THE SPIRITVALL MAN'S DIRECTORY.  
Guiding a CHRISTIAN in the Path that leads to true Blessedness. In his 111. main Duties towards GOD.  
How To Believe, To Obey, To Pray,— unfolding the— Creed. X. Command. Lord's Prayer.  
BY THAT REVEREND and Faithful Minister of God's word Mr. WILLIAM FENNOR, Sometimes Fellow of Pembroke-Hall, and late Rector of Rochfort in Essex.  
LONDON, Printed by T. P. for JOHN ROTHWELL, at the sign of the Sun and Fountain in Paul's Churchyard. 1648.   

TO THE CHRISTIAN READER.  
CHRISTIAN READER:  
THou hast here Publish for thy benefit a Treatise of a necessary and profitable Subject; wherein thou shalt find Magnum in parvo, a great deal of matter in a little Treatise: and that not trash, nor altogether vulgar, but precious Truths, and many choice notions. A Treatise that it may be this queasy Age will hardly relish, Mannah is loathed by wanton appetites, Scriptures are looked over now by some as rude Elements, how much more, those Books that lay down Elements of Religion out of them; but know thou, that they have the worst stomaches, that must be fed, with fancies and made dishes; and they are the healthiest, that ●●●d on ordinary solid food. And their souls are but diseased pieces that relish little but n●w ●rankes; the soundest and strongest souls are such as love and feed on ordinary wholesome Truths. Ordinary truths, are like ordinary mercies, and usually find the 〈◊〉 entertainment; Ordinary mercies are both necessary and most useful, we owe our lives to them under God from day to day; yet because ordinary they are little regarded, especially by the vulgar: but an intelligent man ●●●zes them, and is affectionately thankful to God for them. ●o ordinary truths are most necessary and useful, they concur to the being of a CHRISTIAN, when others only add lustre to him; yet are they despised by many, because co●…on; but a wise man knows their use, and will relish them, and be chiefly thankful for them. And so wilt thou have cause for this Book, if thou use it conscientiously, if thou be'st a read CHRISTIAN, it may be as an Epitome of Divinity to help memory, if thou be'st raw, here hast thou a a Compendium of necessary saving Truths. If thou hast charge of a Family, it may be very useful to help thee in thy duty of Catechising; yet one thing I must warn thee of, It is a Post-humous, the father (A man, precious man in his generation) is dead, and fatherless children thou knowest are obnoxious to ill usage, but thou in thy pity, must supply its defect; where the Printer hath been short in representing this Treatise as it was drawn by the Father of it, in a Character not so plain and legible. If thou wilt where such need appears, help it with thy Pen, and me with thy prayers, I shall remain  
Thine in Christ jesus JO. GEREE. From my Study in Ivy-Lane, Feb. 19 1647.   

Errata.  
PAge. 12. l. 8 for belief r. less. p. 14. l. 23. r. surety. l. 31. for of r. for. p. 20. l. 29. for mark, r. Rock. p. 33. deal not. p. 17. l. 27. ad House of, l. 28. two. r. to. p. 28. l. 15. deal in. p. 42. l. 25. for change r. challenging. p. 44. l. 22. r. less then. p. 45. l. 6. celebrat. r. celebate or single life. p. 49. las● l. r. use not. p. 50. l. 22. r. bare. p. 54. l. 14. r. concession. p. 55. l. ●. fair shows l. 9 r. Sectaries. p. 57 l 7. r. not all p. 68 l. 2. add the law are under 110. l. 18. for abate r. about. p. 113. l. 11. r, too great p 118. l. 27. r. with water. p. 138. l. 5. for Ware r. roar. l. 15. r. yielding.   

OF CATECHISING.  


Question 1. WHat is Catechism?  
Answ. It is the teaching of the Principles of the Doctrine of CHRIST, namely of Repentance from dead works and of Faith, Heb. 6. 1. To them that have need of milk and not of strong meat, Heb. 5. 12. as being babes in Christ, 1 Cor. 3. 1. and the lambs of Christ, whom the Minister must feed as well as his Sheep, Joh. 21. 15.   

Quest. 2. Who must Catechise besides the Minister?  
Answ. My Parents must Catechise me and teach me the truth of the Lord, Isa. 38. 19 My Father must teach me the information of the Lord, Ephes. 6. 4. And my mother too must, Prov. 1. 8. So did Salomon's mother teach him, Prov. 31. 1. Yea, and the master of the house where I dwell, though he be not my father, yet he must teach me if I be but one of his household, Gen. 18. 19   

Qu. 3. How if Parents do not teach their Children?  
Answ. They are cruel Ostriches and their hearts are hardened, Job 39 16. And God hath taken the Spirit of wisdom from them, vers. 17. They lose their own souls, and do what in them lieth to cast away our souls too; as ever they mean to keep their own souls they must teach us, Deut. 4. 7.   

Qu. 4. Why hast thou a Name given thee in Baptism?  
Ans. Because the people of God named their children then, so did Abraham name his Son Isaac at Circumcision, Gen. 21. 3. The parents have power to appoint the name what it shall be, Luk. 1. 60, 63. Which ought not to be one of a bad signification, for that is a shame, as the name of Nabal signifieth a fool, 1 Sam. 25. 25.   

Qu. 5. What use dost thou make of thy name given thee in Baptism?  
Ans. Two uses: First, to teach me Christianisme that I must give up my name unto God to be his servant, Judas a servant of Christ, jude 1. james a servant of God, jam. 1. 1. Moses God's servant, Iosh. 1. 2. Secondly, that I keep my name unspotted and undefiled; for God only accounts upon such Names, Revel. 3. 4. And therefore it it is fit I should not change it, unless upon a great occasion, as Abram afterwards was called Abraham, Gen. 17. 5. Nor give any cause why any nickname should be set upon it, as Esau to be called Edom, Gen 25. 30. The Pope that changeth his Christian name, showeth himself to be Antichrist, 1 joh. 2. 22.   

Qu. 6. Why would God have thee Baptised?  
Ans. For four reasons: First, to teach me that I was borne by nature the Child of wrath and damnation, Ephes. 2. 3. Secondly, to give me the washing of regeneration or renewing of the Holy Ghost, 1 Tit. 3. 5. Thirdly, to Covenant with me, that I should walk in newness of life, Rom. 6. 4. Fourthly, to distinguish me not outwardly from such as are not God's people, but jufidels and Pagans; for it is a badge and sign of my profession Gen. 17. 11. And not to be omitted by any means, vers. 14. Nor contemned nor neglected in the least degree, seeing it is a matter of Salvation or damnation, Mark. 16. 16.   

Q. 7. What is required in him that is Baptised?  
Answ. He must have Faith, the Eunuch had faith actually before he was baptised, Act. 8. 37. Or at least to be in the sanctifying Covenant of faith, and so even a Child is clean, 1 Cor. 7. 14.   

Q. 8. How then can babes be Baptised?  
Ans. Children ought to be Baptised, for all the jailors house was baptised, Act. 16. 33. Even all Stephanus household, 1 Cor. 1. 16. Whereof it is likely Children were part; for children were Circumcised, Luk. 1. 59 Now Baptism is the circumcision of Christ, Colos. 2. 11, 12. And when Peter urged Baptism upon his hearers, he pressed it with this argument; because the Promise was made to you and to your children, Act. 2. 39 The Covenant to Abraham and his Seed stands everlastingly, Gen. 17. 7. In substance to them which are the children of faithful Abraham Rom. 4. 16.   

Q. 9 Can Babes have Faith then?  
A. First, they may have the seal of Faith, Rom. 4. 11. Secondly they may have the Spirit of God, Luk. 1. 15. Which is a Spirit of faith, 4. 13. Thirdly, they may have faith so accounted, for they may be said to believe, Math. 18. 6. 4ly, They may have seminal Faith, for they may be borne again, and then the seed of God abideth in them, 1 john 3. 9 As children have a reasonable soul, though yet they have not actual reason to know the right hand from the left. Jonah 4 11. And therefore they do not actually believe, because knowing and believing go together, 1 joh. 4. 16.   

Q. 10. Have all elect Babes then this Spirit of Faith, and this same seminal Faith, in their Baptism?  
A. Some have, as first Jeremiah was sanctified in the womb, jer. 1. 5. john leapt in his mother's womb for joy in Christ Luke 1 44. Secondly, such as show strange instincts and aptness in Religion and godliness as soon as they can speak plain, almost as Timothy, who savingly knew the Scriptures from a child, 2 Tim. 3. 15. but all have not, for some live in sin till 20 years after, as Paul was not converted till he was at the age of a man, Acts 9 3. Being sensual before, and therefore without the Spirit, jude 19 Nevertheless though he had not the Spirit dwelling in him from the womb, yet he had the Spirit separating and keeping him for a day of conversion, Gal. 1. 15. But his Circumcision, and his Baptism were not actually available to the sealing of remission of sins, till he did call on the Name of the Lord by Faith, Act. 22. 16.   

Q. 11. What benefits hast thou by Baptism?  
A. 3. I am thereby sealed. First, to be a member of Christ's body the Church, 1 Cor. 12. 13. Secondly, to be one of the Sons of God, Joh. 1. 12, 17. For so was Christ sealed God's Son, joh. 6. 27. In his Baptism, Math. 3. 17. 3ly, to be an inheritor of the Kingdom of God, Mark 16. 16. Standing benefits have no need of reiteration of Baptism, for there is no often put to it, as their is to the Lords Supper, 1 Cor. 11. 25. For it is a Sacrament of regeneration or the new birth, Tit. 3. 5. A man cannot be born twice, john 3. 9, 10. A man cannot be borne twice, for the ingrafied word of God doth dwell for ever in him, 1 Pet. 1. 25.   

Q. 12. Have all that are Baptised these benefits?  
A. No: for the Spirit bloweth where it listeth, john 3. 8. and doth not tie himself to the water of Baptism, Math. 3. 11. Neither is this Baptism which is outward in the flesh, Rom. 2. 28. Esau was Circumcised, yet God hated him, Rom. 9 13. Simon Magus Baptised, yet in the gall of bitterness, Act. 8. 13, 23.   

Q. 13. Who be they that have not these benefits?  
A. No man can know them, till by their fruits we may know them, Math. 7. 13. Indeed Parents are bound to believe the best, and hope the best, for so Charity doth in all things that are not yet manifest, 1 Cor. 13. 7. But for all our Charity, they cannot be vouchsafed forgiveness of sins, unless they join amendment of life to their Baptism, Act. 2. 28. Nor saved, that answer not out of an upright Conscience to Christ's interogatories, though they were washed, 1 Pet. 3. 21. And yet members in Christ's visible Church and vesses in his house. 2 Tim. 2. 20. And called Sons of God though rebellious, Isa. 1. 2. And may be said to be begotten with an outward regeneration, Deut. 32. 18.   

Q. 14. What didst thou promise and vow in thy Baptism?  
A. Three things. First, Repentance of my sins, for he that liveth in sin is of the Devil, 1 john 3. 8. Secondly, Faith, for he that believeth not is condemned already, john 3. 18. Thirdly, obedience to all God's Commandments; for cursed is he that obeyeth not, jer. 11. 3. All these things was I taught in my Baptism, to observe all my life after, Math. 28. 19 2●. Now all this obedience must be done by the power of Faith in Christ, Col. 3. 17. And therefore it is called the obedience of Faith. Rom. 16. 26. And this Faith worketh by love, Ga●. 5. 6. And love must set me on work to keep Christ's Commandments, john 14. 15   

Q. 15. Art thou bound to perform thy Baptism, Vow and Oath?  
A. I am bound▪ Psa. 50. 14. Or else I shall be utterly cut off Nah. 1. 15. Yea I am perjured else, in making such a Covenant▪ Hos 10. 4. And Christ will be a swift witness against me, Mal. 3. 5. And if I now live in sin and do not keep my Vow, it is better for me I had never taken this Vow upon me▪ Eccl. 5. 5.   

Q. 16. What is Belief or Faith?  
Ans. It is the gift of God, Ephes. 2. 8. Whereby I believe the words of Christ, Psal. 119. 66. And find rest in my soul in him, Math. 11. 29. So that now it is no more I that life and work, and do, but Christ that liveth in me, Gal. 2. 20.   

Q. 17. How many ways is Faith taken?  
Ans. Six: First, Historical Faith, jam. 2. 19 2. lie, A dead Faith, jam. 2. 26. 3. lie, A temporary Faith, Luk. 8. 13. 4. lie, A bare hoping Faith, Act. 8. 13. 5. lie, a miraculous Faith, 1 Cor. 13. 2. 6. lie, this same saving and justifying Faith, Rom. 5. 1. A Reprobate may have the first five and be damned, for there is but one Faith, Ephes. 4. 5. Which the world knoweth not, for it is a mystery 1 Tim. 3. 9 And the most men say they have it if we will believe them; yet if we will believe Christ few have it, and it is very scarce, Luk. 1. 8. Being the faith of the Elect. Tit. 1. 1.   

Q. 18. Do not wicked men say, they believe in Christ?  
Ans. Yea, joh. 2. 23. but Christ will not believe them, nor commit himself unto them, vers. 24. It is not a bare believing of Christ in the clouds, but the having of Christ in a man, that giveth a man life, 1 john 5. 12. It is living in Christ as well as believing in Christ, Joh. 11. 26. The wicked may say they have faith, jam. 2. 18. But if Christ be not in them by his spirit, 1 john 3. 24. For all this faith they may be Reprobates, 2 Cor. 13. 5. Not every one that swum after the Ark, and cried after Noah in the Ark, and clambered and hung upon the ark, but only they that were in the ark were saved, 1 Pet. 3. 20. So only they that get into Christ are new creatures, 2 Cor. 5. 17.   

Q. 19 Why so?  
Ans. Faith if it be unfeigned, 2 Tim. 1. 5. Ingrafteth a man into Christ, Rom. 11. 23. If a man be not engrafted into Christ he shall burn in hell fire, john 15. 6.   

Q. 20. What reasons be there of this?  
Ans. Two: First, the sentence of the Law cannot otherwise be true, the same soul that sinneth, that soul shall die, Ezec. 18. 4. Therefore all the Elect must have such a faith, that they may be one with Christ and Christ with them, joh. 14. 20. That Christ's death may be their death, 2 Cor. 5. 14. Secondly, Christ is the life of them that believe, Col. 3. 4. As the life of a man is in him, and the life of every creature is in it, Gen. 1. 30. So Christ in a believer; this is a mystery, Gal. 1. 27. Which whosoever hath not, the wrath of God abideth on him joh. 3. 36.   

Q. 21. Dost thou believe the Articles of faith?  
Ans. Yea I believe in God the Father Almighty, maker of heaven, and so forth, which being a form of sound words, I must hold fast in Faith and love, 1 Tim. 1. 13.   

Q. 22. Why dost thou say, I Believe?  
Ans. Because I cannot be saved without a particular Faith of my own, jam. 2. 18. The just shall live by his faith, Hab. 2. 4. Whereby I may say, Christ gave himself for me, Gal. 2. 20. And that he is my Saviour, Luk. 1. 17. For faith is my life, joh. 20. 31. As David could say, I live. Psal. 116. 2. So he could say I believe, vers. 10, Neither is this presumption in a Believer, for he knows, it that Christ is his Redeemer in particular, job 19 25. Yea in the time of Spiritual desertion, he can say, My God, my God. Psal. 22. 1.   

Q. 23. Is not this Presumption in some?  
Ans. Yea, it is Presumption in many, for if a carnal professor shall say, my God. Hos. 8. 2. The Lord pardons not his sins for all this, but is an enemy unto him. verse. 3. As the body without the spirit is dead, so Faith without works is dead also. Jam. 2. 26. Ignorant Faith is no Faith, but unbelief. 1 Tim. 1. 13. Faith asks who, and what, who is the Lord that I may believe. John 9 36. For Faith is an explicit knowing Faith, through Faith we understand. Heb. 11. 3. Knowledge is partly before Faith. 1 john 4. 16. And partly after Faith. 2 Pet. 1. 5. A man must know what he believes, or else he cannot believe. john 10. 38. Yet Faith is not so explicit, but there is some implicinesse in it, as long as we live here. 1 john 3. 2.   

Q. 24. How canst thou say I believe, can a man know that he believeth?  
A. A man may know that he believeth, 2 Tim. 1. 12. Even by that help of God's Spirit. 1 Cor. 2. 12. For he hath that witness in himself. 1 Joh. 5. 10. Indeed while he is a Babe in Christ, it may be he knoweth not a Babe is a Babe, though he understand it not he understands as a babe. 1 Cor. 13. 11. Yea in the time of temptation too, a man is a man, though in aswound, he knoweth it not, in such a cause David may fear he is cast of for ever. Psal. 77. 7. Also when passions are violent, as over much grief, or over much joy. Luke 24. 41. But a child of God when his unbelief is at the worst, hath an inkling that he doth believe. Mark 9 24. Or props himself at least with this belief, that he hath believed. 2 Cor. 4. 13. How soever Faith bringeth evidence and assurance with it at the last. Heb. 11. 1.   

Q. 25. What say you of them that have the Spirit of bondage?  
A. The child of God had it once▪ but than he hath it no more to fear again. Rom. 8. 15. Those that think they have assurance, and sometimes conceit they are aright, and sometimes fear not, the Lord joins such with unbelievers. Rev. 21. 8. They live in darkness, and know not whether they go, whether to Heaven or to Hell. john 12. 25. The godly may fall sometimes into such fears, that Christ may upbraid them. How is it ye have no Faith. Mark 4. 41. But they are restless till their Election and calling be made sure, and therefore they are diligent about it. 2 Pet. 1. 10.   

Q. 26. How many objects of Faith are there that thou mayest believe?  
A. I must believe in one Lord. Ephes 4. 5. Distinguished into three persons. 1 john 5. 7. First, in God the Father, 1 Pet. 1. 21. Secondly, in Christ. john 14. 1. Thirdly, in God the holy Ghost. Math. 28. 19 So far forth as it is written in the word. john 20. 31. Which is a word of Faith. Rom. 16. 8. A plain and an easy word, that the simple may be converted by it, Psal. 19 7 Psal. 119. 130. It is a perfect word, able to make the man of God perfect. 2 Tim. 3. 17. Whatsoever men, or Counsels, or traditions, or Angels from Heaven say; I must go to the word, if they speak not according to it, there is no truth in them. Isa. 8. If Paul himself were now alive, and should Preach any thing besides it, he were accursed▪ Gal. 1. 8. It is a damnable sin to add toit, Rev. 22. 18. Or to take a tittle from it, verse. 19 ●is able to convince all gainsayers, without running to this or that man's Expositions of it, the scriptures themselves show their own meanings, Acts 18. 28.   

Q. 27. But may not men give their Expositions ●●to it?  
A. There must be an interpreting of the ●ord, people understand not the Original tongue ●● it, 1 Cor. 14. 5. And an expounding too, Luke●4 ●4. 27. But no man may give their own sense to ●● but the sense of the word. Neh. 8. 8. For the ●●me Christ that spoke the dark speeches and Pa●ables, the same Christ doth expound them, Mar. ●. 34. The holy Ghost speaking in the Scriptures, Heb. 3. 7. Teacheth the right meaning. john 14. ●6.   

Q. 28. How is this?  
A. By sundry ways. First, by conferring places with places, as Micah 5. 2. with Math. 2. 6. Secondly, by the scope, as if I would know Peter's meaning, why he said, that David's Sepulchre was then to be seen. Act. 2. 29. I may see the scope of that speech, verse. 31. Thirdly, observing whether the word be proper or figurative john 15. 1. and many others.   

Q. 29. What say you more of the Word?  
A. It undertakes to be a rule to all that we do, to the wearing of our hair. 1 Cor. 11. 14. Or of ● Garment. 1 Pet. 3. 3. To our eating and drinking. 1 Cor. 10. 31. To our marketting and Marchandizing. jam 4. 13. Not so little as a shoo●yer, but if it be amiss, the word doth condemn it. Isa. 3. 18. Not so little as an idle word, but the word doth tax it. Math. 12. 36. Not so little as a thought, but it must be according to the Word. 2 Cor. 10. 5. What ever we think, say, or do, we must be careful to observe the judgement of the word, and lay it before us. Psal. 119. 30.   

Q. 30. Why dost thou say, I believe in God?  
A. For three reasons. First, because I do not believe unbelief, I go out of myself, and deny myself. Math. 16. 24. Secondly, unless I cast myself upon God, and rely on him. 2 Chron. 20. 20. Thirdly, unless not only naturally, but also spiritually, I be in him, move in him, and live in him. Act. 17. 28.   

Q. 31. Why dost thou believe in God as a Father Almighty?  
A. First, that in my greatest dangers I may depend upon him who is able to deliver me. Dan. 3. 17. This I must believe. Math. 9 28. Secondly, that in my greatest temptations, I may not dare to sin against him, for I am not stronger than he. 1 Cor. 10. 22.   

Q 32. Why maker of Heaven and Earth?  
A. First, that I may consider I am Created of God and for God to live holily, for the wicked are for the day of evil. Prov. 16. 4. Secondly, that I glorify God in my soul and body, for they are not mine but Gods. 1 Cor. 6, 20. Thirdly, that I abuse none of his Creatures, for they are all unto God's praise. Psal. 145, 10. Nor profane them, for God is holy in them. ver. 17. But have pleasure to search God's greatness in them. Psal. 111. 2. And see the invisible things of God in them. Rom. 1. 20. And consider them. Math. 6. 28. And meditate on them. Psal. 143.  
And learn Parables or Similitudes for Spiritual things out of them. Math. 24. 32. For God teacheth me by such Similitudes. Hos. 12. 10.   

Q. 33. Why dost thou believe in jesus Christ his only Son our Lord?  
A. For two reasons. First, that I may be justified freely by his Grace, Rom. 3. 24. Who though he knew no sin, yet was made sin for me▪ that I might be made the righteousness of God in him. 2 Cor. 5. 21. Secondly, that look whatsoever he did, or suffered, or had, may be woven in a mystery into my heart; if this mystery had not been in Paul, he himself had been a reprobate. 2 Cor. 13. 5. 6.   

Q. 34. Must that than which was a history in Christ, be a mystery in us?  
A. Yea by the application of all these articles concerning Christ to our souls, I must be an adopted Son of God. 1 john 3. 1. Christ must be form and conceived in me. Gal. 4. 19 I must suffer with Christ. Rom. 8. 17. And mine old man must be crucified in me, and sin die in me. Rom. 6. 6. I must be crucified to the world, and the world unto me. Gal. 6. 14. I must be buried with him and raised up again to a new life. Col. 2. 12. And seek the things above in Heaven. Col. 3. 1. And judge myself here, otherwise I shall be judged and condemned of the Lord. 1 Cor. 11. 31.   

Q. 35. Why dost thou say, Christ was conceived of the Holy Ghost, etc.  
A. He was conceived. Luke 1. 31. By the holy Ghost, ver 35. for the woman was found with child of the Holy Ghost. Math. 1. 18. Supernaturally that his conception might be without sin. ver. 20. For all others are conceived in sin, Psa. 51. 5. Because that which is borne of the flesh is flesh. john 3. 6. And yet the Holy Ghost made him of a woman. Gal. ●. 4. And he was borne of her. Math. 1. 1●. Being the seed of a woman. Gen. 3. 15. Of the seed of David. Rom. 1. 3. The root of jesse. Isa. 11. 10. He suffered under Pontius Pilate who gave sentence that he should be crucified. Luke 23. 24. And scourged him and delivered him up to death. Mark 15. 15. Under whom he had witnessed a good confession. 1 Tin●. 6. 15. And therefore Christ is said to be crucified at Rome the great City of Antichrist. Rev. 11. 8. Because Pontius Pilate who delivered him, to be crucified, was governor under Tiberius Caesar Emperor of Rome. 3●1.   

Q. 36. Did Christ suffer in Soul too?  
A. Yea: for his Soul was exceeding sorrowful even unto death. Math. 26. 38. His Soul was an offering for sin as well as his body. Isa. 53. 10. Whole Christ was surely for us. Heb. ●. 22. And a curse for us. Gal. 3. 13. For our Souls have need of Redemption as well as our bodies. Psal. 49. 8. It is a sign he suffered greater torments then bodily, by his sweat in the garden which was a bloody sweat. Luke 22. 44. And by his lamentable speech on the Cross my God my God why hast thou forsaken me. Math. 27. 46. And by his not tasting of the first death of us. Heb. 2. 9 But also keeping of the second death from hurting us. Rev. 2. 11.   

Q. 37. How is hell taken in Scripture?  
A. First, for the Grave. Isa. 14. 9 Secondly, Hell is taken for the fears of Hell. Psal. 116. 3. Thirdly, Hell is taken for the place of the damned after this life. Luke 16. 23. Fourthly, for the hidden parts of the earth. Psal. 139. 8. Fiftly, Hell is taken for the Devil and whatsoever is hellish. Rev. 20. 14. Sixtly, for the lowest degree of Christ's humiliation. Acts 2. 27.   

Q, 38. What sayest thou of Christ's diseent into Hell?  
A. Not as though he descended to hell to suffer there the pains of the damned, for he said upon the Cross it is finished. john 19 5. Or to deliver the Souls of the Patriarch and Fathers of old out of Limbo, for they were glorified before. Math. 17. 3. And in Paradise by the virtue of Christ's death, he being the ●amb slain from the foundation of the world, Rev. 13. 8. Or to Preach to Souls there in prison. 1 Pet. 3. 19 For that was his Spirit, Preaching in the mouth and days of Noah while they were alive, ver. 20. or to triumph over Hell and Devils, for that he did upon the Cross. Col. 2. 15. Nor as though he descended Locally at all into Hell for all that we know for dying he said unto the good Thief, This day shalt thou be with me in Paradise. Luke 23. 43. And he commended his Spirit into the hands of his Father in Heaven, verse. 46.   

Q. 39 Is it not an Article of Faith, and hath it not its meaning?  
A. Yea it is an Article of Faith, though the Greek Church hath omitted it in their Creed, taken out of Scripture. Acts 2. ●1. And by this same descent into hell, is meant Christ's lowest degree of humiliation, opposed in the height of his exaltation and ascension. Ephes. 4, 10. For he was not only dead, but hidden of death for a while, though he could not be held quite. Acts 2. 24. How soever this descent into hell be understood, we are sure by this means his people shall never descend into he●●. Rom. 8. 1.   

Q. 40. What believest thou of Christ's rising the third day?  
A. He rose again, not by reuniting his body to his Godhead, for they were never severed by death, for being crucified, he was still the Lord of glory. 1 Cor. 2. 8. But by reuniting Soul and body together, and taking his life again, which before he had laid down. john 10. 17. And he himself had power to do it. verse. 18. To be Lord of quick and dead. Rom. 14. 9 And this he did the third day. 1 Cor. 15. 4. Namely, the third day from his suffering passively, verse. 3. And therefore the space is called by the Scripture, the space of three days. John 2. 19 And because that every day hath a night belonging to it, it is called the space of three nights too. Math. 12. 40. That as by man came death, so by man also might come the resurrection of the dead. 1 Cor: 13. 21. Himself being the first fruits of them that sleep, verse. 20. And the first borne from the dead. Col. 1. 18. And the first begotten of the dead: Rev. 1. 5. And dyeth no more. Rom. 6. 9 And therefore those that rose before Christ, as the Shunamites child. 2 Kings 4. 35. And Lazarus and the rest rose again to a mortal life. john 11. 44.   

