THE Covenant of Grace and seals thereof plainly opened by way of Question and Answer.  
With Instructions to Ground our Petitions upon the Lords Prayer.  
by Lewes Hughes.  
Printed for N. Bourne at the Exchange. 1640.    

THE COVENANT OF GRACE AND seals thereof; plainly opened by way of Question and Answer.  
Whereunto is annexed, godly instructions, showing how to put every Petition of the Lords Prayer into practise, and how to make some spiritual use of the things that wee shall see or hear.  
Set forth for the benefit of the Inhabitants of the Summer islands.  
By Lewis Hughes, sometimes Minister of Gods Word in the said islands.  
Printed at LONDON by Tho. pain for N Bourne, dwelling at the South Entrance of the royal Exchange. 1640.   

To the Reader.  
CHristian Reader, if thou wouldst be strengthened in thy faith, and be able( by the grace of God) to resist Satan when he shall put into thy heart any fearful thought tending to despair, have this little book always in thy pocket, to red at leasure-times, and mark well what thou readest, concerning the Covenant of grace and seals thereof, which you shall find plainly opened, and pray to God for an understanding heart.  
Thine in the Lord jesus, L. H.   

THE COVENANT of Grace plainly opened, by way of Question and Answer.  
Q. 1. SIR, I pray you, show me what the Covenant of Grace is, that God hath made with his elect children?  
A. That you may the better understand, what the Covenant or grace is and upon what occasion God did make it, I hold it needful, that I speak first, of the Creation of Adam and Evah, and of their fall from that good estate, wherein they were created, and of the wrath and curse of God that they brought upon themselves and upon all mankind.  
Q. 2. do so, I pray you, and first tell me, to whom did God speak, when he said, Let us make man?  
A. There was then no creature for God to speak unto: The meaning is, that the holy trinity did then consult about the making of man, that he might excel all worldly creatures.  
Q. 3. Wherein was man made to excel all creatures?  
A. In knowledge, in holinesse, and in righteousness, after the Image of God, Col. 3.18. Ephes. 4.24.  
Q. 4. Whereof did God make Adam?  
A. God made his body of the dust of the earth, and breathed into him the breath of life, Gen. 2.7.  
Qu. 5. What is meant by the breath of life?  
A. By the breath of life, is meant the soul.  
Qu. 6. Why is the soul called the breath of life?  
A. It is called the breath or spirit of life, because it is an everlasting spirit that giveth life to every part of the body.  
Q. 7. Whereof was Evah made?  
A. She was made of one of Adams ribs.  
Q. 8. When was she made?  
A. When God brought the fowles of the air, and beasts of the field to Adam, to see how he would name them, they were brought by couples, male and female, so as every male had a female, to be an help fit for it, onely Adam was alone; then God seeing that every male had an help fit for it, and that among them all he found not an help meet for Adam; therefore God caused an heavy sleep to come upon Adam, and then took out one of his ribs, and thereof made Evah, and brought her to him, and bestowed her upon him in marriage, Gen. 2.20, 21, 22.  
Q. 9. What did God for them in their marriage?  
A. As in their creation God blessed them with spiritual blessings of knowledge, holinesses& righteousness, so in their marriage God blessed them with temporal blessings; as first, with power to bring forth children: Secondly, with power to till and to subdue the earth, that is, to build and plant in it: Thirdly, with power and dominion over the fowls of the air, the fishes of the Sea, the beasts of the field, and over every thing that creepeth and moveth on the earth.  
Also, God did make a legal covenant with them, and in them with all mankind, wherein he did promise and grant, that they& all mankind should continue in his love and favour, so long as they continued in perfect obedience unto his Law.  
Qu. 10. What dwelling place did God provide for them?  
A. God did provide a sweet dwelling place for them, in a pleasant Garden, called Paradise, and as soon as they were settled in Paradise, God left them to themselves with free will to do what pleased them; even as a loving father, after he hath bestowed his children in marriage, and given them their portions, doth then leave them to themselves, to see what course they will take.  
Qu. 11. What assurance did God make thē of their continuance in his love and favour, and in all worldly happiness so long as they did continue in perfect obedience unto his Law?  
A. God did plant a three in the midst of the Garden, called the three of life, to be a Sacrament, to strengthen their faith in the Covenant, and continuance in his love and favour, and all worldly happiness, so long as they continued in perfect obedience to all his Commandements.  
Qu. 12. What trial did God make of their obedience?  
A. For trial of their obedience, God planted another three, called the three of knowledge of good and evil, and gave them charge not to eat thereof, upon pain of death.  
Qu. 13. How came they to eat of the fruit of the three?  
A. They were no sooner left to themselves, but the devil( envying their happiness) came cunningly in the Serpent, and tempted Evah, and drew her to eat, and to give to her husband, and to draw him to eat, and so to break the Covenant, and make way for the wrath and curse of God to come upon them, and upon all mankind, because all were then, in them, and were all corrupted and made sinful, by their being in them.  
Qu. 14. How could all mankind be in them?  
A. I will make it plain unto you by a familiar comparison: take the kernel of an Apple, and set it where it may grow to be a three, bearing fruit; that three will bring forth many apple, and every apple many kernels, which if they also be set where they may grow to be trees, bearing fruit, will bring forth many apple, and every apple many kernels; yea, innumerable, which though in time they come to be innumerable, were all at first, in, and come out of one kernel: even so mankind, though now innumerable, were all at first in Adam and Evah.  
Q. 15. It is written, that the eyes of Adam& Evah were opened, as soon as they had eaten: were they blind till then?  
A. No, the meaning is, that as soon as they both had eaten, God did take from them all their glory and happiness, wherein they lived, and left them to themselves, naked, in shane and sorrow, ready to perish.  
Q. 16. It is written, that they heard the voice of the Lord walking in the Garden, in the cool of the day: what is meant by the walking of the voice?  
A. The meaning is, that the voice seemed, at the first, to be far off, and to come nearer and nearer, as thunder which is called the voice of the Lord, Psal. 29. doth sometimes begin far off, and cometh nearer and nearer.  
Q. 17. What did they when they heard the voice of the Lord?  
A. They hide themselves among the Trees, which sheweth, that the natur of sin is to wound the conscience, and that a wounded conscience will accuse and torment a man with shane and fear, and cause him to despair and flee from God.  
Q. 18. What did God to them, when they hide themselves?  
A. God called to Adam, saying, where art thou?  
Q. 19. What answer did Adam make?  
A. Adam answered, saying, I heard thy voice in the garden, and was afraid because I was naked therefore I hide myself, whereupon God said unto him, who  told thee that thou was naked? Hast thou eaten of the three, whereof I commanded thee that thou shouldst not eat?  
Q. 20. What answer did Adam make?  
A. Adam answered, saying, the woman that thou gavest to be with me, shee gave me, and I did eat.  
Q. 21. What said God to the woman?  
A. God asked her why she had done so.  
Q. 22. What answer did she make?  
A. She( to excuse herself) laid all the fault upon the Serpent, saying, the Serpent beguiled me, and I did eat.  
Q. 23. What do you observe in their answers.  
A. That such as are voided of the fear of God, and of a good conscience, will smoulder and hid their faults, and excuse themselves by accusing others.  
Q 24. What said God to the Serpent?  
A. God did not vouchsafe to speak to the Serpent, but did presently lay his curse upon her, saying, because thou hast done this, cursed art thou above all cattle; upon thy belly shalt thou go, and dust shalt thou eat all the dayes of thy life: I will also put enmity between thee and the woman, and between thy seed and her seed; it shall break thine head, and thou shalt bruise his heel.  
Q. 25. What is the meaning of these words, I will put enmity between thee and the woman, and between thy seed and her seed, it shall break thine head and thou shalt bruise his heel?  
A. They are to bee taken two ways; first, as they were spoken to the Serpent; secondly, as they were spoken to the devil in the Serpent.  
As they were spoken to the Serpent, they do contain a threatening, to put enmity, that is, unreconcilable hatred between the Serpent and Evah, and between both their seeds.  
Q. 26. What is meant by the seed of the Serpent?  
A. Adders and snakes.  
Q. 27. What is meant by the seed of the woman?  
A. All mankind.  
The truth of this is seen daily, when a man cometh on the sudden, where an Adder or snake is, they will startle and run away one from another, and the man, if he have any thing in his hand, will strike at the head, to break it; and the Adder or Snake when it seeth that it cannot save itself by creeping away, will turn again, and do what it can to sting the man in the heel, or some where in the foot or leg, because it can reach no higher.  
Q. 28. What is the meaning of them, as they were spoken to the devil in the Serpent; and first tell me what is meant by the Serpent, and by the seed of the Serpent, and by the woman, and by seed of the woman?  
A. By the Serpent is meant the devil; by the seed of the Serpent is meant the wicked that live and die in their sins, without true faith and repentance. By the woman, is meant Evah; by the seed of the woman, is meant our saviour Christ, and those whom GOD hath elected and ordained, to eternal Life, through Christ.  
Q. 29 What is meant by the enmity that God hath put between the seed of the woman, and the seed of the Serpent?  
A. It is to be taken two ways; first, as it is a work of the devil in the wicked: Secondly, as it is the grace of God in the faithful.  
Q. 30. What is it as it is a work of the devil in the wicked?  
A. It is a deadly and an unreconcilable hatred, that the wicked bear towards the godly, as Cain did to Abel, 1 jo. 3.12.  
Q. 31. What is it, as it is the grace of God in the godly?  
A. It is the grace whereby they( out of their hatred to sin and zeal of Gods glory) have such an heart-rising against all ungodly persons, as causeth them to shun all familiarity and needless company-keeping with them.  
Q. 33. What is meant by the head of the Serpent, and by breaking the head of the Serpent?  
A. By the head of the Serpent, is meant the power that the devil had over all mankind; by the breaking of the head of the Serpent, is meant the destroying of that power so as he shall never be able to bring any of the true children of God to eternal destruction.  
Q. 34. How hath Christ destroyed that power?  
A. By his active and passive obedience, whereby he hath pacified the wrath, and satisfied the justice of God.  
Q. 35. How doth Christ now( he being in Heaven) destroy the power of the devil?  
A. By the preaching of the Gospel, and working of his holy Spirit, he doth now open mens eyes, and turns them from darkness to light, and from the power of satan unto God, Acts 26.18. Also, by the virtue of his death and resurrection, with the working of his holy Spirit by his Word; he doth mortify sin in the children of God, and doth raise them up to newness of life, Rom. 3.4, 5.  
Q. 36. Is nothing else meant by the breaking of the Serpents head?  
A. Yes, thereby is meant, that Christ hath, and now doth, and will, until the day of judgement, defend and protect the faithful, and also subdue, confounded, and destroy all his and their enemies, and then when all enemies are subdued, he will deliver up his kingdom into the hands of God the Father that gave it him, 1 Cor. 15.24, 25, 26.  
Q. 37. It is written that of Christ his kingdom there shall be no end, Luke 1.33. Why then do you say, that he will deliver it up into the hands of God the Father?  
