as Logicians speak) not in the abstract, as we may say truly, and according to the doctrine of Godliness, that God died for us, but we may not say therefore, the Deity died for us.  
Quest. 30. Tell me yet more succinctly, what divine reasons, have you to show the necessity of this, that our Mediator must be very God and very man, and that these two natures must thus admirably be united together, and his conception so pure?  
Ans. First, briefly for the first: he must be very God.  

1. Christ our mediator must be very God.  First, because he had received a charge from his Father (which did require an infinite power) to wit by his merits and virtue to save the elect, for it was needful that his price should overprize our sins.  
Secondly, if he had not been very God, he could not have overcome death. Rom. 1.3.4.  
Thirdly, for that it behoved him also to overcome and kill sin and death in us, even in our consciences. joh. 5. 24.25. and to quicken us. Rom. 8.11. by giving us the spirit of faith to apprehend all his merits, and to apply the same unto ourselves. Now who can give the holy Ghost but God himself. Luke. 11.13.  
Lastly, he was to loosen and to destroy all the accursed works of 
* 1. joh. 3.7.8. Mat. 12.2. Christ our blessed mediator must be very man.  Satan in us.  
Secondly, and for the second point he must be very man.  
First, that God might declare his unchangeable justice, and hatred of sin, and his unspeakable love and mercy to the elect: the first he showeth in punishing sin in his own Son: the second he declareth in that he punisheth not our sins in ourselves but in an other.  
Secondly, that we might conceive rightly of the brotherly affection of our Mediator towards us: and how that he which sanctifieth and they which are sanctified are all one.  
Thirdly, for that God had confirmed it with an oath that the Messias should come of the loins of David. Psal. 133. and 89. and of the seed of the woman according to the Gospel preached in the beginning in paradise. Gen 3.15.  
Thirdly, for the third point this I believe and avouch briefly that salvation could not have been obtained for man, unless the nature of God and man were united together in one person.  
First, because otherwise this work had not been performed by the blood of the Son of God, and so it had been insufficient for us.  
Secondly, because the humanity of Christ could never have borne that punishment for sin.  
Thirdly, Salvation thus obtained could never have been maintained, but that these natures be thus knit together: for that Christ is and must be the pledge of our reconciliation for ever. Psal. 110.1. Mat. 22.44.  
Fourthly, by this means we have as it were kindred with God, in jesus Christ, who is become our Immanuel, God with us, or God manifest in our flesh. Mat. 1.1. Tim. 3.16.  
Fourthly, for the fourth and last branch of the question I say and believe that it was necessary that our Lord and Saviour should be pure, without the stain of sin in his conception, and that the holy Ghost in this great work did so provide.  
First, for that the most glorious and divine nature of God could never else be united unto the human.  
Secondly, for that a sinner could never have been accepted to make this atonement or to offer up any sacrifice for sin.  
Thirdly, for that he could not have sanctified others, unless he were the most pure and the most holy one of God in himself. Heb. 2.11. and Chap. 10.9.10.  
Thus than the Lord jesus Christ our most blessed Redeemer hath taken to himself of the whole mass of mankind being wholly infected and poisoned with sin, he took, I say, one portion thereof, and did perfectly sanctify it, by the power of the holy Ghost, and out of it derives perfect holiness and sanctification upon all his elect, by imputation of his merits for their justification, and by his holy Spirit working in them inherent righteousness and sanctification that so they may serve him for ever in this life and for ever.  

Quest. 31. Now proceed to the Articles following: He suffered under Pontious Pilate, was crucified, dead, and buried, and descended into hell: what think you of these first in general?  
Ans. These words contain, and set before us all the degrees of his humiliation: first, in general in these words, he suffered under Pontius Pilate: Next the manner how, and the degrees of his humiliation, and suffering are specified: first, he was crucified: secondly, he died: thirdly, he was buried: four, he descended into hell.  
First, as concerning his sufferings in general, I believe he wanted not passions all his life, from the hour of his birth unto his death, and this that evangelical Prophet foretold by the spirit of prophecy. Es. 53.2.3.4.5. He hath neither form nor beauty: when we shall see him, there shall be no form that we should desire him. He is despised, and rejected of men, he is a man full of sorrows, and hath experience of infirmities, we hide, as it were, our faces from him, he was despised, and we esteemed him not. Surely he hath borne our infirmities, and carried our sorrows, yet we did judge him as plagued of God & humbled, but he was wounded for our transgressions, he was broken for our iniquities, the chastisement of our peace was upon him, and with his stripes we are healed.  
He suffered in all his life many sorrows, in his nativity and infancy nakedness and poverty, as in the whole course of his life on the earth, he suffered Satan to tempt him, he was 
a Mat. 4.  hungry, he was 
b joh. 4.  thirsty, he was weary: he suffered many indignities and reproaches, by the jews and Herod, by the Scribes, pharisees, and Saducees, for all the jewish sectaries, and Rabbins were set up, as by the Devil to shoot their arrows against him.  

1. Christ suffered in his humanity.  And as touching his humiliation, this holy person before described was humbled in respect of both natures: for first his humanity was subject to the infirmities of nature, as also to the miseries and punishments due to man for sin. 
2. How Christ may be said to suffer in his deity.  Secondly, for his Godhead, albeit that can not be changed, yet was it hid as under a cloud all the time of his abode on earth (without any great manifestation) till he was declared powerfully by his resurrection, 
Rom 1, 2.3.4.  and ascension to be the only begotten Son of God.  
Here observe for instruction and consolation. There is such a relation between the head and the members, and such an agreement: that look how it was with him, so it must be with all the faithful: first, he suffered, 
Luke. 24.26.  than he entered into glory, even so must they do: wherefore first note it is a wretched case for a man to be ever in ease, as the rich man was. Luke. 16. and the other desired to be. Luke. 12. never disquieted in body, soul, goods, or good name: for we see by Christ's example, that through many tribulations must we pass to heaven. Here then must be a very special consolation for the Godly afflicted that they must be crucified with Christ in earth, before they can be crowned with him in heaven.   

Quest. 32. Descend to this special Article: He suffered under Pontius Pilate: why do you so believe: what was this judge and what did he?  
Ans. First, I so believe, because the Lord hath so recorded by the Evangelists his passion. Luke. 23.14.15. john. 19.14.  
Now as touching this judge it is certain that he was the Roman emperors 
* Luke. 3.1.  deputy for that Province in jewrie where Christ was crucified. He did proceed with Christ in form of Law as men are handled in Courts of justice for capital crimes: he was cited or apprehended, he was arraigned before pilate's tribunal seat, his indictment read, and proved by false witnesses, which were accepted for good, after this Pilate gave sentence of death, and lastly, execution was done accordingly.  
Object. But how came it to pass that the same judge should pronounce him innocent and yet condemn him as an evil doer?  
Ans. The first was done by Gods determitate council, that Gods Elect might ever see it, that their Redeemer died not for his own sins: notwithstanding he was condemned as an evil doer by the same eternal decree and counsel of God, because he was to bear the iniquities of the Elect, and to make full satisfaction for the same.  
Herein than this is the meditation I have by Faith: I do by faith behold the Lord God himself exercising judgement by the mouth of Pilate. jesus Christ is set himself before the tribunal seat of God here on earth laden with my sins, ready to receive the sentence of God's judgement, and to bear the wrath of God due to me for my sins: for he put himself in our person as a wicked person, before this tribunal seat: and Pilate pronounced the sentence of God upon him (he thinking nothing less) for that sentence was ratified by God in 
* 2. Chro. 19.6.  heaven. For so the holy Ghost hath testified that nothing was done in all this arraignment, 
God hath one purpose, the instruments of his providence men and Angels have an other.  attachment, trial, indictment and execution, but by the Lords own determinate counsel, and from him, as if all had been acted before his own tribunal seat of justice. Act. 2.23. So then Pilate, judas and the rest of the jews were but instruments to serve for the execution of God's eternal decrees and justice.  
Use. First, this aught continually to smite a terror into impenitent sinners, for there is no escaping from the judgement of God but by this arraignment of Christ. Such therefore as receive him not by faith in this life, shall be sure to hold up the hand at the terrible bar of God's judgement.  
Secondly, this arraignment to the believer is the matter of all his consolation. Gal. 6.14. for by this he is freed from all those evils that daily be executed and shall be for ever, as from the just judgement of God upon the wicked.   

Quest. 33. What special things be we to observe in and before his arraignment?  
Ans. First, his preparation unto his death testified by all the 
a john. 13.  Evangelists: for when his time drew near he set his mind and heart to it, and signified plainly both by words and signs that his death approached, where we are to learn that if the Son must prepare himself to death, 
Preparation to die well.  much more ought we most miserable sinners, who by reason of our manifold weaknesses and wants, have need of a thousand preparations more than he.  
Secondly, that his willingness in this action might the better appear he makes choice of a place, well known to 
* john. 18.2. Mat. 26.36.  judas, where his enemies might apprehend him safely without any fear or danger of the people.  
Thirdly, in that he prayed so earnestly against the dangers and temptations which were then so imminent, and death approaching: 
Watchfulness.  we be taught to be watchful in the like case in all kind of prayers and supplications unto God.  
Fourthly, we are often to record his agonies in the garden, and all that evening before his passion, for the Evangelists in many words testify the same. Mark. 14.33. He took Peter, and james, and john with him, and he began to be afraid and in great heaviness: and he spoke the very same unto them, My soul is very heavy even unto the death. Luke. 22.43. There appeared unto him from heaven an Angel comforting him: but being in an Agony, he prayed more earnestly, and his sweat was like clods of blood. Math. 26.37. He began to wax sorrowful and grievously troubled. Herein by this exceeding heaviness, most admirable sweat, and extreme passions of mind, such as never man bore, nor can bear, by his strong cries and tears, by all these and the like arguments, 
Heb. 5.7.  we see (if God open the eyes of our understanding by his holy spirit. Eph. 1.16.) how the burden of sin, and the heavy wrath of God upon him for the sins of all the Elect, pressed him, and yet is he not oppressed, but cries unto his Father, and an Angel is sent to comfort him: So ought we to do when we are plunged in the greatest temptations.  
Object. It may be doubted touching his prayer, when he crieth, Father if it be possible let this cup pass, etc. It may seem, I say, that there should be some combat and fight in the mind, will and affections of Christ, therefore some sin.  
Ans. There be three kinds of combats: 
Three kinds of combats in man.  the one between the reason and the appetite, and this fight is always sinful, and was not in Christ: the second is between the flesh and the spirit: as. Gal. 5.17. Rom. 7. and this is in the regenerate, but not in Christ. The third is a combat of diverse desires drawing a man to and fro: this may be in man without fault, and was in Christ: he desires to do his father's will, striving with another desire of nature struggling, as it were, or endeavouring to preserve itself.  
Fiftly, we be here to observe in this blessed example of the Son of God, that whereas we make so light an account of sin, as if it were nothing to sin against God, here we may behold as in a glass, how the horror of God's wrath for our rebellions brought down even the Son of God himself, and filled him with extreme agonies and heavy passions of mind.  
Sixtly, and lastly, we be here to observe the long and wearisome combat he had also with his bloody enemies the instruments of Satan in all that conflict: first, the manner of the apprehension: They came to take him as a thief with swords & staves. Lu. 22.52. Secondly, they hurry him being taken from Annas to Caiphas, and from Caiphas again to Annas in the night, and that bound as a fellow. joh. 18.13. and 24. Thirdly, in the high Priests house they smote him with a reed on the face, they blindfolded him, they mocked him, & smiting him they spoke scornfully, prophecy who smote thee. Io. 18.24. Luk. 22.64. & they condemned him in their Counsel, & sent him bound to the secular power, or civil Magistrate. john. 18.28. fourthly, bloody Pilate having acquitted him, yet to please the jews he scourgeth him. john. 19.1. Fiftly, to fill him with reproaches, contempt and pain, as an Usurper of the kingdom, they plaited a crown of thorns upon his head. john. 19 ver. 2. and to the same purpose they put on him a purple garment, saluting him scornfully, Hail King of the jews. john. 19 ver. 3. Sixtly, Pilate again to gratify Herod sent him to him, and he with his Soldiers despised him, and mocked him. Luke. 23.11. seven, all this tossing and harrying to and fro was after his precious body was scourged and sore wounded all over, and his head bruised and rend with thorns. Eighly, and lastly, they put upon his wearied body, his cross whereon he should be crucified under which burden he fainted. john. 19.17. Luke. 23.26. And thus the Son of God was tried by the prince of darkness, with all kinds of extreme passions that he could invent in that short space of time before his Cross. Thus I say jews and Gentiles crucified him: first, the jews they kept him all night in Caiphas hall, and at the break of day gathered a council, and did proceed in judgement against him and condemned him. Mat. 27.1. and forthwith lead him bound to Pilate: and he made as quick a dispatch as they.   

Quest. 35. Proceed to speak of the next Article of the passion of Christ, which is concerning his execution, in these words: I believe in jesus Christ, crucified?  
Ans. All the Evangelists testify with one accord that this was the form of his execution he was crucified on a Cross, and to fill him with pain, his hands and feet were fastened with nails unto the cross. And all this was done to accomplish Gods eternal decree manifested before by the Prophets. The brazen Serpent was a picture of this. 
Act. 3.18. Gal. 3.1. Phil. 2.8.  Num. 21. Io. 3. for so he saith himself. As Moses lifted up the Serpent in the wilderness, so must the Son of man be lifted up, that all that believe in him perish not, but may have life everlasting. And again. joh. 12. And when I shall be lift up from the earth, I will draw all unto myself: of this the Psalmist prophesied saying, they pierced my hands and my feet.  
Secondly, that we might in conscience be resolved that Christ came under the Law and suffered the curse thereof for us, 
Gal. 3.13.  and bare in his own body and soul the extremity of the wrath of God for us. And albeit other punishments were notes of God's curse, yet was the death of the cross in special manner above the rest accursed, by virtue of a particular commandment, and special word pronounced by God himself, foreseeing and foreshowing what manner of death Christ our Lord should die.  
Thirdly, the Apostle assureth us that in this form of execution we may behold how Christ did undertake all the malediction due unto all the elect on himself: for he saith. Gal. 3.13. that he was made a curse for us, and again, in the like phrase. 2. Cor. 5.21. He was made sin for us. By which manner of speaking we may not fear that any manner of reproach is offered the son of God: for both sin and the curse following, are his but by imputation. Though in regard of himself he was no sinner, yet as he was our surety he became sin for us, and consequently the curse of the Law for us, in that the curse every way due unto us, by imputation and application were made his.    

Instructions and Consolations which follow this Faith.  
First, we learn here with bitterness to bewail our sins, for Christ suffered here the whole wrath of God not for any offence that ever he committed, but all for us: and therefore just cause have we to mourn for our own sins, which brought our Saviour to this low and base estate. If a man should be so far in debt that he could not be freed, unless the surety should be cast into prison for his sake, nay which is more be cruelly put to death for his debt, it would make him at his wit's end (if there were left but natural and civil humanity in him) and his very heart would bleed. And this is the case with us by reason of our sins, we are gods debtor, yea, bankrupts before him, yet have we gotten a good surety even the Son of God himself, who to recover us to our former liberty, was crucified and died for the discharge of our debt. And therefore as the Prophet saith, we should look upon him whom we have pierced and lament for him. 
Zach. 12.10.  Look as the blood followed the nails that were stricken through the blessed hands and feet of Christ, so should the meditation of Christ's passion be as nails and spears to draw blood from our hands and hearts for our sins.  
Secondly, if thou doubtest where to see and find Christ crucified, because the Prophet Zacharie bids thee look on him: be advertised, that he is set before thy face as nailed and fastened on a cross wheresoever his Gospel is truly preached in thine hearing, for so the Apostle teacheth us. Gal. 3.1. Oh foolish Galathians who hath bewitched you, that ye should not obey the truth, to whom, before, jesus Christ was described in your sight and among you crucified? we must seek God's face in Christ, who is the lively form or most bright glory, wherein we behold God himself: and we must ever seek Christ's face in the Gospel: if we find it not there we perish everlastingly. 2. Cor. 4.3.4. we need not go to crosses, nay, we must not go, but to the glass he hath himself appointed for us. And remember it, that till such time as we come thus by faith and meditation of the Gospel, we lie continually as poisoned by Satan that old Serpent and as stung to death.  
Thirdly, we learn to follow Christ in the pursuit and crucifying of our sins, for so we be thought. Gal. 5.24. They that are Christ's have crucified the flesh with the affections and lusts thereof. That is they endeavour to kill the power of sin in themselves by repentance, prayer, fasting, meditation, conference with the Saints and by avoiding all occasions of offence.  
Fourthly, we here learn in this precedent, that seeing the Son of God was not only thus racked and crucified by men, but also bare the whole wrath of God in his soul, that therefore we must bear to make so little account of sin as commonly we do.  
Fiftly, whereas the person crucified was the very Son of God, it is manifest that the love of God unto us in our redemption is endless like the deep sea without bank or bottom: as it is testified. john. 3.16. and if we shall not acknowledge this to be so our condemnation will be the greater.  
Sixtly, the curse of God being here once and full borne of the son of God, not for himself but for his elect: it standeth not with God's justice to lay any curse on them any more: wherefore when they be afflicted, their punishments are but temporary, and not curses but crosses, chastisements which proceed not from anger, but from a most loving Father and so ever to be accounted. Psal. 103. Heb. 12.5.6.7.8.  

Quest. 35. Now let me hear yet a little more of the proceed of his enemies against him, jews and Gentiles, and of his passions on the Cross? what herein we be specially to observe.  
Ans. First, they stone him not, as many malefactors were executed, as Achan. joshua. 7. and Naboth. 1. King. 21.13. but for a greater reproach, they crucify him, and this was the most shameful death among the jews.  
Secondly, they crucify him naked after much beating, bleeding and fainting: and so make his green wounds again to lie open even before the Sun to his greater grief and pain: the Son of God is crucified naked: to cover our ignominious nakedness, he bore all the punishments due to sin: nakedness was one. Gal. 3.7.8. and covers our spiritual nakedness, which is, when a man hath his sins lying open before the eyes of God, whereby he lies open to all God's judgements. Again, in that Christ suffers himself on this wise to be stripped naked of all that he hath on his back, to redeem us, we must remember that (if God call us to any trial hereafter) we must be content in like manner to part with all for his sake that we may possess him and follow his example.  
Thirdly, they pierced his hands and feet according to the prophecy of the Psalmist. 
Iraen. li. 2. c. 42. August. lib. so. hom 3. Author libri de passione inter opera Cypriani.  Psal. 22.16. in those parts which are most lively and sensible, and so the weight of his body was borne up by hands and feet fastened to the Cross: but not in that gross manner that blind Papists have imagined: but the feet nailed a sunder with two distinct nails as godly Ancients have delivered.  
Fourthly, they gave him vinegar and gall to drink tempered with mirth. Mat. 27.34. Some think to take away his senses and memory by intoxicating (as it were) his brain. Thus they hastened his death not having any respect at all of his soul, whether he died in peace and favour with God, yea or nay. Others think it was to hasten his death, howsoever it was, every sinner here is to be advertised, that it was and is he as well as the jews tempers, or hath tempered such a cup of poison for jesus Christ.  
Fiftly, they crucified him between two thieves. Mat. 27.38. for his greater shame, 
Esay. 53.6.  whereby they testify that they esteemed him no common sinner, but the captain of all thieves and malefactors. So think thou thyself with Paul that thou art the greatest of all sinners. 1. Tim. 1.15.  
Sixtly, they all mocked him, jews and Gentiles, wagging their heads and speaking spiteful words against him. Mat. 27. ver. 39.45. Thou that destroyest the temple and buildest it up in three days save thyself. And again, He saved others let him save himself. The jews paid dearly for this mocking and for crying: his blood be upon us and our children: for their children abide under the heavy wrath of almighty God for it unto this day.  
seven, and lastly, when the Lord Christ had made an end of all things, and had given full satisfaction to his father's justice, after all his wrestling with Satan and sinners, and after many passions in soul and body: he concludes all this wearisome fight with this prayer immediately before his death: Father into thy hands I commend my spirit. Luke. 23.46. By his example he teacheth us to recommend our spirits to the father of spirits: who can preserve any work so well as the craftsmaster? & shall not the faithful Creator of souls do this more carefully than man? In great dangers we commit our jewels to our best friends: so do thou thy soul unto jesus Christ, that thou mayst say with Saint Paul. 2. Tim. 1.12. I know whom I have believed, and I am persuaded that he is able to keep that which I have committed to him against that day.   