Q. 41. Why did Christ rise again?  
A. He rose again for the glory of God and the good of all the Elect, Rom. 6. 4. That they might be glorified, Rom. 4. 25. For if he had not risen they had still been in their sins, 1 Cor. 15. 17. This article was a comfort to job and all before the coming of Christ, job. 19 25. And is to be remembered of all the people of God, as a comfort against all troubles, namely that Jesus Christ is risen from the dead, 2 Tim. 2, 8. and for diver other reasons did he rise.   

Q. 42. What believe you conceerning the other two Articles?  
A, He aseended into heaven, john 3, 13. and was seen so doing, john 6. 62. being taken up, Acts 1. 9, and he went up, verse. 10. whether the bodies of the Saints are not yet ascended, no not david's, Acts 2. 34. though their souls do ascend as soon as they are dissolved from their bodies to be with Christ, Phil. 1. 23. and the Heavens must receive him till the times of restitution, Acts 3. 21. and therefore in respect of his body we have him not with us here on earth, john 12. 8. But only Sacramentally in his Supper, 1 Cor. 11. 24. And he sitteth now at the right hand of God, Col. 3. 1. in the throne of his Father, Rev. 3. 21. being preferred even in his humane nature, above all Angels, and all Principalities and powers, Ephes. 1. 20, 21. expecting till his enemies be made his footstool, Heb. 10. 13. Where Steven saw him standing up as in his defence, Acts 7. 55. and where he maketh intercession for his redeemed, Rom. 8. 24. As being their one only Mediator, 1 Tim. 2. 5.   

Q. 43. What believe you of Christ's judging the world?  
A. He is ordained of God to be judge of quick and dead, Acts 10. 42. Not only men, but Angels to the day, when, being called the great day, Judas 6. He shall come to do it visibly, Acts 1. 11. And according to those truths which are contained in the Gospel. Rom. 2. 16. and as men may find their doom in the word, so they must expect it, john 12. 48. His Saints too, by their lives shall judge all the world that are not Saints, 1 Cor. 6. 2. The set day, and hour, and time, knoweth no man, nor the Angels, no not Christ himself as man, Mark 13. 32. Though a man's particular judgement be as he dies, Heb. 9 27. either to Heaven or to Hell, Luke 16. 22, 23.   

Q. 44. What is the Office of Christ?  
A. He is our Mediator, Heb. 12. 24. and he that makes intercession for us, Heb. 7. 25. appearing in the presence of God for us, Heb. 9 24. and perfuming the Prayers of his members with the odours of his merits, whensoever they pray in his name, Rev. 8. 3, 4. In this sense, no mere creature can be a Mediator to entreat for us, 1 Sam. 2. 25. And therefore it is in another sense, that the Prayers of Saints living upon earth when they pray for other men, are called intercessions, 1 Tim. 2. 1. and we must pray them to pray for us; Heb. 13. 18. though not when they be dead, for than they be ignorant of us, yea though it be Abraham himself, Isa. 63. 16. The dead know not any thing of the affairs of this life, Eccl. 9 5. The Lord counts it an absurd thing, that the living should seek unto the dead, Isa. 8. 19 when once their souls go away hence they ●e no more to appear to us, Psal. 39 13. Neither have we any warrant to pray the Angels to pray for us, though they be sent forth to minister for us, Heb. 1. 14. Nor to speak unto them, unless it be in a Rhetorieall strain to bless the Lord, Psal. 103. 20.   

Q. 45. Why did Christ take the office of a Mediator upon him?  
A. Because he was elected of God for this purpose, Isa. 42. 1. and foreordained, 1 Pet. 1. 20. and sealed, John 6. 27. and Sanctified, john 10. 36. And given of God for the life of believers, John 3. 16. not only to help sinners with a possibility of salvation that they might be saved, ver. 17. but to convert sinners, 1 Tim. 1. 15. This was the agreement made between his Father and him, that he should have a seed, and that the Redemption which he purchased should actually prosper, Isa. 53. 10. this was trinsicall end he looked at, namely, that he might purchase to himself a peculiar people, Tit. 2. 14.   

Q. 46. Which be the particular Offices of Christ?  
A. He was Anointed, Isa. 61. 1. First to be our Prophet, to whom we must hearken as long as we live, Deut. 18. 15. Secondly, our merciful and faithful high Priest, to reconcile us to God, Heb. 2. 17. and King of Saints, Rev. 15. 3. For first we were desperately ignorant of God, and he only can reveal God unto us, Math. 11. 27. Secondly, we were desperately alienated, being the enemies of God, and he only can reconcile us, Col. 1. 21. Thirdly, we were desperately disabled, and could never have applied this Redemption unto us, he only can make us Kings over sin and death, Rev. 1. 6.   

Q. 47. Who is he that in effect denyeth Christ's Offices, and teacheth men so?  
A. The Pope and his Church, for though he seem to sit in the Temple of God, 2 Thes. 2. 4. and have the horn of the Lamb, as though he were Christ's Vicar and friend, yet he speaks like the Dragon, Rev. 13. 11. And therefore he is said to deny Christ, 1 john 2. 22.   

Q. 48. How doth he deny Christ's Offices?  
A. First, because he denies Christ's Prophetical Office, he coins new Articles of Faith, and therefore he is called the false Prophet, Rev. 12. 20. Secondly, because he denies Christ's Priestly Office, for he undertakes to offer Christ in the Sacrament, whereas Christ was only once offered, Heb. 9 28. He hath invented satisfactions and penances, and Purgatory, to expiate for sin, whereas Christ trod the wine press alone, Isa. 63. 3. Thirdly, because he denies Christ's Kingly Office, for he applies that to himself, which Christ spoke of himself, Math. 28. 18. and takes it only to himself, 1 Tim. 6. 15.   

Q. 49. Doth he deny no more of Christ?  
A. He makes himself the head of the Church, whereas Christ only is the head, 1 Cor. 11. 3. this Office being given him only of God, Ephes. 1. 22. He makes Peter and himself the mark which was meant of Peter's confession, that he made, Math. 16. 18. Namely, Christ the Son of God, verse. 16. for he only is the Rock, 1 Cor. 10. 4. the Rock of all our Salvation, Deut. 32. 15. And who is this Rock save our God, Psal. 18. 31.   

Q. 50. Why dost thou believe in God the Holy Ghost?  
A. That he may apply Christ unto me to justification, 1 Cor. 6. 11. That he may transform me into the image of God, 2 Cor. 3. 18. And make his graces fruitful in me, Gal. 5. 22. that he may teach me all truth, and put me in remembrance of God's word, john 14. 26. and lead me to walk uprightly, Psal. 143. 10. That he may comfort me in all Temptations, Acts 9 31. helping me with grows in my Prayers, Rom. 8. 26. That he may witness with my Spirit, that I am God's child, verse. 16. that he whom the world knoweth not, may abide with me for ever, joh. 14. 16. For if any man have not the Spirit of Christ, he is none of his, Rom. 8. 9   

Q. 51. What dost thou believe the Holy Ghost, doth more?  
A. I believe that the Spirit makes me a member of one Body, 1 Cor. 12. 13. Namely, the holy Catholic Church of Christ, which is spoken of, Rev. 7. 9 which is the body of Christ, Col. 1. 18. and consisteth only of Saints and Professors of holiness, 1 Cor. 14. 33. Whereof if any walk scandalously, they are to be admonished, and if they will not be reclaimed, they must be accounted as Heathens, Math. 18. 17. and cast out of the Church, though proud Diothephes abused this power, 3. john 10. and delivered up to Satan, for the destruction of the Flesh, that the Spirit may be humbled, and so saved if it may be possible, 1 Cor. 5. 5. That they may learn not to blaspheme nor cause the Word to be blasphemed, 1 Tim. 1. 20. The visible Church have some among them which are not of them, 1 joh. 2. 19 But the true Church which is called Invisible, because the world cannot see which persons they be, are only them which shall be saved, Acts 2. 47.   

Q. 48. Wherein doth the Communion of Saints consist?  
A. In two things; first, in Fellowship with Christ the head, 1 joh. 2. 5. Secondly, in fellowship with the Saints, ver 7. and so it consisteth in 7 things; First, in Unity, Ephes. 4. 3. 4, 5 etc. Secondly, in keeping company with them. Psal. 16. 3. Thirdly, in Praying for them, Ephes. 6, 18. Fourthly, in Fellowship, compassion▪ and bowels. Phil. 2 1, 2. Fiftly, in helping one another out of Sin, Gal. 6. 1. and provoking one another to goodness, Heb. 10. 24. Sixtly, in imitating the lives of the Saints, 1 Thes. 1. 6. as they imitate Christ, 1 Cor. 11. 1. Seventhly, in relieving them that lack, to the very selling of ones goods if need require. Acts 4. 34.   

Q. 53. What believest thou concerning Remission of Sins?  
A. I believe, that all that believe in Christ receive rescission of Sins, Acts 10. 43. I cannot truly say I am sick of it, but my sins are forgiven me, Isa. 33. 24. blotted out and remembered in heaven no more, Isa. 43. 25. nor imputed to me, Psal. 32. 2. but drowned in the Sea, Mich. 7. 19 Namely, of Christ's blood, Ephes. 1. 7 which cleanseth me from all Sin, and I know my Belief is right, if I walk in the light, 1 john 1. 7. For who so have not destroyed the works of the Dwell in them, Christ was never yet manifest to them, 1 John 3. 8. Those that sin against the Holy Ghost, shall never be forgiven, Math. 12. 32. Neither are such as go on in their guilty Consciences, forgiven, Exod. 31. 7. nor such as provoke▪ Christ, and obey not his voice, Exod. 23. 21. Yet God is a God ready to Pardon, Nehem. 9 17. Upon true Repentance and Faith answerable to the vow in Baptism, Acts 2. 38.   

Q. 54. What believest thou concerning the Resurrection of the Body?  
A. Though flesh and blood count it incredible, Acts 26. 8. nevertheless by Faith I know it is true, Joh. 11. 24. And that these very eyes shall rise and see my Redeemer, job 19 27. though the worms have eaten up all my Flesh, verse. 26. yea, though my body were drowned and devoured of Fishes, Rev. 20. 13. though the substance be the same, justice requiring that the same bodies that sinned should be damned, and Mercy requiring, that the same bodies that glorified God should be saved, 2 Cor. 5. 10. Nevertheless, I believe that the qualities and accidences shall be altered; namely, that this very mortal shall put on Immortality, 1 Cor. 15. 53. This dishonourable shall put on glory, this weak shall put on Power, verse. 43. this natural body shall be raised a more Spiritual body, verse. 44. and bear the image of the heavenly, verse. 49. though it be dispiersed into a thousand thousand pieces by Corruption, yet Christ will lose nothing of it, Joh. 6. 39 And therefore my Flesh shall not rest in hope, Psal. 16. 9 of the Redemption of my Body, Rom. 8. ●3. That mortality may be swallowed up of Life, 2 Cor. 5. 4. Though my soul while it is absent from my body, be present in the mean time with the Lord, vers. 8. having returned to God that gave it, Eccles, 12. 7.   

Q. 55. What believest thou more of the Resurrection?  
A. That there shall be a Resurrection both of the just and also the unjust, Acts 24. 15. The one to life the other to damnation, john 5. 29. For Christ is the Judge of quick and dead, Acts 10. 42. And therefore though it be appointed unto men once to die, nevertheless not to die as beasts but to come to judgement, Heb. 9 27. The Angels being instruments of gathering them, and sending them to Christ's bar with a Trumpet, Math. 24. 31. not a material Trump, but with the trump of God, and with a shout, and the dead shall rise first, 1 Thes. 4. 16. Then those that are alive shall be caught up to meet Christ in the air, verse. 17. being changed in a moment, 1 Cor. 15. 52. Blessed and holy is he, that hath part in the first Resurrection from sin unto holiness here, Rev. 20. 6. for he shall go into life eternal, but the rest into everlasting punishment, Math. 25. 46.   

Q. 56. What believest thou concerning the last Article, namely Life everlasting?  
A. I believe it is the inheritance proper to the Saints, who, in this life are made meet to be partakers of it, Col. 1. 12. Which is a Kingdom, Math. 25. 34. consisting, First in the beatifical vision and sight of God as he is, 1 joh. 3. 2. Secondly, in entire likeness with God, Psal. 17. 15. Thirdly, in fullness of joy and pleasure everlasting in Christ, Psal. 16. 11. Fourthly, in having no need of the Creature, Rev. 22. 5. but inheriting all things in God, Rev. 21. 7. Fifthly, in freedom from all troubles and grievances, and imperfections of this life, vers. 4. The Blessedness of it cannot enter into the heart of man to conceive it, it is so great, 1 Cor. 2. 9 It is such a holy Kingdom, that no unholy person may have it, 1 Cor. 6. 9 and if he were their suppose that were possible which is impossible, 1 Cor. 15. 50. Yet he could have no happiness there, for there dwelleth nothing but Righteousness, 2 Pet. 3. 13.   

Q. 57 The wicked say they believe all this, but do they?  
A. Indeed they believe the history of God and his Word, jam. 2. 19 otherwise they believe a falsehood or a lie, jerem. 13. 25. and therefore though they expect to be saved on their deathbeds, when they die they shall perish, Prov. 11. 7. Though they cry, Lord, Lord open the gates of heaven to us, yet he will not open it unto them, Math. 25. 11, 12. God that made them will never save them, Isa. 27. 11. and though they die with Lord, Lord have mercy upon me, in their mouths, Math. 7. 21. and so go away like Lambs, they shall lie in the grave of Hell, as thick as Sheep in a sheepcote, Psal. 49. 14.   

Q. 58. How many Commandments are there?  
A. Ten, ten Words, Exod. 34. 28. God added no more, Deut. 5. 22. Which are the rule of my steps, Psal. 119. 133. continually, vers. 117. in my memory, verse. 109. in mine understanding, verse. 130. being my meditation always, verse. 97. that I may refrain my life from every Sin, verse. 101. Idle vain thoughts and all, verse. 113. and endear them unto me above thousands of Gold and Silver, verse. 72.   

Q. 59 What rules are to help us in the right understanding of the Law?  
A. Six more especially; First, that the Law is Spiritual, so spiritual that the best Saint is carnal in comparison of it, Rom. 7. 14. reaching to all the heart, soul mind, strength, Luk. 10. 27. Secondly, that it is perfect, Psal. 19 7. commanding Obedience to every tittle, if a man do but once Sin it doth curse him, Gal. 3. 10. Thirdly, when it forbiddeth or commandeth any thing, it forbiddeth or commandeth all means, occasions, or provocations thereunto; and therefore the least amorous look, is Adultery, Math. 5. 28. The least hatred, is Murder, 1 joh. 3. 15. Fourthly, whatsoever the Law forbiddeth, it commandeth the contrary, 1 Pet. 3. 11. Whatsoever it commandeth it forbiddeth the contrary, Levit. 19 17. Fiftly, it runneth upon Negatives for negatives bind strongly, this being the nature of a No, no in no wise, Rom. 3. 9 the Firmative binds always, but not to all moments, but the Negative bindeth to both, Luke 21. 34. Sixtly, it's put in the second Person, that every soul may apply it, Mal. 2. 1.   

Q. 60. Who be under the Law, the Rigour of the law, and the Curse of the law?  
A. All disobedient persons that are not made righteous by Christ, 1 Tim. 1. 9 Even the whole world, whether Christian Professors or not, except they be led by the Spirit of God, Gal. 5. 18. bounded to do the Law to the utmost, as a wife is bound to her husband, Rom. 7. 2. and therefore the Law hath dominion over them as long as they live, verse. 1. and the Curse too, Gal. 3. 10. And whatsoever the rigour of the Law says, it's spoken directly to them, Rom. 3. 19 but Believers in whom sin doth not reign, they are not under the Law but under Grace, Rom. 6. 14 nevertheless they must not think the Law to be of none effect to them, Rom. 3. 31. But first they must consent to the goodness of it, Rom. 7. 16. Secondly▪ get the knowledge of their sins more and more by it. verse. 7. Thirdly sling mire and dirt in their own faces, by reason of it, verse. 2. ● Fourthly, delight in it as a blessed rule of life, verse. 22. Fiftly, be moved by it to thankfulness to Christ▪ vers. 25. Sixtly, be schooled by it to hang faster upon Christ▪ Gal. 2. 24. Seventhly, to take heed of the madness of their flesh, that desires rather to be under the Law though never so cruel, then to be under Christ, Gal. 4. 21.   

Q. 61. Wherefore serves the Preface: I am the Lord thy God, which brought thee out of the Land of Egypt, out of the bondage?  
A. Two teach me; First, that I cannot wholly obey, except I believe God is my God, Iosh. 14. 8. and be one of the Israel of God, Gal. 6. 16. Secondly, that the consideration of what God hath done for me, is a motive to obey him, Iosh. 24. 31. Thirdly, that I am forgetful of old mercies; and therefore the Lord persuades me to obedience with the newest and latest, Exod. 20. 2. Fourthly, that the Spiritual meaning of this deliverance, from Egyptian bondage concerneth all that are delivered from Satan and sin, Heb. 2. 15.   

Q. 62. Are the duties of the first Table, greater than the duties of the second?  
A. Yea, because they are the first and the great Commandments, Math. 22. 38. First, because the object of them, which is God, is greater than man, job 33. 12. Secondly, because the performance of them is the immediate worship of God, and he that sins against his neighbour, does more immediately sin against God, 1 Cor. 8. 12. Thirdly, they moderate the duties of the second; as for example▪ the duty of obedience to Parents, otherwise it is not right, Ephes. 6. 1. And yet with these cautions, first that the comparison be equally made of the chief of the first Table, with the chief of the second; of the middle with the middle, of the least with the least, otherwise not, Isa. 1. 15. Secondly, that our obedience to the second, is an argument of our obedience to the first, 1 john 4. 20. Thirdly, that the obedience to both, is inseparable, holiness and righteousness, ever go together, Luke 1. 75.   

Q, 63. What art thou commanded in the first, Thou shalt have no other Gods but me?  
A. To know God and believe him, Isa. 43. ●0. and in him, 2 Chron. 20. 20. and in no other God, Psal. 81. 9 This Commandment bids me keep all the rest, Deut. 11. 22. Not only to obey him, in what he commanded at the first, but any Commandment he would afterwards give, Heb. 11. 17. And therefore this Commandment binds me now to believe in jesus Christ, 1 joh. 3. 23. to rely upon God for all things, 2 Chron. 16. 8. Courageously to wait upon God, Psal. 27. 14. To walk before God, as a servant before his Master, Gen. 17. 1. In all my ways to think of God▪ and to acknowledge him, Prov. 3. 6. To be merry in him evermore, Phil. 4. 4. to fear him and to serve him, Deut. 6. 13. To turn the desires of my Soul to him, and to the remembrance of him, Isa. 26 8. To labour more after him, then after meat or drink, or any thing in this perising world, john 6. 27. To make him the end and scope of all mine actions, not only Spiritual, but also civil, and natural, 1 Cor. 10. 31.   

Qu. 64. Now because we must serve God, and fear him, and love him, and trust in him, and so forth, according to his Attributes, which be they?  
A. He is uncompounded, simple, and perfectly one, Deut. 6. 4. Immutable and unvariable, jam. 1. 17. and therefore he cannot be said to Repent, 1 Sam. 15. 29. but only improperly in regard of the effects, Gen. 6. 6. Infinite in greatness, the heaven of heavens is not able to contain him, 1 Kings 8. 27. being every where present, Psal. 139. 7. Infinite in eternity, from everlasting to everlasting, Psal. 90. 2. Not by succession of time but he is for ever I am, Exod▪ 3. 14. Infinite in Power, for he is Almighty; Gen. 17. 1. Nothing is impossible to him, Luke 1. 37. unless it be to do evil, that is, a weakness and no power; and therefore impossible to him, Heb. 6. 18. Infinite in knowledge, he knoweth all things, joh. 21. 7. Not by discourse one after another, but all together, Psal. 139. 4. most free in his Will, he doth whatsoever he will, Psal. 115. 3. His will being the cause of all things, Ephes. 1. 11. Abundant in goodness, mercy, gracious in patience and Truth, Exod. 34. 6. and Justice, verse. 7. and Holiness, 1 Pet. 1. 16. of terrible Majesty, job 37. 22. most happy and blessed for ever, Rom. 11. 36. and so forth?   

Q. 65. How do the attributes of God concern thine obedience to God, especially in this first Commandment?  
A. First God is simple as a Spirit; therefore he must be served in spirit and truth, john 4. 24. and I must do every thing with simplicity, 2 Cor. 1. 12. Secondly, God is un-alterable; therefore I must trust in his Covenant, Psal. 89. 34. neither change nor meddle with them that do, but be constant in his fear, Prov. 24. 21. Yet I must repent, and so change my life, for God also repenteth of the evil, Joel, 2. 13. Thirdly, if God fill heaven and earth, I must be conscious that wheresoever I am God is, jerem. 23. 24. Fourthly, if God be eternal, than he is the Eternal life that I must seek, 1 Joh. 5. 20. and count him my continual refuge, Deut. 33. 27. Fiftly, if God be Almighty, than I must not stand out against his chastenings, job 5. 17. but fear him, job 6. 14. and humble myself betime before him, job 8. 5. and return to him, for there is no escaping out of his hand, job 22. 23. Sixtly, if God know all things, than I must be conscious that he seeth my thoughts, Math. 9 4. and all my Secrets, Math. 6. 18. And so of the rest.   

Q. 66. What art thou commanded in the second Commandment?  
A. Not to serve God with Will-worship, though it seem never so wise and humble, and mortifying, Colos. 2. 23. To abhor all gross thoughts of God, Act. 17. 29. as that he is such a one, as men's selves do think him to be, Psal. 50. 21. not to make any Image, Deut. 5. 8. Unless God should specially reveal a new Commandment, as once he did for Cherubims in the Sanctuary, Exod. 25. 18. and the brazen Serpent in the Wilderness, Numb. 21. 8. or unless it be in a Civil use, Math. 22. 10. To abhor Images of Idolaters, either to worship God before them, 2 Chron. 25. 14. or in them, as the Jews did God in Baal, Hos. 2. 16. or to be put in mind of God by them, vers. 17. or being at Mass or communion of Service with them, 1 Cor. 10. 21. or housing them, 2 john 10. or bidding them God speed, verse. 11. or learning any of their devises or customs of them, Deut. 12. 30. or familiar reading their books, Acts 19 19 Unless it be to confute them by their own Writers, Acts 17. 28. and to upbraid carnal Professors, with their strictness in their kind, Rom. 2. 14, 15, 16, 17, etc.   

Q. 67. What else art thou commanded in the second Commandment?  
A. Not to lean to mine own knowledge, Prov. 3. 5. nor to serve God by the precepts of men, Esa. 29. 13. nor as men bid me, Mark 7. 6. nor according to the Traditions and customs of the lives of our forefathers, 1 Pet. 1. 18. I am commanded to do, not only in matter what, but also in manner, as the Lord commandeth. Gen 6. 22. For otherwise my prayers and services that I do unto God, and all my Sacrifices, and oblations, are no better than murder, or a Dog's neck, or Swine's blood, or Idolatry, so indeed it as, if I serve him after my own ways, Isa. 66. 3. not only sticks and stones are Idols, Levit. 26. 1. But carnal fancies, imaginations, dulness, deadness, lukewarmness; for their be Idols in the heart, Ezec. 14. 3. 4. Covetousness is Idolatry, Col. 3. 5. Stubbornness is as Idolatry, 1 Sam. 15. 23. A careless Christian is an Idol, there is an idol Professor, an idol Christian, an idol Shepheard, Zach. 11. 17.   

Q. 68 What art thou commanded in the third Commandment?  
A. To glorify the name of God, Rev. 15. 4. that is, his Titles and Attributes, Exod. 34. 5. his Law, Deut. 32. 3. his Ordinances, as Prayer, and hearing of his Word, and the like, Deut. 12. 5. his Gospel, Act. 9 15. the profession of Christ, Math. 10. 22. His censures, as Excommunication, and delivering men up unto Satan, 1 Cor. 5. 4. His Sacraments, Math. 28. 19 All his worship, Mal. 1. 11. his Meditation, Luke 24. 47. and that not only in tongue or lips, Heb. 13. 15. but also in heart, Psal. 86. 11. and in every action, Prov. 30. 9 If any man or woman do not their duty; as for example, Servants, or any others, they cause God's name to be blasphemed, 1 Tim. 6. 1. So also if any man break the Law of God, he is guilty of other men's blaspheming Gods name, Rom. 2. 24. Likewise if a Brother, or Sister walketh scandalously, they profane God's name, Ezec. 36. 20.   

Q. 68 What more art thou commanded in the third Commandment?  
A. To fear God and swear by his Name, Deut. 6. 13. with a Soule-bowing oath, Isa. 45. 23. which is a wholly confessing of God, Rom. 14. 11. and an oath of Covenant, Isa. 19 18. and in some solemn cases with a renewed oath, Deut. 10. 20. Either given by others, and so willingly taken, 2 Chron. 15. 14. or freely of ones self, Psal. 119. 106. if need require by Oath before the Magistrate; but than it must be in Truth, and righteousness, and judgement, jer. 4. 2. and if necessity of weight be in private agreements, Gen. 26. 31. As for performance of one's last Will and Testament, Gen. 47. 31. or to clear ones self and graciously to satisfy a Brother, 1 Sam. 20. 3. yea now under the Gospel too, Isa. 65. 16. And in some cases a Minister may swear in the Pulpit, to make the People believe, 2 Cor. 1. 13. and in more private threatenings from God, 1 Kings 17. 1.   

Q. 70. What art thou forbidden in the third Commandment?  
A. I am forbidden in common talk Swearing, Math. 3. 5. lest I fall into damnation, jam. 5. 12. and bring all the Curses in God's book on my house, Zach. 5. 2, 3. and cause the very Land to mou nre, jerem. 23. 10. It was the brand of a Saul to be a common Swearer, 1 Sam. 14. 24. 39, 44. 1 Sam. 19 6. 1. and 28. 10. And that whether it be in broken Oaths, as God, and the Lord liveth, jerem. 5. 2. Or in Idolatrous oaths, for they are a double sin; as by this Light or by Baal, jer. 12. 16. Or any other hideous oaths, as by the Passion of Christ, or by the Lord himself, or by Milchom, Zeph. 1. 5. The profane use of Swearing is a bloody sin, Swearing, Lying, and Killing are put together; for which the Lord hath a controversy with Men Hos. 4. 2 Nay, if a man hear an Oath, and do not utter a reproof, he is guilty of the sin. Levit. 5. 1. and if for every idle word, a man shall give account before God the last day, what then shall he do for his Oaths, Math. 12. 36. Swearing is a cursing of one's self, Math. 26. 74. but chiefly I am forbidden all false Swearing, Levit. 19 12. for that pulls Christ swiftly against one, Mal. 3. 5.   