A. The kingdom of Christ is to be considered of two ways, either as it is temporal, or as it is natural and eternal.  
Q. 38. What is his temporal kingdom, that shall be delivered up into the hands of God the Father?  
A. His temporal kingdom is, that whereby he doth by his divine power govern and protect his people in the midst of their enemies, Psal. 2.6, 9.110.2. and whereby he doth over-rule, curb, subdue, confounded and destroy their enemies, in his good time.  
Q. 9. What is his natural and eternal kingdom?  
A. His natural and eternal kingdom, is that whereby he hath supreme eminency over men and Angels, as he is God equal with his Father.  
Q. 40. Now come to the last words, which are these, Thou shalt bruise his heel: show the meaning of them?  
A. The meaning is, that when satan doth show his malice in persecuting Christ, or any of his, the worst that he can do, is, but as a prick in the heel, which is far enough from the heart.  
Q. 41. What did God to Evah for hearkening to the Serpent?  
A. God did greatly increase her sorrows, and conceptions, and  told her, that in sorrow shee should bring forth children, and that her desire should be subject to her husband, and that he should rule over her.  
Q. 42. What did God to Adam for hearkening to the voice of his wife?  
A. For Adams sake, God cursed the earth, saying, cursed is the earth for thy sake, in sorrow shalt thou eat thereof, all the dayes of thy life: thorns also and thistles shall it bring forth unto thee; and thou shalt eat the herb of the field: In the sweat of thy face shalt thou eat thy bread, till thou return to the earth.  
Q. 42. Wherein did God curse the earth?  
A. In making it barren, Psal. 107.34.  
Q. 44. Why did God make the earth barren?  
A. That thereby sorrow might come to Adam and to all his posterity, all the dayes of their life.  
Q. 45. Why all the dayes of their life?  
A. Because no part of their life is free from sin.  
Q. 46. do all feel the sorrows of this life alike?  
A. No, the ungodly, for the most part, do feel them least, Psal. 73.3, 4, 5. jo. 21.9.13. and children, that have good parents, and servants that have good masters, and women that have good husbands to provide for them.  
Q 47. Why did God curse the earth and not Adam?  
A. Because he was one of them with whom God, had according to his eternal purpose made an everlasting Covenant of grace.  
Q. 48. What is the Covenant of Grace?  
A. That you may the better understand what the Covenant of grace is, it is needful that I first speak of some things that God did before he made the world?  
Q. 49. What did God before he made the world?  
A. As a man that purposeth to build an house, and hath resolved upon the rooms, what, and how many to make, doth in conceit see every room how fitly it will serve his turn: Even so Almighty God, with whom all things to come are always, as present, did know, and see every creature in Heaven and Earth.  
Q. 50. Did God then see, that some of the Angels would grow proud of their glory?  
A. Yes, and that thereby they would make a way for his wrath and justice to appear, in depriving them of their glory, and to cast them out of Heaven to Hell.  
Q. 51. Did God see, what would become of them after they were cast out of Heaven to hell?  
A. Yes, God saw that they would come to bee Devils, and that one of them( envying the happiness of Adam and Evah, would tempt her to eat of the forbidden fruit, and that she would tempt and draw her husband to cat, and so break the Covenant and make way for his wrath and Justice to appear, depriving them also of the glorious state wherein they lived.  
A. 52. Did God see what would become of them after they were deprived of that estate?  
A. Yes, God saw that they would come to bee most miserable, corrupt, and sinful wretches.  
Q 53. Did God see that they would bring forth children, like themselves, corrupt and sinful?  
A. Yes, and that sin as a leprosy, would go over and infect all mankind from one generation to another, and so make way for his wrath and justice, to appear in condemning all.  
Q. 54. How doth it appear that corruption and sinfulness, is derived from parents to their children?  
A. It appeareth by that which is written of Adam, that he did beget a child in his own likeness, that is, corrupt and sinful, like himself, Gen. 5.3. and by the confession of the Prophet David, where he saith, I was born in iniquity and conceived in sin, Psal. 51.5.  
Q 55. What did God, when he saw that a way was made for his justice to appear in condemning all?  
A. God being a God of mercy, as well as a God of justice, did resolve and purpose to save some, and( out of his free love) to bestow his onely son Jesus Christ upon them in marriage, Isai 9.6. Mat. 22.2.  
Q 56. What did God after he was so purposed?  
A. According to which his purpose and good pleasure of his will, he did elect so many as pleased him, Eph. 1.4, 5, 11.& did ordain them, not unto wrath, but to obtain salvation by means of our Lord Jesus Christ, 1 Thess. 5.9. and to come to a new agreement, and to make an everlasting Covenant of grace with them, Psal. 89.31, 32, 33, 34.  
Q 57. By whose means was the new agreement obtained?  
A. By means of Jesus Christ, 1 Tim. 2.1. Heb. 12.24.  
Q. 57. Vpon what condition was it granted?  
A. It was granted upon condition that he should discharge all their debt of sin, by suffering for them, 1 Tim. 2.5, 6. and performing for them such an absolute obedience, Isai 53.6, 8. to the Law, as might justify them, 2 Cor. 5.21. Rom 5.18, 19. jer. 23.6.  
Q. 59. After what manner was the Covenant made?  
A. After the same manner that Covenants are made between man and man; as,  
In Covenants between man and man, matters are first agreed upon by both parties, then Articles of agreement are written, sealed, and delivered: so, in the Covenant of grace matters were first agreed upon by both parties, the holy trinity on the one party, and all those whom God did purpose to save on the other part.  
Q. 60. How could they be present to give their consent, considering, that not one of them was then created.  
A. There was no need of their being present because they had their husband, Jesus Christ to mediate for them.  
Q 61. Rehearse the Articles, that are to bee performed on Gods part,  
A. They are many, and may be reduced into few that do comprehend all the rest. as first, that God for his own great names sake, and for his beloved son sake will forgive, and forget al the sins of the Elect for ever, jer. 31.74. Secondly that God will take away their stony hart and give them a new heart and a new spirit. Ezeke: 36.26. Thirdly, that God will out his Law into their inward parts,& writ it in their hearts, jer. 31.33. Fourthly, that God will put his Spirit within them, and cause them to walk in his statutes, Ezek 36.27. Fifthly, that God will be their God, to defend and protect them from all their enemies, and their Father to provide for them all things necessary, jer. 11.4. 2 Cor. 6.18.  
Q. 62. Rehearse the articles that are to bee performed by us and all other the Children of God?  
A. They also, are many, and may be reduced into few that do comprehend all the rest.  
Q. 63. What is the first?  
A. That wee shall hate and renounce the devill and all his works.  
Q. 64. What is the second?  
A. That we shall endeavour to serve God, in holinesse and in righteousness all the dayes of our life, Luk. 1.74, 75.  
Q. 65. What is the third?  
A. That when through infirmity, we do break any of Gods Commandements, that then wee must neither presume, nor despair, but repent, and believe in the Lord Jesus Christ, Mar. 1.15.  
Q. 66. By whom were the Articles written?  
A. By Moses and the Prophets, in the Old Testament.  
Q. 67. To whom was the Covenant of Grace first revealed?  
A. To Adam and Evah, when God said to the devil in the Serpent, I will put enmity, between thee and the woman, and between thy seed and her seed, it shall break thine head, and thou shalt bruise his heel.  
Q. 68. What seals had the Covenant of Grace, in the Old Testament?  
A. Circumcision and the Passeover were the two ordinary seals.  
Q. 69. What was Circumcision?  
A. Circumcision was a paring away of the fore-skin of the flesh.  
Q. 70. What was signified by the fore-skin?  
A. It signified sin, that hath, as a leprosy, gone over and infected all mankind, from one generation to another.  
Q. 71. What was fignified by the paring and casting away of the fore-skin?  
A. The fore-skin signified sin; the paring and casting of it away, did signify that God, for Christ his sake, doth forgive and cast out of his memory all the sins of all true believers for ever according to his promise in his everlasting Covenant of Grace, whereof Circumcision was a seal, jer. 31.34. Also the paring and casting away of the fore-skin, did signify the grace that God giveth unto his children, to circumcise the fore-skin of their hearts.  
Q. 72. What is meant by the fore-skin of the heart?  
A. By the fore-skin of the heart is not meant the skin that is about the heart, but the sinful lusts and affections of the heart, Deut. 10.16. jer. 4.4.  
Q. 73. What is meant by the circunctsing of the fore-skin of the heart?  
A. By circunctsing the fore-skin of the heart is meant the grace that God giveth to his children, to subdue the sinful lusts and affections of their hearts.  
Q. 74. What was the Passeover?  
A. The Passeover was a feast in Jerusalem, once in a year, to the killing and eating of a lamb, called the Passeover.  
Q. 75. Wherefore was that feast kept?  
A. It was kept for a memorial of the goodness of God in passing over the houses of the Israelites, when by his Angel he slay the first born in every house of the Egyptians.  
Q. 76. Why is our Saviour Christ called our Passeover, 2 Corin. 5.7.  
Our Saviour Christ is called our Passeover, because of the type and figure that was of him, in the paschal lamb.  
Q. 77. Wherein was the paschal lamb a type and figure of our saviour Christ?  
A. It was a type and figure of our Saviour Christ in many things:  
As first, the lamb was a male without blemish: so was our Saviour Christ a perfect man without sin, 1 Pet. 1.  
Secondly, the lamb was patient, meek, and harmless: so was Christ Isai. 53.7.  
Thirdly, the lamb was taken out of the flock, and set apart to be killed; so was Christ( by the determinat counsel of God) to die for all that believe in him, Act. 2.23.  
Fourthly, the lamb was killed towards the evening sacrifice: so was Christ.  
Fifthly, the lamb was was roasted with fire: fire signifieth the wrath and curse of God, Deut. 4.24. Isa. 66.15. and sometimes extreme and grievous pain, Mar. 9.34. The lamb was roasted with fire, to prefigure the wrath and curse of God, and the grievous pain and torment that Christ suffered, Gal. 3.13.  
Sixthly, the lamb was eaten with bitter herbs, to prefigure the afflictions and persecutions that the true followers of Christ are subject unto in this life.  
Seventhly, the lamb was eaten with unleavened bread; leaven doth signify hypocrisy, corrupt doctrine, maliciousness and wickedness: the Lamb was eaten with unleavened bread, to signify, that the true professors of Christ ought to take heed of hypocrisy, corrupt doctrine, maliciousness and wickedness Mat. 16.22. 1 Cor. 4.12.  
Eightly, strangers and uncircumcised persons, were not to eat of it, to signify, that infidels profane and ungodly persons, that live and die in their sins and unbelief have no part in Christ.  
Ninthly, the Lord commanded, that the lamb should have none of his bones broken: the strength of every living creature is in his bones, so as if you take away, or break the bones, you take away the strength: the not breaking the bones of the lamb, did signify, that though Christ did take on him for our sakes, more than he was able to bear, as he was man, which did cost him his life, yet his divine power whereby he was able to save all them for whom he dyed, and whereby he was able to be revenged of all his and their enemies, was nothing diminished, which his divine power, he did show in his death, by conquering death, according to the prophecy, Death is swallowed up in victory, Isai. 25.18. 1 Cor. 15.54. and by conquering him, that had power over death, that is, the devil.  