Quest. 36. The passion of Christ is a mirror of all virtues, which are the more excellent for that they be set before us not in rules and doctrines, but in his own holy practice, name some of them in order.  
Ans. The Prophet Esay names six virtues or special graces proper to Christ, and communicate by him in some measure to all his members. Chap. 11.2. The spirit first, of Wisdom: secondly, of judgement: thirdly, of Council: four, of Fortitude: fifthly, of knowledge: and sixtly, of the fear of the Lord.  
First, for Wisdom and judgement they be two special graces: differing as I take it in men on this manner. The former is the general comprehension or knowledge of things: the latter is the experience of that knowledge in particular actions, experience in other things will clear this distinction. We see in Physic and other Arts, many by much reading to have obtained singular knowledge so that they think with themselves, they could do great matters, yet when they come to have the use of their knowledge in some particular matters, they are oftentimes to seek, and their knowledge for want of experience doth soon fail them. Now for the Son of God he was full of wisdom and spiritual understanding, and yet respecting his humanity, it is testified of him. Luke. 2.52. that he increased in wisdom. His wisdom did appear in the whole work of our redemption: in foreseeing and foreshowing to his Apostles all things which should happen and be done to him by the jews: 
Christ's wisdom and judgement in his passion.  assuring them that this was his father's will manifested by the Prophets, his singular judgement is to be seen in his preparation to that conflict with Satan and sinners by meditation and prayer, in choosing so fitly the time and place for his apprehension: and in all his most apt and fit answers to all questions and demands made unto him.  
Secondly, for Counsel: The Lord Christ was full of the spirit of Counsel: for he was able to withstand and to answer all the counsel of hell and Satan, of Annas and Caiphas, of Pilate and Herod against him: he was ready in all temptations to answer all doubts which the Prince of darkness was able to object against him: he was not doubtful, nor to seek for council in the whole work, nor in any part of the work of our redemption. The spirit of council did appear notably in him in all his arraignment and passion.  
Thirdly, the spirit of Fortitude was in him in a most rich measure: for he wrestled not in this action with flesh and blood, but encountered with spiritual powers and principalities, even with all the power of hell. This is the strong Lion of the tribe of judah: and the seed of the woman which in his great strength breaks the Serpent's head. Gen. 3.15. he was so full of might that with one word speaking he cast down all that came to take him, even to the ground.  
Fourthly, he was full of the spirit of Knowledge to discern all his enemies, and to discern what was in them, for so it is testified of him. john. 18.4. jesus knowing all things that should come unto him. etc. He knew all their purposes, desires, persons, places, and all their designments.  
Fiftly, the Spirit of the fear of the Lord, he was also replenished with it: as appeareth in all his service and obedience to his heavenly father, for he honoureth him in all his work, and faithfully performeth all that service in all respects for the which he had sent him, ever seeking his glory. joh. 13.31. Now the Son of man is glorified, and God is glorified in him.  
Sixtly, for humility, 
The humility of Christ.  he is the only pattern that ever was on earth, for this cause the Apostle willeth us to carry within us the same mind that was in Christ jesus: that is, the same spirit of humility: for saith he: He being in the form of God and thinking it no robbery to be equal with God, yet he made himself of no reputation, and took on him the form of a servant, and was made like unto men, and was found in shape as a man: he humbled himself and became obedient unto the death, even the death of the Cross.  

The meekness of Christ.  seven, for the Spirit of Meekness: he was full of mildness and meekness in the whole course of his life, as himself truly testifieth of himself. Math. 11.28.29. Come unto me all ye that are weary, and laden and I will ease you; take my yoke on you and learn of me, that I am meek and lowly of heart, and ye shall find rest unto your souls. This virtue did notably appear in his passion: for the prophecy of Esay was accomplished in him: He was oppressed and afflicted yet did he not open his mouth. For so we find it testified, for when false witnesses urged him, and Caiphas, yet he was silent, because he was willing to die, and saw there was no place to speak either for the 
* When to speak.  glory of God or the good of men.  
Eightly, as Saint james, commends job for patience: so much more may the Son of God be recommended as a mirror of patience to all the world: 
Christ's patience  for he was soft in his answers, and calm in all speeches to all his most bloody enemies, to judas betraying him with a kiss, he said. Mat. 26.50. friend wherefore art thou come? and to the high priests officers which smote him. john. 18.23. If I have evil spoken, bear witness of the evil, but if I have well spoken why smitest thou me? Herod thought him a fool for his silence and patience, whereby we be taught in all unjust railings and injuries not to give rebuke for rebuke, but either to keep silence or else to speak so much as shall be for our just defence.  

Christ's love.  Ninthly, he was full of love, mercy and compassion, in the midst of his passions, even to his enemies: he cured Malchus ear, which Peter had cut off, with his sword: And when they were practising against him all treachery, even than he performeth the work of a Mediator, praying for them unto his Father, 
Luk. 23.34.  saying: Father forgive them for they wots not what they do: for his friends he is most mindful of them & loving unto them even in his greatest passions: in his apprehension, he desireth his Disciples might be let go freely. joh. 18.8. If ye seek me let these go their way. As for Peter after he had renounced him with bitter execrations, he turned back, and looked graciously on him, and quickened him again. Luke. 22.61. He showed mercy on the thief which did hang by him on the Cross: comforting him in these words. Verily I say unto thee, to day thou shalt be with me in Paradise. ver. 43. Lastly, he recommends his mother to the custody of john. john. 19.26.27. where he teacheth children to give all honour, and to perform all duties of love, care and reverence to their parents.  
Tenthly, finally, we find in Christ's passion a notable precedent for perseverance: for he wades through all the Sea of his temptations, he never flincks back, nor turns aside to rest him, till he comes to the very end of all his wearisome race, notwithstanding all the torments and tears he had within and without, yet he rested not till he came to the mark he set before him, than he cried It is finished: all my work is accomplished, and so he departed from evil men and evil Angels unto God, and unto the spirits of righteous men and holy Angels.  
Thus than we see in his passion the practice of many most excellent virtues: whereby he did not only gain merits to save us, but also gave special instructions to guide and direct us in the whole course of our life.   

Quest. 37. Thus far we have heard your faith concerning the passions of Christ under Pontius Pilate: do you believe also that the Son of God died?  
Ans. I do so believe in verity, and shall profess and confess it to my lives end by the assistance and grace of God's holy spirit: for that I am so taught and commanded of God to believe: 
The death of Christ no feigned thing.  his death was not a fiction or imaginary death but a true death indeed, according to the prophecies which were before delivered concerning him. Esay. 53. He was cut off from the land of the living. Dan. 9 The Messiah shall he cut off. The types and Sacrifices of lambs daily in the temple, did foreshow and preach the death of the Lamb of God. The accomplishment and truth of the types and prophecies are recorded faithfully. john. 1.29. and john 19 Chapter. Mat. 26. and 27. Chapters. Mark. 15. Luke. 23.26.  
First, he died to satisfy the justice of God for the elect, that he might free them from death and from the fear of death: as it is written. Heb. 2.14. forasmuch as the children were partakers of flesh and blood, he also himself likewise took part with them, that he might destroy through death, him that had power over death, that is the Devil, and that he might deliver all them, which for fear of death were all their life time subject to bondage.  
secondly, he died to fulfil all the promises of God from the beginning. Gen. 3.15.  

Death of Christ voluntary  Thirdly, I say his death was voluntary and an accursed death: first voluntary for so he speaketh. joh. 10.18. No man taketh my life from me, but I lay it down of myself. Secondly, it was an accursed death: for so it is written. Gal. 3.13. Christ was made a curse for us, and how, he showeth it in the words following, Cursed is every one that hangeth on a tree, as if he should avouch in effect, that Christ's death was accursed: that is, that it contained in it the first and second death, that is, the separation of body and soul, and a separation of both for a time from God: for that for a time he did apprehend and undergo the wrath of God due to man for sin, yet was he never out of God's favour, for in the midst of his loud cries, he calls God his God. Mat. 27.46. he was never so oppressed of death as the damned are. 
Christ died the first death only suffering the pangs of the second.  He suffered the bodily death without any corruption of body, so he suffered the extreme pangs of the second death, but not as forsaken of God, more than in his own apprehension and feeling.  
Fourthly, the comforts and use we have of this faith: or the blessings we reap by the death of Christ are many, and very precious, never to be forgotten of true hearted believers.  
First, this voluntary and true obedience of Christ unto death, even this accursed death is our righteousness before God, as it is written. Rom. 5. As by the disobedience of one man many were made sinners, so by the obedience of one righteous many are made righteous. In this righteousness of Christ's death lieth the chief matter of all our felicity and rejoicing, as the Apostle speaketh. Gal. 6.14. God forbidden that I should rejoice in any thing but in the Cross of Christ. There is no one thing more recommended in so many and so evident prophecies than this: So by the death of Christ I am freed from the second death.  
Secondly, by this faith in Christ crucified and dead for us: I behold to mine exceeding comfort a divine proportion between the infinite debt of Gods elect, and the sanctification done by the death of Christ unto God's justice for the same as infinite as the debt.  
Thirdly, I see the unspeakable love of God to his Elect continually preached unto me and manifested as before mine eyes. joh. 3.16.  
Fourthly, I see that Gods divine justice is satisfied by Christ's death, in the same nature which offended him. Gen. 3.15. Heb. 2.14. to mine exceeding great consolation.  
Fiftly, my trembling conscience by this faith is quieted and pacified, for I feel hereby that the pollution of my conscience is done away, because my heart is sprinkled with the blood of Christ. Heb. 9.14. and the scorching heat of it is delayed by this water of life, which streams unto mine heart from the side and heart of jesus Christ. Zac. 12.10.11. and 13. Chap. ver. 1.  
Sixtly, the first death which is a part of God's curse for sin, by the death of Christ is turned into a blessing, and made unto me a gate to life: So that now I may truly say, that the day of death is better unto me then the day wherein I was borne.  
seven, the death of Christ doth ratify his last will and testament unto me. Thus it pleased the father to make authentical and to seal unto me the covenant of grace. Heb. 9.15.16.  
Eightly, by his death he hath not only taken away the condemnation of sin. Rom. 8.1. for us, but also hath broken the power and infection of it in us. The act of Christ's death is past, but the virtue and power thereof endureth for ever. When we have grace to deny ourselves, and to put our trust in Christ, and by faith hold him fast in our hearts: then as Christ himself by the power of his Godhead overcame death, hell and damnation in himself, so shall we by the same power of his Godhead and grace dwelling in us. Eph. 3.20. Gal. 2.21.2. Cor. 13.5. crucify the flesh with the affections and lusts thereof. Gal. 5.25.26.  
Ninthly, the death of Christ ought to be to all impenitent sinners, the greatest motive to move them and turn them unto Christ, and to humble them, because they have pierced him by their sins: This I say aught to cause them to mourn for him (as the Prophet Zacharie speaketh. Chap. 12.10.) whom even they themselves, and not the jews have wounded. Esay. 53. wherefore if this move them not, their case is dangerous.  
Tenthly, be ready if thou be'st a believer to lay down thy life for Christ, if need so require, as he hath done for thee: and to die rather than to do any thing, which thou knowest manifestly to be contrary to his will: of this mind were all the Martyrs and faithful people of God in all ages.  
eleven, furthermore special instructions, if it be doubted, what the altar was whereon Christ offered his sacrifice because the Priests avouch it to be the Cross: I believe rather that Christ himself was the Priest, the Sacrifice, and the Altar: the Sacrifice as he is man: the Priest, as he is both God and man: the Altar, as he is God, for the property of an Altar is to sanctify the Sacrifice, as christ saith. Mat. 23.9. Now Christ as he was God sanctifieth himself as he was man. joh. 17.19. for their sakes sanctify I myself: and this he did, first, by setting apart his manhood to be a Sacrifice unto his Father for our sins: Secondly, by giving unto this Sacrifice merit and efficacy to be a meritorious sacrifice, wherefore the wood cross was not his Altar, as Papists have imagined.  
Twelftly, the Prophet Haggai saith, that the second temple built by Zerubbabel was nothing in beauty unto the first which was built by Solomon: for it wanted five things which the first Temple had: first, the appearing and presence of God at the mercy seat between the two Cherubins: Secondly, the urim and thummim on the breastplate of the high Priest: Thirdly, the inspiration of the holy Ghost upon extraordinary Prophets: Fourthly, the Ark of the covenant, which was lost in the captivity: Fiftly, fire from heaven to burn their Sacrifices. And yet notwithstanding all this loss, the same Prophet in the same Chapter, the tenth verse following assureth that the glory of the last house shall be greater than the first: because the Sacrifice of Christ at his coming should give glory and dignity to it: and for that his presence, preaching and teaching in it, gave it more glory, than the former five special graces and gifts of God did or could give unto the first temple.   

Quest. 38. The Apostle saith that Christ triumphed over his enemies on the Cross. Col. 2.14.15. I pray you how may that appear?  
Ans. Two manner of ways First, by arguments which he gave then and there of his glorious majesty and divine excellency: Secondly, by signs of victory. The signs of a divine majesty in him then and there, so crucified, are these following.  
First, the title set over his cross: jesus of Nazareth king of the jews: Pilate intending hereby to aggravate his offence, the overruling hand of God ruling his heart and hand, caused him to write that which Patriaches and Prophets in all former ages had taught and prophesied of him. This was done by the provident hand of God, for the advancement and glory of Christ. So did Caiphas, he prophesied of him, that it was necessary that one should die for the people. God turns Balaams' cursings into blessings. 
When a man is most disgraced in the world, then commonly God and his children most honour him.  And the superscription which Pilate set on the Cross was in three languages of the best note, no doubt by God's special providence, to publish the death of the Son of God to all nations.  
Secondly, the conversion of the thief crucified with him, is a very worthy argument of his divine excellency: for by it he gives a notable experience unto the world of the power of his death and virtue of his passion. He gave the thief, as great a sinner (as it is like) as the other, a penitent and believing heart, so that albeit his hands and feet were nailed to the cross, yet his heart and tongue were at liberty to speak good words, 
Luke. 23.40.  both to ask the Lord Christ mercy, and to reprove his fellow for his sin. The grace of God in a man is like new wine in a vessel, which must have vent, as Elihu speaketh. 
john. 7.38.  If the life of God be in us, it will be seen in some motions or actions or both, for Christ's spirit in him caused him: First, to reprove and to endeavour to reduce his fellow to grace. Secondly, to condemn, humble and cast down himself. Thirdly, to excuse Christ, even then when all accused him, Peter denied him, and all forsook him. Fourthly, to beg mercy and grace at Christ's hands, infallible notes of grace and sound repentance.  

Eclipse of the Sun.  Thirdly, the eclipsing and darkening of the Sun from the sixth hour to the ninth, was a miraculous sign of his divine excellency and majesty, for this eclipse was not an ordinary eclipse (which ever happeneth in the new Moon by the interposition of the body of the Moon between our sight and the Sun) for it was at the time of the Passeover, 
Luke. 23.44.  which always was kept at the full Moon. Thus one of the best and worthiest creatures in the world did preach Christ, when men condemned Christ.  

Mat. 27.11.  Fourthly, the rending of the vail of the Temple, was one special argument serving to the same purpose, hereby was signified: first, that heaven, which was shut against us for sin, is now set open: Secondly, that by Christ the mediator we have free access to God by prayer in the name of Christ, without any stop: Thirdly, that the judaical and ceremonious service was then at an end: Fourthly, that when we forsake god & his word, God will take from us the best signs of his presence and favour, as the Temple was to the jews.  
Fiftly, his majesty was set forth by an earthquake: 
An earthquake. Mat. 27.51.  for the very earth trembled, and desired (as it were) to speak and preach his power, when men denied him, and crucified him.  
Sixtly, the dead bodies of the Saints, 
The resurrection of the Saints.  came out of their graves to preach him, the power of his death, and of his resurrection, because of the dead silence of men and hardness of their hearts.    

The signs that Christ had the Victory and triumphed over his enemies, on the crrsse, are these.  
First, the monument of the victory is this: 
Col. 2 14.15.  Christ took the hand-writing, or debt-bill which was against his elect, ever testifying their sin and debt, namely the ceremonial law and curse of the moral law, and nails them to the cross.  
Secondly, on the Cross he also triumphed over his enemies (as the Apostle speaketh. Col. 2.15.) for the Devil and his Angels, death, hell and condemnation were taken prisoners, their armour, weapons, and stings taken from them, so as they shall never hurt his elect any more. Ro. 8.1.1. Cor. 13.58.  

Quest. 39 Proceed to speak of the second degree of Christ's humiliation, as namely of his burial: do you believe he was buried?  
Ans. That I do for so I am taught of God, 
Christ's burial.  and commanded: and this Faith is exceeding comfortable. And here also the Faith of the Church before Christ is the same with the Faith of the Church under the Gospel, for the elder ages were taught thus to believe, according to the prophecy. Esa. 53.9. He made his grave with the wicked, and with the rich in his death, though he had done no wickedness neither was there any deceit in his mouth. The accomplishment for our further confirmation and settling of our hearts in this faith we have testified by all the four 
* joh. 19.38. Math. 27 59 Luke. 23.52. Mark. 15.46.  Evangelists, who record the persons, time, place and manner of his burial.  
First, the persons were honourable and reverend, joseph of Aramathea, 
Io. 3.2. & 19.39.  and Nicodemus that disputed with him of regeneration, and came unto him by night. These two secret disciples that before this persecution were little seen in following Christ, now in the heat of the persecution, when the best professors forsook him, the Lord gave them the spirit of fortitude to profess him openly, and to bury him honourably.  
Secondly, the manner of his burial was very honourable, for the persons before named provided richly for it, 
Mat. 27.59. john. 19.40.  joseph for his part brought clean and fine linen clothes: and Nicodemus of Aloes and Myrrh the weight of an hundredth pounds. And the body being wrapped up in the clothes and sweet odours they laid it in a tomb hewn out of a rock, wherein was never man before laid. Next, they make the place sure, closing it up with a stone to cover the mouth of it. 
Mar. 15.43.  Lastly, the jews seal up the stone that none might presume to open it, and for this they set Soldiers to watch it. And all this was done that it might more clearly yet be manifested by his glorious resurrection from the dead, 
Rom. 1.3.4.  that he was the Son of God.    