Q. 71. What art thou forbidden more in the third Commandment?  
A. First, all taking God's name in vain, as O God, O Lord, Deut. 5. 11. Secondly, the formal repeating these words, The Lord be with thee, or the like, 1 Sam. 17. 37. I thank God I do so and so, Luke 18. 11. Thirdly, vain repetitions, as Lord have mercy upon us, Christ have mercy upon us, Lord have mercy upon us; as Papists and babbling Battuses use them, Math. 6. 7. Yet repetitions that proceed out of a broken zealous heart be holy, Dan. 9 18, 19 Fourthly, the abuse of Lots, for their disposing is of God, Prov. 16. 33. and were Sacredly used. First, for the deciding of Controversies, Prov. 18. 18. Secondly, for Elections, 1 Sam. 10. 21. Thirdly, for dividing of Portions, Numb. 26. 55. Fourthly the finding out of an Offender, Iosh. 7. 14. for they were joined with Prayer, Acts 1. 24, 26. resting on God's determination, Iosh. 14. 2. being a Divine thing by the light of nature, jonah 1. 6, 7. and appealing to God, 1 Sam. 14. 41. and therefore not to be used to wickedness, Math. 27. 35. as Soothsaying, Ester 3. 7. or Covetousness, or any evil practices, Prov. 1. 14.   

Q. 72. What art thou commanded in the fourth Commandment, concerning the Sabbath?  
A. To keep it, to sanctify it, and so as the Lord hath commanded, Deut. 5. 12, not to hide mine eyes from it, Ezec. 22. 26. not to turn my foot from it, to delight in it, to count it honourable, to honour God in it, not seeking mine own pleasure, not doing mine own works, nor speaking mine own words, Isa. 58. 13. To regard it in mine own dwelling house, and in Gods at public Convocations and assemblies, Levit. 23. 3. there to Pray, Acts 16. 13. To have the Word read and Preached, Acts. 15. 21. to reason about matters of Religion, Acts 17. 2. To sing unto the Lord and thank him, Psal. 92. 1. To meditate and triumph in God's works, vers. 4. To talk of God's faithfulness, and show it forth morning and night, vers. 2. It is not an hour or two at Church, and so an end; but all the whole day; for it is not a part of a day, but a whole Day, Math. 12. 1. If I will not hearken to hollow this day I shall burn in Hell-fire, for ever, jer. 17. 27. He is an adversary to God, that mocks at a strict keeping of a Sabbath, Lam. 1. 7. For God hath blessed it, Gen. 2. 3. and it is a Sign between a man and his God, Ezec. 20. 12.   

Q. 73. What say you more of the Sabbath?  
A. I must not only keep it, but keep it verily, Exod. 31. 13. and abstain from all weekly works, not only rest but rest holily, vers. 15. Father's must not suffer, much less cause their Children, or Masters their Servants, or Innkeepers their Guests, to break this day, Exod. 20. 10. none may buy or sell victuals or wares on this day, Nehem. 13. 16, 17. nor carry burdens, jer. 17. 22. Nor go journeys, Exod. 16. 29. nor dress meat beyond necessity, or godly convenience, to the hindrance of themselves, or Daughters, or Maids, from sanctifying this day, verse. 23. Hither are referred holy Feasts or thanksgivings, Neh. 8. 9, 10. As the deliverance from the Gunpowder Treason, Hester 9 21. Fasts for humiliations, 2 Chron. 20. 3. which must be Sanctified too, joel 1. 4. as being kinds of Sabbaths, Levit. 16. 31. And therefore the Convocations of them must be holy, Levit. 23. 24.   

Q. 74. May no works but only of Gods immediate Worship be do●e on the Sabbath?  
A. Yea, first works of Mercy to a Beast in danger or need, Math. 12. 11. or to Man in sickness, or other misery, verse. 10. whether in soul or body, Luk. 13. 11. Secondly, works of necessity, as taking of food, Mark 2. 23. Thirdly, works of decency, as making of beds, and the like; for the Sabbath was made for Man, and not man for the Sabbath▪ verse. 27. Fourthly, works of common honesty and humanity, as saluting one another, we are not forbidden to be courteous, 2 Pet. 3. 8. Fiftly, works though otherwise in themselves se●●ile, requisite to God's worship, as travelling to Church, Luke 6. 6. or riding divers miles off to the Prophets of God, if need be, 2 Kings 4. 22, 23. The Ministers studying his text, and the Priests killing of the sacrifices, 2 Chron. 23. 31. and setting things in order, Leu. 24. 8. If any call this profaning God's Sabbath, he must know it is blameless, Math. 12. 5. Sixtly, works of helpful refresh, as walking, for that may be existent with the immediate worship of God, Luke 6. 1. I do not mean Playing, Exod. 32. 6. or recreations for our own Pleasure, for they are forbidden, Isa. 58. 13.   

Q. 75. There be many arguments to prove the Commandment of the Sabbath, to be moral▪ which be the first six of them?  
A. First, the Sabbath was delivered to Adam before the fall, when there was no Ceremony, Gen. 2. 2. which is not spoken by anticipation, but the context showeth it was then sanctified to him, verse, 3. Secondly, Moses takes it for granted, it was known to be moral, and known before the Law was given, Exod. 16. 25. Thirdly, unless this be moral there cannot be ten Commandments; for the Duties being commanded in the three former the time only here, either this time must be moral, or else there cannot be ten, which is false; Deut. 16. 4. Fourthly, God would not put a cerimoniall law in the midst of the morals, and urge it with more words, reasons, repititions, and particulars, than any of the morals, as he doth the Sabbath, Exod. 20. 8. 9, 10, 11. Fiftly, Christ speaking of those days, when all the cerimoniall law was dead and buried, showeth the Sabbath stands still, Math. 24. 20. Sixtly, the Prophet prophesying of the days of the Gospel, when Christ the righteousness and salvation of God should be revealed. Isa. 56. 1. pronounceth a blessing on them, in those times that keep the Sabbath from polluting of it. verse. 2. and putteth the keeping of the Sabbath for the whole obedience of the covenant. ver. 6. which he would not do if it were; for obedience is better them sacrifice or ceremony. 1. Sam. 15. 22.   

Q. 76. Now because some object, saying the Sabbath is not engraven in men's hearts, neither is there any mention either before the flood, or after that the fathers did keep it, and so forth, therefore tell me what arguements have you to prove it moral?  
A. First, if God had meant to out on Ceremony, among the Laws that were moral, he would rather have put Sacrifice, for that is more a dequat to all the antimonial saw. Hos. 6. 6. being a type of repentance. Psal. 50. 17. Thanks givings. Psal. 107. 22. Prayer. Prov. 21. 27. Justice and judgement. ver. 3. all religion, Pro. 15. 8. a full type of Christ. Heb. 9 14. Secondly, the scripture showeth not that nor Christ. Mat. 5. 17. nor the law of faith doth disannul any thing of the law, meaning directly the Decalogue. Rom. 3. 31. Thirdly the Sabbath was intimated in Cain and Ables Public serving of God. Gen. 4. 3. 4. and in the public calling on God's name in the days of Enosh, ver. 26. and in Noah's waiting the fall of the waters by Sevens. Gen. 8. 10. 12. who no question as he condemned the world by building the Ark on the week days. Heb. 11. 7. So also by preaching o● the Sabbath; for he was a Preacher. 2. Pet. 2. 5. and in Abraham too, who was a Prophet. Gen. 20. 7. and had a great people to preach to. Gen. 14 14. Fourthly, the Sabbath is engraven upon man's heart, of which the engraving upon Tables was a token. Exod. 34. 28. and to show the everlastingness of it, it was written which none of the Ceremonies were, in stone. Deut. 4. 15. Fisthly, when God speaking of the covenant of grace, he saith, he will write it again in the minds of his redeemed. Heb. 10. 16. even upon the fleshly tables of their hearts, alluding to the material writing. 2. Corin. 3. 3. Sixtly, the very heathens had their Sephtamins, their eights, and the ninths, still hover about the holy seventh of the Decalogue, the whole law being obscurely written in their hearts. Romans▪ 2. 15.   

Q. 77. The Sabbath was the last day of the Week, how cometh it now to be changed into the first day of the week?  
A. This day the Lord hath made, Psal. 118. 24. For on this day Christ rose from the dead, and rested from the work of Redemption, Math. 28. 1. Having created new heavens and a new earth, Psal. 65. 17. which we are to keep by virtue of the fourth Commandment still; for Christ telleth us, he is Lord of it, Math. 12. 8. which is called sometimes from Priority of order and dignity, the first day of the Week, Acts 20. 7. Sometimes from the Author that did institute it, the Lords day, Rev. 1. 10. as we see the Lords Supper is so called, 1 Cor. 11. ●0. And though the Sabbath from the Crcation were from Even to even, Levit. 23. 32. Day's being so reckoned, Gen. 1. 31. yet this Sabbath is to be reckoned from Christ's Resurrection; and therefore is from Morning to morning, Mark 16. 2. And albeit Mary Magdalen came while it was darkish, and Christ was risen before that, and so might seem to have risen over night, Job. 20. 1. yet that could not be the women, and Peter, and John would never have deferred their going to the Sepulchre, till morning then as they did vers. 2. Now howsoever this Day be circumstantially changed and Ceremonies removed; yet the day stands still moral, Acts 16. 13. The Commandment of not Killing, had a ceremony annexed to it. as the eating of the Flesh, with the blood, Gen. 9 4. 5. which now is changed. Col. 2. 21. and yet the Commandment of not killing stands still, Rom. 13. 9   

Q. 78. What art thou commanded in the fifth Commandment?  
A. To honour my Father and Mother, Exod. 20. 12. to fear my mother and father, Levit. 19 3. to use reverend gestures before them, vers. 32 and reverend speeches to them. 1 King. 2. 20 to obey them. Prov. 16. 20. in godly choice of Marriage as Isaac did, Gen 24. 4, 67. and of Vocation, as Samuel did, 1 Sam. 1. 28. and 2. 11. and of suitable Apparel, vers. 19 yea in all things, Cel. 3. 2. So it b● in the Lord, Ephes. 6. 1. To receive all godly instruction from them, Prov. 1. 8. to submit to their correction Prov. 23. 13. to require my Parent's love, 1 Tim. 5. 4. to relieve them i● they be in want, Gen. 47. 11. to cover their Infirmities in a humble wise, Gen. 9 23. To entreat Christ for them. Mark. 1. 29, 30. 31. ●● nothing to be unnatural toward them, 2 ●im ● 2, 3. I must honour my Parents, not only by generation, Prov. 23. 22. but also by ashnity. Ruth 3. 1, 5. by adoption, Ester 2. 7. 20. by in●● and government, as Kings and Magistrates, Isa 22. ●1. by bounty as benefactors, joh 29. 16. also through Age as old men, 1 Tim. 5. 1. ●●. or through Spiritual profession, as Ministers and Preachers, 1 Cor. 4. 15. for they are my spiritual Fathers, Tit. 1. 4. and these I must have in a double honour, 1 Tim. 5. 17.   

Q. 79. But what must my Parents d●e for me?  
A. They must pray to God for me, 1 Sam. 1. 10. and devote me unto God before I am borne, vers. 11. bless God for me when I am borne, Luke 1. 68 and provide all things necessary for me to this life and therefore much more for Heaven. 1. Tim. 5. 8. to ●each men diligently the ways of the Lord. Deut. 6. 7. that I may be learned in the scriptures from a child. 2. Tim. 3. 15. and not provoked to wrath, but brought up in the nurture of the Lord. Eph. 6. 4. to offer continually the sacrifice of Prayer for me though I be a far of. job. 1. 5. to set up the service of God in their house, that I may daily partake of it. Iosh. 24. 15. For cursed are such families that have not Prayers, and invocation▪ upon God in them. jer. 10. 25. to hold me to the observing of God's statutes, as for example the Sabbath. Exod. 20. 10.   

Q. 80. What is the meaning of the sixth Commandment; Thou shalt do no murder?  
A. Thou shalt not kill thyself. Act. 16. 27, 28. neither by distempering thyself, as a drunkard doth. 1. Sam. 25. 36. nor by neglecting the body. Col. 2. 23. nor by denying comforts to the body. 1. Tim. 5. 23. nor by too much grief. Pro. 17. 22. Thou shalt not kill another, whether he be a good man, Pro. 1. 11. or a bad man. Gen. 4. 15. neither by devices. 2. Sam. 11. 15. nor by forgery 1. King. 21. 13. nor by changing duels. 2. King. 14. 8. This commandment doth not only forbid murder in outward act, Gen. 9 6. but also all reproachful words and anger, Math. 5. 22. and all angry looks. Gen. 7. 6. and all hatred. 1. joh. 3. 15. and all tale-bearing. Leu. 19 16. I must blow away a tale-bearer, as the North wind blows away rain. Pro. 25. 23. I must be careful to maintain the life and health, and to recover my neighbour from sickness, not only his daughter. Math. 15. 22. not only his son. joh. 4. 47. not only his servant, Math. 8. 5. 6. but also a stranger, Luk. 10. 34.   

Q. 81. Is it not lawful to kill in any wise?  
A. Yes. Deut. 13. 9 for the Magistrate may and must use the sword against them that deserve it. Rom. 13. 4. but then it must be done in humility. jezabel in her feigned doing of justice, would have a fast when she put Naboth to death. 1. King. 21. 12. and with rendernesse of the malefactors' soul, that I may give glory to God. Iosh. 7. 19 A Captain and his soldiers may kill the enemy in a just battle. 1. Sam. 15. ●. nay, he is an offender if he will not. vers. 18▪ 19 but so as there be peace first offered, if they be fit to have it. Deut. 20. 10. and also a private man in case of necessity, upon his own defence or brothers. Exod. 2. 12.   

Q. 82. What else doth this Commandment urge?  
A. Not to be soon angry. Tit. 1. 7. unless it be without sin. Eph. 4. 26. and against sin. Mark. 3. 5. not to be hasty, Prov. 14. 26. to be long suffering, 1 Cor. 13. 4. to overcome evil with goodness, Rom. 12. 21. ready to forgive. Eph. 4. 32. not to be suspicious, 1. Cor. 13. 5. but apt to believe good of ones neighbour, verse. 7. to be courteous, 1. Pet. 3. 8. without envy, jam. 3. 14, without emulation and any evil, Math. 20. 12. or envious disdain, Prov. 14. 30. or contempt, Prov. 18. 3. or uncompassionatenesse, 1. joh. 3. 17. not to be a flattering friend, Proverb. 19 4. nor treacherous, Luk. 22. 4. nor to bear a secret grudge. Prov. 26. 26.   

Q. 83. What more doth it Command?  
A. To rejoice with them that rejoice, and weep with them that weep, Rom. 12. 15. To resist the beginnings of strife, Prov. 17. 14. as loud speaking, Ephes. 4. 31. or provoking interjections, as Pish, tush, Raka, Math. 5. 22. To depart from ones own right to redeem love and peace, Gen. 13. 8, 9 10. To be hospitable, for thereby some have entertained Angels unawares, Heb. 13. 2. to be without offence, Rom. 14. 21. yea in a morsel of meat, vers. 15. For if we offend the Conscience of our weak brethren we sin against Christ, 1 Cor. 8. 12.   

Q. 84. What is the meaning of the seaventh Commandment, Thou shalt not commit Adultery?  
A. Thou shalt not commit Sodomy, Rom. 1. 27. no● Bestiality, Leu. 18. 23. nor Incest vers. 6. nor Whoredom, Levit. 20. 10. nor Fornication, Heb. 12. 16. nor Polygamy, Mal. 2. 15. nor Rape, Deut. 22. 25. nor admit of unlawful Divorces, Math. 19 9: for l●st of Adultery, Math. 5. 22. Yet in case the wife hath committed Adultery, the bond is not broken if the Husband be pleased to continue it, and renew it, 2 Sam. 3. 14. nor unreasonable absenting, but there may be absenting upon necessity, 1 Sam. 25. 18. As a Soldier in time of war, 2 Sam. 11. 11. or when a lawful trade doth enforce, as a Seafaring man; for the men were named only to have sailed abroad, 1 King. 9 27. Husband and wife must not defraud one another, unless it be with consent for a time, for fas●ing and Prayer, 1 Cor. 7. 5. or for some special work of God, Exod. 18. 2. they must not deny one another due benevolence, 1 Cor. 7. 3.   

Q. 85. What say you of Marriage?  
A. Marriage is honourable among all men, Ministers and all, Heb. 13. 4. Simply considered, better than celebrated; because instituted before the fall of Man, Gen. 2. 18. as since the fall it is a means to avoid Fornication, 1 Cor. 7. 2. and temptation, verse. ●. and burning, vers. 9 yet to this or that man not to be married, may be better, vers. ●. and a special gift, vers. 7. by reason of circumstance and present distresses, vers. 26. For thereby one is more vacant for the service of God, vers. 32. But Marriage in itself hath neither Commandment for it, nor against it, vers. 25. When a Son and Daughter are to marry, their Fathers have power to strike up the marriage, Deut. 7. 3. between such and such, jer. 29. 26. namely, with the party's consent, for that it is essential to Marriage, Gen. 24. 8. However the Father have a negative voice, Gen. 28. 1. And though they have given their consent, he hath power to break it, Exod. 22. 17. Nay their vow cannot stand without his consent, either express or implicit, Numb. 30. 5.   

Q. 86. What say you of Contracts, or Espousals before consummaie Marriage?  
A. They are not essentially required to Marriage for it may be all at once, Gen. 2. 22. yet it is not amiss to go by degrees in Marriage, being a weighty thing, and a Covenant of God, Prov. 2. 17. but when a couple are Contracted only, they are Man and Wife, Deut. 22. 23, 24. joseph and Mary, espoused only, Math. 1● 18. yet they were man and wife, verse. 20. as appears also by the spiritual Espousals unto Christ, which are faithful, Hos. 2. 20. and stands for ever, verse, 19 namely the Espousals being absolute, Luk. 2. 5. yet if they be conditionally, they may be broken when Marriage cannot, for Marriage no creature can difanull, Mark. 10. 9 to wit. First, if there were a just condition put, which is not fulfilled. Secondly, if a time were set, and the one party fails, than the other is free. Thirdly, if there appears any thing after the Espousals, which if it had been known before had hindered them; and now one party reasonably change his mind. Fourthly, if both agree to loosen the promise made but conditionally; promises of Marriage becomes often scandalous, 1. Sam. 18. 17. and therefore better slay till through agreement, for Marriage is the absolute taking of one to be a wife, Gen. 25. 1. Marriage though it be more solemnly celebrated by a Minister, yet it may be also by the civil Magistrate. Ruth. 4. 1. openly before witnesses, ver. 9 and with invocation and benidiction verse. 11, 12. so then Marriage is consummate. verse. 13.   

Q. 87. What is the duty of man and wife?  
A. First, Conjugal love as towards their own bodies and souls, Eph. 5. 28. Secondly, special honour and dwelling together according to knowledge, and communion in the worship of God, 1. Pet. 3. 7. Thirdly, communication of their body and so possessing the vessel in Sanctification, 1. Thess. 4. 4. Fourthly, communication of outward goods, especially for the use of them, for they are one flesh, Eph. 5. 31. only so as the husband be the head, 1. Cor. 11. 3. and therefore first, he is to cherish his wife, and to provide for her necessaries, Eph. 5. 29. Secondly, to go before her in knowledge, yet so, as he is to hearken to her godly counsel, judge. 13. 23. Thirdly, to rule well over his house, 1 Tim. 3. 4. and as for the wife. First, she must submit and acknowledge herself subject to her husband in the Lord, Eph. 5. 22. Secondly, reverence him, verse. 33. Thirdly, ask questions of him, wherein she is ignorant about points of faith; and therefore he is bound to be able to tell her, 1 Cor. 14. 35. she may in some cases give something away, without the express consent of her husband, so it be for the good of the family, 1. Sam. 25. 18. as an alms to the poor, Pro. 31. 20. especially if she get it over and above by her industry, verse. 13● and do not sin against the trust of her husband, ver. 11. for his good and not for his evil, ver. 12.   

Q. 88 What must they do that are to Marry? and what say you more of the seventh commandment?  
A. They must seek God extraordinarily, by prayer and meditation as Isaac did, Gen. 24. 63. and their parents must solomnely bless them, or they that give them in Marriage they must solemnly bless them, and beseech the Lords blessing upon them, verse. 60. The man must be careful that he Mary a godly daughter of God's people, judg. 14. 3. and so is the maid that she Mary in the Lord, 1. Cor. 7. 39 and when they do Marry, to Marry as if they Married not, ver. 29. and to beware of any disorders at the Marriage feast, as if Christ jesus, were bodily there, joh. 2. 2. this 7th. Commandement forbids wanton company, Eph. 5. 7. all drunkenness & excess, 1. Pet. 4. 3. idleness, Ex●●. 16. 49. sleepiness & looseness of eyes, 2. Sam. 11. 23 and an impudent forehead, jer. 3. 3. all kinds of light talking, 1 Tim. 5. 13. or gesture, Isa. 3. 16, 17. wanton Dances, Stageplays, Pictures, histories, tales, or any filthy conversation, which may grieve a righteous Lot, 2 Pet. 2. 7. and lustful attire, Prov. 9 10. any strange fashions, or apparel, Zeph. 1. 8. Magistrates must not tolerate, or lightly, or ridiculously punish Whoredom, or Fornication; for that is as bad as tolerating, Deut. 23. 17. not forbid the remedy, as Marriage, 1 Tim. 4. 3.   

Q. 89. What is the eight Commandment?  
A. Thou shalt not Steal, that is, first Thou shalt not defraud, Mark. 10. 19 whether it be by robbery, Luk. 10. 30. or Burglary, Exod. 22. 2. or any other theft, 1 Cor. 6. 10. whether by concealing, 1 King. 21. 7. or by partaking thereof, Prov. 29. 24. or by being a confederate, Prov. 1. 14. Secondly, thou shalt not use cunning guile, 1 Thes. 4. 6. neither by vain getting, Prov. 13. 11. nor unright getting, jer. 17. 11. nor covetous getting, Hab. 2. 9 nor by unjust detaining, jam. 5. 4. Thirdly, thou shalt not be an Usurer, whether by extortion, Ezec. 22. 12. or any other sin against the sense of true lending, Ezec. 18. 8. He that lives in this sin wittingly is under an impossibility to be saved yet, Psal. 15. 5. for he is an unjust man, Prov. 28. 8. whether he be a lending Usurer, Deut. 23. 19 or a Broker for-usurers, jer. 15. 10. or a wise inventor of new usury; for it is cursed to be wise to do Evil, jer. 4. 22. Fourthly, thou shalt not be niggardly, Eccles. 6. 2. nor carking and caring in any thing, Phil. 4. 6. nor resolving to be rich, 1. Tim. 6. 9 nor hasty to be rich, Prov. 28. 20. nor insatiable in the increase of riches, Eccl. 4. 8. Fiftly, thou shalt not be a waster, Prov. 18. 9 nor improvident for thyself, or servants, or wife, or children, or any others that are thine, 1. Tim. 5. 8.   

Q. 90. What doth this Commandment forbid more?  
A. Heedless suretyship, Prov. 11. 15. false weights and measures, vers. 1. Ingrossing and hoardings of Corn, or the like, vers. 29. ask a higher price for the wares then the seller may afford, for that is lying, Prov. 21. 6. though it be to bring the buyer to a due worth, for that is to do evil that good may come of it, Rom. 3. 8. dispraising of the ware, as buyers use to do, that they may get them under value, Prov. 20. 14. buying things that are not to be sold, as Graces, pardons, presentations to benefit, Act. 8. 18. making of ware that are unlawful to be used, as Dice, and Shrines for Idolatry, Act. 19 24. Sacrilege, Rom. 2. 22. of things given to good uses, either by ones self, for which Anantas and Saphira died suddenly, Acts. 5. 5, 10. or by others, Prov. 20. 25. of tenths, or any Church duties, Mal. 3. 8. or Church livings, whether it be by mangling or alienating, or devouring of them, Nehem. 13. 7, 8. here are condemned. First, Bankrupt Gentlemen, that will not labour in their calling. Luk. 16. 3. Secondly, Idle Gentlemen, that will not work at all. 2 Thess. 3. 11. Thirdly, idle beggars that would have to eat, and yet are lazy to work for it, ver. 10. Fourthly, all, be they never so great, or Noble or rich, that use a vocation, Gen. 3. 19 Fifthly, all jugglers, Fiddlers, Gamesters, Players, keepers of gamehouses, Sight-shewers, and all that work not with their hands the thing that is good, Eph. 4. 28.   

Q. 91. What more does this Commandment command?  
A▪ First, To make restitution, whensoever we have wronged our neighbour, Ezek. 33. 15. yea rather more than less to the party damnified, Levit. 6. 5. or if he be dead, to those next of kin, or for want of them to pious uses, Num. 5. 7, 8. with amends for the wrong, Luke. 19 8. and if we be not able, yet so much as we can, Exod. 22. 3. though is be with the parting, with our garment, if it be desired, Prov. 27. 13. if ever we mean to be forgiven our sins, Levit. 6. 7. nay our repentance is all rotten, whatsoever it be except we right our wronged neighbour, for God is no respecter of Persons, Col. 3. 25. Secondly, to be content, with whatsoever estate we are in, Phil. 4. 2. whether rich or poor, verse. 12. even with care, food, and raiment, 1 Tim. 6. 8. yea in want and necessities, 2 Cor. 12. 10. to be moderate in the caring for maintenance, Prov. 30. 8. Thirdly, To use comfortably the good gifts of God, Eccl. 5. 10. so that nothing be lost for want of honest saving, john. 6. 12. casting our care upon God, 1 Pet. 5. 7. to be sober in the using of, or caring for any thing, verse. 8. not giving too much to the belly, Luk. 16. 19 or back by chargeable apparel, 1 Tim. 2. 9 Fourthly, To give without sparing to them that are in need, Prov. 21. 26. as we have, wherewith all, Eph. 4, 28. especially to the Saints, ●om. 12. 13.   

Q. 92. What say you of men's particular Callings, for they come here to be examined?  
A. Every man and woman is to have a calling, Gen. 2. 15. and to do his own business, ● Thess. 4. 11. though it be with much labour and s●●eat, Gen. 3. ●9. wherein he is to labour six days, Exod. 20. 9 except it be to go to a Lecture, or to any other higher duty, joh. 4. 28. for idleness is a deep sleep, Prov. 19 15. now a man may know whether his calling be good. First, if it be the working of that which is good, Eph. 4. 28. Secondly, if it be honest and of good report among the Saints, Phil. 4. 8. Thirdly, If it be such a calling, as he may have God to teach him in, Isa. 28. 26. and to give him a gift comfortably and profitably to discharge it, 1 Pet. 4. 10. and these things he must have, for to follow it. First, Wisdom and skill to understand his way in it, Prov. 14. 8. Secondly, Diligence, Prov. 10. 4. Thirdly, prudence to observe opportunities, vers. 5. Fourthly, courage to undergo difficulties, Prov. 20. 4. Fiftly, not to be bastier to be rich, than godliness and a good conscience will afford, Prov. 28. 20. Sixtly, minding his own matters, 1 Pet. 4. 15. Seventhly, the grace of God to sanctify and establish his work, Psal. 90. 17. a man must abide in his calling, wherein he is called, ● Cor. 7. 20. except it be a calling only for a time, as to be a servant; for than he may be free, when God opens a door, ver. 21 otherwise not to leave it without a special, warrant, Amos. 7. 15.   