Q. 78. How doth it appear, that the death of Christ did conquer death and the devil?  
A. It appeareth by the triumph and show, that Christ did openly make, when he gave up the Ghost upon the cross, Col 2.15.  
Q. 79. Wherein did the show of triumph appear?  
A. It appeared, in that the Graves did open, and many bodies of the Saints did rise, and came out of the Graves, as soon as Christ was risen, and appeared unto many.  
Q. 80. What use ought we to make of the triumph?  
A. It serveth to stir us up with joyful and glad hearts, to love the Lord Jesus, and to insult over death, as Saint Paul did, when he said, O death where is thy victory: the sting of death is sin, the strength of sin is the Law, but thankes be unto God, who hath given us victory through Iesus Christ, 1 Cor. 15.55, 56, 57.  
Q. 81. Now that you have shewed what seals the Covenant of grace had in the old Testament, it remaineth that you show what seals it hath in the New Testament?  
A. The seals of the New Testament, are baptism and the Lords Supper.  
Q. 82. What are wee principally to consider of, in baptism?  
A. We are to consider first, that the Minister doth represent God, sealing the Covenant of Grace: Secondly, that God by sealing the Covenant, doth bind himself to perform all promises and grants therein contained, as a man by putting his hand and seal to a writing, doth bind himself to perform all promises and grants therein contained.  
Q. 83. Where do you find the hand and seal of God, to be in baptism?  
A. As by a mans hand to a writing, is meant, not his hand cut off, and fastend to the writing, but his name or mark: so in baptism, the name of God, wherein baptism is ministered, is the hand of God, the water is the seal; the dipping or sprinkling of the water, is the putting to of the seal.  
Q. 84. Whether ought one to be dipped in, or but sprinkled with water?  
A. It is a thing indifferent, whether one bee dipped in, or but sprinkled, as appeareth by the example of the Apostles, who used both.  
Q. 85. Can you name any that were dipped?  
A. Yes, the Eunuch was dipped by Philip, Act. 8.38, 39. so also were they that were baptized by John in jordan, Mat. 3.6. and our Saviour Christ Mat. 3.16.  
Q. 86. Can you name any that were but sprinkled?  
A. Yes, Cornelius was but sprinkled, by S. Peter in his own house, Acts 10.47. and S. Paul by Ananias, in the house of Iudas of Damascus, Acts 9.11.18. and the keeper of the Prison by Saint Paul in the prison house, Acts 16.33.  
Q. 87. Which do you take to be most convenient?  
A. In could Countries, where one may receive hurt by being dipped, sprinkling is rather to be used, but in hot Countries, dipping is most convenient, because dipping doth more fully represent our being in Christ.  
Q. 88. How doth dipping represent our being in Christ?  
A. The water doth represent, not the blood onely, but also whole Christ, body and soul, the being of the body in the water, doth represent our being in Christ, in the true nature and substance of our bodies and of our souls.  
Q. 89. How is the true nature and substance of our bodies and of our souls in Christ?  
A. The true nature and substance of our bodies and souls, is in Christ, in that the body of Christ was incarnate, and made flesh of our flesh, and his soul of the same spiritual substance that our souls are of.  
Q. 90. When the body is in the water, it is as a dead body, in the grave, within the earth: what doth that signify?  
A. It signifieth, that we( in our true nature and substance of body and soul) were in Christ, when he was dead and butted, according as it is written, Wee are butted with Christ in baptism into his death, Romans 6.4.  
Q. 91. What benefit have we by our being in Christ, in our true nature and substance of our bodies and souls, when he was dead and butted?  
A. Wee are thereby made partners of the merit of his death and burial, so as thereby the justice of God is satisfied, and his wrath is pacified: God of his goodness, accepting of his suffering for us, in the true nature and substance of our bodies and souls, as though we ourselves had suffered in our bodies and in our souls.  
Q. 92. Have we any other benefit by the death and burial of Christ, in our true nature and substance?  
A. Yes, thereby we are made partakers of the virtue of his death and burial, so as thereby together with the working of his holy Spirit, by his Word sin is mortified, and kept under, from having dominion over us, and we are raised to newness of life, according as it is written, If wee bee grafted with him to the similitude of his death, even so shall we be to the similitude of his resurrection, knowing this, that the old man is crucified with him, that the body of sin might be destroyed, that henceforth wee should not serve sin, Rom. 6.4, 5, 6.  
Q. 93. Christ is now in Heaven, in our true nature and substance, of body and soul, what benefit have we thereby?  
A. Thereby, wee in Christ) are in Heaven already, in full possession of it, and have possession kept for us, by Christ, till our appointed time bee come, in the mean while Christ sitteth on the right hand of God, making intercession for us.  
Q. 95. What if a weak Christian find such corruption to be in his nature, and such rebellion to be in his heart, and the sin that dwelleth in him, to be so strong, as makes him to fear, that he is not a partaker of these benefits?  
A. Let him not despair, but assure himself that the feeling of his imperfections and of the rebellion of his heart, and of the strength of sin that dwelleth in him, is a sure sign and token, that he is not dead in trespasses and in sin, and that the life of grace is in him, and that God hath a loving care of him, and therfore doth give to him a sight and feeling of themiserable estate he is in by natur that thereby he may prepare and fit him, and also stir him up, to lay hold on the Covenant of grace, which was sealed unto him, when he was baptized.  
For the more strengthening of his faith let him call to mind, that as verily, as when he was baptized, the Minister did then take his name, and did baptize him by his name: so verily God the Father did then take and aclowledge him by name, to be his child, and did then seal his everlasting Covenant of grace to him by name, and for his further comfort, let him assure himself, that as the Minister did then know him by name, and did writ or cause his name to be written in the Church-Book among the Saints Militant, here on earth: so verily God doth now know him by his name, and hath his name written among the Saints triumphant in heaven. Luk 10.20. Phil. 4.3. Revel. 21.27.  
Q. 95. When a weak Christian doth feel his sins, to lie upon his heart and conscience, as a burden too heavy for him to bear; what must he do to find some ease?  
A. He must then also think upon his baptism, and assure himself, that as verily as he was baptized in the name of the son; so verily, Jesus Christ the son of God hath suffered for his sins, and washed them all away in his precious blood 1 jo. 1.7. And that as verily, as he was baptized in the name of the Holy Ghost; so verily, God in his good time will give his holy Spirit unto him, to sanctify, guide, comfort, and preserve him to eternal life through Jesus Christ, according to his promise in his everlasting Covenant of Grace, which was sealed unto him when he was baptized.  
Qu. 97. How may a weak Christian know and bee assured that he hath the Spirit of God?  
A. he may easily know the Spirit of God, by the crying that it maketh within him, according as it is written, Gal. 4.6. Because ye are sons, God hath sent forth the Spirit of his Son into your hearts, which crieth Abba, Father.  
Qu. 98. Doth the Spirit of God cry?  
A. No, the meaning is, that it makes them that have it to cry.  
Q. 99. They that cry are much offended, and grieved: what is that that doth so offend and grieve weak Christians?  
A. The sight and feeling of the corruption of their nature and of the strength of sin, that dwelleth, in them, and of their own weakness and readiness to yield to the corruption of their nature, and to the sin that dwelleth in them.  
Q. 100. Why doth God give them such a sight and feeling of the cursed and damnable estate that they are in by nature?  
A. God doth it, to humble them, and to make them fit for true and sound comfort, and joy in the Holy Ghost.  
Q. 101. How are they brought to have true and sound comfort?  
A. By the sight that the Spirit of Christ giveth them of the eternal love and goodness of God, in electing them for his children, and in ordaining them to eternal life, through Jesus Christ, and in making an everlasting Covenant of Grace with them.  
Qu. 102. How are they brought to have that sight?  
A. By the Grace that the Spirit of God worketh in them to hear his holy Word, Acts 26.18.  
Q. 103. How is faith wrought in them?  
A. By hearing the Word of God, Rom. 10.17.  
Q. 104. How is a true lively faith known from a dead faith?  
A. By purifying the heart, that is, by working such a change in the heart, as bringeth forth a reformed life, Acts 15.9.  
Q. 105. You said, that the Spirit of God, is known by the crying that it maketh in them, that have it: what doth it cry?  
A. The Spirit of God itself doth not cry, but makes them to cry that have it.  
Q. 106. And what do they cry?  
A. They cry Abba, Father.  
Q. 107. What is meant by crying Abba, Father?  
A. The meaning is, that as soon as a child of God hath Faith though but in a weak measure, to believe that God is his father, he doth then cry and call upon God his Heavenly Father for mercy and forgiveness, and for grace to amend what hath been amiss in him.  
Whosoever doth find this grace of God in himself, may assure himself that he is a child of God, and that his faith is a true faith, though weak.  
Q. 108. Now that you have shewed what use every christian ought to make, of being baptized in the Name of the Father, son and Holy Ghost, it remaineth that you show, what use every Christian ought to make of giving his name to the Minister before he did baptize him,  
A. The giving of our names to the Minister, serveth first to put every Christian in mind, that as verily as he did give his name to the Minister, so verily did he then give his name unto God, whom the Minister did then represent: Secondly, it serveth to put him in mind, that he did receive baptism, not only as a seal of the Covenant of Grace, but also as a seal or mark wherewith he was sealed and marked for one of Gods Covenant servants, and that he did receive it as an earnest penny to bind him to serve God, in holinesse and in righteousness all the dayes of his life: and that therefore, as he hopeth to enter into his Masters joy,( the joys of heaven) his greatest care and endeavour ought to bee to serve God.  
Q. 109. What if his conscience doth tell him, that he hath broken Covenant with God?  
A. He must not therefore despair, but repent and believe in the Lord Jesus, and come as soon as he can to the Table of the Lord to renew his Covenant.   

Of the Lords Supper.  
Q. 110. What are the principal things that we are to consider of in the Lords Supper?  
A. Wee are first to consider that it is an holy Ordinance of the Lord Jesus, and therefore not to be neglected, nor lightly regarded.  
Q. 111. Is it to be regarded now as much as it was then, when it was first instituted and administered by the Lord Iesus himself?  
A. Yes verily, because it is now as it was then, a seal of the Covenant of Grace, and the Lord Jesus is present now as well as then.  
Q. 112. How is the Lord Iesus present?  
A. He is present with the receivers by his Spirit, according to his promise, Where two or three are gathered together in my name, there am I in the midst of them.  
He is also present with the elements of bread and wine, by his divine power blessing them, so as they are effectual seals, to ratify the Covenant of Grace, and to convey Christ and all his merits to every faithful receiver.  
Q. 113. Why doth the Pope and his followers say, that Christ is really present, and that the bread is the very flesh, and the wine is the very blood of Christ?  
A. Because they are given over into strong delusion to believe lies, 2 Thess. 2.8, 9, 10, 11. They may as well say, that the Cup is the New Testament, because it is written, that our saviour took the Cup and said, This Cup is the new Testament, 1 Corin. 11.25. Luk. 22.20.  