The use of this Faith, and what consolation and confirmation we have hereby, is this.  
First, we have by his burial a further confirmation of his death: for in that this is sufficiently testified unto us, it is most manifest that he certainly died, for that he thus far humbled himself to have his precious body enclosed in the grave. Again, his resting for a time in the grave serves well for the same purpose, against all enemies which will deny the truth of his death.  
Secondly, we be taught here, that like as Christ being now dead for our sins, rested in the grave: so we also (having a mystical and admirable communion with him by faith, and the secret working of the holy Ghost in our hearts) we, I say, must do as he did: that is, like as he by the power of his Godhead did overcome the grave and power of death in his own person, 
Rom. 6.3. and 8.11.  so must we by the very same power receive grace to kill sin, and bury sin in ourselves.  
thirdly, let us never fear the power of the grave any more, nor the wrath of God in it: for that jesus Christ by his death and burial hath taken away the power of the grave from us, yea, hath made it a bed to sleep in for his elect unto the day of his glorious appearance.  

Quest. 40. What can you say of the third and last degree of his humiliation, do you believe he descended into hell?  
Ans. I do so: albeit this Article hath been 
a Ruff in exposi. Symboli.  doubted of many, and of many Churches in their confessions pretermitted, for it seems unto me the holy Ghost speaks to this effect. Act. 2.24.25.26. Thou wilt not leave my soul, or my life, or my person in the hell or in the grave, neither wilt thou suffer thy holy one to see corruption.  
Here the greatest is, what the word which is of some translated Hell, of others Grave, here should signify, for that it hath many acceptions or signification in Scripture. First, it signifieth the grave: as. Gen. 37.35. I shall descend to the 
* Sheolah. so. Gen. 42.38.  grave sorrowing. Secondly, by translation or a Metaphor it signifieth the place of the damned: as Psal. 49.14. and Num. 16.33. So they and all that they had went down into the grave, 
Psal. 49.14.  or hell. Thirdly, this word signifieth also extreme sorrows: as Psal. 18.4. 
Psal. 18.5.  The sorrows of the grave have compassed me about. 1. Sam. 2.6. Fourthly, it is also taken for the state which is in burial and which follows the grave, as that condition of the dead, lying now as looked up and as it were swallowed up of death: as Esay. 14.11. Thy pomp is brought down to the grave; speaking in contempt of the pride of the king of Babylon.  
Now I can not believe that hell in this Article signifieth the grave: for that were but to darken and obscure that which was clearly set down before, which is not usual with God's spirit, specially in so short an abstract.  
Secondly, I can not understand this place of the hell of the damned.  

Luke. 1.3.  First, for that the Evangelists, specially Luke (promising so exactly to write of all points) spoke nothing of local descension to the place of the damned.  
Secondly, If he descended into hell it must be in his godhead or manhood: the Godhead can neither ascend nor descend, for it fills at all times all places: If in his manhood he descended, it was either in soul or body: the soul was the same day in Paradise. Luke. 23.43. the body three days and three nights in the grave: and I can not see how in either of these parts he descended into hell.  
Thirdly, there is an analogy between the first Adam and second Adam: the first Adam the same day he sinned was cast out of Paradise, the second Adam the same day he made satisfaction for sin went immediately into paradise.  
Fourthly, many confessions of faith in former ages mention no such local descension of Christ, yea a great number have clean omitted it, as is aforeshowed. I know there is great strife concerning this point: but we may not strive for that we be brethren, but ask that wisdom of God, which hath these holy properties: 
james. 3.15.17.  it is pure, next peaceable, sober, tractable, full of mercy and good fruits, without judging or dissembling.  
The Papists endeavour to defend the local descension with traditions, and authority of the Church: some Protestants which hold this, defend it, or desire to do it by Scripture: And albeit both agree touching his descent, yet they disagree touching the end of his descension.  
The Popish tradition or unwritten verity is that there be four chambers in hell: The first is purgatory: the second is the Limbo of the fathers before Christ: the third is the Limbo of infants not baptized: the fourth, is the lowest place or hell of the damned.  
Now they affirm forsooth that Christ went down to the Limbo, or lake where the Fathers were before his coming, kept as it were in a barren, dry, cold wilderness as in a prison, for they spoke of this place, as of the porch or entrance into hell, and they say they have Scripture for it. 
Psa. 107.16.18. Zach. 9 11. Es. 38.10.   
I answer: first, this popish invention is far from Scripture: for we never read of any such place, or words tending to such a purpose: Secondly, the Scripture never speaks but of two places one for the elect and an other for the reprobate men and Angels: thirdly, as for Abraham's bosom it can not signify either Purgatory or any Limbo: First, for that there was joy in Abraham's bosom, but here (as they say) is none: Secondly, for the distance of place was so great between it and the hell of the damned. Luke. 16. that it can not be any Limbo, which as (they say) is so near hell, as if there were but an hedge between them. Thirdly, we say the Fathers had the same Christ with us. Herald 13. the same faith. Heb. 11. the same Sacraments in substance. 1. Cor. 10.1.2.3. Ergo, they had the same glory: and therefore never came to Limbo. Lastly, it is clearly avouched that the souls departed before Christ went to God that gave them. Eccles. 12.  
The Protestants which defend a local descension, are of this judgement for that they find some Scriptures which seem to serve well for this purpose.  
The first Scripture which is most cited to this end is. 1. Pet. 3.19. Christ was quickened in spirit, by the which spirit he went, and preached to the Spirits which are in prison. First, for this Scripture, it is like that he alludes here to that which is written. Gen. 6. ver. 3. My spirit shall not always strive with man. For it was the spirit of Christ which then preached by Noah, and the ancient patriarchs before him, against whom those Gigantine spirits of cain's progeny did so resist to their own perdition. I say therefore, that the spirit of Christ which is here said to preach, was not his soul, but his Godhead, or the holy Ghost who proceeds from the Father and the Son. And again, this is said here, that this spirit did quicken him, or razed him from the dead.  
Now it is clear that the holy Ghost quickened Christ's dead body, uniting his soul and body again together in his resurrection and that by his own almighty power. Rom. 1.3.4. and 8.11. Further it is here said that he went to preach to the spirits that are in prison, whereby they understand the damned. I answer take the words following, which were disobedient in the days of Noah. And now see what can they make of it? But that he must go preach to a few damned Ghosts and not to all in hell. To be short, than the meaning of this place is this, that Christ in his eternal Godhead did preach by Noah, as by other patriarchs unto the souls that are now in prison, which in the days of Noah, were men living on the earth, at which time Christ did preach unto them and never since. The same Apostle hath the like speech. 1. Eph. chap. 4. ver. 6. Unto this purpose was the Gospel preached unto the dead.  
The second Scripture most urged for this purpose is the place before cited. Act. 2.37. Thou wilt not leave my soul in hell, neither wilt thou suffer thine holy one to see corruption. I answer, Saint Peter's drift here is plain, he allegeth this Scripture to prove the resurrection: as ver. 33. He seeing this before spoke of the resurrection of Christ, what spoke he? namely these words his soul was not left in hell. Now I trust no man will say there is any resurrection of the soul. The word Soul signifies often the whole person, 
Rom. 13.1. 1. Cor. 15.41. reve. 20.14. 1. Co 1.15.55.  as Leu. The Soul that sinneth shall die. The word here translated Hell signifies also as often the grave. And Peter's opposition between David's grave and Christ's hell is to be observed: for David saw-corruption in his grave, but Christ did not, albeit he were locked up in the grave as sure as he for three days.   

Quest. 41. I pray you pass by all other arguments and controversies concerning this Article and let me hear your judgement and belief plainly as you can, and what use you make of this faith?  
Ans. I must then pass over their judgement also which take the word Hell, for the extreme hellish sorrows which Christ suffered on the Cross and in the Garden. And I will do so willingly, for I trust none of them love to be contentious. Yet to give reason of my dislike of this acceptation: I answer such as be brethren on this wise briefly.  
First, that Christ in his death and before did suffer extreme sorrows: and therefore the same set down clearly before, may not here be obscurely repeated.  
Secondly, that his passions before death were invisible, and inexplicable, not terrors, but hellish torments: his bloody 
a Luk. 23.24.  sweat, his 
b Mat. 27.47.  strong crying, his 
c Heb. 5.7.  amazedness, are clear and most evident demonstrations.  
I do therefore judge these words, he descended into hell, are best understood in the fourth acception of the word, for by the grave, or this word Hell, that base condition of the body lying in the grave, as it were in the dungeon and bondage of death, is often understood, and in this state was Christ in the grave, all which time the Devil and the jews and death, seemed to triumph over him, for thus the Scripture speaks as of him. Es. 53.8. He was taken out from prison, wherefore for a time he lay as swaddled in the bands of death: so of his type jonas cha. 2. ver. 2. In mine affliction have I called upon the Lord, and he hath heard me, from the belly of Hell have I called upon thee, and thou hast heard my voice.  
And albeit Christ was exceedingly humbled on the cross, and accounted as one forlorn and forsaken of God: yet the rage and madness of his enemies had not been satisfied, unless he had wholly lain shut up, and bound up in the grave. For they were not quieted, nor secure touching their victory over him, 
Mat. 27.62.63.  till the sepulchre was sealed and kept with a certain number of armed men.  
And thus the enemies of grace laboured for the cutting off of the Messias. Dan. 9 and to triumph over him. But he was soon loosened of the sorrows of death and these bands of hell, as Saint Peter speaketh, it was impossible for this Samson to be long so bound up of his enemies. 
Act. 2.24.  And like as they seemed to triumph over the Lord and head until the resurrection: so the same enemies, Satan, death, and the grave seem to have swallowed up all the blessed members of jesus Christ, and to triumph over them in like manner, but their deliverance also cometh: for which cause the Apostle teaching us to cast the eye of our faith on the resurrection, breaks forth into this holy exclamation. 1. Cor. 15.55. O death where is thy sting, O grave where is thy victory. And thus the Son of God humbled himself, and made himself as nothing. Phil. 2.7.    

The Comforts and Fruits which follow this Faith, are these.  
First, I am comforted by this lowest degree of Christ's humiliation on this manner. I see nothing was left undone for the full acomplishment of the whole work of my redemption, for the Son of God was left, as it were, for a season fast bound in the hands and in the bands of death.  
Secondly, I must be comforted in extreme dangers, and afflictions of body and mind when I seem to be forsaken of God: for I see the Son of God pressed but not oppressed, cast down into the danger of death, yet not forsaken of god.  
Thirdly, when the fears of death and of the grave terrify me, I must record my former experience of God's love in mine illumination, conversion, and sanctification. Psal. 23. and so overcome the fears of death, but specially to this end must I record this humiliation of the Son of God. For his grave and burial hath merited for us, that our graves shall be for us as beds of down to keep us in safety till the day of the resurrection and glorious appearance of the Son of God: for I must be assured that his precious body being thus humbled and (as it were) forsaken he shall take away all shame from the bodies of all his members, by the merit of his burial and descension into hell.  
Quest. 42. Thus far shall suffice of the degrees of Christ's humiliation, now proceed to speak of the three degrees of his exaltation: and first let me hear what you can say of his resurrection from the dead?  
Ans. First, I know and profess with mouth, and believe in mine heart that jesus Christ the only beegotten Son of God, being truly dead and buried, rose again in the same very body wherein he died, from death to life again. And of this I have most pregnant proof, and clear evidence to rest my faith upon, from the Scriptures, and testimonies of holy men and Angels.  
First, the testimony of Scriptures. Thus the Apostle beginneth to prove the Resurrection. 1. Cor. 15.3.4. I delivered unto you, that which I received, how that Christ died for our sins, according to the Scriptures, and that he was buried, and that he arose the third day according to the Scriptures. Rom. 4.25. He died for our sins, and rose again for our justification. 1. Cor. 15.14. If Christ be not risen, then is our preaching in vain, and our faith is also in vain.  
The prophecies are these. Esay. 53.8. He was taken out from the prison, and from judgement. Psal. 16.10. For thou wilt not leave my soul in the grave, neither wilt thou suffer thy holy one to see corruption.  
The accomplishment of these prophecies are often recorded in the new Testament, namely, in these places. Act. 2.31. David knowing before, spoke of the Resurrection of Christ, that his soul should not be left in the grave, neither his flesh should see corruption. Again, of the same prophecy, Paul speaking of the Resurrection of Christ allegeth it. Act. 13.35. He saith also in another place, Thou wilt not suffer thine holy one to see corruption, Howbeit, David after he had served his time, by the counsel of God, he slept, and was laid with his Fathers, and saw corruption: but he whom God raised up saw no corruption. The sign or type of this burial and resurrection was jonas: The thing signified and the accomplishment of that prophecy is expressly recorded. Mat. 12.39.40.  
Secondly, the testimony of men accepted and approved of God in the Scriptures: first, the holy women which conversed with him in his life, saw the sepulchre, and testified his resurrection. Mat. 28.1. and their testimony is allowed of God.  
Secondly, Peter saw him, and testified it. Act. 2. and his testimony is accepted for a good evidence. 1. Cor. 15.5.  
Thirdly, the twelve Disciples or witnesses which he had chosen, they saw him and testified. 1. Cor. 15.5. joh. 20.19.  
Fourthly, the Apostle assureth us that he was seen of more than five hundred holy men at once: and their testimony is good. 1. Cor. 15.6.  
Fiftly, he addeth, that he saw Christ himself, 1. Cor. 15.8. and his testimony is good.  
Or thus his five appearances: the first day, first, to Mary Magdalene, Mar. 16.5.9. john. 20.11. The second appearance again to Mary Magdalene, and the other Mary. Mat. 28.9. The third appearance to the two Disciples going to Emaus. Luke. 23.13. The fourth appearance to Peter alone. 1. Cor. 15.5. The fift appearance was to all the Disciples. john. 20.19. The sixth appearance in the forty days following: first, eight days after his Resurrection to the Disciples in a house together. john. 20.16. Secondly, to six or seven as they went to fishing. john. 21.1. Thirdly, to james alone. 1. Cor. 15.7. Fourthly, to all the Disciples in the mountain where he Mar. 16.6. joh. 20.12.13. gave them the Apostolical commission. Mat. 28.16. Fiftly, the fift and last was in the mount of Olives when he ascended Act. 1.12.  
Thirdly, the testimony of Angels. The Angels also as they did preach and testify unto men, being sent from God, his conception, his birth: so they served, attended, and ministered unto him in his life, in his passion, in his grave, in his Resurrection and ascension: as they also testify of all these Articles of the faith. Mat. 28.5.6.7. The Angel of the Lord said to the women, fear ye not: for I know that ye seek jesus which was crucified: he is not here: for he is risen, as he said: come see the place where the Lord was laid: and go quickly and tell his Disciples, that he is risen from the dead: and behold he goeth before you into Galilee: there ye shall see him, lo, I have told you.  
Fourthly, the fourth testimony is the testimony of every believing heart. Every believer feels in some measure, and desires more and more with the Apostle. Phil. 3.10. To feel and know the virtue of his Resurrection.  
In things natural a man must first have experience in seeing and feeling, and then believe: but it is contrary in religion, a man must first believe, and then comes experience afterward. The true believer can speak after his experience thus: like as, though I were blind and could not see with mine eyes the body of the Sun in the heavens, yet because I feel the heat and comfort of the Sun, therefore I believe the Sun shines upon the earth: even so I finding the work of the Son of God in mine heart, and in my first resurrection, must verily believe his blessed resurrection.  

Quest. 43. Tell me next what was the manner of his resurrection: and lastly, what use we have of this Article, and of this faith?  
Ans. First, the Lord jesus being truly dead and buried, rose again by his own almighty power: as is often testified. john. 18. No man taketh my life from me, but I lay it down of myself: I have power to lay it down and have power to take it again. And so his Apostles Paul and Peter assure us he quickened himself by his own spirit. Rom. 8.11. 1. Pet. 18.19. Whereby he doth approve himself comfortably unto us to be the very Son of God, as Saint Paul noteth. Rom. 1.4. saying, he was declared mightily to be the Son of God touching the spirit of sanctification, by the resurrection from the dead.  
Secondly, as touching the form he rose in, or how his body was qualified. I answer that after his resurrection his body was glorified richly, yea most gloriously qualified with supernatural graces: his body was incorruptible, and it was made a shining body, a resemblance whereof some of his Disciples saw in the mount: and it was endued with agility to move as well upward as downward, as may appear by the ascension of his body to heaven, which was not caused by constraint, or by any violent motive, but by a property agreeing to all bodies glorified.  
Yet in the exaltation of Christ's manhood we must remember two caveats: first, that he did never lay aside the essential properties of a true body, as length, breadth, thickness, visibility, locallitie, or to be in one place at once, and no more, but keepeth all these still, because they serve for the being of his body. Secondly, we must remember, that the gifts of glory in Christ's body are not infinite, but finite: for his human nature being but a creature, and therefore finite, could not receive infinite graces, etc. Christ's body is not omnipotent and infinite: for this is to affirm he had no human body, and to make the creature the creator. That it might appear unto the Disciples he had a glorious body and was changed: he was not always in their presence, but came often suddenly into their presence, and once the doors being shut, the doors giving place, and being opened they knew not how: he that thickened the water to walk on, can cause doors and rocks to give way unto his coming without any piercing or passing through them, as Papists have imagined.  

Christ had a real and true body after the resurrection.  Finally, that he had a true body, a real body, the very same wherein he suffered, and not a feigned body (as heretics have avouched) is testified by many arguments unto us: he showed some scars, wounds, and blemishes of his passion, in his body now glorified, as then remaining for the confirmation of men: and to this end he conversed with men: he did eat and drink often in the presence of his Apostles after his resurrection.    