Q. 93. Now because the rich are the poors purse bearers & do steal from them, if they be not merciful & bountiful to them, what say you of alms & bounty?  
A. 1, Every soul that hath not a farthing to give yet in affection must, for there is a liberal soul, Prov. 11. 13. Secondly, though a man be a poor labourer, he must labour the harder that he may be able to give, Eph. 4. 28. Thirdly, much more, if a man have this world goods somewhat more plentifully, 1 joh. 3. 17. Now this giving is not to burden a man, either in his necessaries or conveniences to his estate and condition, 2 Cor. 8. 13. yet in case of necessity of our poor brother, we must to our power and beyond our power give, verse. 3. yea in our deep poverty to be liberal, verse: 2. to our decayed brethren, Act. 20. 35. especially such as are nearest us, verse. 34. to all, but most especially of all to the household of faith, Gal. 6. 10. not so much to them that are wicked, yet charity will not judge easily evil of any, 1 Cor. 13. 5. and this our giving must be first, with aiming at the honouring of God, Prov. 3. 9 Secondly, without letting our left hand know what our right doth, Math. 6. 3. Thirdly, without shaming of the poor, 1 Cor, 11. 22. Fourthly, out of a charitable and a compassionate mind, 1 Cor. 13. 3. Fifthly, not grudgingly but cheerfully, 2 Cor. 9 7. and bountiful, verse. 6. Sixtly, according to the measure of Gods prospering of us, 1 Cor. 16. 2. where, and how much, and what, and when, cannot be defeined, but by wisdom and righteousness which teacheth how to give, Psal. 112. 9 Seventhly, we must consider that he which takes pity on the poor lends to the Lord, and the which he hath given, will he pay him again, Proverb. 19 17.   

Q. 94. What is the meaning of the ninth Commandment, Thou shalt not bear false witness against thine neighbour?  
A. That is, thou shalt not lie, Levit. 19 11. for lying is an abomination unto the Lord, Prov. 12. 22. and shalt never escape, Prov. 19 9 but be damned, Revel. 21. 8. whether it be with merry lies, Hos. 7. 3. or officious lies, though it be to help one's self, Gen. 12. 13. neither mayest thou lie, thinking to glorify God by it, Rev. 3. 7. or for God, though thy meaning be never so good, job. 13. 7. much less with pernicious lies, Prov. 6. 17. nor by telling the truth with a feigned gesture or countenance, or pronuncation, or unreasonabl, yas Doeg spoke truth, 1 Sam. 22. 9 yet he lied by speaking it, Psal. 52. 3. a deceitful tongue shall not be in thy mouth, Zeph. 3. 13. thou shalt nor fear to deny the truth, Math. 26. 70. nor slip away for fear of standing to the truth, 2 Tim. 4. 16. Thou shalt not give ear to Rumours, flying reports, or a tale bearing lips, Prov. 17. 4. nor give credit, to such as carry favour, as David to Ziba, 2 Sam. 16. 3, 4. nor interpret good things illu 1 Sam. 16. 13. nor judge rashly, lest thou be judged, Math. 7. 1. unless where thou know by the fruits thy judgement is right, verse. 20. and then cursed art thou if thou call a wicked man an honest man, Isa. 5. 20. Thou shalt not speak true words intending a wrong sense, Math. 26. 60, 61. thou shalt utter the truth, when thy neighbour does need it, or God does command it, Act. 4. 20. and not betray the truth from thy neighbour, Eph. 4. 25. nor leave him comfortless in the midst of lying reports, 1 Sam. 19 4. though it be like to cost thee thy life, 1 Samuel. 20. 32, 33.   

Q. 95. Which be the Speeches that seem to be lies, and yet are not?  
A. First, Ironical speeches seem to be lies and yet are not, Math. 22. 12. Secondly, Sarcasmes they are not lies neither, Gen. 3. 22. not speeches in godly derision of wickedness, 1 Kin. 18. 27 nor Thirdly, Apologues and moral fables though of matters that cannot be so, judge. 9 8. nor Fourthly, Hyperboles though they let forth things seemingly more then they are, 1 Sam. 7. 6: nor yet, Fifthly, Figurative speeches though literally not true, joh. 15. 1. nor Sixthly, Speeches of confession though clean contrary to the down right meaning of the speaker, 1 Kin. 22. 15. nor Seventhly, speeches of simple desire, though the event be otherwise, Luke. 24. 28. nor Eightly, threatening though not effected, when the understood condition is supplied, jon. 3. 4. nor Ninthly, Promises not kept when the condition is broken, 1 King. 11. 38. nor Tenthly, dictating Commandments, 1 Sam. 10. 8. though not obeyed, 1 Sam. 13. 8.   

Q. 96. What lying reports go for currant on the godly?  
A. They are reproached and shamed, Psal: 69. 7. and counted. First, strange men yea even of their brethren, verse. 8. Secondly, zealous hot spurs, verse. 9 Thirdly, moping weepers, verse. 10. having Proverbs made on them, verse. 11. Songs and Ballads lead on them too, verse. 12. being mowed and grinned at, as they go in the streets, Psal. 35. 16. and winked at with the eye, verse. 9 and laughed at, verse. 21. Fourthly, Signs and wonders and monsters of men, Isa. 8. 18. Fifthly, fools, Isa. 35. 8. Sixthly, hypocrites, as if drunkards, and whoremasters and Atheists, and prophanelings, were holier than they, Isa. 65. 5. they are counted proud, and self-conceited, men that have naughtier hearts than others, for all there few shows, as Eliah thought of David, 1 Sam. 17. 28. Seventhly, troublers, and seditious turbulent spirits, 1 King. 18. 17. Sectures every where spoken against, Act. 28. 22. pestilent fellows, Act. 24. 5. irregular men, enemies to the Law of the land, Act. 25. 8. men that care not for Churches, Act. 24. 6. Sixthly, precise and strict men, and the world wonders they will not do, as other men do, 1 Pet. 4. 4. Singular people and certain fellows by themselves, Zach. 3. 8. Puritans whom our Saviour prophetically blesseth, though other do curse them, Mat. 5. 8. and you are one of the Elect forsooth, thus folk mock them, for so was Christ handled, Luk. 23. 35. and if they say they are persecuted and nicknamed for righteousness sake, as they are, the world answers them as the jews answered Christ, for a good work we stone thee not, john. 10. 33. nay, the world thinks they do well to revile them, like the jews, say we not well thou art a Samaritan, and hast a Devil, john. 8. 48.   

Q. 97. What pretences have the Papists for their Equivocations and their mental Reservations, and how are they answered?  
A. First, Because our Saviour says of the dead damosel, she is not dead, Matthew. 9 24. but Christ spoke plainly, to the understanding of the standers by, who though she was finally dead, as it appears by the Ministrels, verse. 23, Secondly, because he says he told his Disciples all things that he heard of his father, john. 15. 15. whereas afterwards, he confesses that he told them all things, john. 16. 12. but he speaks distinctly in regard of his friendly openness, john. 15. 14. Thirdly, because he says he was ignorant of the day of Judgement, whereas indeed he was not, but he did not equivocate; for he confesses he spoke this in regard of his manhood, Mark. 13. 32. Fourthly, because he says he would not go up to the feast, and yet he did, john. 7. 10. but the truth is, he did not say he would not go up unto the feast, but that he would not yet, verse. 8. nevertheless in some case a man may reveal one part, and conceal the other, jer. 38. 27. Nay, though we probably know, some will gather false inferences, Act, 23. 6, 3. but we must never lie to one another, for that is a badge of the old man, Col. 3. 9 abomination unto God, Prov. 6. 17. and the brand of Dogs that are without Christ, Rev. 22. 15. and the Devil is the father of it, john. 8. 44. and it is clean contrary to saving grace, which is called truth, joh. 1. 17. and to God himself, who is called the God of truth▪ Psal. ●1. 5.   

Q. 98. Now for the tenth Commandment, before you speak of that; tell me what is Original sin?  
A. It is three fold. First, it is Adam's actual disobedience, whose person infected the nature, and nature infected, infects every person, insomuch as all men thereby are made sinners, Rom. 5. 19 For he sinning all men finned, verse. 12. all men were in Adam, 1 Cor. 15. 22. and Adam was not only that man, but man, verse. 21. and all men were then potentially in his loins; as Levi was in abraham's when Melchisedech did meet him, Heb. 7. 10. and they all sinned in Adam, as Levi paid tithes in Abraham, verse. 9 as they were all made upright in Adam, so they all sought out many inventions in Adam; and look what Adam did, they all would have done, if they had been in his room, Eccl. 7. 29. being borne of him as the young Toad of the old one, or a young wild Ass colt of the old one, job. 11. 12. can the young Viper complain, that the old one brought it forth a viper, & not a goodly Ox, Math. 3. 7. or can the fruit of the Thistle complain that it was not a Fig? Math. 7. 16. No more can the child complain of the father, that he brings him forth sinful; woe be to him that says to his father, what begettest thou, Isa. 45. 10. Like must needs beget like and after its own Image, Gen. 3. 5.   

Q: 99 You said, that Original sin is threefold, and have told me the first branch; which is Second?  
A. A Naked privation of all original righteousness which every soul is borne in, Hos. 2. 3. whereby there is no Spiritual goodness in any man by nature, Rom. 7. 18. no power so much as to think a good thought, 2 Cor. 3. 5. no life of God, Eph. 4. 18. the mind all together in darkness, Eph. 5. 8. desperately unable to comprehend any saving light though it shine on it, john. 1. 5. the conscience void of all Purity, Tit. 1. 15. and all true peace, Isa. 57 21. and feeling, Eph. 4. 19 and sense, 1 Tim. 4. 2. the will unable to make choice or to receive the things of God's spirit, 1 Cor. 2. 14. and never able to help itself, except the Lord work it, Phil. 2. 13. the whole man dead in sin, Col. 2. 13. the affections out of order and vile, Rom. 1. 26. and unnatural? Tim. 3. 3. the appetite unbridled from immoderate thirsting, jer. 2. 25. and had need of a knife to be put to the throat. Prov. 23. 2. the senses unspiritual, jude. 19 and had need of a new covenant to be made with them, job. 31. 1. being heavy and dull to let in that which is good, Mat. 13. 15. the outward members servant to the carnal heart, Rom. 6. 19 a privation or right to the Creatures, for Christ only is now the heir of them, Heb. 1. 2. and those that are in Christ, 1 Cor. 3. 22. otherwise all the creatures groan in man's hands, Rom. 8. 22. Indeed wicked men may have a civil right before men to the creatures; Nabal shared his sheep, 1 Sam. 25. 2. and must feed upon the creatures, because they are forbidden to murder themselves, Exod. 20. 13.   

Q. 100 Which is the third Branch?  
A. A positive corruption of nature, 1 Cor. 15. 50. whereby the whole man is not only fleshly out flesh itself. joh. 3. 6. it being a complete body of sin, Rom. 7. 24. consisting of all the members. verse. 23. the mind, an enemy unto God, Rom. 8. 7. desperately inclined by carnal reason, to devise evil. jer. 4. 22. the will self-willed, 3 Pet. 2. 10. the affections invincibly set upon the things here on earth, Col. 3. 2. except Christ raise 〈…〉 up again, verse. 1. the memory apt to forget spiritual things, 2 Pet. 1. 9 and to remember carnal, or carnally, Math. 27. 63. the Conscience errecoverably evil, Heb. 10. 2. except Christ's eternal Spirit once purge it, Heb. 9 14. and therefore it is the nature of a man to be a child of wrath, Eph. 2. 3. which is most constant And unalterable, and impossible to be healed, except the power of the Almighty change it and quicken it altogether with Christ, verse. 5. Thus is every man conceived and born, nay David himself, Psal. 51. 5. and though he be baptised, and then presently die; yet if he were not Baptised with God's Spirit too, john. 3. 5. and borne again from above, he could not be saved, verse. 3.   

Q. 101. How is Original sin called in Scripture?  
A. First, because this only is hereditary, it's called absolutely sin, Rom. 5. 12. Secondly, because it can never be gotten quite out in this life, it is called the sin that dwelleth in us, Romans. 7. 17. Thirdly, because of its wonderful fast hold it hath gotten of our natures, it is called the sin that hangs so fast on, or that so easily besets us, Heb. 12. 1. Fourthly, because it hath enthralled the whole man, and every faculty and members, it is called a law in our members, Romans. 7. 23. Fiftly, because of its antiquity and maturity, and experienced subtlety, it is called, the old man, Romans. 6. 6. Sixtly, because it is ever hatching and conceiving of evil, and though a man have never so much grace, yet it is ever lusting against it, it is called lust, jam. 1. 14. which will not let the godliest man under heaven do that good that he would, Gal. 5. 17. Seventhly, because it is directly opposite to the spirit, and all the graces of the spirit; it is called the flesh, Eph. 2. 3. and the uncircumcision of the flesh, Col. 2. 13. and because a carnal man loves it as dear as he does his heart blood, it is called blood too, 1 Cor. 15. 50, etc.   

Q. 102. The Papists say, that it is not properly a sin, but after a manner; the Pelagians say, there's no such sin, by progation, but only by imitation; and the Anabaptists say, that now under Christ there's none borne in sin; How do you prove then that there is such a sinful corruption of nature properly so called?  
A. First, David shows plainly, that sin was propagated to him, Psal. 15. 5. Secondly, Eliphaz shows that sin is now as natural to a man as water to a fish, job. 15. 16. Thirdly, job shows it is such a woeful corruption that no creature can ever purge it out, Job. 14. 14. Fourthly, Moses shows that there is such an infinite deprivation in man's nature, that all that flows from it, though it seem never so holy, and godly, and religious, yet it is only evil and continually evil, Gen. 6. 5. Fifthly, Paul shows that man's nature is so truly corrupted, that there is nothing in it, but it is the object of God's wrath, Eph. 2. 3. Lastly, it is such a doleful contagion, that the dearest of God's Saints, whensoever they look on it, they are fain to cry out! O wretched man that I am, Rom. 7. 24, and this Original sin remains still after Baptisie, the Saints at Rome were baptised, Rom. 6. 3. and yet it was in them, only they were to look to it, that it might not reign in them, verse. 12. and if a soul be under grace, he is not freed from the inexistency of it, and the continual assaults of it, but only from the Dominimon of it, verse. 14. and because its a fountain ever running a fresh, we must every day sue out a new pardon, Math. 6. 11. and ever go to the fresh fountain to be washed a new, Zach. 23. 1.   

Q. 103. What doth this Doctrine or Original sin teach us?  
A. First, to begin our humiliation here, thou wert a transgressor from the womb, Isa. 48. 8. Secondly, not to trust any of our faculties, David, would not trust his mouth, without a bridle, Psal. 39 1. he would have no wicked thing in house, or before his eyes, Psal. 101. 7. joseph would not trust himself with the hearing of, or being with his Mistress, Gen. 39 10. Thirdly, to keep our heart with all diligence, Prov. 4. 23. and to bind the Law of God about our heart, Prov. 6. 21. nay. Fourthly, not to trust any grace that we have received already, nor to count ourselves to have apprehended enough, but still to press forwards, Phil. 3. 12. Fifthly, to be still laying aside more and more of this weight. Hos. 12. 1. and to be still warring against it for it still wars against us, 1 Pet. 2. 11. for first, this sin is an enemy ever present with us, nay even when we are doing the best good, Rom. 7. 21. Secondly, because our heart is worse by reason of this sin, Hazael could not believe what a vile heart he had, 2 King. 8. 13. no nor Peter neither, Math. 26. 33. Thirdly, because its a madness in the heart, there is no trusting of a mad man, Eccel. 19 3. Suppose we stand for the present and another fall, as we must restore him, so we must consider ourselves, it may be our case be we never so spiritual, Gal. 6. 1.   

Q. 104. What doth the last Commandment command and forbid?  
A. It commands the inward parts, Psal. 51. 6. to be incorrupt in the hid man of the heart, 1 Pet. 3. 4. it forbids all inward lust, Rom. 7. 7. and all first motions of sin, verse. 5. even before the consent and allowance of the evil, verse. 15. and all lustings after evil, 1 Cor. 10. 6. or after the good creatures of God in a carnal manner, Num. 11. 4. and all the squint-eyed lookings of the heart, 1 ●ohu. 2. 1. for the very lusts are, First, ungodly, jude. 18. Secondly, they are foolish and hurtful, and they may drown men in perdition, 1 Tim. 6. 9 Thirdly, they are deceivable, Eph. 4. 24. Fourthly, worldly, Tit. 2. 12. Fiftly, they are of the Devil, joh 8. 8, 44. Sixtly, they are the very choakers of grace, Mark. 4. 19 Seventhly, they are the first wheels of a sinful conversation, Eph. 2. 3. the first tempt and tidings of sin, jam. 1. 14. and the first itchings of sin, 2 Tim. 4. 3. and the first that makes the soul a servant to sin, Tit. 3. 3. and they flow immediately from Original concupiscence, 1 Thess. 4. 5. and if we do not crucify them, it is a sign we are not Christ's, Gal. 5. 24. and if we do not escape them better than the world does, we cannot be partakers of the Divine nature, 2 Pet. 1. 4.    

Of Thoughts.  

Q. 105. Now because the Thoughts are the beginnings of actions, and all sins begin there. For where as St. john said, Think not to say with●… yourselves, as Matthew hath it, Math. 3. 9 Saint ●●ke hath it thus, Begin not to say within yourselves, Luke. 3. 8. therefore what say you of the Thoughts?  
A. Sin when it is but begun in the thoughts is already a sin, Prov. 24. 9 as soon is ever thoughts peeps up in the heart, Deut. 15. 9 nay it is not only a sin, but it is abomination, Prov. 15. 26. and if it lodge in the heart it hindereth Salvation, Jer. 4. 14. and a man never reputes, till he have forsaken his thoughts, as well as his outward ill courses, Isa. 55. 7. never can he be forgiven, except repentance root them out, Act. 8. 22. and therefore we must labour to prevent their very risings in our hearts, Luke. 24. 38. not only thoughts, that proceed out of our own heart, Math. 15. 19 but also those that the Devil puts into our hearts, john. 13. 2. especially if they never so little close with our heart, and prove to be our thoughts, though but for a moment, Luke. 9 47. which they will do for certain, either little or much; for our heart is like tinder, and if any spark do fall in, it will kindle, Psalm. 39 3. yea even blasphemous thoughts though the heart seem to hate them, Mark. 7. 21. and indeed do beat them down, Psal. 73. 15. yet the heart will think them hastily though in a moment, by reason of grace either proper or common does unthink them again, Psal. 116. 11.   

Q. 106. But how if a soul be haunted with evil thoughts, and the more it striveth against them, the more it is haunted, how then?  
A. First, lay thy hand upon thy mouth, and be humbled for the wretchedness of thy thoughts, Prov. 30. 32. Secondly, run to Christ jesus for his grace and comfort against them, Psal. 94. 19 Thirdly, reason these thoughts out of thy heart, saying why should I think them, job. 31. 1. Fourthly, if they haunt thee still go to thy calling, and do not stand poring on them, thoughts most haunt a soul that is idle and at ease, job. 12. 5. Fifthly, be sure thou hate thine evil thoughts and be not dismayed, Psal. 119. 113. Sixthly, understand it is the Devils doing to make thee faint in the way; for he is in a rage, seeing his time is but short, Reve. 12. 12. Seventhly, know thou the Lords meaning herein, it is tolet thee see, thou hast not so good a heart as thou didst imagine, for the heart is desperately wicked, jer. 17. 1. it is not safe to lay all the blame on the Devil, and fallely to accuse him, though he do falsely accuse thee, Revel. 12. 10. though there were no Devil, the heart is bad enough to be guilty of such haunting thoughts, Gen. 6. 5.   

Q. 107. Is the Law of God so perfect, that it commands whatsoever can be said to be good, and pleasing unto God, and, is there no room for Popish supererogation or the Doctrine of distinguishing of Evangelicall counsels from Precepts?  
A. God's Law is so broad, that it contains all the latitude of good, and of its perfection there is no end, Psal. 119. 96. it implies a contradiction, that we should perform obedience to God in a thing that he hath not commanded, Deut. 12. 32. he that says he adds over and beyond the word of God, is a liar, Prov. 30. 6. and therefore there can be no supererogation. First, because the word commands whatsoever is true, honest, just, pure, lovely, or good, no good, beyond a whatsoever▪ Phil. 4. 8. Secondly, because it requires all the soul, and all the heart, and all the mind, and all the strength, what can be beyond all, Luke. 10. 27. Thirdly, because no man is able to do as much as the Law does command; and therefore much less can any do more, it makes the best Saint daily to cry out, forgive us our trespasses, Math. 6. 12. there's not one just man upon earth, but falls short of doing the good he is commanded, Eccl. 7. 20. Fourthly, Suppose men should command any thing beyond, the Lord tells them flatly they Evacuate his law, Math. 15. 9 if their heart and wit do devise any commandment it is against the Commandment of God▪ Numb. 15. 39 yea though it be never so highly esteemed in the judgement of man, Luke. 16. 15.   

Q. 108. But particulars Circumstances are not in the word, here, and now, and he, and this, and that case; It should seem then where the word leaves, there counsel may go on?  
A. Commandments are of two sorts. First, Some are directed to all the people in the world, Psalm. 49. 1. as the moral law, Gal. 3. 10. Secondly, Some are directed to some particular men, either expressly, Math. 19 21. or implicitly and mediately, if such and such circumstances be, as to this or that m●n not to Marry, 1 Cor. 7. 26. though there be no immediate Commandment for a thing to bind me or thee, verse, 6. yet when here, and now, and thus, & in such a case, and other such circumstances come between, it may prove a moral Commandment, verse. 9 and if I would know, whether it be God's will that I should do this or that thing, yea, or no, Zach. 7. 3. I may know it by a syllogism, Math. 12. 3. the Proposition in general being to be sought for in scripture, Look what is written, Luke. 10. 26. the Assumption is to be sought for out of circumstances, and out of this or that man's particular case, Math. 19 10. and so the conclusion, in respect, of this or that man, at such a time, or in such a place, or in such a case, comes to bind in conscience; like as if it were an express moral Precept, verse. 11. As for example, these are scripture rules, every one must labour to give no offence, 1 Cor. 10. 32. every one must take a way that is most for God's glory, verse. 31. and for the promoting of the Gospel rather than there own profit, verse. 33. now Paul, all circumstances being considered, did assume thus; if I Preach the Gospel without hire, I shall cut off offences, 2 Cor. 11. 12. I shall promote the Gospel the better, 1 Cor. 9 23. and I shall more edify the Church, verse. 19 hence he concluded, I Paul must preach without hire, verse. 15. this one thing rightly considered confounds the Doctrine of Papists about Evangelicall counsels, verse. 25.   

Q. 109. Why are not Believers under the Law?  
A. First, Because Christ was made under the law for them, Gal. 4. 4. Secondly, because as many as are under the curse, Gal. 3. 10. Thirdly, because they are led by the spirit of Christ, Gal. 5. 18. Fourthly, because they have the inheritance by promise, Gal. 3. 18. and it may be known who they be, that are not under the law; First, by there subjection to the gospel, for they that obey not the Gospel of God are all under the law and the curse, 2 Thess. 1. 8. Secondly, by thankful walking worthy of the Gospel, Rom. 7. 25. and by steadfast working the Lords work, 1 Cor. 15. 58. Thirdly, by being a law to themselves, in an universal respect to all God's Commandemenss, Psal. 119. 6. Fourthly, by groaning and sighing after God, that they may more and more be directed and ordered by his statutes, verse. 5. Fiftly, by doing all this, out of love, not for fear of hell and judgement, for they are a willing people, Psal. 110. 4.   

Q. 110. In what sense are not believers under the Law?  
A. First, They are not under the Law, in regard of the rigour of it, for that requires men to be without linne, which none can be in this life, 1 King. 8. 46. and to perform personal obedience, which now is impossible by reason of the weakness of the flesh, Rom. 8. 3. Secondly, they are not under the law in regard of justification, Rom. 3. 20. they are freed from the necessary seeking of righteousness by it, Gal. 2. 21. Thirdly, they are not under the ●aw, in regard of the curse of it, Gal. 3. ●3. the Law ministers death, 2 Cor. 3. 7. Fourthly, they are not under the Law, in regard of the spirit of fear, that is in it, 2 Tim. 1. 7. which accompanies the law, as it did the deliverer of it, Heb. 12. 21. and yet as long as their love is not perfect they do fear, 1 john. 4. 18. Fiftly, they are not under the law, as it was in Moses his hand, john. 1. 17. having a yoke of bondage annexed to it, Gal. 5. 1. the Church being then in their minority, Gal. 4. 3. under tutors and governor's, verse. 2.   

Q. 111. Now prove that believers in some sense are under the Law?  
A. First, Paul, says the Law is not abrogated by faith, nay God forbid says he, Rom. 3. 31. Secondly, the duties of the law are expressed upon the conscience after faith, avenge not yourselves, Rom. 12. 19 children obey your Patents, Eph. 6. 1. and the rest, neither is he a legal teacher, but an Evangelicall teacher, that now presseth the commandment of the Law upon the conscience, Math. 15. 19 Thirdly, because it is a presumptuous speech to say, be in Christ and sin if thou can●t, for David's murder after he was in Christ was a finnè, 2 Sam. 12. 13. there is not a justified man upon earth but sinneth, Eccl. 7. 20. nay we, that are Apostles of Christ in many things we offend all, says james, jam. 3. 2. and if we say no we lie, 1 john. 1. 8. now where no law is there can be no sin, Rom. 4. 15. Fourthly, Christ came not to abrogate the law, Math. 5. 17. as he fulfilled it himself, so he makes his members to delight in it, Rom. 7. 22. and to love it, Psal. 119. 97. and the law is said to be fulfilled by them, when they walk not after the flesh, but after the spirit, Rom. 8. 4. and if they sin at any time, they are commanded to confess their sins, 1 john. 1. 9 and though they obey God out of love, yet when they love, they fulfil the law of God, Rom. 13. 10.   