Q. 114. When was the Lords Supper instituted?  
A. It was instituted as soon as Christ was risen from eating the paschal lamb, and had washed his Disciples feet, and was set down again with his Disciples, to a little banquet, that the Jews did use to make then, as an entrance into the feast of unlevend bread, which did then begin, and continued seven dayes.  
Q 115. What had they to that banquet?  
A. They had a Cake of unleavened bread, and a cup of wine, and a salad of bitter herbs and sour sauce.  
Q. 116. Why was the Cake unleavened?  
A. To put them in mind of the sudden departure of their Fathers out of Egypt, so as they had no time to leaven their doughty.  
Q. 117. What was signified by the bitter herbs and sour sauce?  
A. The bitter herbs and sour sauce was to put them in mind of the bondage and bitter afflictions of their Fathers in Egypt.  
Q. 118. Was any thing signified by the bondage of their Fathers in Egypt?  
A. Yes, thereby was signified the spiritual bondage of mankind under sin, Satan, and death eternal.  
Q. 119. show the manner of that banquet?  
A. It was thus, the Master of the Family took the Cake of bread,& gave thankes, and then broken it in two parts, and set one part by itself, covering it with a napkin, and divided the other among them, that sat at Table with him, which they did eat with the salad, dipping their morsels in the platter.  
Q 120. What did they after the salad was eaten?  
A. As soon as the salad was eaten, the Master of the Family took the other half of the Cake, and broken to every one a piece, saying, This is the bread of affliction, that our fore-fathers did eat in Egypt, &c.  
Q, 121. What did they after that bread was eaten?  
A. The Master of the Family took the Cup, called the Cup of blessing and gave thankes, and gave it to him that sate next unto him, and he to the next, and so from one to another, till every one had sipped a little.  
Q 122. Why was the Cup called the Cup of blessing?  
A. It was called the Cup of blessing, because it was never used, but when they did assemble themselves together, publicly to bless and praise God for some great deliverance or blessing bestowed upon them.  
Q. 123. Why was the bread called the bread of affliction?  
A. It was called the bread of affliction, to put them in mind, that they were then and there assembled, to praise God for his mercy, in delivering their Fathers out of Egypt, and also for his mercy in delivering them and their Fathers, from the bondage of sin and satan, and from death eternal, by the promised Messiah Jesus Christ, whom the paschal Lamb and the unleavened bread did then represent, unto them, as the bread and wine in the Lords Supper do now unto us.  
Q. 124. What did they after that every one had drunk of the Cup?  
A. As soon as every one had drunk, they did praise God with singing of psalms, and then departed every man to his own lodging.  
Q. 125. Where doth it appear, that our Saviour Christ and his Disciples had such a banquet?  
A. In the tenth chapter of the Gospel written by Saint John, we read, that when supper was ended, that is, when the paschal Lamb was eaten, our Saviour Christ did rise and wash his Disciples feet, and that after he had washed their feet, he sate down with his Disciples again, and did eat and drink, and dip their morsels in the platter.  
Q. 126. Was Iudas then among the Disciples?  
A. Yes, and was discovered to be a traitor.  
Q. 127. Who did discover him?  
A. Our Saviour Christ himself, when he told his Disciples that one of them would betray him, and that it was he, to whom he gave a sop, which he took, and gave to Iudas, whereupon Satan entred into him, and he went out immediately.  
Q. 128. What did Christ after that Iudas was gone?  
A. Christ did then institute this Sacrament, which wee call the Lords Supper.  
Q. 129. After what manner?  
A. After the same manner, that the Master of the Family did observe in the banquet above mentioned, as first the Master of the family, took bread, gave thanks, and then broken it, and gave it to them that sate at Table with him: so Christ took bread, gave thankes, and then broken it and gave it to the Disciples.  
Q. 130 To whom, and for what did Christ give thankes?  
A. He gave thankes to God the Father, for his goodness in ordaining all that do truly beseeve in him to eternal life, and in making our everlasting Covenant of Grace with them.  
Q. 131 It is written, that Christ took bread and blessed it, how did he bless it?  
A. Christ blessed the bread, as God the Father blessed the seventh day; God blessed the seventh day by ordaining the keeping of it holy, to be a means to bring a blessing on all them that do remember it, to keep it holy: even so our Saviour Christ blessed the bread, by ordaining it to bee a means, to bring his blessing on all them that do receive it, according as he did then institute and appoint.  
Also, by his blessing the bread, wee are to understand, that Christ did pray, and by prayer did obtain of God, that his blessing shall come on all them that do receive it according as he did then institute and appoint.  
The example of our Saviour Christ in giving thankes, and in blessing the bread, serveth to teach us, when we are at the Lords Table, to aclowledge the goodness of God in electing us for his children, and in ordaining us to eternal life through Jesus Christ, and in making an everlasting Covenant of Grace with us, and to give him hearty thankes, and to pray for his blessing upon our receiving.  
Q. 132. Now go on as you began, to show after what manner this holy Sacrament was instituted and administered by our Saviour Christ?  
A. As the Master of a Family, when he gave the bread, did say, This is the bread of affliction that our fathers did cate in egypt: so our Saviour Christ, when he gave the bread, said, This is my body which is broken for you, do this in remembrance of me.  
As the master of the Family took the Cup, and gave thankes, and then gave it to them that sat at Table with him: so Christ took the Cup, gave thankes, and then gave it to his Disciples, saying, drink you all of this, for this is my blood of the New Testament.  
Lastly, as the master of the Family, and they that were with him did sing psalms, so did our Saviour Christ and his Disciples sing a psalm.  
Q. 133. Now show what is signified by every thing in the Lords Supper?  
A. The bread doth signify the body of Christ: the breaking of the bread doth signify the breaking and tearing of the Flesh of Christ with the nails, when they were driven thorough his hands and feet, and with the spear, when it was thrust into his side: The wine doth signify the Blood of Christ: the giving of the bread and wine, doth signify, that God doth then seal the Covenant of Grace, and doth offer and freely give Christ, and all his merits to every faithful creature.  
Qu. 134. What doth the receiving of the bread and wine signify?  
A. The receiving of the bread and wine doth signify the grace of God in the faithful, whereby they do lay hold( by faith) on the Covenant of grace, and do apply all the promises and grants therein contained, unto themselves, and that they do receive and take Christ only for their Saviour, and do renounce all their own merits.  
Qu. 135. What doth the eating of the bread, and drinking of the wine signify?  
A. Thereby is signified the grace of God in the faithful, whereby their souls do feed on Christ.  
Qu. 136. How do their souls feed on Christ?  
A. By believing that the body of Christ was crucified, and that his blood was  shed for them, and that thereby the wrath of God is pacified, and his justice satisfied.  
Q. 137. What is signified by the comfort, strength and nourishment that the body doth receive from the bread and wine?  
A. Thereby is signified, that as the life of man is preserved, comfortably, by the virtue that God hath given to the bread, to strengthen the heart, and to wine, to make it glad, Psal. 104.10. so Christ by his divine power and grace, doth nourish, comfort and preserve the faithful to eternal life.  
Qu. 138. How ought I to spend the time while the Minister is in delivering the bread and wine?  
A. In regard, that God doth then seal the Covenant of Grace, do thou therefore pass thy time in meditating upon the Covenant, and upon the promises and grants therein contained, and apply them to thyself, as,  
First, that God for Christ his sake will forgive and forget all thy sins for ever, if thou dost truly repent thee of thy sins, and believe in the Lord Jesus.  
Secondly, if the hardness of thy heart and dulness of thy spirit doth grieve thee, assure thyself, that God( in his good time) will take from thee thy stony heart, and will give thee a new heart, and a new spirit.  
Thirdly, if want of grace, to remember the word of God, doth grieve thee, assure thyself that God will put it into thine inward part, and writ it in thine heart, so much as shall be sufficient to thy salvation.  
Fourthly, if want of grace, to have a comfortable feeling of Gods holy Spirit, to bear witness with thy spirit, that thou art a child of God, doth grieve thee, assure thyself, that God( in his good time) will give thee his holy Spirit, to assure thee, that he is thy God, to defend and protect thee from all enemies, and thy Father, to provide for thee all things necessary.  
For the performance of these promises, God must be sought unto by hearty prayer, Ezech. 36.37. therefore pray not onely when thou art at the Lords Table, but continually, and pray in faith without doubting, because God, who hath made these promises, is a God of truth: Heaven and earth shall pass away, but Gods Word shall not pass away unfulfilled.  
Also, in regard our Saviour Christ saith, Do this in remembrance of me; therefore fail not to think upon Christ, and upon the grievous pain that he endured for thee in his body, when he was scourged, and when the nails were driven thorough his hands and feet, and when he hung bleeding on the cross, with the weight of his whole body on his hands, which did tear the flesh, and enlarge the holes that the nails had made in his hands.  
think also upon the torments that Christ suffered in his soul for thee, when he complained that his soul was heavy, even unto the death, and when in the agony of his soul he did sweat water& blood, and when on the cross, he cried out, saying, O God my God, why hast thou forsaken me.  
Let the love of Christ in suffering such grievous pains and torments, move thee to love him again, and to be truly zealous of his glory, and careful to serve and please him, in holinesse and righteousness all the dayes of thy life.  
Lastly, call to mind that when thou wast baptized, thou didst receive baptism, not only as a seal of the Covenant of grace, but also as a seal and mark wherewith thou wast sealed and marked for one of Gods Covenant-servants and that thou didst receive baptism as an earnest penny, to bind thee unto God, to serve him in holinesse and righteousness.  
If thy conscience doth tell thee, that thou hast broken Covenant with God, do not therefore despair, but repent and believe in the Lord Jesus, and( before thou goest from the Lords Table) renew thy Covenant by purposing and resolving with thyself, and also by vowing and promising unto God, that by his grace thou wilt have a care to serve him.   

Godly Instructions, showing, how to put every Petition of the Lords Prayer in practise, and how to spend every day in holy meditations, and how to make some spiritull use of the things that we shall see or hear.  
AS soon as thou art awake in the morning think upon the goodness of God, in keeping thee, from all perils and dangers of the night, and in bestowing quiet rest and sleep upon thee, and give him hearty thankes, and in token of love and thankfulness, resolve with thyself, by the grace of God, to have a care to serve and please him when thou art up and ready, and love the Lord Jesus, because it is for his sake that God is good unto thee.  
2. If thou hast had a bad nights rest, aclowledge the goodness of God, in that it was not so bad as thou deservest, and with a penitent heart, confess thy sins unto God, because it is written, that man suffereth for sin, Lam. 3.39.  

A Prayer for the morning.  
O Heavenly Father, forgive me my sins for Christ Jesus his sake, and give me grace to amend my life, keep me this day, that no evil come unto me: keep me from sin especially, and from Satan and all his instruments: keep me also in health and strength of body and mind: bless unto me all thy good creatures that I shall use this day, and give me grace to use them temperately, and thankfully: bless also all crosses and troubles unto me, that they may turn to thy glory and my good. Lord guide me with thy holy Spirit, instruct me with thy holy Word, and prosper me in every good thing that I shall take in hand to thy glory through Jesus Christ. Amen.   