The use of this Article concerning Christ's resurrection, and of this Faith: is this.  
First, the resurrection of Christ is a public testimony, that he hath perfect righteousness for all such as trust in him: 
2. Tim. 1.12.  for if there had remained but one of our sins either unperfectly punished in him, or not fully satisfied by him, he could not assuredly then have risen from the death, for where but one sin is, there must be death. Rom. 6.23. as God hath decreed. Like as then the father by delivering Christ to death hath indeed condemned our sins in Christ. Rom. 8.3. so by rasing him from death, he hath absolved Christ from our sins, and us in Christ. 1. Cor. 15.17. Rom. 4.25. As our sins are condemned and punished in the death of Christ: so our absolution and discharge is in his resurrection: Christ was given to death for our sins and risen again for our justification.  
Secondly, the believer is truly said to be dead to sin: or to be dead with Christ: because the virtue of Christ's death works effectually in his heart the death of sin: and next to be buried with Christ into his death: 
Rom. 6.2.3.4.  because of the virtue which proceeds from Christ's burial to cause him so to bury sin, that it never can rise up any more to be so stirring in him, as it was before he came to Christ. And lastly, 
The believer truly said to be dead with Christ, buried, and risen with him.  the believer is as truly said to be risen with Christ. Col. 3.1. because a special virtue and grace proceeds also from Christ's resurrection to the believing heart to quicken it unto newness of life. And this is that grace, which the Apostle desires more and more to feel and find to abound in himself, when he desires to know Christ better, and the virtue of his resurrection. Phil. 3.10. Wherefore we must embrace Christ risen in the arms of our precious faith, and so apply him unto our hearts, that we may sensibly feel virtue to come from him, not only to crucify our old affections, but also to stir up daily, new, holy, and heavenly affections in our hearts. Col. 3. If ye be risen with Christ, seek those things which are above, etc. 1. Pet. 1.3. We are regenerate to a lively hope by the resurrection of jesus Christ from the dead. As it was in the cure of the woman which had the bloody issue, so it is in the curing and quickening of sinners, which are full of bloody issues, all which must be staunched and cured by a certain virtue derived from Christ into them. Mar. 5.29.30. This is the prayer. Eph. 4.19.  
Thirdly, the third fruit which is joined with the second is the assurance of our perseverance in grace, and of our full victory against sin and death. For they that are engrafted into Christ by faith draw from him such a spiritual life and power, 
Rom. 6.9.10.  as they shall never lose, no not in the parting a sunder of soul and body. Rom. 8.38. john. 8.51. If any man keep my word he shall never see death.  
Fourthly, the last benefit of his resurrection, is the resurrection of our bodies. The truth is this, that good and bad shall rise again, yet there is a great difference in the rising of the one and the other, for the Godly shall rise by virtue of Christ's resurrection, 
1. Cor. 6.14. Rom. 8.11. Phil. 3.21. 1. The. 4.14.  and that to eternal glory: but the ungodly rise by the power of Christ not as he is a redeemer, but as he is a terrible judge, and to execute justice on them. Now to the faithful Christ is said to be the first fruits of them that sleep. 1. Cor. 15.16. because as in the first fruits of corn being offered unto God, the owner had an assurance of God's blessing on the rest: so here by Christ's resurrection the believers have a pledge of their own resurrection.  

Quest. 44. Thus far the first degree of his exaltation: now let me hear of the second, what do you believe his ascension into heaven?  
Ans. That I do: for this is not only prophesied of in the old Testament; but also recorded and testified in the new Testament. And therefore I know, believe and profess this to be the most sacred truth of God, that jesus Christ the very Son of the living God, 
Act. 1.2.3.  forty days after his resurrection from the dead, did ascend up into heaven. The prophecies in the old are these. Psal. 68.17.18.19. The Charets of God are twenty thousand, thousand Angels, etc. Thou art gone up on high, thou hast lead captivity captive. The complement of this, in the new Testament is. Eph. 4.8. where the Apostle testifieth plainly, that the Psalmist spoke by the spirit of prophecy of Christ's ascension, and of his gracious blessings powered then, as in a solemn triumph, inauguration or coronation of a mighty prince, upon his Church and people.  
Again that David prophesied not of himself, in Ps. 110. Saint Peter avoucheth speaking of the resurrection of Christ. Act. 2.34. David is not ascended into heaven, but he saith, The Lord saith to my Lord, sit at my right hand, etc. And Christ himself foreshoweth his ascension into heaven. joh. 16.28. I leave the world, etc. joh. 14. And the holy Evangelists testify with one accord that his words proved true, for that he did in verity ascend into heaven in his appointed time. Mark. 16.19. So after he had spoken unto them, he was received into heaven. Luke. 24.51. And it came to pass as he blessed them, he departed from them, and was carried into heaven. Act. 1.9. while they beheld he was taken up: for a cloud took him up out of their sight.  
I do therefore thus understand this mystery in mind, and believe it in mine heart, and profess it with my mouth: that the very same Christ, who according to his divine nature was always in the heavens. john. 1.3. after he finished the whole work of our redemption on earth, and instructed his Disciples forty days as concerning the truth of his resurrection, so concerning the propagation of the Church, and publication, or preaching of the Gospel, for the building up of his mystical body on earth: after all this (I say) accomplished, he ascended up to heaven in the presence of all his Disciples, in that very body and soul, wherein he lived, suffered and died on the Cross: and in that very body which was buried and rose again: in this body and soul, I say jesus Christ ascended up into heaven where he must have his residence, or bodily presence until the time of the restoring of all things. Act. 3.21.  
And by Heaven here I understand not the firmament, as. Gen. 1.1. ver. nor the air. 
Heb. 12.22.23. Mat. 18.10. 1 Cor. 13.2. 2. Cor. 12.2.3. Psal. 103.19.  Mat. 6.26. but the highest heavens where God, and his Angels, and the spirits of the righteous have their rest. john. 14.2.3. Phil. 1.23.  
Again, whereas the Evangelist Saint Luke saith. Act. 1. 9 that he was taken up, the meaning is, this was done principally by the mighty power of his godhead, and partly by the supernatural property of a glorified body, which is to move as well upward as downward without constraint or violence.  
And thus Christ ascended into heaven really and actually, and not in appearance only. And he went also locally by changing his place, and going from earth to heaven, so as he is no more on earth bodily, as we are now on earth: at is afore showed.  
And whereas it may be doubted, if he be so departed from us, as touching his bodily presence, how that may be true, that he said he would be with us unto the end of the world. Mat. 28.20?  
The answer is: he said also that he would leave the world to go to the father. john. 16.28. Wherefore he must be understood to speak by a distinction. True it is he was before Abraham. john. 8.58. and so is he with his Church to the world's end according to his divine nature, in majesty, grace, 
Eph. 4.8.  virtue, power, and effectual working of his holy spirit. john. 17.11. and 14.16.17. and 16.13. but his bodily presence is in heaven.  
Secondly, if any doubt further, whether the natures be not thus severed if where the one is, the other is not always?  
I answer, no: for the divinity which cannot be comprehended, must of necessity outreach, and yet comprehend the humanity, and thereunto be parsonally united. It is not always true that of two things conjoined, where the one is there must be the other also. For the Sun and his beams are both joined together, yet they are not both in all places together. For the body of the Sun is seated and carried only in his celestial orb in the heavens, but his beams are here beneath on the earth. In those holy phrases than we must remember that (as divines speak) the properties of both natures must be distinguished in Christ for in such places, properties belonging to one nature, are ascribed unto the other, because of the hypostatical union of both natures in one person.  
And thus far for the sense of the words of this Article, where we see briefly that Christ's ascension is an exaltation, or a receiving up of his humanity to sit in the highest heavens, till the glorious day of his appearance in judgement. Heb. 1.3.   

Quest. 45. What use is there of this faith, and what comforts follow it?  
Ans. First, when I do thus believe the ascension of Christ, I do believe also all the effects thereof, and all the holy adjuncts appertaining thereunto: namely, these two principal, which the Apostle specially mentioneth. Eph. 4.8. and 12.1. That when he ascended up on high, he lead captivity captive. By Captivity, understand a multitude of captives, as the Psalmist doth. Psal. 68 ver. 19 that captives here meant, are the world, the flesh, sin, Satan, and death itself: and whatsoever engines and confederates these had against Christ in his humiliation, and his members all their days on earth. He so triumphed over them all on his cross. Col. 1.12. but specially in his ascension, that howsoever they may fear us otherwhiles, and scare us to waken us from security, yet they shall never hurt us, for Christ hath taken away their sting. 1. Cor. 15.55. and hath pinioned their hands behind them as captives, and hath set us free, if we will come unto him, when he call, us by his Gospel. Wherefore if we refuse now his call, our state is the more damnable. A man lies bound hand and foot in a dark dungeon, and the keeper sets open the prison door, takes off his irons and bids him come forth: If he refuse, and and say, he is well, may it not be said he is mad, and who will pity him in that case. This is the state of all impenitents, and contemners of the Gospel.  
Secondly, it is said also that then he gave gifts to his Church, as Kings do in their triumph: and his gifts were these, Apostles, and Prophets, and Evangelists, for the first planting and founding of his Church Catholic: Pastors and Teachers, for the propagation of the same, and for the gathering of his Elect to the world's end. If these were Christ's principal blessings which Christ gave his Church in his ascension, and so richly and highly to be accounted, as being destinate and sent for so great a work as the building of the body of Christ, which is his Church on earth. Eph. 4.12. than they do not believe rightly and truly the ascension of Christ, that so basely and vilely esteem the sacred ministry and preaching of the Gospel of Christ, and the administration of his Sacraments, as Atheists and Papists and all carnal Gospelers do.  
Thirdly, like as our justification is ascribed unto his resurrection, and merit of the same: so our proceeding in grace and perseverance may truly be attributed to his ascension to heaven and intercession there for us. joh. 17. And like as he could never have risen in that body wherein he was accursed for us, unless he had been acquitted, and justified from all our sins, so much less could he have ascended into the highest heavens, if he had not been pure from all our spots imputed unto him, his ascension is a clear evidence of his righteousness. john. 16.9.10. and consequently, of our righteousness in him and by him: for which these Articles are sweetly knit together, for the confirmation of our faith, touching our free justification by Christ. Rom, 8.33.34. Who shall lay any thing to the charge of Gods chosen? it is God that justifieth: who shall condemn? it is Christ which is dead, yea, or rather which is risen again, who is also at the right hand of God, and meke request for us. Wherefore ever remember to reject the doctrine of Antichrist, who teacheth that Christ by his death did mirit our justification, but we once justified do further merit our salvation. Whereas thou seest here not only the beginning, but also the continuance, yea, the accomplishment of the whole work of our salvation, in our vocation, justification, sanctification, and glorification is wholly and only to be ascribed to the merit of Christ.  
Fourthly, we receive also by his ascension, a confirmation touching our ascension into heaven: for in believing the one, we believe the other: for the head and members must go together. We be not now coldly to look for heaven, but by a lively hope to possess it: for that we possess it in our head already. For this cause it is written. Eph. 2.6. That God hath made us to sit together in heavenly places in Christ. He hath there a pledge for us, even our flesh, and we again by his ascension have received from him an heavenly pledge, even his spirit. john. 6.7. I tell you the truth it is expedient for you, that I go away: 
Eph. 1.13.14.  for if I go not away the Comforter will not come unto you. 2. Cor. 1.22. He hath sealed us and given us the earnest of our spirits in our hearts.    

Duties following this particular faith are these.  
First, that our conversation be in heaven where Christ is. 
Phil. 3 10.  Our hearts, our thoughts, our words, our works, our whole conversation must be such, as if we conversed already with the Angels in the highest heavens.  
Secondly, if we believe we be possessed of heaven in Christ: we must strive to enter into him, with all holy contention of spirit, using the means he hath appointed, that we may come unto him with all the good speed we can. If we be assured of this purchase made for us by his blood, we must pass through all dangers to come unto him, and unto it, and not contend to get in ourselves, but also endeavour to bring with us all we can, specially all such as God by near bands of love hath knit unto us: as our wines & children &c. providing as much as in us lieth, that they may be with us, heirs together of the same grace of life. 1. Pet. 3.7.  
Thirdly, in all grievances of body and mind, seek to no means for ease, but only to the comforter, and the means he hath appointed and ordained in the word. If thou believest the ascension of Christ, remember this was one end of his ascension to send down the holy Ghost to work more effectually, and comfortably in the hearts of his Children. And therefore endeavour in and by the word and Sacraments to be comforted by him, in all afflictions of this life.  

Quest. 46. Proceed on to the third degree of his exaltation: do you believe that he sitteth at the right hand of God the Father almighty? first, explain your meaning, and prove this Article by the scripture?  
Ans. I do so on this manner, first, for the sense of the words here set down: whereas it is said that he sitteth at the right hand of the Father, I say, here is a borrowed speech from Princes and Kings, who set their chief Rulers by them, and their best friends. 
Mat. 20.21.22. 1. King. 2.19.  Like as therefore men do with others to whom they grant or give equal honour, or that which is next to themselves, they are wont to place them at their right hand, and this they do that they may testify their great honour, and love unto them: so the Lord would have us to understand that he (who hath neither right hand, nor left hand, for he is infinite) hath given unto his Son, very God and man, such unspeakable glory and majesty, that he sitteth now, as on a throne of exceeding glory in the highest heavens, executing the offices both of his kingdom and priesthood. And whereas it is added, The Father, God Almighty, here note the person of whom Christ, God and man received all this advancement and glory of his kingdom, namely, his Father, to whom he is equal, notwithstanding in respect of his person, yet inferior in respect of one nature.  
Secondly, for the undoubted truth of this Article of my faith: I find it (as all the former) manifested to the Fathers, as. Psal. 110.1. The Lord said unto my Lord, sit thou at my right hand: that is, reign as king, and rule as chief Lord: so the best expositor testifieth. 1. Cor. 15.25. 
* Luk. 24.26. Act. 5.31. Eph. 1.20. Phil. 2.9.  until I make thine enemies thy footstool. The Lord swore and will not repent, thou art a Priest for ever after the order of Melchisedech. And this prophecy is accomplished, as the Evangelists and Apostles have testified: for Saint Mark he saith. Chap. 16. 19 After the Lord had spoken unto them, he was received into heaven, and sat at the right hand of God. And the Apostle Eph. 1.20. He raised him from the dead, 
Act. 2.3.4. 1. Tim. 3.16.  and set him at his right hand in the heavenly places, far above all principality and power.  
Thus then in few words I express my meaning, and faith concerning this Article: I say, that our Lord jesus Christ having accomplished all his work on earth, and having committed the word of reconciliation, for the gathering of his Elect unto his holy ministers: he doth not now from hence forth after his ascension, execute any of his offices in infirmity, as before on earth, but in great excellency and glory in the highest heavens. I do therefore here believe that Christ God incarnate, began after his ascension, and not before to sit at the right hand of his father, and am persuaded that Christ now sitting in heaven, 
joh. 17. Rom. 8. Ephes. 1.  both hears my prayers, and prays also to his father for me: and I am persuaded that his virtue, grace and power is marvelous effectual in the hearts and consciences of all the faithful, by means of his Gospel, 
1. Thes. 2.13.  albeit his bodily presence be as far distant from us, as his seat in heaven is from our hearts on earth: for him hath God lifted up with his right hand, to be a Prince and a saviour, to give repentance to Israel and forgiveness of sins.  
So thus I conclude: Christ God and man doth actually reign in heaven, with the father in glory: and that the father doth and will do all things by none other: and that none other is of power to execute this office of the head of the catholic and universal Church of Christ on earth, but only our Lord and Saviour jesus Christ.  
Now in that Christ's placing at the right hand of the Father, argues an inferiority in Christ because of one nature (as is aforesaid) hence it appears that they be deceived, who avouch that Christ glorified, hath such a transfusion of the proprieties of the Godhead into his manhood, omniscience, and omnipresence, etc. for this is to make the creature a creator, and so jesus Christ should have no true human body and soul in heaven, which were not to glorify his humanity, but to abolish it.  
And whereas the word Almighty is repeated again in this Article: it is to signify the majesty of God the father, and so the excellency of Christ, who is so advanced, and glorified God and man, or the man Christ jesus, by so mighty a majesty.  
Again, here I profess that by the session of Christ at the right hand, etc. two things must be understood: first, that this blessed person of the Son hath the same equality of majesty and glory with the Father: Secondly, by this phrase is also understood that the human nature of Christ is exalted to a most high excellency of glory, even to execute judgement as he is the Son of man. joh. 5.27.  
And it may not be here said, as in his resurrection, that like as Christ rose only in respect of his human nature, so also he sits at God's right hand in respect of the same nature: for the session at God's right hand, is not a property of nature, but signifieth the state of the person of Christ, resting now in the execution of his offices, as being king, and priest, and mediator between God and his people. See, Bucanus pag. 260. Sedere igitur, etc.   

Quest. 47. Now proceed to the fruits which follow this faith.  
Ans. The benefits which follow this exaltation and session of Christ, at the right hand of God, are either in respect of his priesthood or of his kingdom.  
The believer gains these benefits by his priesthood:  
First, he is now, and may be truly persuaded that as the covenant of grace and priesthood of Christ have 
* Heb. 8.6.  none end, so his intercession for him and for all, every believer, shall never cease to the end of the world: for all. Rom. 8.34. 
1. Tim. 2.5. 1. john. 2.1. john. 17.  Christ is risen again and sitteth at the right hand of God, and maketh request for us, and for every one. I have prayed for thee Peter that thy faith fail not. The manner of this is this: he appears in heaven as a public person in our stead: He appears in the sight of God for us. Heb. 9.24. and makes the same requests he made on earth. john. 17.  
The difference between Christ's passion and intercession is this: the passion is as a satisfaction to God's justice for us, etc. and as it were the tempering of a plaster, but intercession applies it to the very sore.  
So then the believer is hereby sweetly comforted in heart, being persuaded that Christ jesus God and man (now sitting in great majesty and glory in heaven) first, hears his prayers in heaven, and secondly, accepts and sanctifies all his sacrifice and service, which the believer offers to the father by his hand. Heb. 13.15. Psal. 119.106. for all our service is imperfect, yet for his intercession sake it is accepted as perfect.  
A second consolation here ariseth to the believing heart: he may now with boldness go to the throne of grace. Heb. 4.16. because we have then an high Priest, an high Priest that sitteth at the Throne of the Majesty in the heavens. Heb. 8.1. And for this cause the same Apostle in the same Epistle. Chap. 10.19.20. biddeth us draw near, with a true heart, and with an undoubted persuasion of faith. And again most sweetly. Phillip 4.6. Be nothing careful, but in all things let your requests be showed unto God in prayer.  
A third consolation is this: his intercession preserves every repentant sinner in the state of Grace: that being once justified and sanctified, they may so continue unto the end: whom he loveth once in his Christ, who stands before him, he loves him for ever. john. 10.29. If he fall the Lord will raise him up again.  
Fourthly, a most sweet consolation is this: the intercession of Christ in heaven casteth down such beams of grace into the believers heart on earth, that it causeth another intercession of the spirit in him: or causeth the spirit of prayer to be effectual and working in him. Zach. 12.10.11. Rom. 8.26. He giveth us his spirit, which helpeth our infirmities, and maketh request for us, with sighs and grows that cannot be expressed, but he which searcheth the hearts knoweth what is the meaning of the spirit, for he maketh request for the Saints according to the will of God. The holy Ghost makes request by stirring every repenting heart to pray with groans and sighs, which the mouth cannot express: and this is a special fruit of the intercession of Christ in heaven: so that a man may soon know by the spirit of prayer in his own heart, how Christ prayeth for him in heaven. A man may soon find it by his own coldness or fervency in prayer, or by the inward groans of his heart, when he cannot so well express his grief in words before God.  
Here I renounce the opinion of Papists touching intercession as being heretical, uncomfortable and condemned of God; First, for that the Saints departed (who be their mediators with Angels) know not our particular wants and griefs.  
Secondly, for that he that makes this intercession must bring something of his own of price and value unto God to procure the grant of his request.  
Thirdly, it is a prerogative belonging only to Christ to make request in his own name and for his own merits.  