Q. 112. What is that sense, wherein believers are under the Law?  
A. They are under the Law. First, in regard they are commandéd to keep it Psal. 105. 45. and to order their lives according to it, as a rule, Psal. 119. 9 Secondly, in regard of the necessity of good works not as causes of, but as a way unto life, Tit. 3. 14. Thirdly, in regard that God is displeased with them, when they break it, 2 Sam. 11. 27. and will punish them, Amos. 3. 2. as a father doth his son that doth offend him, Heb. 12. 7. nay sometimes with the sleep of temporal death, Cor. 11. 30. Fourthly, in regard that they are bound to repent whensoever they sin, Revel. 3. 19 and to pray for pardon of sin, Psal. 51. 1. Fiftly, in regard that the threatenings of the Law must be a motive to them to take heed, job. 31. 23. for though their God be a loving and an everlasting father, yet he is a consuming fire, Heb. 12. 29. for though unbelievers only shall be damned, 2 Thess. 2. 12. yet believers must hear of God's judgements and see them, that their flesh may be ●●rbed with fear, Psalm. 52. 6. Sixthly, in regard that they are to be humbled themselves by the Law, and cry out upon themselves for their often transgressings of it, Rom. 7. 24.   

Q. 113. What it Prayer?  
A. It is a calling upon God, Rom. 10. 13. in the name of jesus Christ, joh. 16. 23. for whatsoever we need, john. 14. 13. it is an act of our spirit, 1 Cor. 14. 14. and of our heart prepared, Psal. 10. 17. and of all the soul lifting itself up unto God, Psal. 25. 1. and looking up to him, Psal. 5. 3. and presenting ourselves before him, Dan. 9 20. with faith, jam. 1. 6. and earnestness, Act. 12. 5. and striving, Col. 4. 12. and great heed, Mark. 13. 33. by the help of the holy Ghost, jude. 20. who is the spirit of Prayer in God's children, Zach. 12. 10. without whom, there is no sense, nor meaning in our prayer in God's account, Rom. 8. 27. neither can we truly call God father without him, Gal. 4. 6. neither are our prayers, prayers at all, except we be Saints, the prayers of the Saints, Rev. 5. 8.   

Q. 114. To whom are we to Pray?  
A. To God only, it is his glory to be called upon, Psal. 50. 15. which he will not give to another, Isa. 42. 8. First, because prayer is a principal part of divine worship, joal. 2. 32. and divine worship is to be given to God only, 1 Sam. 7. 3: Secondly, because we may call upon none, but one whom we are to believe, Rom. 10. 14. Thirdly, because God only knoweth our hearts, and what we inwardly desire, Act. 1. 24. Fourthly, because he only is all-sufficient and Almighty, Gen. 17. 1. to give us whatsoever we ask, 1 john. 5. 15. warrantably, verse. 14. Fiftly, because the Lord counts it a heavy judgement, when he lets people call upon any other but him, judg. 10. 14. Sixtly, we have neither precept nor example of any Saint that called upon any, but his heavenly father, nay our Saviour saith, when ye pray, pray to your heavenly father, Math. 6. 9 Seventhly, because we need nor Saint, nor Angel to enterceed for us, we may make bold ourselves with the throne of grace, Heb. 4. 16. Lastly, Christ knocks of all need of Mediators with an argument of God's infinite condiscending love. john. 16. 26.   

Q. 115. Why must we Pray in the name of Christ the mediator?  
A. First, because we are poor sinful dust and ashes, and therefore we cannot be admitted except he procure us access unto the father, Eph. 2. 18. Secondly, because, we have provoked God, and therefore should pull down a curse rather than a blessing, except he should make intercession for us, Rom. 8. 34. Thirdly, because he only is enough powerful with God, Math. 28. 19 and no man is acquainted with God, but he, and such as he makes to be acquainted with him, Math. 11. 27. again there is none worthy but he, for he was flame for us; Revel. 5. 9 Fourthly, what are Moses, and Samuel, and job, and Daniel, and Noah, that we should ask in their name? to which of the Saints can we turn. job. 5. ●. Fiftly, all the Saints that were in the old Testiment, or since, prayed in his name, David looked at him as his surety, Psal. 119. 122. and his Messias or anointed, Psal. 84. 9 Hezekiah looked at him as his undertaker, Isa. 38. 14. Daniel prayed God to hear him for his sake, Daniel. 9 17.   

Q. 116. What is it to Pray in the name of Christ?  
A. It is not. First, to use Christ's name, and say, Lord we pray in Christ's name, Math. 7. 22. nor Secondly, only to conclude our prayers thus, Through jesus Christ our Lord, though the Saints do use these words too, 1 Cor. 15. 57 nor Thirdly, to counterfeit Christ's Ring to the father, and say we come from him; for the Lord knows who are his, and whether we truly come from him yea, or no, 2 Tim. 2. 19 for Christ will say to his father, father I never sent such and such, as he did of the false Prophets, I never sent them, jer. 14. 14. but to pray in the name of Christ is. First, when we are in with Christ, and so pray, john. 15 7. as the Tyranny first made Blastus the King's Chamberlain their friend and then made their suit to the King, Act. 12. 20. Secondly, when we can truly says not only that there is an Advocate with their father, but also that we have him for our advocate, 1 joh. 2. 1. Thirdly, when we do not only conceit that we come to God by him▪ but we come to God by him indeed, Heb. 7. 25. Fourthly, when we can truly show his Ring, that he is our Mediator, by promise, Heb. 8 6. now this Ring is, First, effectual calling, Heb. 9 15. Secondly, a good conscience, when our heart condemn us not, than we may be confident, 1 john. 3. 11. Thirdly, faith, Math. 21. 22. Fourthly, the saving knowledge of the truth, 1 Tim. 2. 4. for then we may be sure we have a token from the Mediator, verse. 5.   

Q. 117. Why is Faith necessary to prayer?  
A. It is necessary to bring us to prayer. First, because we cannot draw near unto God else, Heb. 10. 22. Secondly, because the relation of God as a father, must bring us unto prayer, Luk. 15. 18. Thirdly, because the sense of our wants and sins and afflictions are to fetch us unto prayer, Psal. 116. 10. Fourthly, because faith is the feet whereby to come unto God, Heb. 11. 6. again faith is necessary to discharge prayer, ●am. 5. 15. First to pray boldly, Eph. 3. 12. Secondly, to lift up hands that are holy, 1 Tim. 12. 8. Thirdly, to enlarge thy heart in prayer, 1 Sam. ●. 1. again, faith is necessary to conclude prayer, how else can we say Amen? Revel. 22. 21. or leave our prayers with Christ, in whom the promises of God are yea and Amen, 2 Cor. 1. ●0. First, because faith must set thy heart at quiet after prayer; when Hannah had done praying, she did eat and her countenance was no more sad, 1 Samuel, 1. 18. though there were but an inch between David and death, yet when he had prayed, he set his heart at rest, ● Psalm. 3. 5. Secondly, faith makes the soul wait, and when we have prayed and used all the means, we have need of patience to wait, Hebrew. 10. 36. Thirdly, faith inhanceth prayer the next time, that if it speed no● the first time, it may rise higher and higher with all importunity, Luke. 11 8.   

Q. 118. What say you of the differences and divisions of Prayer?  
A. Prayer is either. First, metrical with Music, Acts. 16. which is a duty commanded, Psalm. 95. 1. being very suitable, to spiritual mirth, Jam. 5. 13. and to make us heavenly minded; and therefore profitable every day, 1 Chron. 16. 23. it is good to make meditation sweet, Psal. 104. 33, 34. and to stir up affection, and to put glory upon God's praises, Psal. 66. 2. good also to stir up the spirit of Prophecy, or of Prayer, 2 King. 3. 15. its a duty that requires much grace, Col. 3. 16. and great understanding, Psal. 47. 7. and spirit, 1 Cor. 14. 15. and great modesty and gravity, it being melody to the Lord, Eph. 5. 19 the heart not being upon the tune, but fixed upon the sense and upon God, Psal. 57 7. not as though we did sing to one another, but unto the Lord, Psal. 13. 6. that we may not only sing David's Psalms, but that we may be sweet singers of them, as he was, 2 Sam. 23. 1. or Secondly, Prosaycall which is either public prayer in the Congregation, Psal. 7. 7. or private in the family 1 Pet. 3. 7. or secret alone, Math. 6. 6. and all are either ordinary prayer, which is every day, Psal. 145. 2. or extraordinary as at a fast, jonas. 3. 8.   

Q. 119. What say you of Public prayer?  
A. The Minister is to perform it, and that with an audible voice, Nehem. 9 4. in the public Sanctuary, Psal. 150. 1. which may be in any place now, Mal. 1. 11. all the congregation. First, joining with him, with one consent, Zeph. 3. 9 as though they were all one man, judg. 20. 1, 8. Secondly, testifying this their consent by saying Amen, 1 Cor. 14. 16. Amen, Amen, Neh. 8. 6. Thirdly, all praying the same prayer, with as much uniformity of thoughts and affections, as can be, that it may make all one sound in God's ●●re, 2. Chron. 5. 13. though the persons praying be many, yet the act must be as if it were one act, Luke. 1. 10. and this public prayer is necessary. First, because when it is public, it is the more glorious, Psal. 96. 9 because men are sociable creatures, and therefore as they love to live together, and trade together, so they should praise God together, Psal. 111. 1, 3. it's fit to stir up one another. O praise the Lord with me, Psal. 34. 3. Fourthly, the Lord is the likelier to pity, when there be many, jon. 4. 11. Fiftly, there be many public ordinances of God, which all have need to be sanctified by Prayer; there is the administration of the Sacrament, and that requires prayer, Act. 2●. 16. and the Word, and that requires prayer, and the censures, and they require prayer; and therefore God's house, is called a house of Prayer, Math. 12. 13.   

Q. 120. What more of public Prayer?  
A. Public prayer is harder than private, though God's people do more joy in it then in private, Psal. 122. 1. for in public a man is more subject. First, to distraction, what with onething or another, it should seem Eutichus was distracted with the swe●●inesse of the throng, and made drowsy, Act. 20. 9 Secondly, Hypocrisy, hypocrisy made the pharisees willing to pray in their Synagogues, Math. 6. 5. Thirdly, to formality, Math. 15. 8. means to help these evils are, First, pray often in secret, learn to pray there, and then thou mayest the better pray in secret; learn to pray there, and then thou mayest the better pray in public; David bidding us praise God in the congregation, Psal. 149. 1. he bids us praise God in our beds, verse. 9 Secondly, prepare thyself and fix thy heart. First, and then come and pray in public, Psal. 57 7, 8, 9 I will prepare bullocks and Goats, saith the Psalmist, Psal. 66. 15. Thirdly, labour that the spirit of God may bring thee into God's Temple, Luke. 2. 27.   

Q. 121. How do you prove, that the master of the family is to gather his family together every morning and evening, and to pray in his family?  
A. First, Because this is made to be one of the reasons why husbands should dwell with their wives, that their domestical prayers be not hindered, 1 Pet. 3. 7. Secondly, by the example of joshua, Iosh. 24. 15. and Cornelius, Act. 10. 2. and Hester, Hest. 4. 16. Thirdly, because the families of the godly are called Churches, Rom. 16. 5. and therefore they should be as the Temple, where morning and evening sacrifice was every day, and it was counted the abomination of desolation, when it was taken away, Dan. 11. 13. Fourthly, because there is a promise to encourage men to it, though but two, or three be in the family, Math. 18. 20. Fiftly, because there be family sins, and family wants, and family-blessings, all which require prayer; and therefore all families should have sacrifices in them, 1 Sam. 20. 26, Sixtly, because the Lord curseth such families as do not, call upon his name, jer. 10. 25. there is scripture enough to prove it, though we might say of family prayer, as Paul does to the godly concerning love, touching brotherly love, ye have not need that I write unto you, for ye yourselves are taught of God, to love one another, 1 Thess. 4. 9 so God taught Jacob to set up his worship in his household. Gen. 35. 2. and so did Abraham, Gen. 18. 19   

Q. 122. What say you of extraordinary prayer.  
Three things make it. First, extraordinary might and fervency. jon. 3. 8. Secondly extraordinary continuance, Hest. 4. 16. Thirdly, extraordinary assistance of the spirit, and strength of the new nature, Math. 9 17. Five things do require it more especial. First, a special want of some blessing, Luke. 2. 37. though the blessing be but temporal, Gen. 25. 21. Secondly, entering upon a calling, Math. 4. 2, 17. Thirdly, ones, First, conversion, 2 Chron. 33. 13, 18, 19 Fourthly, some Imminent danger through sin, Math. 26. 75. Fiftly, when we see that ordinary prayer will not serve turn, 2 Cor. 12. 8. now fasting doth help it, Act. 10. 30. for fasting. First, it pulls down the flesh and chastens the soul, Psal. 69, 10. and afflicts it, Ezra. 8. 21. Secondly, it's a good help to contrition, when its sanctified joel. 1. 14. Thirdly, being rightly observed, it's a sign of humiliation, Nehem. 1. 4. again extraordinary prayer. First, it requires resolutions of better obedience, Hos. 14. 2, 3. Secondly, much humiliation contrary to pride, job. 35. 12. Thirdly, freedom from worldly cares, that we may be given unto prayer, Psalm. 109. 4. Fourthly, watchfulness and great heed taking, Mark. 13. 33. Fiftly that we lose not o●● quickings afterwards, lest we be guilty of holding down our heads like a bulrush for a day, Isa. 58. 5.   

Q. 123. What motives are there to induce us to extradinary prayer and seeking of God?  
A. There be six motives, First, the Commandment of God when ordinary seeking will not find him, now he tells us is a time for extrordinary, joel. 2. 12. Secondly, the gracious promise that God hath made to it, Math. 7. 7. Thirdly, the great efficacy of it, jam. 5. 16. for importunity can do much, Luke. 18. 5. the Israelites prayed often and sped not, but when they cried than they sped, Exodus. 3. 7. So again when they crved to God, they did speed, judg. 3. 15. this poor man cried, says David pointing at himself and the Lord heard him, Psal. 34, 6. Fourthly, the glory of God, and the credit of the Gospel; for what may the world think, if we that stand so much for praying should not prevail, Ezra. 8. 22, 23. Fifthly our infinite need, and therefore we should think it is high time to awaken, and to call upon our hearts to awake, Psal. 108. 2. Sixtly, our last refuge is extraordinary seeking, we must reason thus; What hope have we, if we do not speed with God, Psalm, 39 7.   

Q. 124. May we not pray for the Dead?  
A. No, David ceased praying for his child when once it was dead, 2 Sam. 12. 23. as for that place in the Macchabees, Mac●ha. 12. 44. that is not Canonical scriptures, 2 Ma●cha. 15. 38. First, when people are dead our communion with them ceaseth, Isa. 8. 19 Secondly there is no profit in such prayers, as the tree falleth, so it lieth, Eccl. 11. 3. when our Saviour sayeth, that the sin against the holy Ghost shall not be forgiven, neither in this world nor in the world to come, Math. 12. 32. he doth not imply that there may be some sins, that though they be not forgiven in this world, yet they be forgiven in the world to come, but it is only a vehement phrase to show it shall never be forgiven, verse. 31. for we must agree with our adversary, while we ar● here in the way with him, Math. 5. 25. and yet we may pray for the consummation of such as are dead in the Lord, for that is included in the second Petition, thy kingdom come, Math. 6. 10. and they without us cannot be made perfect, Heb. 11. 40. again we may give thanks for the glorious victory of the Saints departed, for if one member be perferred to honour, all the memb●●● rejoice with it, 2 Cor. 12. 26.   

Q. 125. Now there be five sorts of the li●ing that we must Pray for. First, for the whole Church of Christ. Secondly, for the Ministers. Thir●●●, for them of our own house. Fourthly, for them ●, the place where we live. Fiftly, for our enemy ●● show me now whether and why we must pray ●●●●●● whole Church of Christ?  
A. We must pray for all Saints, whether Saints actually already, or elect which shall be Saints, Eph. 6. 18. for these Saints make up the Church, 1 Cor. 14. 33. for, First, they are the dearly beloved of God's soul, jer. 12. ● God● pleasant portion, verse. 10. The city of the living God, Heb. 12. 2●. the Lamb's bride, Reve. 2●. 9 Secondly, we are most bound to the Church, for the Church is our mother, Gal. 4. 26. and therefore we should prefer her before all Psal. 137. 6. Thirdly, we shall prosper the better if we do, Psal. 122. 6. Fourthly, we shall the sooner, be heard for ourselves, David when he would seine be heard for himself, he prayed for the Church, Psal. 51. 18. yea all blessings, that come to us, come to us through the Church, Psal. 133. 3. Again, if the Church be in misery, good reason we should lament for her. Nehem. 1. 4. for first, our sins have in part pulled down that misery upon her, Nehem. 1. 6. Secondly, her miseries are ours, look what evil come upon her comes upon us. Dan. 9 13. Thirdly, it is the brand of the wicked not to regard the afflictions of joseph, Amos. 6. 6.   

Q. 126. What and why must we pray for God's Ministers?  
A. That they may be clothed with righteousness, Psal. 132. 9 and take heed to their Ministry to fulfil it, Col. 4. 17. which is, First, not to preach themselves, but jesus Christ, 2 Cor. 4. 5. Secondly, to speak, and exhort, and rebuke withal authority. Tit. 2. 15. in season, out of season, with all instance and long suffering, 2 Tim. 4. 2. Thirdly, not to look back from the plough lest they be unfit for God's kingdom, Luke. 9 62. Fourthly, to be an example to believers, in word, in conversation, in spirit, and in purity, 1 Tim. 4. 12. again, we must pray that they may have utterance with boldness, Eph. 6. 19 for First, we cannot look to have a good Minister, except we pray for him, Math. 9 38. Secondly, though we have one we cannot look to keep him, except we pray for him, Act. 12. 5. Thirdly, though we do not lose him, yet he may be straightened, that he shall never be able to do us good, except we pray for him, Col. 4. 3. Fourthly, though he be not straightened, yet our hearts may be closed up under his Ministry, except we pray for him 1 Thes. 5. 25. Fiftly, we have no love of the Spirit in us, except we pray for God's Ministers, Rom. 15. 30. The Lord himself teacheth us how to Pray, Deut. 33. 8.   

Q. 127. How do you prove, That we must Pray for all of our house, for our Children, and Kindred, and Servants, and for our Parents, and Wife, and Husband, and Masters?  
A. Eliazer prayed for his Master, Gen. 24. 12. Elisha for his Servants, 2 Kings 6. 17. jacob for his Children, Gen. 48. 16. and job too. job 1. 5. Abraham for Ishmael, Gen. 17. 18. First, because we are bound not to pester the Church with a naughty generation, if so be we can help it; when Seth had begotten Enosh, than he set up Prayer, Gen. 4. 26. Secondly, we are bound to love the glory of God, that our Children may stand up to praise God, when we are dead and gone; and therefore David had a care of a good seed. Psal. 22. 30. and so Abraham of his household after him, Gen. 18. 19 Thirdly, because we bring forth our Children children of wrath. Eph. 2. 3. Fourthly, because its a great blessing to have godly children, Psal. 144. 12. and we are blessed in them much more when they are godly indeed, Deut. 33. 24. Fiftly, because otherwise we do but beget them by halves, when once we have gotten them to be wise and gracious, than we may be better said to have begot them, Pro. 23. 24.   

Q. 128. How do you prove that we must more especially pray for the Town and place, where we live?  
A. The inhabitants of jerusalem prayed for Jerusalem, Psal. 74. 2. First, because ourselves do live there, and therefore we must pray for it, as Lot did Zoar. Gen. 19 21. and yet he was but about to live there, verse. 20. Secondly, because our peace and good, consists in the peace and good of the town that we live in, I●r. 29. 7. and except the fear of God be among them, we cannot comfortably live by them, Levit. 25. 36. and if we pray for them God can lay a charge upon their consciences not to trouble our resting place, Prov. 24. 15. Thirdly, we may win some of their souls to go along with us to heaven, Gen. 35. 2. David dwelling at Gath; it should seem he converted Ittai to the faith, 2 Sam. 15. 19 Fourthly, because we are bound to do such duties, as do require prayer for them, as for example to exhort them; and therefore Philip did so to Nathaniel his neighbour, john. 1. 45. Levi being converted himself got his neighbours to be at his house to meet Christ, Luke. 5. 29. and so did Cornelius, Act. 10. 24. Fistly, we ourselves may have a great deal of comfort, if we convert any of their souls, jam. 5. 20. Sixtly, hereby we may be helpers to God's Ministers, Philemou a great Nobleman was Paul's fellow labourer in this kind, Philem. 1.   

Q. 129. Why must we pray for our Enemies?  
A. God is pleased to show them this favour, 〈…〉 himself do● not forgive them, yet he will have us to forgive them, and love them, Math. 5. 44. there may be more self-respects in praying for them that love us, verse. 46. but there is more godly singularity in praying for our enemies, verse. 47. and more perfection, and sincerity, verse. 48. and more proximity to God, ver. 45. David fasted and prayed for his enemies, Psal. 35. 1●. First, because we are more sensible of there e●nnities and injuring, by reason that we feel them; and therefore we may the better pray for them, Luke. 23. 31. Secondly, hereby we have that condition that is required to the forgiveness of our sins, Math. 6. 14. for if we do not forgive them, God will not forgive us. verse. 15. Thirdly, hereby we may overcome the evil of revenge in our hearts, nay and of malice in there's, Rom. 12. 19, 20. Fourthly, this is that way to commit our cause unto God, as the poor godly soul doth, Psal. 10. 14. Fiftly, we shall lose nothing by it, for either our enemies will be mollified towards us, or if they be not, God will reward us, Prov. 25. 22. Sixtly, it will be a great comfort to us, we can say thus before God, I have stood before to speak good for them, jer. 18. 20. Seventhly, this duty being rightly done is a sign of a sanctified heart, Act. 7. 60.   

Q. 130. What say you of Cursing or imprecation or praying against one; it seems it is unlawful, Rom. 12. 14. neither can we be called unto it, 1 Pet, 3. 9 for it proceeds from hatred, now hatred is Manslaughter, 1 joh. 3. 15.  
A. We may not wish evil, as it is evil, to any man, but only as it is good, Gal. 5. 13. First, we may wish evil to a man for the man's good, Psal. 9 20. Secondly, we may pray against a man's sins, Psal. 7. 9 Thirdly, against all the plots and counsels and projects of the wicked, that God would curse them, Psal. 59 11, 12. Fourthly, against the life of offenders, I may wish that the Magistrate would put them to death, not as it is harm to them, but as it is a good to the Church, or State, or Parish, that we live in, Psal. 101. 8. as for these cursing speeches of Plague, and Murrain, and Vengeance, and Devil, that these evils might take one, they are the speeches of tongues set on fire of hell, especially as they are used, jam. 3: 6. Nay, a man must not curse Satan as it is the Apocrypha, Ecclesiast. 21. 27. much less the good creatures of God, as people curse their meat, the weather, or a stone that they stumble at, Rom. 3. 14. yet we may absolutely curse the enemies of the Lord in the general; because we mean such as are finally enemies, Psal. 68 1, 2. and if we had a spirit of discerning in particular too, 2. Tim. 4. 14. We read of three kinds of Cursing, first, optative, Psal. 109. 6. Secondly, imperative, judge. 5. 23. Thirdly, indicative or declarative, so God's Ministers curse the wicked whensoever they preach, jer. 11. 3.   

Q. 131. Is Thanksgiving a part of prayer?  
A. It is a calling upon God, Psal. 105. 1. and the very thanking of God for mercies received, is a kind of praying for new mercies, Col. 1. 3. and by our thankfulness for grace that we have, it may be known that we request grace that we ●ave not, Phil. 4. 6. and our main Thanksgiving is prayer wise, Lord make me thankful, we must ask it of God, and call upon him for it, Psa. 116. 13. Thanksgiving is called by the name of prayer, the Pharisee prayed thus, God I thank ●hee, Luke. 18. 11. and if we would persevere in prayer, a thankful heart is the best to continue ●●, Col. 4. 2. and yet it is harder than prayer itself. There were ten askers to one thanker, Luke. 17. 15, 16. First, because our nature is like the horseleech, still it cries give, give, Pro. 30. 15. Secondly, because there is more self-love in prayer, but thankfulness is more contrary to self-love, 2 Tim. 3. 2. Thirdly, because our hearts are apt to love the blessing more than God the giver of it▪ the pleasure more than God the bestower of it, verse. 4. Fourthly, because we are apt to be less and less mindful of former benefits, whereas thanksgiving is an everlasting grace, Psal. 79. 15. Fifthly, we are apt to be discontented, if God's blessings do not every way please us; now thanksgiving is a cheerful grace, Isa. 51. 3. Sixtly. there is no holiness in Thanksgiving, Psalm. 97. 12.   

Q. 132. What say you of Thanksgiving for God's spiritual mercies?  
A. We must be thankful for them, Eph. 1. 3. First, for our knowledge, or else it is accursed unto us, Rom. 1. 21. Secondly, for any power against sin, Rom. 7. 25. Thirdly, for victory over death and hell, 1 Cor. 1●. 57 so for peace of conscience, Col. 3. 17. so for ability to serve God in our callings, 1 Tim. 1. 12. but we must be sure that we have these blessings, or else we mock God, we must have faith, or else we can, not thank God for it, Col. 2. 7. when one says, God I thank thee, for electing me, and yet does not know it, it is vain, 1 Thess. 1. 2, 4. none but the redeemed of the Lord can say, Lord I thank thee, for thine everlasting mercies, Psal. 107. 1, 2. we must be chiefly thankful for spiritual mercies; first, because they are mercies for our souls, Psal. 66. 15, 16. Secondly, they are eternal, Psal. 100 4, 5. Thirdly, peculiar to God's Elect, as saith Tit. 1. 1. and the spirit of prayer, Luke 18. 7. bowels of mercy, and the like, Col. 3. 10. Fourthly, they are rarer, Math. 11. 25. Fistly, they bring with them the blessings of this life, 1 Tim. 4. 8. Sixthly, to be thankful for such mercies is a good antidote against sin, Eph. 5. 3, 4. which a man can never be to any purpose, except he can say, God is my God, Philem. 4.   