3. God onely is the Creator, preserver, governor, and disposer of all things in heaven and earth; therefore be contented with thine estate, how mean soever it be, and trust to Gods providence, and have God always in thy mind, and pray for grace, to set forth the praise and glory of his holy and great Name, according to the meaning of the first Petition of the Lords Prayer.  
4. Follow not the sway of thy own corrupt lusts, let not them over-rule thee, but pray to God to rule and govern thee, by his Word and holy Spirit, according to the meaning of the second Petition.  
5. Make conscience of the least sin, and take heed of following thine own will, in any thing, and pray continually for grace to do Gods holy will, in all things, according to the meaning of the the third Petition.  
6. abhor idleness and take pains for thy living honestly, in the fear of God: be content with thine estate, how mean so ever it be, trust to Gods providence, and pray continually for such things as thou standest in need of, according to the meaning of the fourth Petition.  
7. confess thy sins unto God every day, and pray to God to forgive thee thy sins, for Christ his sake; pray also for grace to bee loving and tender-hearted, always ready to forgive such as shall offend thee, even as thou lookest to bee forgiven at Gods hands, according to the meaning of the fifth Petition.  
8. Pray to God every day for grace to amend thy life, and to deliver thee from evil, that is, from the power and poison of sin, Satan, and the World, according to the meaning of the 6. Petition.  
9. When thou art about to rise, think upon our Resurrection in the day of judgement: They that have done good unto the Resurrection of life, and they that have done evil, to the resurrection of condemnation, Joh. 5, 28, 29.  
10. When thou art about to put on thy clothes, think upon God and his goodness, in providing them for thee, and give him hearty thankes.  
11. And( to keep thee from being proud of thy clothes) think upon the sinfulness of thy soul, and vileness of thy body, that is under them.  
If thy clothes be poor and ragged, thank God for them, because they are more then God doth owe thee, and better then thou deservest, and bee more ashamed of thy sins then of thy clothes, and more careful, to forsake thy sins, then to get better clothes.  
12. When thou art up and ready, pray unto God for his grace and protection, because many a one goeth out well in the morning, and hath dyed before night.  
13. When thou art about to eat, or drink, think upon God and his goodness, in providing food for thee, and desire him, for Christ his sake, to bless it unto thee, and take heed, that the sin of gluttony, surfeiting, or drunkenness, do not steal upon thee, in the time of the eating and drinking.  
14. When thou art going about thy business, pray unto God, to bless and prosper thee, because without Gods blessing thy labour is in vain, Psal. 127.  
Have God always in thy mind, as an eye-witnesse to every thing thou dost, and that he will one day judge thee according to thy doings.  
15. When God doth bless and prosper thee, so as thou dost grow rich, give God thankes and take heed thou settest not thy heart upon thy riches, and that thou bee not high-minded, nor hard-hearted towards the poor, but show thyself to be a child of God, in being merciful, as thy heavenly Father is merciful.  
16. If thou beest an hired servant or a poor labourer, strive to be as thankful unto God for thy wages, as the rich are for their riches.  
17. Be faithful to them whom thou dost serve or work for, and suffer nothing to bee lost, through thy negligence, as many servants do their broken bread and meat, which is not onely a loss to their master, but also an offence to the Lord Jesus, who would have all broken meate to be gathered up and saved, that nothing bee lost, John 6.12.  
18. When thou hast been abroad and art come home safe, forget not to aclowledge and confess unto God, his goodness in keeping thee safe,& in providing an home for thee, and above all things, for his goodness in providing an everlasting home for thee in heaven, where thou shalt rest for ever, in fullness of joys, through Jesus Christ, if thou doft repent and believe in him.  
19. When at home or abroad, thou seest variety of Gods creatures, provided for the use of man, do thou then aclowledge and confess unto God, his bounty and goodness, and love the Lord Jesus with all thine heart, because it is for his sake that God is so good unto us.  
20. When thou seest the fowles of the air, that have no body to make provision for them in Summer against winter, then think upon Gods special providence and goodness in feeding them in deep of winter, so as for the most part, they are then fatter then in Summer, and that therefore no child of God ought to despair, or the any unlawful means, will God so provide for the fowles of the air, and neglect his own children? no, no, he cannot do it.  
21. When thou seest the beauty, or smellest the sweet savour of some flowers, then think upon the goodness of God in creating them, for our delight and comfort, and reason thus with thyself: if these creatures bee so beautiful and comfortable, much more is God, that made them: happy therefore are they that are in heaven, beholding his glory.  
22. When thou seest the Flowers, how they whither and perish, then think upon thy mortality, and therewith bee humbled, and admonished, to prepare and make thyself ready for death.  
23. When thou seest the herbs how they grow and spring again, then think upon our Resurrection in the day of judgement, they that have done good, unto the Resurrection of life, and they that have done evil, unto the Resurrection of condemnation, John 5.28, 29. and pray for grace so to live, as thou mayest rise to life eternal, through Jesus Christ.  
24. When thou seest or dost smell the noisome savour of some weeds then think upon sin, how offensive it is to A mighty God, and let the care that some men have to keep weeds under, put thee in mind how careful thou shouldst be, to keep sin under, and not suffer it to reign and have dominion over thee.  
25. When thou seest it rain, then think upon the providence or God, in laying up water in stores in the clouds to moisten the earth at his pleasure, and praise him. think then also upon the Word of God, and pray that God would bless his holy word to thee, as he doth the rain unto the earth, Isai. 10.11. Heb. 6.7.  
26. When too much rain doth spoil the fruit of the earth, or want of rain doth make it barren, then think upon thy sins, and the sins of the land, because they are the cause thereof, Levit. 26.19. Deut. 28.24. Amos 4.7. and repent thee of thy sins, and pray for the people, that they also may repent.  
27. When thou seest it snow, then think upon the blood of Christ, how it washeth thee from thy sins, and makes thee whiter then the snow, if by true faith and repentance, thou turn to him, otherwise not, psalm 51.7.  
28. When thou hearest it thunder, then think upon the power of God, wherewith he is able to shake both heaven and earth, and fear not the thunder, but God, whose voice it is, Psal. 29.4.  
29. When thou seest it lighten, then think upon the power of God, whereby he is able to burn and consume the whole world, and fear not the lightning, but God, whose arrow it is, and killeth none but whom he will, psalm 144.6.  
Aso, when thou seest it lighten, think upon the coming of our Saviour Christ unto judgement, because it is written that, As the lightning cometh from the East, and shineth unto the West, so shall the coming of the son of man be, Matth. 24.27.  
The coming of our Saviour Christ to judgement, is compared to lightning, to show, that as lightning cometh on the sudden, so shall the coming of our Saviour be, and that as lightning when it shineth into a dark room, doth make things hide in darkness to be seen: so our Saviour Christ, at his coming, will bring to judgement, things that are hide, and make the counsels of the heart manifest, 1 Cor. 4.5.  
30. When thou seest the sun, think upon thy Saviour Christ Jesus, whom the sun doth fitly resemble, in that the 〈…〉 with his beams doth reach and shine throughout the whole the whole world; so, Christ by his spirit, grace, and power is, and ever will be present with the children of God, in all places of the world. Also, as the Sun doth give light and comfort to al living creatures, and therefore all living creatures except the hateful bats and owls, do love and rejoice in the sun, and do draw near unto it: so, our Saviour Christ doth enlighten, preserve, and comfort all Gods children, and therefore all the true children of God do love and rejoce in him.  
31. When thou feest the sun, how it shineth on the good and on the bad, then think upon God thy heavenly Father, and examine thyself, whether thou bee like to him, in being willing and ready to do good unto all, not onely to thy friends, but also to thine enemies, according to the words of our Saviour Christ, Matth. 5.44. Love your enemies, bless them that curse you, do good to them that hate you, that you may be the children of your Father which is in heaven: for he maketh his sun to shine on the evil and on the good.  
32. Also when thou seest the Sun how it never stands still, be thereby put in mind of thy duty, never to be idle, nor weary of well-doing.  
The sun is a hundred and six times greater then the earth: therefore with an holy reverence admire the great wisdom and power of God, in creating it of nothing.  
33. When thou seest the stars, and considerest, how glorious and beautiful they are, then think upon the glory of God, and reason thus, If these creatures be so glorious and beautiful, much more is God that created them, happy therefore are they, that are in heaven, beholding his glory.  
think also, upon the glory of the Saints in heaven, of whom it is written, that they do shine as stars for ever and for ever, Dan. 12.13. and love the Lord Jesus, because it is written: That he will change these our vile bodies, and make them like to his glorious body, Philippians 3.21.  
34. The glorified body of Christ, now in heaven, doth excel the brightest star in glory: these our vile bodies shall be made like unto his glorious body: therefore these our vile bodies, shall excel the brightest star in glory. Great cause therefore have wee to love the Lord Jesus, and to be zealous of his glory.  
35. When thou art about to go to bed, go to thy prayer, and desire God to forgive thee thy sins, and give thee grace to amend thy life, and to receive thee into his protection, and to bestow upon thee quiet rest and sleep.  

A Prayer for the Evening.  
O Most gracious God and loving Father, I do from my heart aclowledge thy great goodness towards me, in this day past, I do also aclowledge myself to bee unworthy of the least of thy mercies, by reason of my sins, forgive me my sin for Christ his sake, and give me grace to amend whatsoever thou seest to be amiss in me, and for Christ his sake keep me this night that no evil come unto me, and bestow upon me quiet rest and sleep, to refresh my weak body, to make me stronger, and more fit to serve thee, to thy glory through Christ Iesus, Amen.   
36. If thy bed and bedding, and the room be good give God thanks if thy room be mean and could, thy bed hard, and thy clothes few, bee thankful to God, because it is better than thou deservest, and more than GOD doth owe thee.  
38. When thou art laid in bed to sleep, think upon death and upon thy going to thy grave. Because death is compared to a sleep, Matth. 9.24. and the grave to a bed, Isai. 55.2. And in regard thou art not sure to live till morning, it standeth thee upon, to think upon thy sins, and with a penitent heart, to confess them unto God, and desire God for Christ his sake, to forgive thee thy sins, and to give thee grace to amend thy life.  
39. When thou hast confessed thy sins, and prayed for mercy and grace to amend, pass thy time till sleep come, as the Spouse of Christ did, By night on her bed, shee fought for him whom her soul loved, her Saviour Christ, Cant. 3.1.   

OF CHRISTS walking in the midst of the seven golden Candlesticks.  
Q. 1. Where is Christ to be found?  
A. Thou shalt bee sure to find Christ, every Lords day in the Church walking in the midst of the seven golden Candlesticks, holding the 7. stars in his right hand,& walking in the midst of the golden Candlesticks, Rev. 2.1. to see who are true worshippers of God, that he may bless them, and who are not, that he may give them their portion with the hypocrites in the lake that burneth with fire and brimstone.  
Q. 2. What is meant by the seven stars?  
A. The seven stars were the preachers of the gospel in the seven Churches of Asia: now( that they are not) we are to understand by the seven stars, all faithful preachers of the gospel, throughout the whole world.  