1. Tim. 2.5. john. 15.16. john. 16.23. Es 63.16.  Fourthly, Scriptures never mention any other, but contrarily.  
Fiftly, we must pray to him in whom we believe. Rom. 10.14. we believe only in one God, etc. therefore we pray only to one God.  
Furthermore as touching his kingdom we are well to consider what kingdom he hath: next what the administration of his kingdom is, and how comfortable to the believer.  
First, that he is Lord and King over all in respect of creation, as also of preservation and providence it is manifest. Col. 1.16.17. for by him were all things created in heaven and in earth, etc. And in him all things consist: he is the same also much more by right of redemption. And his kingdom is eternal and spiritual, respecting the very conscience, having that only absolute power to command and forbidden, to condemn and to absolve the soul and conscience: This is testified. Act. 2.36. Let all Israel know for a surety, that God hath made him both Lord and Christ, this jesus (I say) whom ye have crucified. And to testify this his excellency: when Christ went up to sit on his throne for the government of his Church: it is said, he gave great gifts to his Church, far excelling the gifts of earthly princes in their coronation: for (it is said) he gave his Church Apostles, Prophets, Pastors and teachers: Ephe. 4.11.12. Now the end and use of these gifts and benefits given by this great king is comfortable: for there it is said, that these were given for the collecting of his Church and the building of it. This collection is a separation of the precious from the vile. jer. 15.19. and a translation of the Elect from the kingdom of darkness into the kingdom of light. 1. Pet. 2.9.10.11. Eph. 2.2.3. by the ministracy & dispensation of the word of reconciliation. 2. Cor. 5.18. outwardly, and the working of the holy 
* Luk. 11.13. Act. 16.9.6. Es. 11.2.3.4.5. Act. 2.32.33.  Ghost inwardly. And this is the first part of Christ's office in his kingdom.  
Secondly, Christ leads his precious people as a great general doth his army, through the wilderness of this world, into his everlasting Canaan. And this he doth also by the same means, whereby he called them: his word and sacraments outwardly, the mighty operation of his spirit inwardly. And in this travel he doth exercise them (as in Canaan) with manifold afflictions and temptations in this life. Psa. 23. and yet defends them against the rage of all enemies: first, giving them in their life time strength to suffer, and to fight against all his enemies most mightily. Phil. 1. 24. Unto you it is given for Christ, that not only ye should believe in him, but also suffer for his sake. Chap. 4.13. I am able to do all things through him which strengtheneth me. Rom. 8.36.37. For thy sake are we killed all the day long, we are counted as sheep for the slaughter. Nevertheless in all these things we are more than Conquerous, through him that loved us. And in death itself he never forsakes them. Rom. 8.38. 39 but then makes an everlasting separation between them and all their enemies. Zac. 13. Luk. 16.   

Quest. 48. Let me hear what you can say of the last Article concerning Christ, which is this: From thence he shall come to judge the quick and the dead?  
Ans. First, I say this Article follows fitly after the former for confirmation of it: for the excellency of his kingdom shall mightily and wonderfully appear in the execution of justice, in the great day of the general judgement which shall be in the last day of the world.  
First, to judge, or to give judgement is the proper action and function of a judge, in condemning, or justifying of any man. In condemning, by pronouncing him guilty of sin, and therefore adjudging him to some punishment for his sin: in justifying, by pronouncing him just, or acquitting him of sin, and so freeing him from the punishment of sin, I say then the meaning of this Article is this: I believe that jesus Christ doth not only now exercise his kingly office in heaven (as is afore showed) but shall also triumphantly descend from the right hand of his father in a visible form, and corporal presence to judge all men that shall be found at his coming alive or dead.  
Now to proceed in order to speak of this great judgement, these points must be considered: first, by what arguments it may appear that there shall be a general judgement. Secondly, what the form and manner thereof shall be. Thirdly, how this argument serves to comfort us, and to humble us.  
First, that there shall be an universal judgement may appear thus, against cavellers that deny it. 
2. Pet. 3.3.   
First, the Scriptures are most evident for this. Psal. 50.1. The God of Gods hath spoken, 
See. Mat 25.31. Luke. 8.17. john. 12.48. jud. 14.15. Luk. 21.28. 2. Tim. 4.1.7.8 joh. 5.22.27.  and called all the earth from the rising of the Sun to the setting of the same: our God shall come and shall not keep silence. Heb. 9.27. It is appointed unto men that they shall once die, and after that cometh the judgement.  
Secondly, Christ promiseth his coming to judgement by himself. Math. 25.31. and by his Apostle. 1. Thesso. 4.16.  
Thirdly, for that he hath charged us to wait for his coming. Luke. 21.28. 
Rom. 8.23. Eph. 1.14.  and for the redemption of our bodies. Luke. 21.28.  
Fourthly, for that the justice and mercy of God requires this, to punish the wicked and to crown the Godly, which we see is not in this life present: therefore there is a special day and time appointed with God for it.  
Fiftly, for that the Lord hath often forewarned the world of this. First, by pronouncing the sentence of death against sin even before the fall. Gen. 2.17. Secondly, by repeating the same sentence in his Law. Deut. 27.26. Thirdly, by the evidence of conscience, citing as it were men to appear at a time appointed before the great judge. Ro. 2.15.16. Fourthly, by his judgements particular on Sodom and Gomorah, on Egypt, on jerusalem, and all the jews, and generally on the world in the deluge.  
Sixtly, by signs prognosticating his coming: and these be of two sorts: first, before his coming: secondly, in his coming. The signs before his coming are either first, long before his coming: or secondly, not long before.  
Signs of the end long before are these. The first is the preaching of the Gospel to all the world. Mat. 24.14. And the Apostle affirms this was done even in his time, saying. Col. 1.23. The Gospel hath been preached to every creature under heaven.  
The second sign before the end is the revelation and manifestation of Antichrist. 2. Thes. 2.3. Before the day of Christ, the man of sin shall be disclosed, as he is set out in the revelation to all eyes in his colours. 14. 17. Chap. who shall cause the general departing from the faith of Christ as it is foreshowed by the Apostle Paul in the same Scripture. 
2. The. 2.3.   
The third sign, the judgements following upon the world for the contempt of the Gospel: wars, famine, pestilence. Mat. 24.6. See that ye be not troubled, for all these things must come to pass but the end is not yet, and persecution. ver. 7.  
The fourth sign the general corruption of manners. 2. Tim. 3. Toward the later days shall come perilous times, wherein men shall be lovers of themselves, covetous, boasters, etc. much like for security and sin to the days of Noah. Mat. 24.37.38. great deadness of heart: They knew nothing, for all the preaching of Noah. Gen. 6. Luke. 17.26. Most men have seen the first kind of messengers and forerunners before Christ, and be nothing touched with repentance by any of them: woe unto them if they stay till the last signs come for then (saith Saint Luke) their hearts shall fail them.  
The second kind of signs pognosticating his coming, more near it, or immediately before it, are these. First, in the heaven or firmament, the Sun shall wax dark. Mark. 13.24. that is, have as it were many Eclipses, and the Moon shall fail of her accustomed light: and the Stars of heaven shall fall, that is, shall be seen to fall indeed, and the powers of heaven shall be shaken.  
Secondly, in earth, trouble in all nations with perplexity of mind, and great sorrows. Luke. 21.25.  
Thirdly, in the sea and waters, hideous sounds and roar most terrible shall be heard. Luk. 21.25.  
Fourthly, in the air, there shall be terrible tempests. So that heaven and earth shall then preach Christ to unbelievers to their great horror, for their long contempt of the Gospel.  
Fiftly, and lastly before his coming, the heavens shall pass away with a noise, and the elements shall melt with heat, and the earth with the works that are therein shall be burnt up. 2. Pet. 3.10.  
The third and last sign is in his very coming, and this is called by the Evangelists the sign of the Son of man, 
Mat. 24.29.30.  coming in a cloud with power and great glory. Luke. 21.27. This I take it to be, the great, glorious and lightsome beams of majesty whereby the world shall be renewed and enlightened immediately before his personal appearance, to supply the defect of the light of Sun and Moon, like as we see in Summer in the dawning of the day, certain beams of the Sun appear for a good space of time before the Sun appear in sight above our Horizon, or sensible to our eye: so shall there be a glorious evidence of the approaching of our Lord and Saviour jesus Christ, unto the eyes of all men before they hear his personal and bodily presence before them. And thus far shall suffice for the first point that there shall be an universal judgement.  
Secondly, the form of the general judgement. There is no man can well express the admirable form of this great judgement, yet so far as the Lord hath revealed it, and I conceive it, I shall declare it. In the form three things are principally to be respected: First, the preparation unto the great session. Secondly, the proceeding in judgement. Thirdly, the execution of the difinitive sentence.  
First, the preparation unto judgement.  
First, before his coming, preparation shall be made by fire. Psal. 50.3. A fire shall devour before him (as we hear before out of Saint Peter. 2. Pet. 3.7.10.11.12.) for heaven and earth must pass through a fire: not to consume them to nothing (for then where should Christ appear in judgement, and sinners must be judged on the earth, and in the place where they have sinned) but to consume their leprosy and corruption, wherewith the sin of man hath infected heaven and earth, that so being as gold purified in fire they may shine bright, and glorious, and may be fit to entertain the majesty of this great king at his glorious coming to judgement, for as the Apostle saith. 1. Cor. 7.31. It is the figure or form, not the nature or substance of the world that passeth away. The same is testified. Rom. 8.21. The creature also shall be delivered from the bondage of corruption into the glorious liberty of the sons of God. So Act. 1. and Psal. 102.72.28. The heavens shall wax old, etc. and shall be changed, 
Reu. 21.1. Esay. 65.17.66.22.  meaning into a better state: as other Scriptures also testify.  
Secondly, then shall be the appearing of the glory of the mighty God, 
a Tit. 2.14.  & of our Saviour jesus Christ, who shall come from the highest heavens, accompanied with an exceeding great host of mighty Angels, and 
b Heb. 12.22. 1. Cor. 6.1.2.  souls of righteous men.  
Thirdly, then shall be heard the sound of a trumphet, a wonderful 
c The. 4.16.  piercing, & long continued sound, summoning all men and Angels unto judgement.  
Fourthly, the good Angels shall gather all nations, and bring all unto the place of judgement, all (I say) the 
d 2. Tim. 4.1.  living and the dead, for the very dead shall first be called out of their graves, and they shall come clothed with their own bodies. 1. Thes. 4.16. And with them shall appear all that be alive changed in a moment in the twinkling of an eye: and corruptible bodies shall be come incorruptible, natural shall turn spiritual, living immediately by the virtue and power of God. And then the bodies of the Saints shall be like the glorious body of Christ, shining as the Sun. Mat. 13.43. And the wicked shall be full of shame and dishonour. Dan. 12.2. The evil Angels also, they are reserved for the judgement of the great 
e jud. 6.  day. And then Antichrist the Son of perdition shall appear in his colours, who shall be consumed and wasted continually by the spirit of Christ, preaching the Gospel 
f Th. 2.7.8.  but his final abolishing and perdition shall be at the glorious coming of Christ.  
Fiftly, after all this shall Christ be set in his throne of judgement: as the Evangelists speak, Then shall he sit upon the throne of his glory. Mat. 25.31, and this throne shall be like a flame of fire. Dan. 7.9. so that the wicked shall desire the mountains to cover them from the sight of it.  
Sixtly, this done, the Lord shall make separation between the Elect and the reprobate: as he doth here on earth in the Church make separation between the precious and the vile, 
Confer. Mat. 3. & jer. 15.  by the fame of his Gospel preached: so will he by his own immediate voice, and ministry of his Angels, make a final separation in that day between the one and the other. The sheep which heard his voice and testified their faith by their innocency, like lambs they shall stand on the right hand: They which contrarily testified their unbelief by their lasciviousness and lusts like Goats shall be set on his left hand. 
Ezech. 34.18.   
seven, every man's particular cause shall be tried before this judge by the evidence which his works shall give with him or against him. 2. Cor. 5.10. We must all appear before the judgement seat of Christ, that every man may receive the things which are done in his body, according to that he hath done, whether it be good or evil.  
Here the better to assure us of the truth and certainty of the Lords proceeding & of his particularizing of all things in this action, the holy Ghost telleth us that the Lord hath as it were, books of record to manifest all and every work of man: and his books be three in number. First, his book of providence, which is the knowledge of all particular things passed, present, and to come. Psal. 136.16. Secondly, his book of judgement, which is divided, as it were, into two parts, first, his prescience knowing every thing far more evidently than we know any thing recorded in a book before our eyes: secondly, the second part of the book of judgement is the conscience of every man standing before him, which shall then be so qualified by the great power of God, that it shall be able to record and testify so much of all his particulars as shall serve to testify his faith and justification by Christ, or his most just condemnation without Christ. The third book is the book of life, which is the eternal decree of God concerning the salvation of his elect by Christ: whose names be so written in this book, that they (being as gods precious pearls) can never be lost. Of this book read. Esa. 4.3. and Exod. 32.32. And of this distinction of books. Revel. 20.12. And I saw the dead both great and small stand before God, and the books were opened: and another book was opened which is the book of life, and the dead were judged of those things which were written in the books, according to their works.  
And after that men's works are made manifest by these books, then must they be tried whether they be good or evil: the Gentiles and jews that never heard of Christ, by the Law of nature, which shall prove them inexcusable. Rom. 2.12.16. The rest that have heard, shall be tried by the Law and Gospel. Rom. 2.16. The word of God shall serve as a bill of indictment for the just condemnation of all such as have contemned the Law & Gospel of jesus Christ. joh. 12.48. for the sentence of the judge in the last day of general judgement, shall be nothing else but a manifestation and declaration of the sentence pronounced and published before by the ministry and preaching of the Gospel touching the justification and condemnation of every particular person.  
Eightly, after the manifestation of all things, and that every particular conscience sees his blessed justification by Christ or his just condemnation by unbelief, and for his works, than the judge shall proceed to his definitive sentence: and this is twofold.  
The first is pronounced to the Elect in these words. Mat. 25.34. Come ye blessed of my Father, inherit the kingdom prepared for you from the beginning of the world. This sentence is full of affection and love, most sweet and most comfortable: recommending the free grace of God, their election, their adoption, and blessedness in Christ, and not their works, for the causes of their salvation: and then he addeth the evidence of their Faith by the works of mercy which they have done to his members here on earth: I was hungry, 
The principal works of men are those which are done to the poor members of Christ. Gal. 6.10.  and ye gave me to eat. etc. The answer of the Saints, saying, when saw we thee hungry, etc. argues that they were far from vain glory in their works or seeking any justification by them: and Christ's last words to them: in as much as you did it to the least of these my brethren, etc. gives us an infallible argument of God's child: which is, not to love because we are loved again, but to love for Christ's sake, and the living members of Christ, because we see his picture and image in them renewed, this is a special grace of God: and of this love speaks David. Psal. 16. 
1. joh. 3 chap.  All my delight is in thy saints which are in the earth.  
The second sentence pronounced against the reprobate is, go ye cursed into hell fire prepared for the Devil and his angels, for I was hungry and ye gave me no meat, etc. in which sentence are contained a heap of woes, present and to come. For the present, what can be more woeful then to see so many admitted into the kingdom of God, and yet themselves shut out and excluded, yea, peradventure to see such as they have hated and disdained and refused to give any honour unto, as when the rich man shall see Lazarus received by God into the kingdom of heaven, whom he vouchsafed not to sit among his servants: and that which is more to see themselves separated, haled & tugged by an innumerable sort of oughly Devils, out of the presence not only of God, but of their fathers, mothers, wives, husbands, children, friends, lovers, and acquaintance, who shall de●ide and laugh at them, forgetting all bands and obligations of nature, and rejoice at the execution of God his justice in their condemnation, so that no eye either of God or man shall pity them, nor no tears, prayers, suits, cries, yell, or mournings can be heard or prevail with him which is their judge, nor one to mediate or speak for them to reverse or stay judgement, but needs without mercy, without stay, without any farewell, they shall be presently cast down to the endless, easeless, and remediless torments of hell. Never was there poor wretch that was condemned at the tribunal of mortal judgement to be compared to this estate, for there the conclusion of the judges sentence is, Lord have mercy upon thy soul, but here, the Lord himself shall not only not show any token of mercy or loving countenance, but also with a voice surpassing any thunderclap to be heard in all heaven, earth and hell, curse them bodies and souls to the pit of hell for evermore. And if this were all the present woe, yet were not the case so heavy, for besides this, what guilt of conscience, what biting envy, what horror of mind, what distraction, what murmuring against the Lord, what cursing of themselves, their day of birth, and father and mother, what remembrance of their former lives misspent, and to conclude, what doth not the fear of hell work upon them, surely my heart dreadeth, my mind faileth to think upon, to hear, to see, to consider their wring of hands, their knocking of breasts, their cries filling heaven and earth and hell, and my tongue and pen cannot express it, but must rest with the saying, There is no peace to the wicked saith the Lord.   