Q. 133. What temporal mercies must we be thankful for, and why?  
A. First, for covering us in our mother's womb, Psal. 139. 13. for our life. Psal. 63. 4. and breath, Psal. 150. 6. for the counti●●ance of life, Psal. 30. 3. Secondly, for our food and raiment, Gen. 28. 20. and for our maintenance, whether it be rich or poor, for both is from God, Pro. 22. 2. for the convenience of our dwelling, as it is said of justus, his house joined hard to the Synagogue, Act. 18. 7. Thirdly, for our peace and safety, this is another blessing of God, 1 King. 4. 25. Fourthly, for preserving us from ill accidents and mishaps, fires, inundations, or any evil casualties, yea for all his benefits, Psal. 116. 12. First, because the Lord doth call for it, Psal. 107. 8. and it is his will, 1 Thess. 5. 18. Secondly, the Lord is angry when we are not thankful▪ ●● Chron. 32. 25. Thirdly, God's remporall mercies are graces, Gen. 33. 5. jesus Christ may be seen in the recovering out of any Ague, Act. 9 34. Fourthly, we are less than the least of them, Gen. 32. 10 we are nothing, 2 Cor. 12. 1●. Fifthly, Thanksgiving is a multiplying duty. Math. 15. 36. Sixthly, there is goodness in Thanksgiving Psal. 92. 1. Seventhly, to be thankful for temporal blessings, is the way to be thankful for spiritual, and if we be not thankful for them, we will be thankful for nothing; therefore an unthankful man, and an evil man is all one, Luke. 6. 35. and so unthankful, unholy, 2 Tim. 3. 2. Lastly, to be thankful as for meat, is to eat to the Lord, Rom. 14. 9   

Q. 134. Must we not be thankful to God for his mercies upon others?  
A. Yes, Psal. 147. 1, 2, 3. whether a particular person, Philem. 4. or a whole family, 2 john. 4. or a whole parish, Phil. 1. 3. or the Church, Act. 11. 18. or good Magistrates, 1 King. 10. 9 we must thank God not only for saving grace that we perceive others have, 1 Thess. 1. 3. but also for common grace, Phil. 1. 18. there was but a little good in the ●ow●e Clerk, he did but speak a good word for Paul, and Aristarchus and Gaius, yet Luke doth record it as a blessing, Act. 19 35. Gamaliel a mere civil man, yet when he did but pleasure the Apostles a little, it is registered as a mercy, Act. 5. 34. the Barbarians making a warm fire for the Apostle is related as a kindness, Act. 28. 2. for God is glorified thereby, when the people did but wonder at the Word, as any of God's works, this is a glory unto God, Math. 9 8. and therefore they are wretched. First, who have not grace nor goodness; for we cannot give thanks for them, but rather bewail them, Phil. 3. 18. Secondly, who though they have mercies and graces, yet they do not communicate them to others, to occasion thanksgiving, they are like with-holders' of Corn whom the people curse, Prov. 11. 26. Thirdly, who envy and repine at the blessings of others; consider therefore, first, if we envy our brother's good, doth us no good but harm, job. 5. 2. Secondly, it is safer for us that another should have such and such blessings than we, for than they must give account and not we, Luke. 16. 2. Thirdly, it is better for us too, is it not better that the eye should have the blessing of Sight, than the foot or the hand, 1 Cor. 12. 21,   

Q. 135. Because Confession is to be joined with prayer, Dan. 9 20. and is put ●or Prayer, Nehem. 9 3. Tell me whether is it necessary to prayer? to confess our sins in it?  
A. Express confession is not necessary always in Prayer, Act. 4. 24. but implicit is when the Apostles prayed God for boldness, they did implicitly confess their want of it, verse. 29. one of these two confessions is necessary, for confession it is put for prayer, Dan. 9 4. First, because prayer itself does confess our poverty of spirit, Luke. 1. 53. and it inferreth humbling of ourselves and a sense of our own insufficiency; for if we were sufficient in ourselves, what need we go to God, jam. 4. 10. Secondly, both we and our prayers are vile, and unclean, job. 40. 4. but express confession is necessary, when our consciences is fouled with guilt, Psal. 32. 5. not to inform God; for he knoweth men's sins, 2 King. 19 27. but First, to clear the Lords justice, Nehem. 9 31, 32, 33. Secondly, to obtain mercy, Prov. 28. 13. Thirdly, to lay hold on God's faithfulness, 1 john. 1. 9 I do not mean of every particular sin; for first, our sins are innumerable and cannot all be reckoned up, Psal. 40. 12. Secondly, some of them we know not, Psal. 19 12. but our greivouser sins; then we must particularly confess, 1 Sam. 12. 19 First, because these show that we have need of a God of salvation, Psal. 51. 14. Secondly, such sins most waste conscierce, most dead the heart, and most binder us from seeking God's faco, Hos. 5. 15. such are the roots of many other sins, and if we root them out, many others will the easilier fall off. 1. Tim. 6. 10.   

Q. 136. As Manoah said to the Angel, how shall I order the Child judg. 13: 12. So may I say of Confession, how shall we order our Confession, how shall we make it?  
A. We must do with Confession a● Christ saith of Hearing, we must take heed how, Luk. 8: 18. First, the confession of sin, must be naked, without hiding of aught, Prov. 28. 13: though the committing of it be the worse, the less we do hide it, Isa. 3. 9 Secondly, by way of judging ourselves, 1 Cor. 11. 31. and inditing ourselves, 1 Chron. 21. 8. Thirdly, with grief and sorrow, and compunction, and smiting of our bres●, Luk. 18. 13. Fourthly, shame and confusion of face, Ezra 9 6. casting our spirits and selves down, Ezra 10. 1. Fiftly, giving over our old company, and separating ourselves from them, Nehem. 9 2. Sixtly, accepting the punishment of our iniquity, Levit. 26. 40. 41. not only confessing our sins, Dan. 9 4. but setting our hearts to it, vers. 3. Seventhly, with Faith, Act. 19 18. and with having our sins ever before us, Psal. 51. 3. Besides this confession before God, in some cases there must be a confession; first, before the Magistrate, joh. 7. 19 Secondly, before a Brother, 1 Sam. 26. 21. Thirdly before one another, jam. 5. 16. Fourthly, before a Minister, Mark 1. 5.   

Q. 137. Whether are we bound to pray the Lords Prayer? ●ust those very words and no other, there be some suspicious people, that say, let us pray for this, and let us pray for that, and let us Pray for the estate of the whole Church; and let us pray for the King, and for all these things, let us say the Lords prayer; do these men do well?  
A. No? Christ when he bids us say Our Father which art in heaven, etc. Luk. 11. 2. He does not mean, that we should precisely keep ourselves to these words, but that we should Pray after that manner, Math. 6. 9 As Ministers should preach nothing but the Word, 2 Tim. 4. 2. and yet they may give the sense in other words, Nehem. 8. 8. First, because the Apostles prayed in other words, and did more specialize their Petition, Act. 1. 24. Secondly, this prayer is diversely set down by the Evangilists, one way in one Math. 6. 11. another way in Luke, Luke. 11. 3. one way in one, Math. 6. 12. another way in the other, Luke. 11. 4. Thirdly, who knows this is all that Christ uttered, john. 21. 25. we see plainly Matthew sets, down more than Luke doth; it may be Christ spoke more than either hath expressed, Math. 6. 13. Fourthly. Christ himself did not use these very words ever, when he would pray Lazarus alive, he did not say the Lords prayer over the grave, joh. 11. 41. when he would pray for his Apostles, he did not say the Lords prayer over them, john. 17. 1. Fiftly, our special sins and wants, do require that we should pray more specially than so, 2 Kings▪ 19 15. Sixtly, we read of praying all night, we can not think that the Lords prayer was said over and over again and again, Luke. 6. 12. we are to continue in prayer, what by going over and over the Lord's prayer? no, Col. 4. 2. neither is it necessary to conclude our prayers with this, Act. 4. 30. and yet we may if we will, Luke. 11. 2. neither is there any thing against it. No, though it be scripture, the same thing may be scripture and the word of God, and yet the prayer of a man, Psal. 90. 12.   

Q. 138. Why doth our Saviour teach us to call God father in our prayers?  
A. First, to reach us we cannot pray to him, except he be our Father, and we have the spirit of his Son, Gal. 4. 6. Secondly, to assure us that he will give us good things, Luk. 11. 13. Thirdly, to call no man father on earth, for he is our own father, Math. 23. 9 Fourthly, that we may behave ourselves towards him as a Father, Deut. 32. 6. First, to honour him as a father, Mal. 1. 6. Secondly, to count ourselves sojourners, as long as we be absent from him, 1 Pet. 1. 17. Thirdly, to be separate from the children of this world, and to touch no unclean thing, 2 Cor. 6. 18. Fourthly, to be followers of God, seeing he is our father, Ephes. 5. 1. to be obedient children, taking heed of all lusts, 1 Pet. 1. 14. to continue so doing to the end, and to overcome; otherwise he is not our Father, nor we his Children, Rev. 21. 7. If we desire that he should be our Father, first, we must be fatherless otherwise, Psal. 85. 5. Secondly, we must receive Christ, and then we shall have the power of calling him father, joh. 1. 12. Thirdly, we must get the Lord to say so to our hearts, Hos. 1. 10. Fourthly, we must be sure that we be Peacemakers, Math. 5. 9 Fiftly, we must love our enemies, and lend freely, Luk. 6. 35. Lastly, we must be the good seed begotten again under the Kingdom of grace, Math. 13. 38.   

Q. 139. Why our Father, not my Father?  
A. We may pray also my Father, Luk. 15. 18. and we are taught to do so in private, Math. 6. 6. for, first, Nature teacheth that the creature should have a particular propriety in God, whom it calleth upon, Jon. 1. 6. Secondly, we have need of a particular propriety in God, that we may strengthen our Petition, Luk. 15. 19 Thirdly, that we may come thankfully before him, Rom. 1. 8: Fourthly, that we may come with filial affections, and never run away from him, jer. 3. 19 but our Saviour puts it in the Plural number, first, because we are to pray with others, Acts 20. 36. Secondly, we are to Pray for others, jam. 5. 16. Thirdly, to teach us to love one another, and not to deal unbrotherly one with another, Mal. 2. 10 Fourthly, to show us that God is universally a Father to all his elect, and he is not like an earthly father, that hath but one Blessing, or few blessings, Gen. 27. 38. nay, though all the company that join with us in Prayer, be not adopted unto God; yet if two or three be the mouth of the company, may pray Our Father, Isa. 63 16. the meeting is denominated a congregation of Saints from them two or three, Psal. 149. 1. there is a communication of Phrases; the mouth of the assembly knowing there be some wicked, though some be not; yet by the communication of phrases, he may say, We have done wickedly, though neither himself, nor many of the company have done so, Nehem. 9 33. Besides, God is in a general sense the Father of such as are rebellious, Isa. 1. 2. and they may equivocally be said to be in Christ, john 15. 2.   

Q. 140. What is the meaning of Heaven in Prayer?  
A. Heaven signifies, first the region of the air, Jer. 8. 7. Secondly, the place of the Sun, Moon▪ and stars, Gen. 15. 5. Thirdly, the Church of jesus Christ, Rev. 12. 7. Fourthly, the blessed Angels, job 15. 15. Fiftly, God himself, Da●. 4. 26. Sixtly, the habitation of God's holiness, where the glorified Angels are in bliss, and enjoy the beatifical vision of God, and so it is mean● here especially, 1 Kings 8. 30. which is called the third heaven, 2 Cor. 12. 2. far above all other created heavens, Ephes. 4. 10. itself being a created thing too, Heb. 11. 10. God's children's house and home 2 Cor. 5. 1. God's holy hill. Psal. 24. 3. from whence he blesseth his People, Deut. 26. 15. where he sitteth as a great Prince on his thro●e, Psal. ●1. 4. and he is said to be in heaven; first, to strike Reverence into us, Eccles. 5. 2. Secondly, to let us understand, he can do whatsoever he will, Psal. 115. 3. Thirdly, to lift and raise up our hearts in prayer, Psal. 123. 1. Fourthly, to show how infinitely he is above us, his thoughts above ours, his motions above ours, Isa. 55. 9 Fiftly, to express Gods condiscending goodness, that he being in heaven will deign to look upon a poor soul, Isa. 66. 1, 2. and yet God is not confined to heaven, as though he were there only, Psal. 139. 7, 8. No, he fills heaven and earth too, I●r. 23. 24. and the whole world is not able to contain him, 2 Chron. 6. 18.   

Q 141. For the first Petition, Hallowed be thy Name; what is the meaning of name here?  
A. First, the Lord himself, his very Person and nature, Deut. 28. 58. for Name is often put for ones person, Acts 1. 15. so also, Rev. 3. 4. Secondly, God's attributes, Exod. 34. 5. Thirdly, Gods esteem that he should have in all the world, Psal. 8. 1. Fourthly, God's worship, Gen. 4. 26. Piftly, any of God's works, or word, or any thing whereby he is known, Exod. 20. 7. His name is jehovah the Lord, Isa. 42. 8. or I am that I am, joh. 3. 13, 14. As Christ said of himself before Abraham was, I am, john 8. 58. ●he most High, Psalm. 9 2. El-shaddai, or ●●e Almighty, or the All-sufficient, Gen. 17. ●● He hath sweet names in the new Testament, the GOD of Peace, Rom. 15. 33. ●he GOD of Patience and Consolation, vers. 5. the Father of Mercies and the God of all Comfort, 2 Cor. 1. 3. etc. Indeed God's ●ame is unutterable, no word is able to express who he is, Prov. 30. 4. It is transcendent above all names, Phil. 2. 9 and wonderful Isa. 9 2. and secret, judg. 13. 18. and hence ●● is; first, that no name is able sufficiently t●●●t him forth, Gen. 32. 29. Secondly his name ●● expressed by negatives, to show that we ●an rather tell what is not his name, than what is, Immortal, Invisible, 1 Tim. 1. 17. Unsearchable, Psal. 147. ●. Infinite, Psal. 147. ●. Thirdly, his name is borrowed from his effects, God that made the world, Acts 17. 24. and from his backparts, Exod. 33. 23. Fourthly, figurative, and not proper, Exod. 15. 3. Prov. 18. 10. O than GOD being so great, what a condiscending goodness is it in him to take upon him such a poor name as this, Our God, the God of Abraham, Exod. 3. 15.   

142. Why Hallowed or Sanctified, rather ●●●● Glorified; why is that word used rather the● this?  
A. Because God's holiness is the cause why we should glorify him, Rom. 15. 4. Secondly, because God's greatness most appeareth in his holiness, Isa. 12. 6. and so doth his might, Luke. 1. 49. and therefore we call Kings sacred, and the greater a person is the more sacred; and therefore of all creatures the Lord made his Angels most holy, Luke. 9 26. Thirdly, God's holiness is the beauty and lustre of all his attributes, Psal. 96. 9 nay it is the beauties, Psal. 110. 3. Fourthly, when the Angels would pick out an attribute to glorify God most in, they chose his holiness, Holy, holy, holy, not glorious, glorious, glorious, Isa. 6. 3. Fiftly, we cannot glorify God, except we be holy, 1 Pet. 2. 9 nay it is rather an obscuring of God's glory, when a profane soul praiseth him; and therefore o●● hearts, and our tongues, and conversations must be holy, Pet. 1. 15, 16. we must sanctify him in righteousness, Isa. 5. 16. not as though we can put holiness upon God, that he had not before; in this case we had need that he should sanctify us, 1 Thess. 5. 23. but we must make his name to appear to be holy by our doings, Isa. 39 23.   

Q. 143. For the second Petition, thy Kingdom ●ome, what say you of that?  
A. God hath a fourfold Kingdom. First, the kingdom of his power: whereby he is over all, 1 Chron. 29. 11. and ruleth over all, Psal. 103. 19 and reigneth in the Kingdoms of men, Dan. 4. 32. and hath the Keys of hell and death, Rev. 4. 18. Devils and reprobates and all shall bow to this kingdom passively, as well as the good Angels and elect actively, Rom. 14. 11. though they yet say, he shall not reign over them, Luke. 19 14. Secondly, the Kingdom of his Gospel, whereby he reigns over the Christian world, both good and bad, Math. 13. 47. which God threatens to take away, when people are unworthy, Matth. 21. 43. which is called a Kingdom, because it offers men a kingdom, Matth. 4. 17. and because by it Christ reigns in his Saints, Rev. 15. 2. and in his enemies too, but in a different manner, Rev. 19 15. Thirdly, the Kingdom of his grace, whereby he rules only i● his elect; for this kingdom is within them, Luke. 17. 21. consisting in righteousness, and peace, and joy, Rom. 14. 17. bringing every thought into obedience, 2 Cor. 10. 5. and making them Kings too, Rev. 1. 6. and to rule as it were with God, over sin and the world, and the Devil, Hos. 11. 12. and this Kingdom is not of this world, joh. 18. 36. Fourthly, the Kingdom of glory, that flesh and blood cannot enter into, 1 Cor. 15. 50.   

Q. 244. For the third Petition. Thy will be done, what say you of that, why is God's will se● next to his Kingdom?  
A. First, Because the greater his Kingdom is the more he stands upon his will, we see this in earthly Kings, Dan. 11. 3. Secondly, because the doing of Gods will, is the giving the glory of his Kingdom unto him Heb. 13. 21. Thirdly, because by doing of his will, we show that he is our God and King, Psal. 143. 10. because by doing of his will, we show that we are worshippers of him, joh. 19 31. Fourthly, hereby we show that as God is a great God, so he is great with us▪ ●s Moses was great with the Egyptians, because he could borrow of them whatsoever he would, Exod. 11. 3. why did David greatly praise God; and give him whatsoever obedience he would, because God was great with him, Psal. 145. 3. Fiftly, because by doing of Gods will, we may enter into God's Kingdom, Math. 7. 21. La●●ly, this is to be men after Gods own heart, when we fulfil the Lords will, Act. 13. 22.   

Q. 145. Hath God such a will in him, as he calls a conditional will? as for example, to will all men's salvation if they repent?  
A. Properly there cannot be a conditional will in God. First, because such a will supposeth a superior that may hinder, Act. 18. 21. Secondly, it supposeth ignorance how things may fall out, as Abraham willed his servant to fetch a wife for Isaac out of the land of his kindred, Gen. 24. 4. if she were willing, verse. 8. nevertheless improperly it may be given to God, not as though his will can have a condition, for that's the property of a created will, to have a condition of it, jam. 4. ●5. but because the thing willed of God may have a condition, Isa. 7. 9 now, that the Lord may be said to have a conditional will in some sense is plain. First, because he is said to will the connexion of things, when he doth not will the things a sunder and therefore he wills them only upon the condition of a connexion God would have all men to repent, and come to the knowledge of the truth, 1 Tim. 2. 4. Secondly because he is said to will the salvation of all believers, and true penitent persons, and therefore if a reprobate do believe, he willeth his salvation, 1 King. 11. 38. this is true of God towards a reprobate, if thou wilt obey me, I will bless thee, Deut. 7. 12, 13.   

Q. 146. What say you of God's simple an● positive will?  
A. God willeth a thing simply two ways. First, by purposing and decreeing, Rom. 9 11. either to be wrought by himself, which is his working will, Eph. 1. 11. and so he willeth his Elect to believe, and to be saved, Act. 13. 48. or to be done by another, Act. 4. 28. and so he willeth the hardening of the reprobate, Rome 9 17, 18. Secondly, by liking and approving, which is the will of his word, Psal: 40. 8. which telleth us what is acceptable unto God, Rom. 12. 2. and thus he willeth every man to repent, 2 Pet. 3. 9 and all men to come to the knowledge of the truth, and to be saved, 1 Tim. 2. 4. even those that finally will not. Math. 23. 37. hither is referred that distinction of Gods will either secret or revealed, Deut. 29. 29. not as though God hath two wills, for it is an imperfection to have two wills▪ as it is an imperfection to be of two minds, jam 4. 8. it argueth a change, Act. 28. 6: but it is one and the same will, whereof one part is secret and unknowen, the other revealed, Heb. 11. 8. the revealed part and all, was once kept secret and unrevealed, Rom. 16. 25. and God revealeth it two ways. First, in his word▪ whereby Christ revealeth the will of his father to his people, Math. 11. 27. Secondly, in the event of things, as for example, I do not know whether it be God's will that I shall be persecuted for the truth to morrow, yet it is secret, but when I see that it is so come to pass, the event doth reveal it to be the Lords will, 1 Pet. 3. 17.   

Q. 147. What say you of God's secret?  
A. It is not for us to know it, Act. 1. 7. no● ask after it, judge. 13. 18. nor pry into it, to search it, Isa. 40. 28. A man is very chary of his secrets; suppose one should know them, yet he taketh ill that he should reveal them, Prov. 11. 13. wouldst thou know when it is Gods will thou shalt die or be sick, nay s●ay till himself is pleased to reveal it, who made thee of his counsel, Rom. 11. 34. when Gods will of command is revealed, it is nothing but unbelief to be inquisitive what his issue and event shall be, Math. 6. 20. nay to be doubting about it, it is unbelief, Math. 14. 31. the prying into God's secret will abate issues, and the suffering of thy heart to be questioning it, is the cause of most of thy sins; the Lord had revealed his will unto jonas, that he should go and preach to Niniveh, ●on. 1. 2, now jonas questioning what Gods will was, the issue should be may be, they will put me to death, may be, the Lord will spare them, and then I shall be counted a false Prophet, this made him fly away to Tarshish, jon. 4. 2. nay it is the cause of most errors to some, when a part of God's truth is revealed, enough for faith and salvation, john: 20. 31. but when people will be tampering beyond, no wonder if they err, for God's judgement is unsearchable, Rom. 11. 33.   

Q. 148. What use do you make of God's secret will?  
A. First, in all our intention, we must be careful to insert this, If it be Gods will, jam. 4. 13, 14, 15. either implicitly, 1 Cor. 11. 34. or expressly. Act. 18. 21. for there may be a thousand counsels in our hearts, but none of them all can stand, 〈◊〉 that which is appointed in heaven, Prov. 19 21. Secondly, we must never be over earnest in our undertake, lest Gods will coming forth to the contrary, puts us to discontent and vexation, 1 King. 21. 4. Thirdly, we must labour to be provided, for whatsoever may break our purposes of, john. 11. 11. if it be Gods will our purposes shall never take effect, he hath many ways to do it, Isa. 59 10. he suffering us to be inconsiderate, Prov. 15. 22. by taking us away before we effect that we purposed, Psal. 146. 4. what a pitiful case had jonathan been in if he had not been provided for all, may be he aimed to be next David, when he came to the crown, 1 Sam. 13. 2. Fourthly, we must beware that we run not against Gods revealed will, rather than suffer our purposes to be frustrate, the old Prophet of Bethel, when he had a purpose to get the Prophet of judah home to his house, rather than he would be hindered of his purpose he told a wretched▪ lie, 1 King. 13. 18. the unjust Steward having a purpose to live & make himself friends rather than he would be hindered of his purpose, he would cozen his Lord, Luke. 16. 4. Fiftly, we must be ready to submit to Gods will against it comes to be revealed what it is, Act. 21. 4. Sixtly, we must remember that even our own hearts cannot will as we list, but as God list, Prov. 21. 1. nor our tongues answer as we list, though we have what to answer▪ but as God lists. Proverb. 16. 1.   

Q. 149. What pray we for in this Petition, thy will be done?  
A. First, That we may renounce our own will, Math. 26. 39 whether it be our ●●rnall will, called the will of our flesh, Eph. 2. 3. which must be absolutely renounced, for it is contrary to the will of the spirit, Gal. 5. 17. or our natural will, whereby we will life and maintenance, and freedom, from torment, and this we must renounce respectively, namely when Gods will stands in competition, john. 5. 30. Secondly, we pray that God would make us content with his will, whether it be disposing of our allowance, Heb. 13. 5. or correcting us for our sins, 1 Sam. 3. 18. Thirdly, we pray that God would enable us, to do his commanding will, Psal. 143. 10. Fourthly, we pray that we may do it, as God's Angels do, Psal. 143. 20. that is, first, readily, without delay, Psal. 119. 60. Secondly, willingly, Psal. 40. 8. that it may be our meat to do it, john. 4. 34. Thirdly, constantly, 1 Chron. 28. 7. Fourthly, faithfully, not picking and choosing, but all the Lords will, Act. 13. 22.   

Q. 150. What say you of the will of God's word or command, is it the Lords will that men shall do it or else woe is unto them?  
A. Yea, for that is his will by force of a law, Rom. 2. 18. and the business that he bids men to do, Luke. 2. 49. and what ever profane wretches think he will for a certain require it. Psal. 10. 13. and if men will not do it, he himself will see it done one way or other, Ezek. 21. 28. God's word must needs be his peremptory will, first, because it is his pleasure, Ezra. 10. 11. Secondly, because he engages his glory upon it, & therefore he wills it above heaven and earth, Psal. 148. 13. he will sooner let heaven & earth come to naught, than any title of his word not be done, Math. 5. 18. his wisdom is engaged upon it too, and therefore it is called his wisdom, Prov. 2. 2. his holiness is engaged upon it too, and therefore it is called the word of the holy one, job. 6. 10. and his power too, and therefore none that neglect it, shall escape; except they be stronger than he, ● Cor. 10. 22. and his greatness too, his greatness is stamped upon every jot of his word, Hos. 8. 12. Thirdly, it's a sign now strongly the Lord willeth his word, by the greatness of the reward that he propounds to them that keep it, Psal. 19 11. and by the greatness of the plagues that he threatens to them that will break it, Deut. 28. 59 Fourthly, it appears by the Lord's importunity, whereby he wooeth us to do it, Math. 27. 37. Fiftly by the cost he was at to purchase his word, he delivered his own son up unto death to procure us this will and testament, Heb. 9 16. and therefore how shall they escape that are stubborn against it and slight it, Heb. 2. 2, 3.   

Q. 151. What motives are there to persuade us to do the Lords will?  
A. First, if we do the Lords will, the Lord will hear our prayers, joh. 9 31. Secondly, if we do the Lords will we shall abide for ever, 1 joh. 2. Thirdly, 27. The doing of Gods will, puts a great Nobility upon us, Mark 3. 35. Fourthly, hereby we show ourselves to be the servants of God, Eph. 6. 6. Fiftly, to do the Lords will, is a sign of one that shall enter into heaven, Math. 7. 21. Sixthly, by so doing, we please God, Heb. 13. 21. when we do our own will and not Gods, we exalt ourselves above God, Dan. 11. 36. we said in out Baptism that we should do the Lords will and therefore if we will not, we are lying children, Isa. 30. 9   

Q. 152. Tho fourth Petition is, Give us this day our daily bread, what is meant by bread here?  
A. First. Bread itself in particular, 2 King. 4. 32. which strengthens man's heart, Psal. 104. 15. Secondly, that, and also any other food, Gen. 3. 19 any meal's meat, 2. Kings. 6. 22. even flesh too, Gen. 18. 5, 7. and raiment too, and whatsoever our natural life needs, Eccl. 11. 1. even all outward things, Gen. 49, 20. for not only food, but raiment, and warmth and other outward comforts do feed us; a man may be starved with cold: and therefore whatsoever helps to satisfy the desire of nature may be called bread, Prov. 20. 13. Fourthly, it signifies spiritually Christ too, john. 6. 51. and his word, Amo. 8. 11. and his grace, 1 Cor. 5. 8. and his promise, Math. 15. 26. But this spiritual bread is not here meant, we pray for spiritual bread in the other petitions, here only for our daily sustenance, Luke. 11. 3. indeed it is good to raise up our meditations from hence, unto supernatural meat, john. 6. 27. First, because man liveth not by bread only, but by every word of God. Math. 44. Secondly, because a wise man looketh higher than the food of his carcase, Prov. 30. 8. neither is the Sacramental bread here meant, for that we pray for in the first Petition, it being the feeling of the forgiveness of our sins, Math. 26. 28.   