Q. 3. Why are they called stars?  
A. They are called stars because of the light that they do give unto the world, by their doctrine and good life. Mat. 5.14.  
Quest. 4. Why is Christ said to hold them in his right hand?  
A. Christ is said to hold them in his right hand, because he doth by his holy Spirit keep them from falling into errors, and doth protect them by his Divine power from all enemies, so far as his holy Majesty doth see it fit for his own glory.  
Q. 5. What is meant by the seven golden Candlesticks?  
A. The seven golden Candlesticks, were the seven Churches of Asia: now( that they are not) we are to understand every true Christian Congregation throughout the whole world, where God is truly worshipped.  
Q. 6. Why are they called Candlesticks?  
A. They are called Candlesticks to show, that as a Candlestick doth bear and hold the candle to give light to such as have eyes to see: even so every Christian congregation, doth bear and hold forth, and publish to the world, the light of the glorious gospel of Christ Iesus, by preaching and maintaining it, and by professing the Christian faith. Also they may be compared to candlesticks to show, that as a candlestick of itself hath no light in it; the light that it hath is put into it, even so is it with every true Christian congregation, the light that every branch& member thereof hath, is put into them by Christ Iesus, that dwelleth in them by his word& holy Spirit.  
Q. 7. Why are they called golden Candlesticks  
A. They are called golden Candlesticks, to show that as gold is the most excellent of all metals, so every true Christian congregation, where God is truly worshipped, is the most excellent of all societies, and companies of men in the world.  
Q 8. Wherein do they excel all other societies and companies?  
A. They do excel all others in the graces of Gods holy Spirit, they are also compared to golden Candlesticks to show that as men do make more reckoning of true Christians, than of any other people, and as men do make gold their chiefest treasure and have a care to keep it safe, so is every true worshipper of God unto Christ, his chief treasure, that he hath a care of, therefore go not into the holy Congregation as the hypocrites do to abuse the holy and great Name of Almighty God, by taking it in vain, even then, when they seem to join with the congregation, in the true worship and service of God.  
Q. 9. Wherein do they then abuse and take the name of God in vain?  
A. They do abuse it, and take it in vain, in that they do not mind what they do, all that they do is but an outward show of drawing near unto God with their lips, having their hearts far from him.  
Q. 10. How doth that appear?  
A. It appeareth plainly by their sleeping, and by their whispering, and talking, and looking on this body, and on that body, when the word of God is red or preached unto them.  
It appeareth also in that they do not lift up their hearts unto God when they pray, as the Prophet David did, Psal. 25. nor so much as think upon his holy and glorious Majesty, to speak with reverence unto him.  
Q. 11. Wherein doth their want of reverence appear?  
A. It appeareth plainly by their leaning lazily on their elbows, and by their sitting unreverently in time of prayer notwithstanding that the minister, doth put them in mind of kneeling in the liturgy, out of the 59. psalm. O come let us worship, and fall down, and kneel before the Lord our Maker. None but God knoweth whither for this great sin of abusing and taking the name of God in vain in time of Gods public worship and service. God hath shewed fearful judgements, and tokens of his wrath upon Churches, as appeareth by multitudes of Letters Patents, granted for the gathering of the benevolence of well disposed Christians for the repairing of Churches rent and spoiled with lightning and thundering since the beginning of queen Elizabeths reign especially on the 21. of October last, 1638. the parish Church of Withcombe in Devon-shire, being a faire and large Church, newly trimmed, having a very faire steeple like a Tower with great and small pinnacles, one of the famousest Towers in the West part of England; there fell( in time of divine Service) a strange and great darkness, so as the people could not see one another, and a fearful Thunder, much like the noise or report of many great Canons, and a fearful lightning and loathsome smell like brimstone, and a strange and fearful blast, that struck in at the North-side of the tower, and tearing through a strong ston wall, came into the Church through the highest window, and took the greatest part thereof with it, and with a mighty power struck against the North side wall of the Church, and did shake and batter the wall very much, threatening as though it would cast it down, and then went towards the pulpit, and in the way took with it the lime and sand from the wall, and grated the stones and defaced the wall being newly trimmed, and tore away the side desk of the pulpit, and coloured the pulpit with black and left it moist, as if it had been newly wiped over with ink.  
The lightning did fright the people and scalded them, so as most part of them fell down, some on their knees, some on their faces, some one upon another, crying.  
The Ministers wife had her ruff and linen next her body burnt clean off, and her body grievously schorched.  
One Mistris Ditford sitting in the seat with her had her gown, two wastcoates, and her linen next her body burnt clean off, and her body grievously scorched.  
An other woman running out of the Church had her clothes set on fire, and her body scorched, and her flesh torn on her back.  
A dog near the chancel door was whirled up three times, and fel down dead.  
One Master Hill a gentleman, had his head smit against the wall, and died that night.  
Sir Richard Reynolds Warrener, had his head cloven, his skull rent into three pieces, whereof two fell into the next seat, the other fell down in the seat where he sate; his brains fell entire and whole into the next seat behind him, his blood dashed against the wall: some of the skin of his head, flesh and hair, to the quantity of an handful was carried into the chancel, and stuck fast, as with lime and sand newly tempered, upon one of the posts between the Church and the chancel, his body was left in the seat as though it had been alive, sitting asleep, leaning upon his elbow, his elbow resting on the desk before him, with the fore-part of his head and face whole, as some say.  
A man that sate next to him in the same seat was scolded and burnt all over on that side next the Warrenner.  
In the second seat behind the Warrenner, an other man in a most grievous manner was burnt and scalded all over his body, from his head downward below his knees, so as he was all over like raw flesh, and his clothes nothing hurt, nor his head and hair, and lived in great misery about a week.  
Some seats in the body of the Church were torn up, and turned upside down, and they that sate in them, had no harm, notwithstanding that they were thrown out of them into other seats three or four seats higher: about the number of eight boyes setting about the rails of the Communion Table were taken up and thrown on heaps within the rails and had no hurt: A man sitting on the Church beer, at the lower end of the Church, the beer was struck and torn, and the man thrown into a seat by the wall side, and had no hurt: a beam broken in the middle and fell between the minister and the clerk and hurt neither.  
The Church was very much defaced and torn, a great ston near the foundation or the Church was torn out and removed: stones were thrown from the Tower as thick as if an hundred men had been there throwing them, some of such weight and bigness as no man was able to lift.  
One of the Pinnacles of the Tower was thrown down into the Church: the pillar against which the pulpit standeth, being newly whited was made black: the roof of the Church was tome, and a great part thereof broken into the Church: a bowlingalley near the Churchyard was turned up into pits and holes.  
A little before night some went into the Church to fetch out the dead bodies, and found two little children walking hand in hand, and had no hurt, and seemed by their countenance to be nothing frighted.  
The fearful judgements and tokens of Gods wrath do serve to admonish all, both men and women, young and old, poor and rich, of two things, first not to dare to appear before God in their sins without repentance: secondly( when they are come into his holy presence) to worship him reverently both in body and in Spirit without hypocrisy.  
Also for as much as children, out of their parents sight, and servants out of their masters sight, do trouble and offend many with their talking, laughing, and unreverent behaviour, wherewith they do dishonour and provoke God to wrath, that therfore parents would sanctify and prepare their children, and masters their servants, before they bring them to appear before the Lord their God, as God commanded Moses to sanctify the people, and that the people should wash their clothes before they came to hear the Lord, when he did publish the Law upon Mount Sinai: Exod. 19.  
Q. 12. How did Moses sanctify the people?  
A. Moses did sanctify them by praying to God for them, and by teaching them how to appear before God, in true faith and repentance and how to behave themselves reverently, and to hearken with holy reverence unto the Lord speaking unto them; so ought parents to sanctify their children, and masters their servants.  
Qu. 13. Why did God command that the people should wash their clothes?  
A. sin is a loathsome filthiness in the sight of God, Mal. 2.15.20. Repentance is compared to washing and making clean, Isa. 1.16. jer. 7.3. The meaning of Almighty God, in commanding that the people should wash their clothes was to show that he would not have them to appear before him in their sins, but would have them to repent them of their sins, and led a new life, and give an outward sign and token thereof by appearing before him in clean clothes. Hence it is that the people of God have ever since put on clean aloathes when they go to the public assembly to worship God.  
Q. 14. What is this to us?  
A. This serveth to teach us when wee put off our old, or foul clothes, to think upon our sins, wherewith wee have defiled ourselves, and bee ashamed and afraid to appear in our sins before God, on the Lords day, who dyed for our sins, and rose again for our justification.  
Q. 15. Why doth God begin the fourth Commandement with a memento; Remember the sabbath day, which charge is not in any of the other Commandements?  
A. God doth give his people charge to remember the sabbath day, to show that he doth make great reckoning of keeping it holy, and therefore would have his people to remember it before it comes, that they may prepare themselves and dispose of their affairs so, as they may attend the duties of the sabbath.  
Q 16. Is the Commandement laid upon all alike?  
A. No, the greatest charge is laid upon parents that have children, and upon masters that have servants.  
Q. 17. Are Magistrates exempted?  
A. No, the Magistrate above all is bound to obey and to have a care of the sabbath, as Nehemiah had, chap. 13.14. For as the loadstone draweth iron, so the magistrates example doth draw the people: when jeroboam forsook the Law of the Lord, he lead away all Israell with him, 2 Chronicles 12. when Asa swore to seek the Lord, the people sought the Lord with him.  
Q. 18. What reasons can you show to move men to remember the sabbath day to keep it holy?  
A. God himself setteth down five strong reasons or arguments.  
Q. 19. What is the first?  
A. The first is drawn from the goodness of God in allowing us six dayes, and in reserving but one for himself.  
Q. 20. What is the second?  
A. The second is drawn from the authority of God, to command, and power to punish such as will not obey as he is the Lord.  
Q. 21. What is the third?  
A. The third is in these words, Thy God, which may bee framed thus. The people with whom I have made a Covenant to bee their God, and have chosen to be my people ought to serve me; but I have made a Covenant with you and have chosen you to bee my people, and have appointed the seventh day for my service: therefore you ought to remember the seventh day to keep it holy for my service.  
Q. 22. What is the fourth?  
The fourth is in these words, The Lord blessed the seventh Day, which may bee framed thus, the day that I, the Lord your God have blessed, that is, the day that I have appointed to bee a means to bring my blessing on them that do remember it to keep it holy, you ought to remember, to keep holy: but the seventh day is the day that I have appointed to bee a means to bring my blessing on them that do remember it, to keep it holy: therefore( as you desire my blessing) you ought to remember the seventh day to keep it holy.  
Q. 23. What is the fift.  
A. The fift is in these words, and hallowed it, which may be thus framed, the day that I the Lord your God have hallowed, that is, set apart to bee kept holy, and that I have appointed to bee a means to sanctify them, that do remember it to keep it holy, ought to be remembered, and kept holy: but the seventh day is the day that I have set apart to be kept holy, and that I have appointed to bee a means to sanctify them that do remember it to keep it holy: therefore as you desire to bee Saints militant here upon earth, and Saints triumphant in Heaven for ever, remember the seventh day to keep it holy.  