Quest. 49. Now proceed to the comforts which arise by the expectation of the last judgement.  
Ans. First, what can be more comfortable to good men then to consider and remember that the Lord hath appointed a day to judge the world in righteousness. When a man looketh upon the sorrows and labours of jacob, the enemies of David, the imprisonment and martyrdom of the Prophets, the shameful death of Christ, and ten of his Apostles, the present glory of Turk and Pope disgracing and diriding true religion with the ostentation of multitude, contumacy, riches, outward and visible prosperity, and with the persecution and effusion of the Martyr's blood; besides what clearing of the guilty, and acquitting of malefactors and punishment of the innocent, that one example of Christ and Barabas is most demonstrative. Why was joseph imprisoned, Naboth killed, Esay sawen asunder, Paul beheaded, Ignatius torn in pieces by wild beasts. Bishop Cranmer, Ridley, Latimer, Hooper, Farrar, master Bradford, Philpot, and that most blessed, victorious and constant martyr of Christ Richard Atkins, who suffered at Rome Anno. 1588. having first of all his tongue cut out of his mouth, and his hands likewise cut off, was set naked from the middle upward upon a horse and so carried to execution, two men going beside him with burning torches scorching his sides, and being carried by the lodging of the Duke of Parma, he looked out of his window, and cried to the torchbearers, burn him, burn him, put your torches to the heretics sides, and they poor persons desiring to forbear such cruelty, he with the stumps of his arms enclosed the torches, and kept them fast to his sides, enduring without note of impatiency, the burning and bleeding of mouth, sides and arms altogether, oh, whose hearts doth not melt to think upon, much more to see such a cruelty: surely were it not for this day of judgement, the wicked were blessed and the Godly accursed, but there is an appointed time of joseph his deliverance, and the king shall send and deliver him. Then shall not Noah be mocked, Moses be afraid of Pharaoh, Aaron, of the idolatrous Israelites, then shall Naboath have his vineyard, every murdered and martyred person have his life and fame again, every impoverished and oppressed man by wrong have his goods restored, every ravished virgin have her reputation repaired, and every one afflicted in body or mind, see and feel the end of all calamity, oh, Lord when shall we come and appear before thy presence. Let the world wherein dwelleth no goodness take the wings of the morning and fly away, Even so Lord jesus come quickly and let there be no more time.  
Secondly, the person that shall be judge, namely, Christ which was dead, and sitteth on the right hand of God, against whom, and for whose sake both the wicked rage, and the Godly endure, and therefore it is said, he shall come, viz. in the clouds, which was interred in the earth, the sorrows of the grave cannot hold him, no nor the heavens when the later day cometh, but he maketh his clouds his chariots, his messengers flames of fire, burning up the world, and rideth upon the wings of the wind, and cometh with the voices of Archangels trumpets, Surgite mortui omnes venite ad judicium. Arise O ye dead, and let all men come to judgement. Oh, how happy shall it be that day with them, which have served and kissed the Son, and that can say, for thy sake have we been killed all the day long. How shall he recompense them, that have fed him? how shall he pay them, that by alms deeds and holy works have lent unto him? how shall he honour them, that have honoured him? how shall he revive and comfort them, that have died or mourned for him, and to conclude, how shall he not give them ten thousand times more than all their evils amounted unto in this present world: Well, O Christ, We believe (with Athanasius) that thou shalt come to be our judge, we therefore pray thee help thy Servants, whom thou hast redeemed with thy precious blood. Come Lord jesus, come quickly and make them to be numbered with thy Saints in glory everlasting.   

Quest. 50. But concerning the estate of the Elect after the last judgement, you must show the place where they shall reign, the privileges and prerogatives where withal they shall be endowed, and other circumstances of necessary moment, that we may conceive the meaning of Saint Paul, when he saith, I suppose that all the afflictions of this life are not worthy the glory that shall be revealed?  
Ans. First of all, the place wherein they shall live after the later day is in the heavens above the firmament, Sun, Moon, and Stars, and not on the earth, as the fond Millenaries have untruly conceived, and this may appear by many testimonies of the holy Ghost. Lu. 12.32. Fear not little flock it is your Father's will to give you a kingdom. Mat. 25.34. Come ye blessed of my Father receive the kingdom prepared for you before the beginning of the world. john. 3.4. Except a man be borne of water and the holy Ghost he cannot enter into the kingdom of God. 1. Pet. 1.3. Blessed be God even the Father of our Lord jesus Christ, which according to his abundant mercy, hath beegotten us again to a lively hope, by the resurrection of jesus Christ from the dead. 4. To an inheritance immortal and undefiled, and that fadeth not away, reserved in heaven for us. john. 17.24. Father I will that those which thou hast given me, be with me even where I am, that they may behold my glory which thou hast given me. By all which and many more if it were needful, it is most clear that they which shall be saved shall rest not upon earth, for that kingdom the Saints have already, and therefore need no further promise thereof, this also they have among the wicked without any regeneration or new birth, but that estate which they shall inherit after the later day cannot be attained without a second birth. The earth was not before the world's beginning, but the place, kingdom, and state which the Saints shall have after judgement shall be that wherein God was before the world's creation, and therefore an uncreated place, and not the earth, either that is or shall be.  
The inheritance whereunto we are regenerated is immortal and laid up in the heavens, saith Saint Peter, but is the earth now covered in the heavens and doth nothing appear but a bare spectre phantasm and a shadow without any substance? or if there be no earth nor world is there any men and beasts? such absurdity will follow upon that doctrine, as it will grieve any man's heart to hear them, & much more to believe them. To conclude, what glory had Christ in earth that his Disciples have not seen? surely none; but they must see his glory given him by his father, and therefore where Christ is, thither we must ascend, namely, to the heavens and forsake the earth, and never look to enjoy any benefit by the renewed frame of the earth.  
Quest. 51. To what use then shall there be new heavens and a new earth according to the Scriptures, for first of all Saint Peter saith 2. Pet. 3.13. But we look for new heavens and a new earth, according to his promise wherein dwelleth righteousness. reve. 21.1. Saint john writeth saying. And I saw a new heaven and a new earth for the first heaven, and the first earth were passed away and there was no more sea?  
Ans. By these places of holy Scripture it cannot be proved that the Saints shall live upon earth, no more than that they shall live in heaven, for the Apostles plainly affirm a new heaven and a new earth, and therefore we as sufficiently prove by these texts, our glorified estate in heaven as well as upon the earth.   

Quest. 52 But why should we look for a new earth after the later day? if we shall not dwell therein?  
Ans. I answer for many causes: first, for the accomplishment of his own promise. Esa. 66.17. For lo (saith the Lord) I will create a new heaven and a new earth, and the former shall be remembered no more. Is not the promise of God sufficient cause for us to live and die in expectation of the performance thereof? Hath God no other ends and uses of the new earth except men dwell in them. Paradise wherein Adam once dwelled, and from which he and we were expelled, was it destroyed, when men did not inhabit it? or doth any man living know unto what use the Lord appointed it? surely none, and therefore if man might be on earth and God suffer Paradise (for his secret purposes best known to himself) not to be inhabited, much more after the judgement when the gates of heaven shall be open, shall not any man need once to dream of an habitation upon earth.  
Secondly, if there be no other cause yet is this cause a sufficient reason to all sober men, to persuade them of the use of the new earth, namely, that whereas sin hath now made it subject to corruption, and yet the first purpose of God that it should remain for ever in pure estate without corruption (had not sin brought in death to men and corruption to the creatures) must still stand, and therefore for the first purpose of God which never altereth, he will preserve this outward world (even as the bodies of men) that it may remain before him as a monument of his own handy work for ever. Two opinions are very gross, one, that if man had not fallen he should never have come to heaven, but enjoyed only this world's felicity, whereas the only difference betwixt us now in a degenerate estate and him in a pure estate concerning life eternal, is not in regard of place, for he should have gone to heaven as Elias and Enoch, without leaving behind him his mortal parts, and that without pain of death or help of a Mediator, by his own righteousness, holiness and integrity; and now through many afflictions, pain and death by the help of a Mediator, and after the body's resurrection will go to heaven and life eternal.  
The second error is, that the world should have needed any purgation, or should have waxen old like a garment as now it doth, or that there should have needed any judgement, except sin had entered into the world, and therefore I conclude that the earth at the beginning was ordained to stand for ever. Psal. 19.90. and that there is no more cause that men shall inhabit it now after the judgement, then if men had never sinned, and that this purpose of God shall sustain and repair it for to be a monument of his own work for evermore.   

Quest. 53. If the Lord would have it remain as a monument of his own work, why then doth not the Sea remane, for it is expressly said. reve. 21.1. And there was no more Sea?  
Ans. The Apostle in the Revelation declareth only a vision, and therefore it cannot be certainly expounded literally in every point, he repeateth what he saw, and not in every part what shall be, for God hath reserved some things unto himself; but forasmuch as many visions are allegorical, especially in the Revelation, where the Angels are Ministers, or Bishops, the Church's Candlesticks, the Beasts Governors & persecutors, the marriage of the Lamb the last day & final end of the church's trouble, there also the sea in many places signifieth the brittle estate & troublesome generation of this world. And for my part I can see no cause or reason to interpret that part of Saint john's vision literally, but rather, that in the renewed estate of the world after the later day, there shall dwell righteousness, neither men with beasts, or one with another shall have any contention, but all things shall succeed according to peace, constancy and pleasure. Wherefore those words being understood of the Elect after the resurrection, like as is afterward, the new city, her four gates, her pavement with the twelve precious stones, her water, her fruits, her trees, her leaves, her garments all allegorical. I conclude, that the first division which God made of waters shall stand, both above and beneath the firmament, and that the sea shall not work nor be tossed with winds, nor destroy any of the creatures renewed upon the face of the earth, but unto the Saints, they shall no more look upon sea or land.  
Quest. 54. But it would be much more for the comfort of men to live again in this world, wherein they have received many wrongs, afflictions and oppressions, by wicked men, that they might see how god hath swept out all the ungodly out of the earth, according to the promises of God, as Psal. 37.9. Evil doers shall be cut off, but they that wait upon the Lord shall inherit the land. ver. 11. The meek shall possess the earth, and have their delight in the multitude of peace. ver. 18. The Lord knoweth the days of the righteous, and their inheritance shall be perpetual. ver. 22. Such as be blessed of God shall inherit the land. ver. 29. The righteous man shall inherit the land, and dwell therein for ever. Now how can they be said to inherit the land which in this world are but pilgrims, and wander to and fro; and how can they have a multitude of peace, during the first possession of the earth in any delights? who are adjudged in this world to war, fire, and persecution, and how short is their dwelling for evermore? if they dwell not here again after the later day when all the workers of iniquity shall be for ever damned to hell. The Prophet Esay also, speaking of a second and renewed estate of the Church allegeth such things as can never (in man's reason be applied to this world till it be changed. As Esa. 11. ver. 6. The Wolf shall dwell with the Lamb, and the Leopard shall lie with the Kid. And the Calf, the Lion, and the fat beasts together, and the little Child shall lead them. ver. 7. And the Cow shall feed with the Bear, their young ones shall lie together, and the Lion shall eat straw like the Bullock ver. 8. And the sucking child shall play upon the hole of the Asp, and the weaned child shall put his hand upon the nest of the Cockatrice. ver. 9 Then none shall hurt or destroy in the mountain of my holiness, for the earth shall be full of the knowledge of the Lord, as the waters that cover the sea. ver. 10. And in that day the root of Ishay, which shall stand up for a sign unto the people, the nations shall seek unto it, and his rest shall be glorious. How can this either be expounded of another estate then of this earth after the later day; for till the later day I am sure this never was nor never will be?  
Ans. First of all, the Prophet David speaking in the forenamed Psalm of the general estate of good and evil men, as of two particular persons, describeth by many comparisons, the different ends and issues of one and other. And I will show you that it never entered into his head, or that he dreamt of an earthly habitation after the later day, but under the title of the lands inheritance, of dwelling for evermore, of possessing the earth, he meant, according to the use of all the Prophets, the accomplishment of the Lords promises to his people Israel, for the rooting out of the Philistines and other wicked people. For so it pleased God to entice and draw unto him that infant-church by worldly promises, until they grew to be more perfect by the revelation of jesus Christ. David. Psalm. 15.24. calleth the estate of salvation an ascending and inheriting the holy hill, for whither the soul goeth after the first dissolution, thither also shall the body ascend, but I trust that there is no man in Christendom, so paganlike minded, that he date believe or once conceive so much as a thought, that the souls of men wander upon the earth after their departure out of the body, and if they do, let the Parable of the rich man and Lazarus confute them. And surely the Prophet doth prophecy of the kingdom of Christ in this world before the later day, for immediately before in the sixth verse, he speaketh of his incarnation in the flesh and offspring of Ishai the father of David, and of his anointing by the holy Ghost, whereby he should rule and govern his Church; and immediately after, he prophesieth the calling of the jews, and their collection from the four quarters of the world, and that they shall reign over the children of Ammon, which they shall not after the later day, and therefore that place of Scripture cannot be applied fitly to the state of the Elect after the later day. But is an Allegory of their peace after their return, if so be they would cleave to the Messias, and not be Infidels, denying his person, and not caring for all his promises: otherwise for their faith and full confidence in God, and for their affinity with Christ in the flesh, they should have seen an end of all hostility in the world, so that no more a man should strive with his brother, nor beast with beast, nor any of them against mankind, but all should be obedient to men as to their Lord, which was the estate of Adam in Paradise; and this place of the Prophet Esay doth lively set out unto us the loving condition of men and beasts one with other, before the time that the Serpent beguiled our first parents.  
And to return to your first speech in your objection, that it would be more comfortable to us to be righted in this world, and here to reign where we have endured all misery; I answer and say, alas, what joy shall there be to a soul which is fetched down from heaven to dwell in the earth again. Would it have been any comfort for jeroboam after he was king of Israel, to have gone back again into Egypt, and reigned there like a Lord? and whether were it better to be a king among Angels in heaven, or to be a commander and Lord among beasts of the earth: Then I will conclude, that as Abraham would not let Lazarus go forth of his bosom, into the world again, no not to preach repentance to sinners, then much more shall not any of the Saints, either in body or soul come again after the later day to have their own particular glory upon this earth refined.  
So than it being clear that we shall go immediately to heaven after the later day, and not remain here upon earth, for which cause those which shall be then alive, shall be taken up into the air to meet with Christ. I will conclude, that this place, of which we never heard evil word, aught to be as the strongest motive, to strain and strive both body and soul for the attaining thereof. For if David had rather abide in the courts of the Lords house, which was the temple at jerusalem, one day then in any other place a thousand: surely one hour in heaven shall be better than a thousand years of pleasure and glory hear upon the earth. For the sight of Christ's glory in infirmity, I mean, Peter and john saw him transfigured in the mount: Mat. 17. made them to forget themselves, their wives, children, meat, drink, and return home again; and to desire to dwell with Christ transfigured and Moses and Elias. Much more therefore shall the sight of Christ in perfect glory, and when we also shall appear with him in glory, engender in us ten thousand times more joy and delight, than we can have in earth, except heaven and all the hosts both of the Trinity, Angels, and all Saints come down from heaven for to dwell in the earth, and therefore I firmly believe that we shall be in heaven and not upon earth after the last judgement.   

Quest. 55. Now than you have persuaded me in the place of the Sanits glory, tell me also the conditions of that life, or so much as God hath recorded in his word, and the Divines have observed thereof according to your knowledged?  
Ans. It is certain that no man with the tongue of men and Angels is able perfectly to describe the estate of the Elect in heaven after the resurrection: for the Apostle witnesseth, that the eye hath not seen, the ear hath not heard, and it never entered into the heart of man; the joys that are ordained and laid up for us in heaven, and yet the several names given unto it in the word of God do express in some measure according to our capacity so much thereof, as may abundantly serve to express and allure, or to draw unto god any well minded man, yea, though it were through all the dangers of this present world. For if Ruth followed her mother in law Naomi upon no promise out of her own country only for love of her; how much more ought all men to follow God, and forsake this world, that have so many promises, hopes, declarations and figures of their glorified estate.  
First of all, in the old Testament the happiness of them which are departed in the favour of God, is expressed by that saying of Moses. Gen. 5.24. And Enoch walked with God, and was no more seen; for God took him away. This taking away of Enoch is the first expressing of the estate of blessed and saved men, for by it is represented unto us, that their first happiness is to be rid of all the miseries and calamities of this world, which made the Apostle to cry out betwixt heaven and earth when he considered them. Rom. 7.24. O wretched man that I am, who shall deliver me from this body of death? And herein also a good man might lose himself to meditate and contemplate a little while, of this freedom, which he cannot have in this world, although he were an Emperor or Constantine commanding the whole world. Men are afflicted by and in themselves, by and in others, sometimes angry, sometimes sorry, sometimes sick, sometimes weary, sometimes hungry, sometimes cloyed with over much care of that they possess, sometime pinched, and have not what to solace themselves, or to put into their mouths, sometimes afraid of God, of Angels, of men, of Devils, of apparitions, of beasts, of waters, of fire, of earthquakes, of dearth, of war, of impiety, of irreligion, of idolatry, of blaspheming, of murders, of wrongs, of robberies, of wastings, of prodigalities, of rapes, of temptations, of apostasies; and therefore consider what it is for a man to be freed from all these, as Enoch was, whom God took away. And if a man could live, and never suffer bodily pain, yet cannot he keep his heart from disquietness, and extreme compassionate sorrow, yea, even to death, to see, to hear and understand the miseries of other. Nehemiah was a great officer in the king of Media his court, and wanted nothing, but his heart rejoiced in favour, riches, youth, garments, love, strength, plenty, entertainment, and all the comforts that this world could afford him, so that in regard of his outward estate, he might well have said to his soul. O soul take thy rest, for thou hast goods enough laid up in store for many years, and no affliction doth annoy thee. But mark all this light was put out by one damp, and all the fire of this joy quenched with one drop of water, and all the beauty of these comforts dazzled, and distained with one letter. For Neh. 1.2. ve. Came Hanani one of my brethren, he, and the men of judah, and I asked them concerning the jews that were delivered, which were of the residue of the captivity, and concerning jerusalem. ver. 3. And they said unto me, the residue that are left of the captivity there in the province, are in great afflicton and in reproach, and the wall of jerusalem is broken down, and the gates thereof are burnt with fire. Here is the news: but what was all this to Nehemiah, he was wise enough to keep him from that banquet, and therefore let them sorrow for themselves, he wanted nothing: alas, saith Saint Paul, who is offended, and I burn not? Can the winds blow upon the waters, and the reeds not bend? can the ship be tossed to and fro on the sea, and the mast not be moved therewithal? can old age appear in the head and skin, and the heart and blood have no sense of the decay of vital power? Can good men leave of compassion towards their brethren mankind, and was not all Israel moved and sorrowed to see one common woman cut in pieces? jud. 19 No, no, there is a watchtower in the nature of man, wherein standeth a watchman, that at the sight and hearing of evil, ringeth a bell in their ears, that maketh their hearts to yearn and bleed, and therefore it followeth of Nehemiah. ver. 4. And when I heard these words, I sat down and wept, and mourned certain days, and fasted and prayed before the God of heaven, and this he did from Chislew to Nisau, that is, from November to March, even four months together. Such was the sorrow and compassion of Enoch, because the wicked world went astray from god, & did not care for Seth's posterity, but followed Caines, and therefore because he was innocent, God took him away, that the heart which mourned might never mourn again. What might be said of Rahel, of the women of Israel that saw their sons destroyed, of Moses for the golden Calf, of Hannah, the wife of Elkanah, of jeremy, of Daniel, of the woman which saw her seven sons have their hands and feet cut off, and were afterwards put into a seithing cauldron to be sod to death, of Mary the mother of Christ, seeing her righteous son suffer naked the most shameful death of the world; and of many others, both Martyrs and holy Confessors, who have been so far touched with pity and compassion, that inward grief hath distempered them even to death. This shall be sufficient that if thou be a Magistrate and bearest upon thee the burden of the state; if thou be a Minister, and carriest in thy breast the care of all the Church; if thou be a Father, and fearest the miscarriage and ill proof of thy children and wealth; if thou be a woman, and art cumbered with the unjust and ungentle sovereignty of an ungodly husband; if thou be a Servant oppressed with the tyranny of a cruel and unconscionable master, if thou be a good man and fearest the decay of religion, or apostasy or idolatry; and finally, if thou be sick, lame, blind, sorry, poor, wronged, pinched, imprisoned, reproached, slandered, threatened or endangered of a violent death, thy estate in heaven shall be like enoch's: The Lord shall take thee away from all these miseries.  
A second phrase, of holy Scriptures expressing the joys of heaven is that. 1. King. 8.27.28.29.30.31. it is called the throne and habitation of God. By which also a good man hath another occasion of excellent meditation, that he shall but see the throne of the king of heaven and earth: and the place where his majesty is ten thousand times more bright, than the Sun in the fairest summer day, more glorious, than all the kings of the earth in the prime of their honour and first entrance or coronation. Now what will a man imagine that God hath treasured up for himself in that place where his own majesty dwelleth. The kings of Israel, yea all the kings of the earth keep their own dwellings replenished withal delight, and there is not in great courts any want of outward glory and magnificence of costly garments: of abundance of meat and drink, of diversity of wealth and riches, of eminent gifts of wit and science, and all other things: as Solomon said of himself, he forbore nothing whatsoever his heart desired, but gave his soul her satisfaction. Much more is it in the Court of the Lord of hosts, for there he hath gathered together all heavenly attire, all attendance of Angels, all applause of the souls of just and perfect men, all sufficiency of gifts and knowledge out of all the nations of the earth, all sovereignty to command at an instant, and to control in the farthest parts of the world, so that whatsoever is iron, brass, silver or gold in this world, that is precious pearl in the kingdom of heaven.  
It was a most noble and excellent comfort that in the old Testament, it was prophesied that the Lord would be the holy one in the midst of jerusalem: Hose. 11. and that our Saviour Christ desireth that we should be where he is in the kingdom of his Father. Surely princes bring plenty to their followers, especially great and rich Princes, and therefore the content which ariseth to the servants of god in this place, must needs be infinite and unspeakable: for as in the former they were delivered from all manner of want; so in the later they are stored with all manner of plenty that their hearts can desire. For first of all, when a man considereth, and shall sit down and think, whither shall I go at the later day, or at my departure out of this life, to a wilderness, where groweth nothing, no surely, the place whither I shall be conducted is a goodly heritage, my lots are fallen to me in a pleasant land, and therefore I think it long till I be in possession thereof, there the rivers run with oil, and the mountains drop fatness; there the brass is silver, the silver is gold, the gold is pearl, the pearl is precious stones, and there is not any thing wanting to content me, therefore, seeing I shall go to see and visit the throne and place of his abode, I will neither remember them that I leave behind me, nor be afraid to give all that ever I have, that my eyes may but see and look upon that splendent and unmatchable glory that there I shall behold.   