Q. 153. What doth this teach us, that our Saviour bids us pray for Bread, and not for dainties and abundance?  
A. To teach us, that having food and raiment therewith to be content, 1 Tim. 6. 8. First, because our life does not consist in abundance, Luke. 12. 15. Secondly, because there is danger in abundance, specially when we are eager to have it, Prov. 30. 8. An estate may be great, as a shoe may be too big, or armout may be too great, and then it hindereth one in the using of it, 1 Sam. 17. 39 riches accidentally make it harder for one to go to heaven, Math. 19 24. Thirdly, if we be not content with such things as we have, be they never so little, we will never be contented, but covet more and more, Heb. 13. 5. Fourthly, we are citizens of heaven and strangers here below; and therefore it does not become us to be having and having. Heb. 11. 9 10. if we can say, The Lord is our portion, we have a goodly heritage, Psal. 16. 6. and therefore we should pray only for the things that are necessary, Mat. 6. 32. now those things are necessary that are necessary; first unto nature, nature requires some food and raiment, or else it will pine, Lam. 4. 4. Secondly, unto our vocation, as Books to a Scholar▪ instruments to a Carpenter, meaner means to people that are of a mean calling, greater to Lords and to Kings, give me not poverty says the King, because his calling called for more means than so, Prov. 30. 8. Thirdly, necessary to out charge, whether it be a great charge or small, 1 Tim. 5. 8. Fourthly, that which is apparently necessary for time to come too, 2 Cor. 12. 14. when joseph foresaw a great famine, he laid up aforehand, Gen. 41. 48.   

Q. 154. Why must we pray for temporal things, or for the creatures of God?  
A. First, because raiment is good and food is good, and every creature of God is good, 1 Tim. 4. 4. Secondly, they are useful to many duties, and to the duty of hospitality, Rom. 12. 13. of owing nothing one to another, Rom. 13. 8. of honouring God, Prov. 3. 9 Thirdly, they are necessary with necessity of need, Math. 6. 32. and with the necessity of convenience, Prov. 30. 8. Fourthly, the want of them is great temptation to many sins, Prov. 30. 9 and the very Lions, Psal. 104. 25. and the ravens teach us to call upon God for them, Psal. 147. 9 for though we love them too well, 1 joh. 2. 15. and are too apt to labour for them, john. 6. 27. and to pray carnal prayers for them, Hos. 7. 14. yet we had rather get them any way then by prayers, as by cares, Luk. 21. 34. by taking thought, Math. 6. 25. by unlawful, and unrighteous courses, Luk. 16. 9 First, because as long as we think we can help ourselves, we love not to be beholding to another, and therefore is fain to exhort us to pray to him, Phil. 4. 6. Secondly, because we cannot abide to stand to God's allowance, as we must, if we would get him by prayer, & therefore we are prone to restrain prayer, job. 15. 4. Thirdly, because prayer is too holy a course for our corrupt nature to come by them, 1 Tim. 2. 8. Fourthly, because God ●ndents with us to glorify him, if he give us any ●hing by prayer, Psa. 50. 15. but we should pray for them, Gen. 28. 20. First, because that is the way to have sanctifiedly, 1 Tim. 4. 5. and secondly, without falling into temptation about them, Math. 26. ●●. and thirdly, most honourably, for it is the honour of our maintenance, as it was of Christ's, if they come down from heaven, john. 6. 33.   

Q. 155. The text saith our Br●ad, it speaketh if a title we have to the creatures, what say you of that?  
A. There is a two fouled title to the creatures. First, a spiritual title, whereby they are ours, if they be ours by being in Christ, 1 Cor. 3. 22. Secondly, a civil title, as by descent of inheritance, as Naboths vineyard was his, 1 King. 21. 3. or by purchase, as the field of Ephron, was Abraham's, Gen● 23. 16, 17. or by honest labour, and covenant, between man and man, as the party coloured Sheep were Jacob's sheep, Gen. 30. 40. the wicked have not a filial title unto them, because he whom they are without, is heir of all things, Heb. 1. 2. they only have title to them, which have faith to overcome; which the wicked have not, Rev. 21. 7. title unto the creature is not founded upon nature, Gene. 1. 29. but upon the image of God in righteousness and true holiness, which the wicked have not, ver. 26. and yet First, they have a gift of providence, though they have forfeited God's creatures, yet God does not presently seize upon the forfeiture, but continueth the old gift in Adam, Psal. 115. 6. Secondly, a cogift as it were by reason of cohabitation with the godly, Deut. 32. 14. Thirdly, a sufferance, rather than a gift, to be as rods for the righteous, jer. 27. 6. Fourthly, a conditional gift, upon condition, that they will repent and believe in Christ, otherwise the creatures will turn to a curse to them, job. 20. 14. if they do eat, they sin because they cannot eat with faith, Rom. 14. 23. if they do not eat, they sin too, because than they should murder themselves, which they must not, Ast. 16. 34. As Simon Magus, if he should pray he should sin, by praying without the spirit, if he should not pray, he should break the commandment of prayer; and yet Peter bid him pray though, Act. 8. 22.   

Q. 156. It seems then that the Anabaptist●call conceit is most false, that all things are common; and yet we cannot say this is ours, and that is yours, Give us this day our daily bread?  
A. Yea, for first, the Law says thou shalt not steal, Exod. 20. 15. Secondly, the Lord says we must work, and earn and eat our own bread, 2 Thess. 3. 12. Thirdly, the scripture speaks of ten proprieties, a good Bishop rules well his own house, 1 Tim. 3. 4. john took Mary into his own house, John. 19 27. Fourthly, the action of buying and selling does also prove it, Christ bid his Disciples to buy meat, john. 4. 8. Fiftly, the Gospel relates divers rich men, if there were a community, no one should be richer than another, joseph of Arimathea was rich, Math. 27. 57 the Eunuch was rich, Act. 8. 27. Paul does not advise rich men to make all away they have, but not to trust in their riches, 1 Tim. 6. 17. Sixthly, the duty of being liberal supposes a proprieity; for than is a man liberal, when he gives bountifully of his own, 2 Cor. 9 6. when one beggeth of us, and we let him have, we are said to give. Math. 5. 42. First, because so is God's institution at the, first. Act. 16. 27. & a division of goods and inheritance, is God's Ordinance, Deut. 32. 8. Secondly, so is God's providence, he maketh rich as poor, Prover. 22. 2. Thirdly, it is not man's sin, when he counts his goods his owne, or his house his own, Simon had a house of his own, Act. 10. 6. Marry a house of her own, Act. 12. 12. Philip had a house of his own, Act. 21. 8. It is true, first, we are all one in Christ, in regard of spiritual life but not in civil life, Gal. 3. 28. for some are Masters and some servants, Eph. 6. 5. some rich some poor, Math. 26. 11. Secondly, there must be a communion of charity, but not such a communion, as is contrary to all propriety, Heb. 13. 16. nay this kind of communion supposeth a propriety, Prov. 5. 16, 17. Thirdly, the Gospel commands a readiness to forsake all that we have, when we are called, but not always an actual forsaking of all, Luke. 14. 33. Fourthly, the Church may stand in need of a community of goods, Act. 2. 44. and that all goods should be common, Act. 4. 32. and yet that doth suppose, first, that our goods are our own, and in our own power to make common, Act. 5. 4. Secondly, nor a necessity, but a freeness of giving, 2 Cor. 9 7. Thirdly, it was only by accident, in regard of the multitudes of poor Believers, Luke 12. 33.   

Q. 157. Why pray you not for weekly or yearly Bread, but give us this day our daily bread?  
A. That we may not be solicitous for to morrow, Gen. 24. 12. for first, this day will afford us business enough to do, we had not need to preoccupate for the morrow, Math. 6. 34. Secondly, if we be careful for the morrow to day, we shall be forced to care for it twice; and therefore let us take care for to day, and to morrow, for to morrow, Math. 6. 34. Thirdly, we need not to morrow, till to morrow is come, it is only this day, that is the season of our need, Psal. 145. 15. Fourthly, it is the act of Faith to live from hand to mouth, and it is against Faith to be thoughtful for to morrow, Math. 6. 34. not, but we may provide for to morrow, Gen. 30. 30. When the Lord giveth us this day, a surplus for to morrow, Faith alloweth this, 1 Tim. 5. 8. Again, the Lord teacheth us to Pray every day, for every day's blesssing; for first, God's mercies flow not from him all at once, but some to day and some to morrow, Psal. 68 19 for they flow from him as water from a fountain, Psal. 36. 9 some grace to day, and new to morrow, Zach. 13. 1. Secondly, the covenant of Grace requireth that we should sue to it continually, 1 Thes. 5. 17. Again, to show the fickleness of our life; for what is it? jam. 4. 14. joshua, though now well, yet looked upon this Day, as the day of his death, Iosh. 23. 1●. for first, we may die to day, we do not know when▪ Gen. 27. 2. Secondly, if we do not die to day, yet if we be plodding now for to morrow, it will make us the more unwilling to die to morrow▪ ●am. 4. 13. Thirdly, the not thinking of Death as a thing present, makes one the more subject to sin, Amos 6. 3. Again, to teach us to look out for heaven, which is not for a day, nor for a year, but for ever, joh. 6. 27. an Immortal inheritance, 1 Pet. 1. 4.   

Q. 158. If our daily Bread be ours, why do we beg it, and if we beg it, how is it ours?  
A. It is the gift of God, Psal. 146. 7. though the material cause of it be from below, yet the efficient cause is from above, jam. 1. 17. nay, if we be his children; first, it is the gift of his everlasting mercy, Psal. 136. 27. Secondly, as an appurtenance together with Christ, Rom. 8. 32. as an addition to the Kingdom of God, Math. 6. 33. Indeed he would have us make it ours, first, by believing in Christ, 1 Cor. 3. 22. Secondly, by honest labour, 2 Thes. 3. 10. and yet though we get it by gifts from friends, or by our own industry and labour, yet it is he that doth give it unto us, Deut. 8. 17, 18. and then do we acknowledge it to be his gift, when we do show it by our practice, and our dependence upon him, using it to his glory, Hos. 2. 8. and because that givers among men never want beggars, we should be ●utors unto him for these things, for he is the hearer of prayers, Psal. 65. 2. again if he be the giver, we must not have an evil eye, though he give others more, us less, Math. 20. 1●. again, if he be the giver, we should not lay out his gifts upon that which will not profit us, but use them to our good, Isa. 55. 2. Again if he be the giver, we should say of every thing that we have, This is God's mercy, of every morsel of bread, This is God's mercy, of every night's sleep, This is God's mercy; the Lord curseth people, when he renders them their deserts, Psal. 28. 4. again if these be his gifts, than they cannot help our needs, further than his influence is in them. David had clothes, and did use them, and yet could not get warmth, 1 King. 1. 1. and though we have them, yet we have need to pray for them as though we had them not; for without him, they are and they are not, Prov. 23. 5.   

Q. 159. Forgive us our debts; why are sins called debts?  
A. Not because they are debts that are owed, for so good works are debts, as to love one another, Rom. 13. 8. not to live after the flesh, Rom. 8. 12. to publish the Gospel, Rom. 1. 14. but because they are debts owed, and not paid, Math. 18. 27. First, they are called debts, because God is the creditor, Luke. 7. 41. Secondly, because we are indebted to his justice, to pay the utmost farthing, Math. 5. 25. and therefore it is a misery to be a sinner, 1 Sam. 22. 2. for, first, he loves not to come into God's presence, except he be brought, Math. 18. 24. Secondly, he loves to be shifting with God, as the unjust Steward and the debtors were agreed to cozen their master, Luke 16. 5. Thirdly, he is apt to leave the surety in the lurch, Prov. 22. 26. Fourthly, he is subject to be arrested of God's justice, as a debtor is of man's, 2. King. 4. 1.   

Q. 160. What is sin?  
A. It is the transgression of God's law, 1 joh 3. 4. whether by omitting of what is commanded, Math. 25. 42. or by committing of what is forbidden, jer. 2. 13. or by failing in manner of doing it, for in every thing we do, be it materially never so good we do sin, Gal. 7. 20. whether it be in essentials, as jehus obedience is called murder, Hos. 1. 4. or in some circumstantials, as Rebekahs' desiring that jacob might have the blessing, there was a lie cleaving to it, Gen. 27. 15. whereby the person becomes guilty, Ezek. 22. 4. both with the guilt of offence, 1 Cor. 11. 27. the sin being laid to his charge, Act. 7. 60. and with the guilt of death and damnation, Rom. 1. 7. by which two guilts, as with chains, the soul is bound in heaven, in earth, Math. 16. 19 and the conscience defiled, Tit. 1. 15. which can never be purged again, but by the blood of Christ, 1 john. 1. 7. besides, sin leaves a blot and an uncleanness behind it upon the so●●, and all the whole man, Math. 15 11.   

Q. 161. Are any sins so small, that they are venial, and do not deserve hell?  
A. No, Math. 5. 19 though it be but the least breach; but of one ●ot of God's Law, ver. 18. or but an idle word, Math. 12. 36. or but a lust, Rom. 7. 7. though it be but in the least thing, Gal. 3. 10. the Lord does not say the wages of a great sin, but sin is death, Rom. 6. 23. he does not say, thou shalt not steal a pound, or a shilling, but thou shalt not steal, though it be but a farthing, Math. 19 18. It is a cursed speech, is this such a matter be the matter never so little, that is not it, but the littleness of the will, Math. 26. 41. muchness of will, aggravates any sin exceedingly, Heb. 10. 26. when people say we will not do thus and thus, or we will do thus and thus, jere. 6. 16. for against whom dost thou sin? Isa. 57 23. even against an infinite God, Psal. 145. 3. and thou art nothing to him, Dan. 4. 35. and less than nothing in his hands thy breath is, Dan, 5. 23. and yet sins are not all equal, Luke. 12, 47, 48. and though all sins be mortal, yet by reason of God's mercy▪ all sins are not unto death, john. 5. 16. namely when a man is in Christ, than no sin can damn him that he hath committed, Rom. 8. 1. again some sinews are little in comparison of other some, Ezek. 16. 48.   

Q. 162. How comes sin, to be said to be ours?  
A. First, Actual sin comes to be ours, by committing of it, jer. 16. 10. or by being accessary to an others committing of it, Nehem. 13. 17. by teaching others to sin, jer. 28. 16. or by commanding others to sin, 2 Sam. 13. 28. or by tice●ng, others to sin, 1 King. 21. 25. or by giving others a sinful example, Gal. 2. 14. or by conniving, 1 Sam. 2. 29. or by remissness of reproving sin, so as the reproved is never the more restrained, 1 Sam. 3. 13. or of too little preaching to the conscience, Ezek. 33. 6. or by keeping company with them that do sin, Rom. 1. 32. or being an others instrument in sinning, 1 Sam. ●. 18. or by feeding upon sins of others, Hos. ●8. Secondly, original sin is made ours, by ●eing conceived in it Psal. 51. 5. and borne of the 〈◊〉 john. 3. 6. not by imitation only for First, one entered into the world by one man, and not by every man, Rom. 5. 12. and we were all ●●ad in Adam, before we could imitate him, 1 〈◊〉. 15. 22. or sin after his similitude, Rom. ●● 14. Secondly original sin is before actual, for First, we are unclean before unclean things ●●ue from us, ●ob. 14. 4. Thirdly, we are sinners ●●om the womb, and therefore before we do actually imitate our parents. Psal. 58. 3. Indeed the actual sins of our parents are not made ●urs, but only by imitation, Ezek. 18. 14. and yet even they too thus far are ours; as that we are to be specially humbled for them, Ier▪ 3. 25.   

Q. 163. Forgiveness of sin being there ●ut by a Synecdoche, the part, for the whole the whole being justification, tell me what is justification?  
A. First, it is a free act of God. Rom. 3. 24. Secondly, looking at his own grace, and not at any good works in man, Rom. 11. 6. Thirdly, whom he considereth, as formally a sinner, or ungodly, Rom. 4. 5. Fourthly, whereby he freeth him from the Law, and from sin, and from death, Rom. 8. 2. and maketh him righteous in his account. 2 Cor. 5. 2●. Fifthly for Christ his sake, ver. 19 Sixthly, apprehended by faith, Rom. 5. 1. and therefore justification consisteth of two parts▪ Zac. 3. 4. The 1. is the not imputing of sin, Rom. 4. 8. the second, is the imputing of righteousness, vers. 6. for Christ hath done two things; First, he hath made reconciliation for sin. And secondly, he hath brought in everlasting righteousness, Dan. 9 24. And therefore the Scripture doth not mean that justification is only by Christ's passive obedience, when he saith, It is by his blood, Rom. 5. 9 but it is also by his active Obedience, vers. 19 whereby he fulfilled all Righteousness, Math. 3. 15. and the Law, Rom. 10. 4. being made under the law for that purpose, Gal. 4. 4. he fulfilled not the law for himself, for the qualification of his Person, that he might be a holy Sacrifice for sin▪ for he was originally holy, being Jesus Christ the Righteous, 1 john 2. 1. himself had no need to be turned over to the Law, by reason of his hypostatical Union, he was holy from the womb, Luk. 1. 35. and therefore he put himself under the law, to fetch Righteousness from thence, for his redeemed ones, Gal. 4. 5. he did all that he did for them,, and suffered all that he suffered for them. Nay, he was borne for them, as well as Crucified for them, Isa. 9 6. and he sanctified himself for them, john 17. 19 and as he died for them, so he lived for them too, john 14. 19 His Incarnation, Birth, Circumcision, Baptism, his Life and conversation, and Death, from the womb, to the Cross, all was for them: yea, self and all, was for them, Gal. 2. 20. Yea also he rose again, for them, Rom. 4. 25. and now liveth in heaven for them, Heb. 7. 25. and so well may he be called, The gift of God, joh. 4. 10.   

Q. 146. Who is the Author of forgiveness of sin?  
A. God, even God only, Isa. 43. 25. First, because this is his glory when Moses would fain see the Lords glory, Exod. 33. 18. The Lord told him he was the forgiver of sin, Exod. 34. 7. Secondly, he only can forgive sin, if one do forgive sin, that hath not a power to do it, it is nothing, Mark. 2. 7. Thirdly, sin is committed only against God, Psal. 51. 4. Fourthly, he only can give the Conscience peace, Rom. 5. 1. Though all the world should say, such a one is an honest man, such an one hath his sins forgiven him, his Conscience will misgive him for all that; except the eternal Spirit set it on, Heb. 9 14. Forgiveness of sins is in Christ's name only, Luk. 24. 47. and through his Blood, Math. 26. 28. when God himself puts away a man's sins by it, Isa. 44. 22. Indeed in a trespass are two things; first, the obliquity or evil that is in it. Secondly, the hurt or detriment that redounds unto man by it; as it is an obliquity, it is an aberration from God's law; so only God can pardon it, for it is he that pardoneth all sin, jer. 33. 8. as it is a hurt unto man, so far as it concerns him, he may and must forgive it, Math. 6▪ 14. and whereas it is said, That God's Ministers may forgive sins, joh. 20. 23. That is only declaratorily, as john declared unto them, whom he wrote his Epistle to, That their sins were forgiven them, that is, of God, and not of him, 1 joh. 2. 12. As Nathan said to David, 2 Sam. 1●. 13. Men cannot get the pardon of their sins as they list, Act. 8. 22. Let men fear to sin against God, lest he say in his wrath, he will never forgive them, jer. 14. 12. if people were sure of a pardon when they have sinned, it were another matter; but when they presume upon a pardo●, and so sin, the Lord ●aith, he will disappoint them, Deut. 2●. 19, 20.   

Q. 165. Who 〈…〉 are the proper subjects, of forgiveness of sinne●… mean who are they that this article belongs to?  
A. Not all but many, Math. 26. 28. namely the remnant of God's heritage, Mich. 7. 18. The city of God, those that dwell therein shall be forgiven their iniquities, Isa. 33. 24. Indeed forgiveness of sin must be preached, in Christ's name among all nations, Luke. 24. 47. according to the riches of his grace, Eph. 1. 7. for Christ is the Lamb of God, that takes away the sins of the world, John. 1. 29. the Gospel is to be propounded to every creature, and it may so be▪ Mark. 16. 25. but if any would partake of the forgiveness of sin. First, he must repentantly confess his sins. job. 33. 27. Secondly, he must be sensible of his spiritual captivity, for the acceptable year of the Lord is for captives only, Luk. 4. 18. 19 Thirdly, we must hungerly attend upon upon God in all his ordinances: and take heed of wilful hardness of heart lest God take an order with him that he never b● forgiven Mark. 4. 12. Fourthly, he must not only be baptised, but also with the Baptism of repentance, Mark. 1. 4. Fiftly, he must give the godly good encouragement, that they may comfortably pray for him, jam. 5. ●5. Sixthly, he must be a meek, and a patient man to forgive such as trespass against him. Mark. 6. 14.   

Q. 166. Who is the meritorious cause of forgiveness of sin?  
A. Christ▪ in whom God reconcileth his people to himself, 2 Cor. 5. 19 for their sins were laid upon him, Isa. 53. 5, 6. he is the true hyssop whereby their sins are purged away▪ Psal. ●1. 7. he is the fountain se● open for their uncleanness, Zach. 13. ●. he is the mediator of forgiveness, 1 Tim. 2. 5. not only by way of supplication, john. 17. 9 as joab and the woman of Tekoah was to David for Absalon, 2 Sam. 14. 2. not only by way of intercession, Heb. 7. 25. as Blastus to Herod for the Tyryans, Act. 12. 20. nor only by way of satsfactjoin, Heb. 12. 24. as Paul to Philemon for One simus, Phil. 18. but also an advocate to plead it, and s●e it forth for them, ● joh. 2. ●. Indeed forgiveness of sin to us is an act of grace, if God take our sins, he doth it graciously, Hos. 14. 2. yet in regard that Christ hath made satisfaction, it is an act of justice, 1 1. 9 but first, our sins must be overwhelming burdens to us, and we must be sinsible of our infinite need of a pardon, Isa. 40. 2. otherwise when we make mention of the mediator in our prayers, it is not in truth, Isa. 48. 1. Secondly, we must be effectually called, Heb. 9 15. Thirdly, we must be in Christ, for pardon floweth from union and being in Christ, Col. 1. 14. the effect whereof is a new creature, 2 Cor. 5. 17. Christ in one is the hope of glory, Col. 1. 17. Fourthly, we must have faith, Act. 13. 38, 39 we must behold the Lamb of God, john. 1. 29. A Mediator, is not a mediator of one, but supposeth two parties, and a consent on both sides, Gal. 3. 20. which is on God's side, by giving of Christ, and on ours, by believing in Christ, Job. 3. 16. and receiving of him by Faith, joh. 1. 12.   

Q. 167. What are the comforts of forgiveness of sin.?  
A. First, It is a comfort that there is such a thing, that when we have sinned, propitiation is possible, 1 john. 2. 1. Secondly, that it is not only possible, there being such a thing but that it may be applied unto us, if we come to take it at God's terms, 1 john. 1. 9 Thirdly, that it is universal of all sins, Isa. 38. 17. and all kinds of sins, Exod. 34. 7. yea though they be Scarlet sins, or Crimson sins, Isa. 1. 18. Fourthly, that it is accompanied with the healing of sin too, Psal. 103. 3. and the subduing and killing of it, Mich. 7. 19 with the changing of one's mind and disposition, and making him repent, that ever he committed it, Act. 5. 31. Fifthly, that where the sin is forgiven, the punishment is forgiven also, and the man that hath it, may know his own salvation, Luk. 1. 77. and therefore he may be of good cheer, Math. 9 2. Sixthly, that where sin is once forgiven, it can never return to be unforgiven, or to be laid to one's charge more, or remembered against him any more, jer. 31. 34. it is a debt quite blotted out, that can never be demanded more, Isa. 43. 25. Indeed it may seem to return upon the conscience, by doubtings and temptations and recidivation into sin again, than the conscience may be soul again with it, and cry guilty a fresh, because the man hath blotted his evidence, and therefore he must pray for the renewing of it again, Psal. 32. 5. again a conceited pardon may be repealed, as we see by the debtor in the parable, Math. 18. 34. whom his master had seemed to forgive, verse. 27. but that parable doth not imply the repealing of any true pardon, but only the constancy of that rule, that whosoever would have God to forgive them, must forgive one another, Math. 6. 15. for when a man is forgiven indeed, though afflictions come to seek out his sins, yet they shall not be found, jer. 50. 20.   

Q. 168. Seing God saith, it is abominable to justify the wicked, Prov. 17. 15. What is the meaning then of the Apostle, who saith, that God justifieth the ungodly, Rom. 4. 5. will God do that which is abominable to him?  
A. First, God may justify an ungodly man, and yet do it with righteous judgement, he is the lawmaker, and therefore he may pardon what law-breakers he will: because mercy and forgiveness belongs to him to dispense it where he will, Dan. 9 9 but if officers and Magistrates justify the wicked, they sin: because they do it without warrant, for love, or for favour, or for friends or for fear, or for reward, Isa. 5. 23. Secondly, God justifies no other ungodly ones, but only his Elect; whose sins Christ died for, Rom. 8. 33. 35. Thirdly, God can justify an ungodly man, because he can make him godly, and purge his spirit from guile, Psal. 32. 2. As he openeth the eyes of the blind, the man is not blind afterwards, john 9 25. The Lord never cleareth any man, that goeth on still in his guiltiness, E●●. 34. 7. and therefore it is no act of injustice in God; whereas if a man should justify the wicked, it is injustice in him, because he cannot make the man godly; and therefore he must justify none but the righteous, and condemn none but the wicked, Deut. 25. 1. Fourthly, God justifieth the ungodly, nor wallowers in sin and undgodlinesse, but ungodly, that is formally so considered as sinners, 1 Tim. 1. 15. Now then is a man formally a sinner: when, First, he looks upon himself as a sinner, when he seeth his sins in there own colours, not ●ickled with any righteousness of his own, Math. 9 13. Secondly, when he carrieth himself, so before God, in his looks and thoughts and affections, and mind, as becometh a sinner in his case to do, Luk. 18. 13. Thirdly, when his impudence is gone, and confusion of face is put on, Dan. 9, 8. Fourthly, when he hath no squint lookings or any merits of congruities, or con●ignities, or preparatives, or fitnesses, but magnifieth mercy, vers. 18. Fifthly, when he is truly resolved upon turning to God, as abhorring the contrary to the pit of hell. Isa. 55. 7. Sixthly, when a man is in truth willing to take up Christ's cross, and follow him, Luke. ●. 23▪   

Q. 169. Seeing the Lord jesus teacheth us to pray plurally, forgive us our sins, must we not pray that God would forgive other?  
A. Yes, all that have wronged us, Act. 7. 6●. yea all that we have communion with, 2 Chron. 30. 18. yea all that live in the Church, Exod. 32. ●1. and others too, Gen. 20. 7. for first, we have a command for this duty, jam. 5. 16. Secondly, we have a promise of hope, of speeding, ver. 15. Thirdly, there have been blessed effects of God's servants prayers in this kind. Namely the Lord hath forgiven others upon their entreaty, Numb. 14. 20. Fourthly, we do ourselves good hereby, yea though God have a purpose to forgive one; yet sometimes he stays till his servants entreat for him, job. 42. 8. therefore first, we should take notice of other men's sins, yea though they do not know they have sinned, yet we would pray the Lord to forgive them in case they have, job. 1. 5. Secondly we should beg one another's prayers, 2 Thess. 3. 1. Thirdly, we should labour to be such as God's people may have encouragement to pray for us, as Paul was encouraged by the Ephesians faith and forwardness in the duty of love, Eph. 1. 15. to pray for them verse. 16 for the good things that are to be seen in us Phil. 1. 5. make them pray for us with joy ver 4. Though Simon Magus entreated Peter to pray for him, yet having no encouragement, we do not read that he did, or if he did, he could not do it with any confidence, Act. 8. 24. again, First, let us pray for ourselves, 2 King. 20. 1. if we would have others to pray for us, vers. 4. Secondly, we must not dissemble with the children of God when we pray them to pray for us, jer. 42. 20. Thirdly, we must not live in any known sin; lest the Lord say to his people do not pray for such; and to lock up their hearts, jer. 7. 16. Fourthly, we must humble ourselves to them, if we have thought evil of them in our hearts Numb. 21. 7. consider, First, if we be Saints, the cause may be such, that God will not pardon us, except other Saints join, Deut. 9 20. Secondly, the Saints of God are marvellous willing to do it for us, 1 Sam. 12. 23.   