Q. 24. What is it to keep holy the seventh day?  
A. To keep holy the seventh day, is to rest upon it from our own works, wills, ways, and words, and to spend it in holy exercises.  
Q. 25. How ought we to rest?  
A. The rest ought to bee first inward in the heart, from thinking, musing, and plodding upon worldly businesses, profits and carnal pleasures.  
Q. 26. What are the things that wee ought to think upon on the seventh day?  
A. For as much as the seventh day is to be kept holy in honour of God the Father, wee ought therefore to think upon his holy Majesty, and upon his gooddesse towards us, in creating all things in heaven and in earth next to his own glory to serve us, and us to serve him, and to praise him for the same. God is not as a Carpenter, that maketh an house for another body, and when he hath done takes no more care of it. God hath from the beginning and will to the end of the world, show his eternal wisdom, Power, Iustice, Mercy, Truth Providence and goodness, in preserving, governing and disposing of all things to his own glory and good of his people: therefore wee ought to think and consider, that God is not only the Creator, but also the preserver, governor, and disposer of all things, and to praise him for the same.  
Q. 27. What is our duty towards God, as he is the Creator of all things?  
A. Our duty is, to aclowledge him to bee Lord and owner of all things, and for his sake have a care not to abuse, nor cruelly to handle any living creature, no not such as are hurtful, and which wee may lawfully hurt and destroy; wee ought to show mercy on them when they fall into our hands, by ridding them out of their lives as soon as we can, and not to sport ourselves with tormenting them, as many hard hearted wretches do most cruelly: a thing unseemly in the children of God, that ought to be merciful, as their Heavenly father is merciful.  
Q 28. What is our duty towards God, as he is our Creator?  
A. Our duty is, to be well contented with that shape& proportion of body,& faculty of soul wherein he hath created us.  
They that are of a comely shape and proportion, and well favoured, ought not to beproud, nor loathe scorn, nor mock them that are deformed or ill favoured, but rather bee moved upon sight of them with thankful hearts to praise God, for not making them so deformed, and ill favoured.  
Q. 29. What is our duty towards God as he is the preserver of all things?  
A. Our duty is to take notice of his wisdom, Power, Providence, and goodness; and to praise him for the same, especially for his goodness in preserving us from the hour that wee were born till this hour, and for the hope that wee have that he will preserve us to eternal life, through Iesus Christ.  
Q. 30. What is our duty towards God, as he is governor and disposer of all things?  
A. Our duty is to bee ruled and governed by him, and to be well contented with that estate of life wherein it pleaseth his holy Majesty to place us, how mean soever it be, and patiently to bear whatsoever shall please his holy Majesty to lay upon us, either for our sins or for our trial.  
These things we ought to think upon every day, especially on the Lords day.  
Q. 31. What other things ought we to think upon on the Lords day?  
A. Wee ought with loving and thankful hearts to think upon our Saviour Christ, and upon those things that he hath suffered and done for us, and therewith comfort ourselves, and stir up our hearts to rejoice in him, and praise his holy and great name.  
Also for as much as the seventh day was ordained for the public worship and service of God, we ought therefore to think upon the worship and service of God, and of the time of assembling thereunto, and have a care by holy meditations and prayer that God would prepare and make us fit to join with the congregation in that part of Gods worship that is then in hand; as, if the Minister bee reading, or preaching, wee ought then to harken diligently with reverence, or if the Minister and people bee praying, and singing of psalms, we ought then presently to join with them.  
Q. 32. What ought we chiefly to think upon during the time that we are in the public assembly?  
A. We ought then to think and consider, that we are in an heaven upon earth, and in the presence of the holy Trinity, and of the holy Angels and Saints militant.  
Q. 33. Where do you find, that the place where God is truly worshipped here on earth, is called heaven?  
A. In the twelfth chapter of the Revelation, the first, third, and seventh verses, mention is made of three greatwonders in heaven; the first is a Woman clothed with the sun; the second is a great read dragon, having seven heads and ten horns, and seven crownes upon his head; the third is a battle fought in heaven between Michael and his Angels, and the Dragon and his Angels: by heaven there is meant, not the highest heaven, where God is in his kingdom of glory, for there is no such Dragon, nor battle, therefore by heaven in that place is meant, the place where the true worshippers of God have their being, and do assemble themselves to worship God publicly.  
Q. 34 What is meant by the woman, and by the sun wherewith shee is clothed?  
A. By the woman is meant the true Church of Christ, which is often in the Scriptures called his wife, and Spouse: by the sun is meant Iesus Christ. Mal. 4.2. whose righteousness imputed to them that do truly repent and believe in him, doth serve as a garment wherewith their sins are covered and kept from rising up in Iudgement to condemn them.  
Q. 35. What is meant by the Dragon?  
A. By the Dragon is meant the devil, in the persecuting heathen Emperours, and in Antichrist.  
Q 36. What is meant by the battle?  
A. By the battle is meant persecutions and war raised by the heathen Emperors, and by Antichrist, against the Truth and professors thereof.  
Q. 37. Where do you find that the holy Trinity, and the holy Angels are in the place, where God is truly worshipped?  
A. In the fourth chapter of the Revelation, and the second and third verses mention is made of a Throne in heaven, and of one sitting on the Throne: by heaven is meant the place where God is truly worshipped, by the Throne is meant the hearts and consciences of the true worshippers of God; he that sitteth on the Throne is the first Person in the holy Trinity, God the Father, whose admirable glory and beauty is compared to two of the most precious stones under the sun, a Jasper and a Sardine.  
Q. 38. Wherein doth the glory and beauty of God show itself unto the true worshippers?  
A. The holy Word of God, when it is red, or preached is as a clear crystal glass wherein they do behold the glory and beauty of God to their unspeakable joy.  
Q. 39. Why are the hearts and consciences of the true worshippers of God compared to a Throne or chair of State?  
A. They are compared to a Throne or chair of State to show that God who is the King of kings hath his dwelling and resting place in them, and that he as King doth rule and govern them by his Word and holy Spirit. Psal. 132.13.14.  
Q. 40. Mention is made in the fourth ver. of twenty four Elders sitting upon seats round about the Throne, clothed in white raiment, having Crownes of gold upon their heads, what is meant by the twenty four Elders?  
A. The twenty four Elders are the true worshippers of God, who are said to be twenty four, because of the type that was of them in the Prophet David, who had four and twenty thousand servants tending upon him monthly, 1 Chro. 27.1.  
Q 41. Why are they said to be round about the Throne where God the Father sitteth?  
A. They are said to be round about the Throne toshew that they are near& dear unto God& that they have God always dwelling with them, according to his promise, 2 Cor. 6.26. even in the midst of them to defend them from all enemies, Zeph. 3 17.  
Q. 42. What is signified by their crownes of Gold.  
A. Their crownes of Gold do signify, that Christ hath made them kings, chap. 1.6.  
Q. 43. What is signified by their white raiment?  
A. Their white raiment signifieth the holinesse and righteousness of Christ imputed unto them. Also for as much as the Priests in the time of the Law did wear white linen, therfore their white garments did signify that Christ hath made them Priests to offer unto God the sacrifice of thankes and praise, as wee may gather out of their own confession, chap. 5.10. Thou hast made us unto our God Kings and Priests, and we shall reign on the earth meaning over sin, so as it shall not have dominion over them.  
Q. 44. It is said in the fourth chapter, and latter end of the sixth verse, that there were four beasts round about the Throne, what was signified by the beasts?  
A. The four beasts did signify the faithful preachers of the gospel.  
Q. 45. Why are they said to be four?  
A They are said to be four, because they are to preach the gospel in all the four quarters of the world.  
Q. 46. Why are they said to be full of eyes, and to have each of them six wings, and that the first is like a lion, the second like a calf, and the third had a face like a man, and the fourth was like to a flying Eagle. chap. 4.6.7.8.  
A. They are said to be full of eyes, to show that they ought to bee as Job was, an eye to the blind and ignorant, Job 29.15. and to show that they ought to be watchful and full of knowledge, able to teach, exhort, rebuk, and convince.  
They are said to have wings, to show that they ought not to bee slow, but swift, and ready to minister a word in season, to strengthen the weak, to confirm the strong, to raise up the fallen, to bind up the broken hearted, to beate down the lofty, to seek what is lost, and to bring home the stray.  
The first beast is said to bee like a lion, to show that they ought to be full of godly courage and boldness: The second like a calf or bullock used to the yoke, to show that they ought to be full of patience, and willing to take pains: The third had a face like a man, to show that they ought not to be as beasts, without understanding, but men of wisdom, judgement and discretion: The fourth is said to be like to an Eagle, to show that as an Eagle doth soare aloft, and fly very high, so they ought not to bee covetous and earthly minded, but to have their conversation in heaven; and to set their mindes on heaven and heavenly things.  
Q 47. It is written in the seventh verse, that when the four beasts gave glory, honour, and thankes to him that sate on the Throne, the twenty four Elders did fall down before him that sate on the Throne to worship him, and did cast down their crownes before the Throne, show the meaning of that?  
A. The meaning is, that when( in the public assembly) the minister doth either pray, or give thankes unto God, all the true worshippers of God do then in heart join with him, and( in acknowledgement of their unworthiness) do humble and cast down themselves with holy reverence, humbly kneeling upon their knees, which is signified by casting down their crownes.  
Q. 48. It is written chap. 5.11.12. that many Angells were round about the Throne, and about the beasts and Elders, why are the Angels said to bee round about the Throne?  
A. They are said to be round about the Throne to show that they are ready to attend and to obey the Commandements of the Lord Psal. 103.20. and round about the beasts and the Elders to show, that they do watch over the faithful preachers and true worshippers of God. Psal. 34.7.  
Q. 49. It is written chap. 5.6. that in the midst of the Throne, and of the four beasts and Elders stood a Lamb, as though he had been killed?  
A. By the lamb is meant our Saviour Christ the standing of the Lamb in the midst of the Throne( where God the Father sitteth) sheweth that our Saviour Christ is equal with God the Father in glory, Majesty, dignity and power, to rule and govern the true worshippers of God, and to defend and protect them from all enemies; the standing of the Lamb in the midst of the four beasts and Elders, sheweth that Christ is always present with the true worshippers of God, both Minister and people, and hath a continual care of them, chap. 2.1 The standing of the Lamb before the throne, as though he had been slain, sheweth that the death and sufferings of Christ, are always in fresh and continual memory with God, and that the continual beholding of Christ doth move God to show continual mercy for his sake.  
Q 50. It is written chap. 4.5. that there was seven lamps of fire burning before the throne which are the seven spirits of God, show the meaning of that place?  
A. By the seven lamps of fire wee are to understand the holy Ghost.  
Q. 51. Why is the holy Ghost compared to lamps of fire burning?  
A. Because it doth enlighten the hearts and minds of the true worshippers of God.  
Q. 52. Why is the holy Ghost compared to seven lamps?  
A. The number seven doth signify fullness, or perfection, the holy Ghost is compared to seven lamps because of the fullness of light and saving knowledge and grace that it worketh in the true worshippers of God.  