Quest. 56. But do you think that the Saints and Elect shall be in the immediate and inseparable presence of God in another world, and that they shall see God face to face?  
Ans. We are not yet come to the sight of God, but we shall anon in his due time and place, but now I only teach that we shall be where the Lord dwelleth, and that therefore we shall want no manner of content, either for the eye with such sights as we never saw nor can imagine, or for the ear, for that heavenly melody where the motions of the higher powers turn all things about, must needs procure such an harmonious song as never were heard: or for conversation where all our company shall be Angels, Archangels, principalities, powers, thrones and dominions, saints, martyrs, men that have been infinitely learned in all sciences; and for the heart, that whatsoever we shall but think upon, it shall be ministered unto us without all delay. Oh, blessed be the people that be in such a case, whose eyes do alway behold that resplendent throne before which the Angels and Elders fall down and worship, casting down their crowns before the throne.  
Another speech expressing the joys of heaven after the later day, is that of Ioh: Chap. 19 I know that my redeemer liveth, and that I shall see him again, not with other but with these eyes. That is, that the saints and servants of God, shall then no longer be kept from the sight of him whom their soul loved, and that they shall be admitted to look upon his invisible person and see him, even as he seethe them now.   

Quest. 57 But Moses might not see him, and Manoah and his wife. jud, 12. say that never any man saw God and lived, and that therefore it is not likely that the saints shall ever see God, but themselves and the Angels and such like they may easily discern.  
Ans. Now in this world both Moses and Peter and Paul have veils put upon their faces, and they cannot see God as he is, for her● we see darkly as in a glass or mystery, and so it came to pass that Moses might not see God fully, but his backer parts: although God loved him dearly, and he desired it ardently. Yet the fight of God is an inseparable property of the world to come, and containeth in it the perfection of that joy which is treasured up in heaven: for first of all, God is to his servants, as the mother to the sorrowing child, as the Physician to the sick patient, as the surety and faithful friend to the imprisoned debtor, as the well and fountain which never ceaseth running to the thirsty soul, as the bread of life to him that is at the point of death, and as an immortal life that can never die, and therefore principale principium et initiale bonitatis initium, a principal beginning and a wellspring of all goodness. Now consider with yourself what a comfort is it after a man hath languished under a long sickness to have not only a time of refreshing but also of full restitution, after a long imprisonment to have an enlargement and an advancement over all his enemies, after a long continued thirst to have that water which shall be in him a well of life, so that he that drinketh shall never need more; for a man that hath lived in long famine and hath been ready with his own teeth to tear of the flesh from his hands, arms, knees and all the parts of his body: to have not only an end of his famine, but also a perfection of his decayed members and a banquet to last for evermore, and that at an instant at the sight of God. How did the Israelites stung with fiery serpent's desire and long to see the brazen serpents? How did jacob desire to die when once he came to see joseph again? how did Simeon wish for death, when he saw the Lord in the temple? how did the women mourning about Dorcas or Tabytha after her death, and Cornelius waiting direction of life by the admonition of an Angel rejoice when they saw Simon Peter? And to conclude, how shall the Saints of heaven rejoice to see God of whose fullness they have all received, in whose favour they have ever triumphed, of whose majesty, although they have heard much, yet they never heard the tenth part of that which they shall see, for all the wonders of the world, and virtues, and graces, and might, and comforts, and judgements, and helps, and honours, and performance of promises shall be visible at one instant.   

Quest. 58. By this that you have said I conceive what was the knowledge and hope of the Fathers that lived before Christ, concerning the kingdom of heaven, but I would also feign know the titles and descriptions of this estate also out of the new Testament; because I suppose that every thing is therein revealed more plainly, openly, and distinctly, seeing that as Lex est evangelium praenunciatum, So, evangelium est Lex impleta & coelum praenunciatum, that is, the Law is the foretelling of the Gospel, and the Gospel both the fulfilling of the Law, and also the foreshowing of heaven.  
Ans. Indeed you conceive aright of the Gospel, and therefore it is very profitable to express and set down the several titles of the Elects estate out of the same, and I will begin with that of our Saviour Christ. Mat. 5.3. Blessed are the poor in spirit for theirs is the kingdom of heaven. Where you see that Christ styleth it by the name of a kingdom.  
Quest. 59 But I trust he meaneth not that they shall be all kings, and that there shall be no difference betwixt them, but rather, they shall have a kingdom betwixt them in common and every one partake of some part but none of them of all?  
Ans. His meaning is, that every one shall have a kingdom and not a part, but the whole joys of heaven shall follow him without distribution or division, neither shall any one of them have any thing in that kingdom private, but all shall partake with him therein. For this cause sayeth Saint Peter. 1. Pet. 2.9. But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people, that you should show forth the virtues of him that hath called you out of darkness into this marvelous light.  
And in the beginning of the Revelation of Saint john. Cha. 1. ver. 6. And made us kings and priests, unto God even his father, to him be glory and dominion for evermore, Amen. Unto these I might add more testimonies if it were needful, but I will spare them, because I know no man conceives otherwise of it, but that every saved man and woman shall be a king and queen and have all royalty in the kingdom of God: although this kingdom be the Lords and Christ's, yet it is also the peculiar inheritance of every one of the chosen. Then this taken for confessed, what a large meditation of eternal happiness is herein offered to every Godly man? no less than a kingdom is thy hope and assurance my beloved brother. So that if sovereignty and rule have any blessedness in it▪ there thou shalt have it, if to have a large territory and liberty, the whole compass of heaven, which is many thousand times biggar then the earth, shall be thy dominion. If thou wouldst have companions to further thy joys, and to remove from thee slavish thoughts, there they shall abound which shall flock unto thee: for thou shalt have both the true and also feigned glory of a king in a true, sensible and perfect manner.   

Quest. 60. Now you have made mention of that, tell me I pray you according to the Scriptures, your opinion how their agreement standeth with the royalty of this world?  
Ans. First, you must not imagine or conceive any thing carnally, but spiritually, and that the majesty of the world to come put upon every righteous man's head, doth far excel that which is here put upon a mortal man, for every king is a mortal man: for it standeth not in meat, drink, gold, silver, horses, arms, soldiers, courtiers, palaces, games, and such like, but in things more glorious than these whereof these are but shadows and resemblances of no weight or moment. And therefore the term kingdom is but a metaphor and borrowed speech to express the majesty, liberty, authority, pleasure, dignity, power, sufficiency, and such other prerogatives of the elect in that place. And therefore we read that as kings are so borne and chosen to their kingdoms, so also are the inhabitants or kings in heaven, either borne of Christian parents, under the covenant of grace, whereby in right of spiritual blood they have direct spiritual title to that kingdom of glory; and also if they be not borne under the covenant, but of Turks, jews, Pagans and Infidels, yet in the eternal council of God they are to be drawn beside the ordinary manner into this regiment, as David to be a king which was the Son of a shepherd, and as all the kings of Polonia are at this day, and the Emperor of Germany, and the king of the Romans' by election and suffrage of others; so also doth the Lord convert them daily from judaisme, Paganism, heathenism, heresy, papism and infidelity, to be kings in this kingdom, so that herein they may be no let or hindrance, but that by birth and descent being baptized, and by conversion and calling out of the lost multitude, as it were by election, God taketh into this glory daily such as pertain to everlasting salvation.  
Secondly, we read in stories, and see by experience that kings have crowns and diadems set upon their heads as visible tokens and badges of the subjection of their people, and of their own royalty above other: even so have the Elect: for we read in Saint Paul. 2. Tim. 4.7.8. I have fought a good fight, I have finished my course, and have kept the faith: from henceforth is laid up for me the crown of righteousness, which the Lord the righteous judge shall give unto me at that day, and not to me only but also to all them that love his appearing. By the crown of righteousness he meaneth the outward and visible ornament of the righteous, lest any man should think that the glory of heaven should rest only in the invisible content and spiritual satisfaction of the soul and mind, the Apostle declareth plainly that there shall be an outward crown of righteousness, that is, an outward token and badge of eminent glory upon the heads of every one of the Elect: and that of righteousness, because many of the kings in this world wear crowns of wrong, gotten by treason, as Zimri did, or by policy as Darius did, or by might and force as Edward the fourth from Henry the sixth, or by any other sinister means, so as their crowns be crowns of falsehood, blood, treason, tyranny and usurpation. But this crown of the Saints is a crown of righteousness, that is, every way righteous and likely to continue, not gotten unjustly, for no man can deceive God, not received unworthily, for they that wear it, by reason that they have been the temples of the holy Ghost, and have followed jesus Christ in the regeneration of this life, undergoing martyrdoms, mortifications and many travels for the Gospel's sake: are worthily rewarded with this crown of righteousness.  
Thirdly, we read and know that princes have honour done unto them, not only of their subjects and such as they rule, but also of strangers, and receive gratulations of & from foreign princes: so also shall it be with the Saints in heaven, for not only their friends and forefathers shall welcome them, and rejoice for their coronation in that kingdom, but also the Angels and Archangels shall congratulate their entrance, and therefore our Saviour Christ saith, that there is joy in heaven over one sinner that converteth, and if at the conversion much more at the coronation.  
Fourthly, we read of kings that they have thrones and chairs of estate wherein no man may sit but themselves: so also is it with the Saints in heaven, for they have their seats whereon they fit as judges and kings, judging the evil Angels, and thereupon our Saviour told his Disciples that they should sit on seats judging the twelve tribes of Israel. It was not for nothing that there were six steps ascending up to salomon's throne, whereby he was elevated and advanced above the people: so likewise in token of our elevation, our mansions in heaven are deciphered by those ascending steps.  
Fiftly, kings have all necessaries provided to their hands, and are not troubled or cumbered with any thing, but the toils and labours of their life are dispatched by other ministers and persons: Such also is our estate in the kingdom of heaven; for we shall have all things provided for us by God himself and all his holy Angels, as may appear by that description of the new jerusalem. Apoc. 21.1. And I saw a new heaven and a new earth, for the first heaven and the first earth are passed away, and there was no more sea. ver. 2. And I john saw the holy city new jerusalem come down from God out of heaven, prepared as a bride trimmed for her husband. ve. 3. And I heard a great voice out of heaven, saying, Behold the tabernacle of God is with men, and he will dwell with them, and they shall be his people, and God himself shall be their God with them. ver. 4. And God shall wipe away all tears from their eyes, and there shall be no more death, nor sorrow, nor crying, neither any more pain for the first things are passed. ver. 5. And he that sat upon the throne said; behold I make all things new, and he said unto me, write, for these words are faithful and true. ver. 6. And he said unto me it is done, I am Alpha and Omega, the beginning and the end. I will give to him that is a thirst of the well of the water of life freely. The well of the water of life is the means and provision of immortality which is already laid up in store for the elect, and they shall receive thereof freely like guests that are bidden to a banquet. Therefore also is it Mat. 22. compared to a wedding feast where all them that are bidden receive entertainment at the cost of other. In this present world it is as much as man can compass to get things necessary for a short life, how great then shall be the happiness where all things shall be made ready without our cost, knowledge, labour or charges.  
Sixtly, kings are not subject to any control except it be of almighty God, and such is the estate of the Saints in heaven, not only to live without rebuke, but to commit nothing worthy blame. There was never man in this present world but he received checks and reproofs by one or other, sometimes justly, sometimes unjustly, for this world is full of the strife of tongues. Abraham was reproved by Abimelech, David by Nathan, Ezekiah by Isaiah, his men and army railed on by Rahsaketh, and therefore how happy shall it be to be in such a state, where neither a man shall be blamed or be blamable. For in this kingdom all our thoughts, words and works shall be so refined and directed by the immediate presence of God, that in ourselves we shall reign over our own passions, according as it is expressed in Psal. 45. that the Church's children or sons shall be princes in all lands. Better is a man that overcometh himself (saith Solomon) than he that overthroweth a city. And therefore this happiness which never man could attain unto in this life, now shall he enjoy, for he shall not strive any more against the spirit, and shall not say. The good that I would I do not, and the evil that I would not that do I: but have in himself a quiet resolution without all inward reluctance and resistance to follow, believe, embrace, and work those things which concern the only pleasure of God, and the pleasure of God shall be the joy of himself. So that it is more to reign over himself then over all the nations of the earth, for Nabuchadnezzar a great king, yet for lack of government became a brute beast. David for lack of government brought a plague upon the people. Alexander for lack of this temper and rule over himself, after he had (as he thought) won and overcome all the world, yet fell to deify himself and would be called a God, and at last either was slain or else died in his drunkenness. Now such was our estate in the best, I mean in innocency, that as Adam could not contain himself, no more can nor should any of us, and if in the case we are in, clothed with this sinful and corruptible flesh, we were in heaven, even in heaven we should lose heaven. But now the Lord hath provided for us a more endurable estate better than Adam's, because we shall not lose ourselves, and better by dying, then if without death and change we should go to heaven; for we shall never more be able to sin, never have a check by God, man, or Angel, never more be sorrowful in ourselves, because we are reproved by and in our own consciences, but rest in ourselves and without ourselves like kings against whom there is no rising up, want, or rebellion.   

Quest. 61. I would hear yet more of other titles in the word of God, and first of all whether the Paradise wherein our Saviour Christ promised to meet the good thief be heaven, yea or no?  
Ans. Is there any man so nice, curious and impious to doubt of that point?   

Quest. 62. Yes, very many, for I have heard some say that it was the place of the father's rest which died before Christ. Others that it was the first Paradise out of which Adam was driven, and that Christ by his death recovered again, which from Adam unto that time was never inhabited, and no earthly man could tell where and in what place it was. Some say it was upon the earth, others that it was in the air in the East under the Sunrising, other, that it was heaven, and therefore I would gladly know what a godly man may think thereof?  
Ans. Surely it were endless to answer all vain inventions, which by the hearts and mouths of men are vented for the devil. For the Father's rest which died before Christ, is a figment of men's brain, if it be the Limbus patrum a place neither in earth, hell or heaven, for then the promise of Christ was to no effect, in trust whereof they all died. Their martyrs which were many as David said. Psal. 49. which for his sake were killed all the day long, had but a cold pull and dough take, to shed their lives for the sake of the God of Israel, if immediately after their death and effusion of their dearest blood, they were not assured of their rest in heaven. Besides Christ was yesterday and to day, and the same for ever, and this was spoken of the virtue of his redemption, therefore either he was not the same under the Law that he is now, or else the Fathers which died before his death like Simeon, went all immediately without any delay to the joys of heaven.   