Q. 53. Why is the holy Ghost called the seven Spirits of God?  
A. It is called the seven spirits of God, because of the manifold spiritual graces that it worketh in the true worshippers.  
Q. 54. It is written that out of the Throne proceeded lightning and thundering, and voices, what is signified by the lightning and thundering?  
A. By the lightning and thundering is signified the powerful working of the holy Ghost in the hearts of the true worshippers, by the preaching of the law and of the gospel.  
Q. 55. Why is the preaching of the Law compared to Lightning?  
A. It is compared to Lightning, to show that as when Lightning cometh into a dark room, it doth make things hide in darkness to be seen, so the preaching of the law by the illumination of the holy Ghost, doth bring men that sit in darkness and shadow of death, to a sight of their sins, and of the wrath of God.  
Q. 56. Why is the preaching of the Law compared to thundering?  
A. It is compared to thundering because it doth thunder out the wrath and judgement of God that shall come on them that live and die in their sins without true faith and repentance, and so stirreth up them that stand in doubt of any thing, and would be further satisfied to go to the preacher and speak unto him as the Jews did to Saint Peter when they were pricked in their hearts, Act. 2.37.  
Q. 57. What ought we to do, when the public worship and service of God is ended?  
A. Wee ought then presently to think upon the goodness of God in bringing us together to worship him in peace and safety from all enemies, and to give him hearty thankes.  
Wee ought then also to think upon our weakness and failings in calling upon God, in singing the psalms, and in hearkening unto Gods holy Word red and preached unto us, and desire God for Christ his sake to forgive us.  
Also in the way( as we are going home) from the Church, all children and servants, as well as parents and masters, ought to think upon the Word of God which was red and preached unto them, and meditate upon it while it is fresh in their memory.  
Q. 58. What ought we to talk of on the Lords day?  
A. Our chief talk ought to be of God, and of his works, and word, and to confer of it with them that fear God. Mal. 3.16. and with our Minister, if wee doubt of any thing, Mal. 2.7. and not suffer any corrupt communication to proceed out of our mouths, but such as may edify and minister grace to the hearers. Eph. 4.29.  
Q. 59. Is merry talking, jesting, and singing of merry songs a breach of the Lords day?  
A. Yes, not onely in him that useth it, but also in others, because it causeth them to draw their minds from holy meditations to harken thereunto.  
Q. 60. May not men reckon with their servants or labourers, and pay them their wages, and appoint them their work on the Lords day?  
A. No.  
Q. 61. To pay labourers their wages is an alms dead, and therefore no breach of the Lords day?  
A Labourers wages is no alms, but a debt due as soon as they have done their work Levit. 10.13. Deut. 24.15.  
Q. 65. What are the things that may be done on the Lords day?  
A. Every work of mercy and urgent necessity, such as could not be prevented not deferred to another time, as to resist the invasions of enemies, or robberies, to quench the rage of fire, to dress meat, but not to make great dinners, because thereby men are made unfit for holy duties, and servants kept from going to Church.  
Also to fodder cattle, to pull a Sheep or any other living creature out of a pit.  
In these and the like cases of necessity, a man may labour, but not for wages.  
Q. 61. May not the poor work, and so earn something on the Lords Day?  
A. No, for the Commandement is laid on the poor, as well as the rich  
Q. 62. May not Chapmen, Higlers, and Carriers, carry commodities out of the country into the City, and out of the City into the country?  
A. No, for that were to prefer the service of the City and of the Country before the Service of God.   

certain Notes and marks of Sanctifying Grace, set down by T. M. a godly Christian lately deceased, which he experimentally found in himself concerning his Salvation: and by his friend set forth here for the profit of others.  
I Have made a choice of the true God to bee my b God, and have endeavoured to the uttermost of my c power, to know him and d serve him, whatsoever others have done to the contrarv. a Josh. 24.22. b 1 rue. 16. c Gen. 31.6. d 1. Chro. 28.9. Josh. 24.15.  
2 I do find e that God of his great goodness hath f wrought in me, an g utter dislike of all ungodliness and profaneness, and it is matter h of grief and sorrow unto me to behold the unclean conversations of wicked men. e Numb. 14.19. f Isa. 26.2. g Psalm. 119.104. Psal. 139.22. h 2 Pet. 2.7.8. Psal. 119.136.  
3 i Sorrow for my own sins hath been the greatest sorrow that ever befell me, and this hath most touched me, not onely when I felt the hand of God k correcting of me, but when I had some new experience of Gods l goodness to me. s Psal. 38.36.18. Psa. 31.9 k Psal. 107.6. Psal. 39.11. l Hos. 3.5, Rom. 2.4.  
4 When I had at any time sinned. I could not bee m at rest, till I had n humbled myself, and my o soul had mourned in secret for the same p confessing and q bewailing my sins, crying mightily to God for r pardon in the s name and mediation of Jesus Christ, and with much weakness t believed the forgiveness of my sins. m Psal. 38.3. n Lam. 3.10. o jer. 13.17. Nehem. 1.4. p Dan. 9.4.5. q jer. 4.31. Psal. 142.1. Jonah 3.8. r Psal. 25.11. s Act. 5.31. t mark 9.24.  
5 My daily u prayer to God is; to let me more and more see my spiritual w poverty, that being indeed sensible thereof, I might v above all things prise Jesus Christ, x hungering and thirsting after him, and judging myself undone y without him. u 1 Ephes. 15.17. Rom. 7.18. v Phil. 3.7, 8. w 1 Pet. 2.7. x Mat. 5.6. Psal. 42.1. y joh. 15.5, 6.  
6 I have much z condemned myself for my unbelief, and do a use the best means I can to b strengthen my Faith, in applying Gods c promises which is the only d evidence I can show for heaven. z 1 Cor. 11.31. Mark. 9.24. a 2 Pet. 1.5, 10. b 1 Pet. 5.10. c 2 Cor. 1.20. 1 John. 2.25. d Heb. 11.1.  
7 I have e so loved Gods house, and the f sweetness that I found in the Ministry of the Word, that I have oft-times been sorry, that I have judged them chappy that remain in Gods house for ever. e Psal. 84.2.10. Psa. 119.167. f Psa. 19.10 g Psal. 84.4.  
8 I have ever best approved of such a h Minister as was most powerful against sin, and most frequent in letting a man i see his corruptions h 2 Cor. 3.6. Rom. 10.15. Psal. 116. i job 13.23.  
9. I have k resolved against all sin, and have l resigned myself up to the guidance of Gods Word and holy Spirit. k Psa 17.3. Psa 119.101. l Psal 119.105. jer 3.4.  
10 My whole life is now a continual m Warfare, daily striving and fighting and n praying against, sometime one sin and sometimes another, according as o satan hath assaulted me, from which warring against sin, I have gathered an argument of my p Peace with God. m 2 Cor. 10.3.4. Iam. 4 1. Eph 6.11.12 1 Tim. 1.18. n Col. 1.9.11 o Mat 4. p 2 Tim. 4.7.8. Rom. 5.3 Rom. 8.6.  
11 Whatsoever profitable instructions I have learned either by hearing or reading, I have delighted to make q others partakers of them, but especially have I laboured to r instruct my own Family: and even s beyond the ability of my own weak body have I endeavoured the conversion and salvation of their souls, ever remembering the words of my blessed Saviour. Lu. 23.32. When thou art converted, strengthen thy brethren. q Psal. 51.13. Ehhes 3.6. Phil. 8.7. Heb. 3.2. 2 Pet. 1.4. r Gen. 18.19. Josh. 24.15. Deut. 6.7. 1 Tim 3.4.5, 6. s 2 Cor. 11.15.  
12 I do t unfeignedly love every one, in whom Gods Image is renewed, and that for this very reason: Because the graces of Gods Spirit do u shine in them. v All my delight hath been in them that excel in virtue; and I never thought myself better, then when I was hearing them, or w speaking with them of things concerning the kingdom of God; and this, though they were never so a poor, in respect of their outward estate. Hence I gather that y because I love them that are begotten, I love him also that begot them: and if I love them for his sake, I love him more, for whose sake they are beloved; I confess I cannot z prove my love by my obedience, which is full of imperfections, but yet my desire is to a approve my heart unto God: and it is b against my purpose and resolution, when I do any thing by which God is offended. t Psal. 16.3. 1 John 4.7.11. Ephes. 2.14. Eph. 4.5.6. u Phil. 2.13. w Acts 1.3. x Prov. 19.1. james. 2.5 y 1 ep joh. 5.1.2. verse. z 1 e●. joh. 5.2.3. a Phil. 1.10. 2 Cor. 7.11. b Rom. 7.19.20, 21, 22.  
23 When it pleased God at sometime to c hid his face from me, and to with-hold the light of his countenance, when I could not so sensibly enjoy d his comfortable presence, it was very e grievous unto me, and during that time f I esteemed my life no better than death. Oh, how doleful and uncomfortable were those dayes, when the son of righteousness did not shine upon me, which g made my heart to pant after God, and my very soul to thirst after him, as the Hart after the rivers of waters. Yea b I sought him with tears, and gave not over crying after him, until I had found him whom my soul loved. c Psal. 30.5.7. Psal. 13.1. Psal. 69.17. Psal. 89.46. d Psal. 16.11. 1 Chron. 16.27. e Psal. 77.7, 8, 9. f Job 7.15. Job 10.4. Jere. 8.3. g Psalm. 42.1. h Canticles. 3.4. Luke 2.48.  
14. When it pleased him to i turn his face towards me again, and k shined upon me with the light of his countenance, when my heart was at any time warmed with the beams of this Sun, as many times it was, both in the l ministry of the Word, as also by reading, prayer, and meditation; Oh! how was my frozen m heart thawed into tears, and my disconsolate soul refreshed as with n flagons of wine out Gods of cellar, then did he o put more joy into my heart then other men had, when their corn, and Wine and oil increased. l Mic. 7.18, 19. Jer. 12.15. k Psal. 4. Esa. 54.7, 8. Esa. 12.1, 2. l Psal. 119.14, 15, 16, 32, 15, 72, 97. m Psal. 32.3. n Cant. 1.2. Cantic. 2.4, 5. o Psal. 4.  
15. I have more p groaned under sin, then under sickness: Nay, oft-times, I have even q rejoiced, when by afflictions, God had r hedged up my way, and not only deprived me of opportunity: but also of will to sin, to which I found myself very s enclinable before the affliction came, and have ever thought myself as much bound to God for t keeping me from sin, as for pardoning of sin committed.  
p Psal. 101.6. Psal. 38.9. Psal. 6.6. Rom. 5.3. q 1 Col. 24. Acts 5.41. 2 Cor. 6.10. Psal. 119.67. r Lam. 3.7. Hosea 2.6. s Psal. 119.71. t I Samael. 25.32, 33, 34. verses.  
These Notes may comfort me, and all the Glory be given unto God that hath begun a good work in me: but I utterly disclaim both this, and all else that is good in me, and cast myself wholly upon the mercy of my God, and the merits of my Saviour, for the salvation of my soul and body.  
FINIS.   

Imprimatur,  
Tho. Wykes. February 25. 1639.