Quest. 63. But what say you to them which take it to be the first paradise in the garden of Eden?  
Ans. I say they place conjectures in stead of faith, and their own opinions in stead of true divinity. The Papists which teach this to their followers, do hold opinion that Christ suffered in that place where Adam transgressed, and that the wood whereof his Cross was made, was of the wood of the forbidden tree, and many of the old Fathers were of this opinion before them. Now I think there cannot be any reasonable man so minded, for is it likely that Christ would equivocate and dissemble with the poor man on the Cross, and say unto him, This day thou shalt be with me in Paradise; that is, this day thou shalt be with me where I am upon the Cross. Had not this been a cold comfort, or rather a plain delusion, if this Paradise had been where Christ suffered. Nay, rather seeing the poor man prayed him to remember him in his kingdom, meaning the kingdom of glory and heaven, for he could not mean any thing else at that time: I do firmly believe that the same thing which Christ called Paradise, was no other thing then that which the good thief called his kingdom, and so as Christ went the same day to his kingdom, he went to the true paradise, whereof the first was but a shadow and type: for as there is a great deal of difference betwixt the kingdom of grace and the kingdom of glory; so is there betwixt the first paradise of Eden, and the last paradise of heaven.  
And for the ending of this matter, I will add the description of Paradise out of Saint Bernard, in his sermon of five regions. Quinta regio est Paradisus super coelestis, saith he, and so forth in latin, in English thus. The fift region is the heavenly paradise. O blessed region of supernal powers, where the blessed Trinity is beheld of the saints face to face, where those heavenly hosts with the highest note and strain of voice cease not to sing Holy, holy, holy, Lord God of Sabaoth. That is a place of pleasure, where the righteous drink of the river of pleasure. That is a place of brightness, where the just shine like the Sun in the Firmament. That is a place of gladness, where everlasting gladness is put upon their heads. That is a place of abundance, where nothing is wanting to them that see him. That is a place of sweetness, where the Lord of heaven is sweet to all. That is a place of peace, where his place is all peace. That is a place of wonders, where all things are admirable. That is a place of satiety, where we shall be satisfied, with the appearing of his glory. That is a place of vision, where we shall see the great vision of all. O supernal region, replenished with all manner of riches, store and content, out of the valley of tears we long for thee, where shall be wisdom without ignorance, memory & remembrance without forgetfulness, understanding without error, and reason shall shine for evermore without obscurity of darkness.  
It is a region wherein the Lord shall minister to the elect, that is, shall show himself such an one as he is. There shall the Lord be all in all, where the universality of all things together shall give glory to the Creator, and joy to the creature. Run therefore (O my soul) and with the eyes of thy desires through out this region, look upon the king of eternal glory, attended by legions of Angels, honoured with flocks of Saints, he putteth down the proud, and lifteth up the meek, he condemneth the Devils, and redeemeth men, say unto him: Blessed are they that dwell in thy house O Lord, for they shall praise thee for ever and ever: and so far Saint Bernard: by which it appeareth that in his days there was no question of Paradise mentioned in the Gospel, for he clearly believed that it was heaven, which the thief prayed for, and that which Christ promised under the name of Paradise. And therefore if heaven be Paradise a place of pleasure, wherein God shall walk with men without terror, as he did with Adam: and they shall be restored to their perfection and primitive purity, and such glorious content as the first Paradise could not afford them: then I may shut up this point with that saying of our Saviour in Saint john. Apo. 2. To him which overcometh shall be given to eat of the tree of life, which is in the midst of the paradise of God.  
Secondly, heaven also in the Gospel is called Abraham's bosom, wherein Lazarus rested in happiness, while the rich man was tormented in hell. Now herein also the nice curiosity and infidelity of men appeareth, for that also they feign Abraham's bosom to be a third place, wherein the Fathers sat looking for the revelation of jesus Christ, without light in darkness, whose best estate was, not to be tormented: But if a man should ask them whether it be an allegory or Noah, I mean, the term of Abraham's bosom, or whether it be a plain speech, without figure; without trope, without question, of the very bosom of Abraham. If they say this last, that it is a plain speech, than Abraham when he was gathered to his fathers did but delude the world, and was not buried in his sepulchre he bought of Hemor, or else he rose again presently, like the virgin Mary her feigned assumption, and that his bosom must be so large as may hold all the souls of the world. But why do I prosecute that? they grant a Trope▪ abraham's bosom they yield signifieth the hope that Abraham died in for the redemption and restitution: then belike they rest in no place, neither in light nor darkness; but only in hope: To salve this they fly to another allegory, and say it signifieth a place wherein the old Fathers remain after death till the death of Christ: but what phrase of holy Scripture doth warrant this? we ought not to take the bare words of interpreters in a point of this moment, and therefore either show some phrase of the word to establish it, or else for ever be silent to think or teach otherwise, but that Abraham's bosom is the kingdom of heaven, and it is clear by the 11. Chapter to the Hebrews, that all the Fathers, martyrs and godly men dead before Christ, which subdued kingdoms, quenched the violence of the fire, stopped the mouths of Lions, and wrought righteousness, and obtained the promises, are ascended into glory. And touching the use of this title I will omit it, leaving every one to the particular application of it to himself.  
Thirdly and lastly, I might add unto these, the great supper, the lambs marriage, the time of refreshing and many other such titles; but I spare them, and will add only this one which is Saint Paul's. Rom. 6. ver. 23. The gift of God is life eternal through jesus Christ our Lord, so that there it is called life eternal.   

Quest. 64. I pray you open unto me that term above the residue.  
Ans. Life is the thread whereupon all our estates depend, for which not only the reasonable man laboureth, but also the brute beasts, yea, every man's blood, heart, brain, liver, arteries, spirits and veins desire to retain life, for by virtue of life we move, that is, eat, drink, ride, play, labour, run, love, hate, desire, obtain, and do all things: and for the life we beg, crave, spend, work, travail, endure torments, medicines, ambustions, sear, sawing, and many other miseries. Et si vita transitus tantum diligitur, quomodo diligeretur si permaneret. If the life that is transitory be thus much loved, how would it be loved if it were permanent and constant. First, therefore by life we understand a perfect life without annoyance, wherein the soul liveth not only in a corner of his castle, and light shineth out but of the window, or the Sun showeth weakly, but that every sense be absolute the eye to see, and not to be dazzled with any object, the ear to hear, both the lowest and loudest voice, the heart and affections to desire, love, hate, delight, know and possess without fear, want, care, ignorance, cumberance, or any interruption: and generally there must be wanting all that we call the punishment of sin, for they are parts of death, and therefore enemies to life. But the just must live in most resplendent manner. They must not be tireable with labour, nor weak, nor heavy, nor dull, nor want any part, but life is perfect, and therefore they must be able to leap over any wall, to pass in at any door, to overcome any beast or adversary, and finally, to show all the spirit and noble parts together, and not successively. And this was it which was signified by the Lord. reve. 21.5. He shall wipe away all tears, every sorrow and cause of lamentation is a kind of death contrary to the true acception of life, and envy killeth the bones.  
another thing which belongeth to our glorified estate is, the perfect knowledge that we shall then have of the invisible God, for we now hear of many things, but cannot come to their assurance, otherwise then by a lively faith, but then we shall see face to face the former parts of God, and know perfectly all those things, whereof we are now ignorant. But this limitation that we must not think to know the divinity in perfection, for that is infinite, and we are utterly uncapable of that accomplished majesty, in so large manner as it is in itself. There is a story of a certain man which promised to tell what God was, and all that ever he was: another to show him his vanity, went to the sea side, and digged three small pits along the same in his presence, not telling what was his intention, but only desired him to consider what he was doing. At last they being made, this man that could declare all that the divinity was, asked him for what cause he made those three holes or small pits, he received answer; I make them said the labourer, to empty all the water of the sea into these three, whereat the great learned man laughed, that there should be such a dolt in the world as could imagine so impossible a thing, and showed him his folly: then said the other, if I be so foolish to endeavour to empty all the water out of the sea into these three pits or holes, how much more foolish art thou, to undertake a demonstration of the infinite majesty of God, which is greater than the sea, higher than the heavens, broader than from East to West, and every way insearchable. So indeed it is sufficient that we shall be filled with the knowledge of God, so much as we are capable of, and are able to receive, for a barrel cannot contain a ton, nor an ell cannot reach a mile. The Prophet's widow had all the vessels she borough filled with oil, and so shall we be filled with the knowledge of him in his kingdom, for this knowledge. john. 17.3. is life eternal, when there shall be no language, but we shall be able to interpret it, no reason or riddle but we shall be able to open and unfold it, no question or objection but to answer it, no article of religion, but to believe & embrace it, no dark saying in the holy word of God, but we shall understand it, and nothing strange in nature or any natural thing, but we shall discuss and declare it, like as jotham could his own riddle. Lord how do we labour and travail even in the greatest matters of the world without certain knowledge, especially of God, we grope at noon days, and with all our candles and lanterns we cannot see him but in a glass, but then shall we know his love, his mercy, his justice, his wisdom, his strength, his wrath, his riches, his honour and his saving health.   

Quest. 65. But as we shall know God so perfectly, whom we never saw in perfection, so I would gladly know whether we shall know one another in the next life and take acquaintance to our mutual joy as here friends do which meet after long absence?  
Ans. I think there need not be any question of this matter, but rather we should labour to know the means of coming to heaven, then trouble our heads about the glory and joys we shall receive there, what a vain thing is it for a merchant to boast what things he will do at jerusalem when he cometh thither, and in the mean time, hath neither ship nor money, nor knowledge of the way, nor any necessary provision to carry him to jerusalem: so it fareth with them that make these questions, whom they shall know, whether their old friends and acquaintance? what talk and conference of worldly passed matters? O fools first of all learn how to come thither, and be assured of the right way, then shalt thou not need to care for any other matter. I will never trouble myself about two things, first, about the fashion, colour and brokenness of my carcase in the grave, without skin, without form, without life: secondly, about the friends and acquaintance I shall have in heaven till I come there: But to satisfy this question lest any part of heavenly glory should be omitted, which may be gathered out of the word of God, therefore I say that we shall know one another more inwardly, more outwardly, more truly, and more comfortably than ever we did in the world, and that I will manifest four ways.  
First, we shall know God, as hath been proved, and the knowledge we shall have of God, shall be more than all the knowledge that ever we conceived of men, so than if the joys of heaven by the direction of Angels, or through the knowledge of the Gospel which we have attained unto in this present world, and do carry with us out of the world, through the goodness of the holy Ghost, do show unto us the person and things that we never saw or knew in this life, than I believe much more that we shall know again fathers, mothers, brethren, sisters, wife, husband, children and friends, whom we did know, and with whom we did converse in this present world, for in nothing must our knowledge be empared but bettered in all things, and as society is not comfortable without familiar acquaintance, God forbidden that any man should think this to be wanting in the heavenly estate, yea, as there are places in heaven, as well as in earth, God hath sorted and placed kindred and countries together, and this made David to say speaking of his child. 2. Sam. 13. I shall go to him, and he shall not come to me, whereby he meant his own death, and ascending into heaven, whither his little infant was gone before.  
Secondly, we shall know one another at the last day and after the resurrection, because we shall know those holy men, which were never known to us in this world, for if Saint Peter, Saint john, and Saint james, did know Moses and Elias at the transfiguration of Christ, which were dead at the least six hundred years before their time, and if the just men which rose again at the death and resurrection of Christ and appeared to many in the holy city after their resurrection were known to their friends and acquaintance, than I conclude that we shall know one another, confer one with another, and also them whom we never knew in this world, and not by face only, or in progress of time one after another, but also by name and suddenly, so as we shall be able to say, this was David, this was Saint Peter, this was holy Abraham, this the widow of Sareptha, this the good son of jeroboam, this my father, this my son, this my wife, this my pastor and occasioner of my salvation. And therefore if this delight thee, good Christian reader, than I beseech thee lay hold on thy salvation, and that if thou recover in thy next life thy lost fame, goods, health, members, dignity and quietness, do not think that thou shalt lose thy acquaintance for ever and ever, or that heavens joys do not stand in society and mutual conference and comforts one with another.  
Thirdly, I am confirmed in this opinion, because in the parable of Dives and Lazarus, the rich man in torments is said to know Abraham and Lazarus, and Abraham to know him in hell fire. Now than if the damned know those that are saved, and if Abraham knew him that was damned, being a jew and of his own posterity, borne long after his death, (because he calleth him son) than I know that the glorified shall know more, and that they shall see the wicked plagued before their eyes, to the increase of their joy, for it is a true saying, Et memoria culpa, & visio infernalis damnarum poenae ad laetitiam facient, that is, both the remembrance of their own sin, and the sight of the hellish punishment inflicted upon the damned shall help forward their pleasures.  
Fourthly and lastly, the end of salvation is the perfection of all the joy that ever entered into the heart of man, and an addition of that which never entered. For that, saith the Apostle, which never entered into the heart of man hath God prepared for the Elect: but this affection is common in the hearts of men, to desire the sight, knowledge and conference with their friends, yea, every man prayeth at his departure from his acquaintance, farewell, and if we meet not on earth, God send us to meet in heaven, which by a long continued tradition from the father to the son, by an ancient and true persuasion of their heavenly conjunction, amity and familiarity, to be renewed and continued for evermore, at the renewing and resurrection of the flesh. And indeed this word Life whereupon we entreat, doth justify so much without enforcement, for is it not true that life is maintained by friends, familiarity and acquaintance, not only by increasing our new friends, but by keeping our old, and therefore heaven cannot want this happiness, but that therein, the mother shall know the infant, and child of her womb, and the scholar his master which brought him to heaven. Oh, therefore sit down with thyself whosoever thou be that hearest or readest this, and remember all thy friends that be dead and with the Lord, yea, all the innumerable troops of just and perfect men, compare them with those that now thou hast living, and compare also their inequal estates, and thou shalt find, them above innumerable, these a few, those glorified, these humbled, those able to prevail with God, these scarce able to get the favour of men, those passed through the world's dangers, miseries and enormities without perishing, these sailing in the midst of perils, and therefore ready to be overturned, and in hazard of destruction, and in a word, those despising all earthly kingdoms, because they are enriched with greater matters, these carking and caring, moiling and labouring, for a little corner in this life. Therefore hast thee, hast thee to be prepared for that society, the Lord tarrieth thy provision and amendment, the end of thy race is set and appointed, so soon as thou hast finished thy labour thou shalt come to thy journeys end, and therefore desire to be loosed and to be with Christ and all his members.  
Another property of the life to come is the perfection of love, which shall be in all his servants, for than they shall love God more than themselves, that is perfectly and without measure, now this love of God is stronger than all the affections of man, for by this love, they love one another more than ever, themselves as much as ever, and God more than themselves and one another. For this cause the love of God never dieth, for faith and hope decrease and decay, and there shall be a time when there shall be no use either of faith or hope, but love shall encrase and continue for evermore: whereof Saint Augustine writing upon the 37. Psalm, saith thus, Quae erunt autem, ò amator dei delitiae tuae, O lover of God what shall be thy delights when all shall be delighted in the multitude of peace, thy gold shall be peace, thy silver shall be peace, thy inheritance shall be peace, thy life shall be peace, thy God shall be peace, and whatsoever thou desirest shall be peace. Here in this world, thy gold cannot be silver, thy silver cannot be bread, thy bread cannot be wine, and thy light cannot be thy meat, but there the Lord shall be all unto thee, thou shalt eat him that thou mayest not hunger, thou shalt drink him, that thou mayest not thirst, thou shalt be enlightened by him, that thou mayest not be blind, thou shalt be sustained by him, that thou mayest not faint, he shall possess the wholly which is all in all. Thou shalt not there feel any misery, because with him through thy love thou shalt possess all. Thou shalt have all and he shall have all, because thou and he shall be one. Thus far Saint Austen.  
Another property of this life is the change of bodies and alteration or rather utter abolishing of all inglorious infirmities and weakness, for it is said: Phil. 4.23. our bodies shall be like his glorious body, and what is the fashion of his body you may read: Reu. 14. his head and hairs white as wool or snow, and his eyes were as a flame of fire, and his feet like unto fine brass, etc. It shall be incorruptible and never change, immortal, and never die, spiritual and live of itself without corporeal helps, nothing shall rise against the soul of a man, no fraitly, no want, no hunger, thirst, or cold, no heat, weariness or indigence, no contention and brawling, no not that trouble arising in every one in the kingdom of grace, Sollicita cautela & vitandi inimici & diligendi, both of avoiding and loving his enemy. Of this estate a learned father discourseth in this manner. When this mortal hath put on immortality there shall be no opposition by diabolical policy, no evil or condemned heresy, no impiety of infidels, but in those tabernacles of the righteous, shall be nothing but rejoicing and exultation, because they are made the citizens of that city which is supernal, eternal, and free, which is not covered with darkness, shadowed with night, wasted with continuance and age, nor yet hath any need of the glittering light of the Sun, there shall not the Moon shine, the Stars show, no candle lighted, no lamp burning: for the divine light shall lighten it, the Sun of righteousness and the true light shall shine upon it, the inaccessible and incomprehensible light, which is not enclosed in any place, nor ended in any time, shineth upon that heavenly jerusalem the mother of us all, which with her children the sons of light, the sons of the day, the sons by adoption, the sons of God, shall be glorified in the same for ever and ever.  
Fiftly, and lastly, they shall be in heaven not only in unspeakable joy, but also serving God in that life, for there is no life, nor joy in any life, without the service of God: and therefore our saviour told us, to do his father's will was his meat. that is, the staff of his life and his joy. Now the Saints in heaven shall both joy and do nothing but praise him, for all their time shall be a Saboth appropriated to serve him, and sing his praises for evermore. Esay. 66.23. and indeed this must sink deep into our hearts, in this life, not only for our instruction what we shall do in another world, but also to stir us up in this life to serve God, because therein we join with the Saints in heaven, and the Church in earth is partaker with the triumphant glorified souls in the kingdom of Majesty, and for this cause in our daily prayers we pray. Thy will be done in earth as it is in heaven.  
But to return to the joy, our joy shall be there all of the Creator, and not of the creature, none shall take it away, for we shall be out of danger of losing our happiness, and therefore better than the Angels now; but joy taken any where else and compared to this, is but sorrow, sweetness, but pain and bitterness, comeliness, but black and ugly filthiness, and delights but troablesome noisomeness. Of which estate Saint Cyprian in his sermon of mortality, maketh this meditation. We account Paradise our country, and we have already gotten the patriarchs to be our Parents; oh why do we not run and make haste home into our country, and salute our parents, there expecteth us a great number of dear friends, of parents, brethren, sons, sisters, mothers, and acquaintance. I say a great number expecteth us which are already secured of their own glory, and are careful for ours, Oh, to come into their sight and mutually to embrace them, how great shall be their and our glory both together, what shall be the pleasure of those celestial kingdoms where the fear of death ceaseth, and we assured to live eternally, what is that highest and perpetual felicity? there are crowned the Godly fellowship of the Apostles, the great number of Prophets, the innumerable troops of Martyrs. There do virgins triumph, which by the vigour of the spirit have gotten victory of all concupiscence and lived in chastity, there shall they see the merciful rewarded, who wrought righteousness by their feeding, clothing and cherishing the poor, although for the obeying of Christ they have forsaken their own patrimony.  
And to conclude with the words of Saint Austen, we can more easily tell what is not in heaven, than what is, for we are not able to tell how great a good God is, and yet we are not permitted to hold our peace, and therefore we cannot tell, and yet for joy we cannot hold our peace, then whether we speak or say nothing we shall rejoice exceedingly. This is their reward to see God, to live with God, to live of God, to be of God, to be in God, to be for God, which is the chiefest good. And where as is the chiefest good, there shall be the chiefest felicity, chiefest pleasure, true liberty, perfect charity, eternal security, secure eternity: there is the true rejoicing, all knowledge, all beauty, and all blessedness; there is peace, piety, goodness, light, virtue, honesty, sweetness, concord, rest, praise, glory, and life eternal: concerning which, pray gentle Reader, that Christ would say to thee and me. Come ye blessed of my Father receive the kingdom, thy Master's joy, prepared for you before the world's beginning.   

Quest. 66. But you have rehearsed out of Saint Paul, that this life is eternal and the gift of God. How can it be the gift of God seeing it is the reward of righteousness?  
Ans. Indeed as it is the full promise of God it is a gift, but as it is the hire and recompense of a good life it is a reward, and every way it cometh from the free and voluntary gift of God, for if it came any other way, woe were it to us, which are able to do so little for so great a crown, we cannot buy it, we cannot steal it, as jacob did his father's blessing: but it must be given us, not from or by man, but by the Lord, which giveth plentifully, and casteth no man in the teeth. And this is a comfort where withal I will end this discourse, for by it I conceive that the kingdom of heaven shall be bestowed equally, both upon poor and rich, for it is a gift, and no man can challenge more in that gift than an other, none can be nearer than other. Every place of the earth, standeth in equal distance from heaven, and every man and woman are alike capable of eternal life, the wise and foolish virgins stood in the same way and place to expect the same bridegroom. Therefore seeing all must be bound to God for these benefits, let us not judge any that in our opinion seem to be far from grace, for the Lords gifts and graces are without repentance, and he that is able to call them, to graff them, and to win them, will clothe their naked souls with comfort. His desire is to bind men unto him for it, and therefore let not any man despair of their salvation, nor envy them if the Lord call them to heaven at the last gasp as he did the good thief upon the Cross.    
FINIS.