Q. 170. Whereas our Saviour teacheth us to say; As we forgive them that trespass against us? What is it to forgive one another?  
A. It includeth four things; first, to forbear one another, with holding ourselves from revenge, Col. 3. 15. which is no Pusillanimity, but a victorious grace, Rom. 12. 21. It is to overcome ourselves, which is more than to take a City, Prov. 16. 32. and to overcome the malice of our enemies, and to mollify their hearts, 1 Sam. 24. 17. and to overcome the right way, which is by Patience, and not by rendering quid for quo, Prov. 24. 29. Secondly, to root out all desire of revenge, not only to tolerate for want of a handsome opportunity to revenge, but to do it from the heart, Math. 18. 35. for it must be with love, which proceeds not only from the heart; for so we see Drunkards will forgive one another, but also from a pure heart, 1 Tim. 1. 5. Besides, we must forgive and forget, when people say, I forgive, but I cannot forget; this is silly forgiveness, like Ephraim, a silly Dove without heart, Hos. 7. 14. Again, we must do it with earning bowels, as joseph forgave his Brethren, he wept and melted towards them, Gen. 50. 17. Thirdly, to be ready notwithstanding to perform all offices of love, vers. 21. To bless them that curse us, and to pray for them that spite us, Math. 5, 44. for God is good to his enemies, vers. 45. and hereby we show, that he is our Father, vers. 48. Publicans can love them, that love them, vers. 47. Besides, if that be all, we have our reward, and can look for none from God, vers. 46. Fourthly, to forgive universally all wrongs to our persons, Act. 7. 60. to our names, 2 Sam. 19 23. and debts too, when the debtor is not able to pay, and yet submits, Philem. 18. Nay, the greater the wrong is the greater is our glory to forgive, Num. 12. 13.   

Q. 171. Seeing a Soldier may kill his Enemy in a lawful war, and yet love him, as far as the Law binds in such a case; so may a man go to law with his Brother, without breach of Charity or of the duty of forgiving, when his ends are right: Tell me then what these ends be, that may stand with love?  
A. First, to demand one's right, when one is called to demand it, Luk. 18. 3. Now right is not contrary to love, but agreeable unto true judgement, Isa. 10. 2. Secondly, to amend and humble the party nocent; and therefore the Magistrate is said to be a Minister for good, Rom. 13. 4. Thirdly, that others may hear and fear, and may not do the like, Deut. 19 20. Fourthly, that the party damnified, and others too, may live in peace; and this is the reason why we should pray for Magistrates, 1 Tim. 2. 2. but provided; first, That it be done in love, 1 Cor. 16. 14. and not with recompensing evil for evil, Rom. 12. 17. provided, secondly It be done without offence, 1 Cor. 6. 1. Provided, thirdly The party wronging be able to make satisfaction, as for example in debts; for if the party be not able, and yet submitts, it is cruelty to use the law against such a one, 2 King. 4. 1. provided. Fourthly, that going to law, be our last and utmost remedy, when people will presently go to law refusing to take wrong or to be tried by private agreements, this is unchristian, 1 Cor. 6. 7. provided Fifthly, that the wrong be not fit to be put up: in this case Paul appeals to Caesar, Act. 25. 11. for as the Apostle say▪ in another case, so we may say in this, the law is good if any man use it lawfully, 1 Tim. 1. 8. private revenge is wretched. First, because vengeance is mine says God, Heb. 10. 30. and the Lord is the avenger, 1 Thess 4. 6. Secondly wherefore serves the Magistrate? he is ordained of God to punish evil doers▪ 1 Pet. 2. 14. again. First, it is one's excellency to forgive▪ Mich. 7. 18. Secondly, it is a note of a blessed man, Math. 5. 7. Thirdly, humane society cannot well be without it; for we are apt to wrong others, and have need that they should forgive us, and therefore we should be ready to forgive them, forgive and ye shall be forgiven▪ Luk 6. 37. Fourthly, it is necessary to resist our wicked heart, now not to forgive, proceeds from the wickedness of ones heart, Math. 18. 32.   

Q. 172. What is the meaning of that As; as we forgive them their trespass against us?  
A. It doth not signify a pattern or a rule, or direction as it doth in the third Petition, Math. 6. 10. for we would be glad that God would forgive us, better than we can forgive one another. There be no works like unto his works, Psal. 86. 8. neither doth it import that we can forgive one another, before God hath forgiven us, Math. 18. 32. for God's forgiving of us, First, is an enabling cause of our forgiveing one another, as Gods love to us, enables us to love him, 1 john. 4. 19 Secondly, it is a motive cause too, Math. 18. 33. Thirdly, it is evidenced unto us by our forgiving one another, as a cause by the effect, Math. 6. 14. and yet we must, First, forgive one another, before we can entreat the Lord to forgive us, Luk. 11. 4. but this same as, doth imply that there must be a resemblance between God's forgiving of us, and our forgiving one another, Eph. 4. 32. that is, First, we must frankly forgive, Luke. 7. 42. Secondly, always, as often as we pray▪ Mark. 11. 25. which must be continually, 1 Thess. 5. 17. ●ay though they be our enemies, and do not yet repe●t of their wronging of us, Luk. 23. 34. how much more if they do repent? Luke. 17. 3. yea, we must forgive others, as Christ hath forgiven us, what ever the quarrel be, Col. 3. 13.   

Q. 173. Why doth our Saviour teach us to pray, lead us not into temptetion immediately after praying for the forgiunesses of our sins?  
A. For two reasons. First, because forgiveness of sin and grievous▪ temptations are inseparable companions▪ a true penitent person is most baited by Satan, he needs not trouble impenitent persons, for he hath them sure enough already, and therefore commonly he lets them be quiet▪ Luk. 11. 21. Sergius Paulus no sooner believed, but the Devil stirred up Elimas' against him, Act. 13. 8. when a man begins to turn unto God, the Devil suspects he is one of Christ's seed, and therefore he labours to bruise his heel, that he may not go on, Gen 3. 15. & to devour him, Rev. 12. 4. he hath experience of prevailing against divers good, beginners, john. 6. 66▪ and Paul was afraid he had prevailed against the Corinthians, 2 Cor. 11. 3. again, the special providence is in it, to humble the soul; and therefore he made David ware, before he would for give him, Psal. 32. 3. and therefore it is a sign, when people know not what grievous temptations means, the Devil holds them captive at his will, 2 Tim. 2. 26. for he desires to ●ift all that have got out of his clutches, Luk. 22. 31. again when people are not smitten ●n conscience and tempted, it is a sign the word does not work, for if it work, it cuts like a sword, Heb. 4. 12. Secondly, because forgiveness of sin and yield to temptations, cannot stand together, Cant. 5. 3. for, First, the grace of forgiveness teacheth a man not to yield to sin, Tit. 2. 11, 12. Secondly, pardon of sin and grace not to go on in sin, are coupled together in the the covenant of grace▪ jer. 31. 33. Thirdly, they are coupled together in reason, Psa. 41. 4. Fourthly, forgiveness, makes one love God, and so not to be tempted away from him, Luk. 7. 42. ●ay, Fifthly, God will not forgive nor acquit upon other terms, but that we shall labour against temptations to sin, job. 10. 14. when we labour for forgiveness, except we mean to be godly, our labour is in vain, job. 9▪ ●9. God will not hear, Isa. 59 2.   

174. What is Temptation, and how many fold?  
A. Temptation is a proof, Psal. 95. 9 or a trial to see what is in one, or what one will do, ● Pet. 4. 12. temptations of different nature according as it is used, sometimes good, Gen. 22. 1. sometimes bad▪ 1 Cor. 7, 5. First, God is said to tempt, to try what is in a man's heart, Deut. 8. 2. what grace is in a man▪ Psal 105. 19 what corruption, 2 Chron. 32. 31. ●ay sometimes he tempts a man▪ in his just judgement to sin, 2 Sam. 24. 1. this he does in a righteous manner, for otherwise he cannot be said to tempt any, jam. 1. 13. properly it is a man's Just that doth tempt him to sin, verse. 14. Secondly, the Devil is said to tempt, Math. 4. 1. by putting motions into the heart, john. 13. 2. by thrusting of importunate thoughts and itchings, which provoke unto sin, 1 Chron. 21. 1. by presenting of objects before one, Luke. 4, 5. and egging to take them, verse. 6. by setting a discouraging look upon ones afflictions▪ 1 Thess. 3. 5. by presenting occasions, Math. 4. 3. speaking in the mouths of friends, Math. 16. 23. Thirdly, men are said to tempt too, john. 8. 6. First, they tempt God, either upon good ground to help their faith, judg. 6. 37. and Ahaz sinned because he would not tempt God thus, Isa 7. 12. or in a wicked wise, Act. 5. 9 as when a man distrusts God, and useth unwarrantable means, Math. 4. 7. and when a man's sins in any other kind▪ 1 Cor. 10. 9 either against God or his messengers, Exod. 17. 2. Secondly, men tempt themselves either well, by a warrantable proving what is in them, 2 Cor. 13. 5. or ill, by putting themselves upon danger Math. 26. 58. Thirdly, men tempt others and that either well, to prove a brother, whether he be the man that he seems, Rev. 2. 2. or ill, to draw him into sin, Gen. 39 7. or inconveniences, Math. 22. 18.   

Q. 175. What is a temptation to sin?  
A. There be four things that concur in it, First, it supposeth flexiblenesse in the party tempted, when the party is inticeable, jam. 1. 14. and therefore a frigide man cannot be tempted to a dultery; but one that hath lust in him, Math. 5. 28. the blessed Angels cannot be tempted to sin at all, because they are confirmed in grace, and so was Christ as man too, and yet there is an intrinsical flexiblenesse in every creature and in that respect the best creature may be capable of a temptation, Math. 4. 1. but God is not at all, Jam. 1. 13. Secondly, it supposeth a bait to take the party with, Prov. 6. 25. when a man hath some booty by ●in; either the getting of some seeming good, as in allurements; as Judas got thirty peieces of silver, Math. 26. 15. or prevention of some evil, as in temptations of fear or shame or the like, Gal. 6. 12. when a man sins without a bait, he does not sin out of temptation and therefore by his sin is the worse, Ezek. 16. 34. much more when a man loses by his sin, Act. 23. 12. Thirdly, it supposes a trying what the party will do, 2 Chron. 32. 3●. when a man lays abaite before on, as for example a shilling or so in a corner, where a thevish servant may see it, and conceive it was forgotten, to try whether he will steal it, as the Priests offered the Soldier's money, to try whether they could get them to belie the disciples of Christ, Math. 28. 12. Fourthly, it supposeth a wickedminde, or intention in the tempter, and therefore God cannot tempt any, jam. 1. 13. but the Devil, Math. 4. 1. or sinful men, such only tempt, Heb. 11. 37. wherefore temptations are shrewd things to us, Gal. 6. 1▪ for▪ first, they may move us to sin, though otherwise we would never have committed it, may be jacob would never have told a lie, but being tempted of his mother, he did, Gen. 27. 14. Secondly, they may move us to sin, when we have vowed and strongly purposed not to yield; how many sins was David tempted and drawn to commit, and yet he had sworn he would not, Psal. 119. 106.   

Q. 178. What use do you make of this, that temptations are so dangerous?  
A. First, to teach us not to tempt any, Prov. 16. 29. Secondly, to be careful we do not consent, when we are tempted, Prov. 1. 10. Thirdly, to keep our heart withal diligence, Prov. 4. 23. for sin doth easily be set us, and tempt us, Heb. 21. 1. First, we must give the tempter a peremptory demall at first, Math. 4. 10. Secondly, we must back our denials with resistance, jam. 4. 7. Thirdly, and what though we have resisted again and again? we have not resisted unto blood, Heb. 12. 4. and therefore we must continue resisting with steadfastness, 1 Pet. 5. 9 Fourthly, we must look upon temptations as warriors against our souls, that so we may abstain from yielding to them; counting ourselves strangers upon the earth, and such as have nothing to do to be paddling in the world, Pet. 2. 11. Fiftly, we must give no advantage to Satan, 2 Cor. 2▪ 11. neither by giving him matter, 1 Cor. 7. 5. nor occasion, Gal. 5. 13. nor any pretence, Exod. 10. 26. nor by want of observing his hour, Rev. 3. 10. nor by making provision for the flesh, Rom. 13. 14. Sixthly, we must take unto us the whole armour of God, Eph. 6. 13. knowing the Devil hath many wiles, verse. 11. having on us the girdle of truth, the breastplate of righteousness, vers. 14. the preparation of the Ghosple of peace, verse. 15. the shield of saith▪ verse. 16. the helmet of salvation, and the sword of the spirit, verse. 17. praying with all prayer, vers. 18. and humbling ourselves: and in particular for our original corruption; David went to that, when he saw he had been tempted to adultery and murder, Psal. 51. 5. keeping ourselves to vain company, Psal. 119. 115. taking heed of melancholy, labouring to be cheerful, Prov. 17. 22. not to be too solitary, Eccl. 4. 10.   

Q. 179. Is a man naturally under the power of Temptation?  
A. Yea, the flesh is too weak to resist it, Math. 26. 41. and's so is the heart, Ezek. 16. 30. an enticing word is able to enforce us, Prov. 7. 21. First, because our will is naturally strong set to the things of this life, as ease, and credit and friends and riches, etc. 1 Tim. 6. 9 yea and to sin itself▪ naturally we cannot cease from it, 2 Pet. 14. Secondly, because naturally we do not love the commandments of God, nor any saving truth; and therefore the least temptation that comes to draw us from it, is strong, 2 Thess. 2. 10, 11. Thirdly, our minds naturally are without knowledge of the danger, Prov. 9 18. and therefore temptations are sweet to us, vers. 17. from hence we may see, that woe is them that are in the flesh, because they are so subject to please their own selves, that they cannot please God, Rom. 8. 8. again the Saints hence should labour to get their natures healed more and more, because they have still some remainders of brutishness, whereby they are subject to be tempted by sense, Psal. 73. 22. signs of persons under the power of temptation; sare first, to be usually stirred up by them, ● King. 21. 25. Secondly, when the Devil and his instruments can undertake to overcome them by temptations, 1 King. 22. 21. Thirdly, when the Devil like a strong man can do it with ease, without any a do, he can lead them hand▪ smooth, Luk. 11. 21. Fourthly, when they can endure the First, itchings of temptations without rooting of them out, 2 Tim. 4. 3. Fifthly, when they can pray with ease, and hear with ease, and be in company with ease, and alone with ease, they are not put to it, whereas Paul went groaning up and down, Rom. 7. 24.   

Q. 180. Is it any excuse, to say we were tempted?  
A. No, for first, the commandment calleth for obedience, though we be never so much tempted to disobey it; temptations do no● weaken the bond of God's law, Prov. 1. 10. Secondly, the first lesson of the Gospel telleth us, we are not for Christ's turn, except we will deny all temptation, yea though self do tempt self, Luk. 9 23. Thirdly, sin is of a damning nature though all the temptations in the world concur to egg us to it, though fear, though shame etc. Luk. 9 26. Fourthly, There's no thank in that obedience, that we have no temptations to draw us from, but blessed is he that endureth temptation, jam. 1. 12. Fifthly, what excuse can that be, when the very temptations themselves come from our own lusting hearts, jam. 1. 15. or else we put ourselves upon temptations, as first, by not marrying in the Lord, 1 King. 11. 4. Secondly, by being idle and out of our callings, as David was upon the roof of his house, 2 Sam. 11. 2. Thirdly, by putting ourselves upon dangerous callings; as keeping of an Inn or an Alehouse, in this case we should say as Christ said, who made me a judge? Luk. 12. 14. Fourthly, by going about actions without warrant, as Dinah, Gene. 24. 1. or by being in tempting places, without ground as Peter, Mat. 26. 69. Fiftly, by not keeping the communion of Saints, when we may; what tempted Thomas to unbelief, but his absence from the society of his fellow Apostles? john. 20. 24. Sixthly, by doing that which another may lawfully do, yet as things stand, we may not lawfully do it, Abraham might look towards Sodom, Gen. 19 28. but Lot might not▪ verse. 17. God does not forbid every man the coming near the house of a whore, for some can go close by her door without any temptation to go in, but some he does, Prov. 5. 8. but if a man have a calling to astation full of temptations he is in God's way, which is strength to the upright, Prov. 10. 29. the Angels take charge of the Saints, while they are in their way, Psal. 91. 11. Though Ahabs house were a house full of temptations, yet Obadiah having a calling to be there; feared the Lord greatly, 1 King. 18. 3.   

Q. 181. What doth God permit men to be tempted?  
A. That he does permit men to be tempted, is plain in the example of Eve, 2 Cor. 11. 3. and of Hezekiah, 2 Chron. 32. 31. and specially of the wicked, Act. 14. 16. and the reasons are, first, because he is not bound to keep men from being tempted, he made man upright, Eccl. 7. 29. Secondly, because he may justly do so, seeing men have sinned against him; as when Israel had spared the Canaa●ites contrary to his command he left them to be tempted by them, judge. 3. 1. Christ left Peter to be tempted by a damosel, for he presumed of his strength. Math. 26. 33. and therefore, First, let us pray, Lord leave us not, Psal. 27. 9 if we be foiled at any time, we may thank our own selves, for he hath made us a promise, not to suffer us to be tempted, above what we are able, 1 Cor. 10. 13. and therefore we wrong our own souls, if we do not fly to it, and sue it forth, for if we be his, he hath said, he will not suffer our foot to be moved, Psal. 121. 8. again Secondly, let us watch, Math. 26. 41. if he do but leave us to be tempted, and to grapple with temptation, we are gone, if he should but suffer our feet to slip, they will slip for certain, & therefore let us watch towards him, who hath said, he will not suffer them, Psal. 66. 9 Thirdly, let us beware lest we provoke God to permit us to temptation, let us take heed we be not joined to a lust, for then God will say, let them alone, Hos. 4. 17. Fourthly, this is a comfort, that we cannot be tempted, except God permit, No, not by Satan, job 1. 12. God hath Satan in a chainee job 2. 6. he can do nothing except Christ giv him leave, Mark 5.   

Q. 182. How shall we know, whether a temptation fl●w from ourselves or from Satan?  
A. This question is somewhat dangerons, for any evil▪ yea Blasphemy itself may proceed from our own heart Mark. 21. 22. and yet it is some sign it is from Satan; first, when a man is tempted to that which he is naturally averse from Math. 4. 6. Secondly, when the temptation is sudden, like a flash of lightning, Luk. 4. 5 Thirdly, when the temptation comes without any coherence with that which one was thinking upon, Satan ears not what he molesteth one with, for he stands at one's right hand there ready for the nonce, Zach. 3. 1. Fourthly, when a temptation is in a hurrying manner, skipping from one thing to another, when it is with importunity, like summer Flies upon a sore, or a Bald-head: when it is as though it would never a done, Luk. 4. 2. Fiftly, when it is with the delusion of the senses, Math. 4. 8. Now the way to beat the Devil off, is not to rail at him, jude 9 but first by Faith, 1 Pet. 5. 9 Not by a naked quoting of Scripture; for he will quote Scripture himself, and put a false gloss upon the same, Luk. 4. 10. but secondly, by so quoting it as to cleave by obedience unto it, vers. 12. not by making of crosses on our breast▪ for how can that drive him away, when Christ's own bodily presence did not fear him away? vers. 9 but thirdly, by a stout and peremptory detestation of his motions, to abandon him, vers. 8. and fourthly, by considering that Christ was in all points tempted as we are, sin only excepted, Heb. 4. 15. and five, though the Devil can find a great deal of matter for him in us, yet he could find nothing in Christ▪ joh. 14. 30. Sixtly, by looking at the end that the Lord will make, jam. 5. 11. for though Satan be not under our feet yet, he shortly shall Rom. 16. 20.   

Q. 183. Whether do these two clauses, Led us not into temptation but deliver us from all evil; make but one Petition?  
A. First, it matters not much, whether they make but one or no; for it is a sign of Pride to strive about words, 1 Tim. 6. 4. Secondly, 'tis more likely that they make but one Petition, and that is, as our Saviour sums both these clauses up in one, that our heavenly Father would keep us from the evil, joh. 17. 15. For first, the one clause is Negative, and the other is Affirmative; now the Negative and Affirmative make but one truth. As we see in this passage. Thou shalt die and not live, Isa. 38. 1. Secondly, our Saviour does not put them down copulatively, Led us not into temptation, and deliver us from evil; for than they might have some colour of being two, but he unites them with a But, as though the first were not a whole Petition without the second, Led us not into temptation, but deliver us from ●●ill, Luk. 11. 4. Thirdly, it is enough to say, it is one Petition consisting of two parts. The one for preventing Grace, to prevent us from falling into evil, the other for recovering Grace; that at the furthest, if we fall into evil, yet how soever, the Lord would deliver us out, according to that of the Psalmist, Psal. 37. 24. Fourthly that conceit of the Papists to make seven Petitions in the Lord's Prayer, according to the number of the seven Graces of the Spirit, is but frothy, for there be many more graces of the Spirit. His grace is manifold, 1 Pet. 4. 10.   

Q. 184. Because this last clause showeth that we are naturally under the power of evil, whereof the Devil is the Captain; show me then how that natural men are under the Power of the Devil?  
A. He hath his Shop-house in all the children of disobedience, and he worketh in them, Ephes. 2. 2. yea, he reigns and rules in them; for the Devil hath his Kingdom, and in whom hath he it, if not in them, Math. 12. 26. For first, the Lord the just judge turns them over to the Devil, because they will not be ruled by him; therefore the Devil shall have them, to rule over them; yea he shall be their God, though they be blind and see no such thing, 2 Cor. 4. 4. and he gives the Devil charge over them, as he gives the good Angels charge over the godly, Psal. 91. 11. Secondly, because the Devil can find none that will do his works, but only them, joh. 8. 44. and therefore great is their misery; for first, they are his Slaves, and he holds them captive at his will, 2 Tim. ●. 26. Secondly, they are so tyrannised over and kept under by him, that he will not let them look after Heaven, or any good to any purpose, he doth oppress them, Acts 10. 38. Thirdly, he hath power over their death, that they shall never die; well though they seem to die never so well, Heb. 2. 14. Fourthly, he leads them, though they little think it, he that Lieth, little thinks he, that the Devil filleth his heart, and yet he doth, Acts 5. 3. Idle persons and ●atlers, 1 Tim. 5. 13. little think they, that they turn after Satan; and yet they do verse. 15. he that committeth sin, little thinks he, that he is of the Devil, and yet he is, 1 joh. 3. 8. enemies of righteousness, they little think, that they are the children of the Devil, and yet they all be, Acts 13. 10. For first, the Devil is a Spirit; and therefore he can be in the wicked, and they never spy it, Revel. 16. 14. Secondly, he can transform himself into an Angel of light; and therefore he can make them believe, he is a good Spirit, 2 Cor. 11. 14.   

Q. 185. Are there no more evils that we have need to be delivered from?  
A. Yes, the whole world is full of evils, joh. 17. 15. we can walk in no way but there be many evils attending upon it to defile us, and happy is he that is undefiled with them, Psal. 119. 1. We can not tread one step, but there be evils ready to have dominion over us, except the Lord deliver us, therefrom, verse. 133. First, in our outward Callings, as we are in danger in being overmuch, or not enough in them, of savouring them too much; so that we cannot savour the Word, the Sacraments, and Sabbaths, for fleshly fear and distrust, grasping too many things, Improvidence, hampering ourselves with the wicked; so that happy is he whose God is the Lord, for he is faithful to keep one from the evil, 2 Thess. 3. 3. Secondly, in Prosperity, we are apt to think we shall die in our nest, job 29, 18. hoping it will not end yet nor yet, we are apt to be vain and delicare, and tender, and unhardy, to forget the afflictions of joseph, to be selfe-confident, to prise heaven the less, to be the un●i●ter for humiliation and the other irksome duties of Mortification; such evils wise Ag●● saw in being full, Prov. 30. 9 Thirdly, in ●…ity to be impatient, discontented, to be moping, to use unlawful means, to be Pusillanimous and base, to be dead to good things; David himself in his affliction found a want of quickening, Psal. 119. 107. Fourthly, in our eating and drinking, as the Israelites minds ran upon their Onions and Garlic, and fleshpots their soul loathed the Manna; when we drink we are ready to be caught with the redness of the Wine, when we eat as Esau with the redness of the Pottage, at Feasts we are subject to forget fear, we are in danger of Intem. perance, curiosity, pleasure; and therefore blessed is he that hath Faith in God's word to Pray that his meat may be sanctified, 1 Tim. 4. 5. Fiftly, in our delights and recreations, to be too ●esting, and light, and tickled, immoderate, unseasonable, over long, to be un●itted thereby to graver and seriouser things, which are great evils; for they do exceedingly dead us towards Christ, 1 Tim. 5. 6. Sixtly, in our company to be infected some way or other, and carried away, Gal. 2. 13. Seventhly, when we are alone, Eccl. 4. 10. though the more Grace we have, the less we are alone, when we are alone, joh. 16. 32. Eighthly, when we are about godly duties, there ●● evils about us too, and therefore we had need ●o take heed, Luk. 8. 18.   

Q. 186. It appears then God is the only de●●erer?  
A. Yea, Psal. 70. 5. for first, he is strong enough, Kings and Princes are not able to be deliverers, 2 King. 6. 27. he only is our rock; and therefore our only deliverer, 2 Sam. 22. 2. Secondly, in him only we may trust for deliverance; Psal. 144. 2. and therefore, First, we should ●ly only to him for deliverance, Psal. 50. 15. Secondly, this condemns them that ●ly to any other for deliverance, it is a heavy curse when a man is given up to such a reprobate sense, as to go any where else, judg. 10. 14. Thirdly, if we be delivesed at any time, let us take notice that our deliverance cometh from him; and let him have a song of Praise, Psal. 32. 7. Fourthly, let us labour to be such, as he may be willing to deliver, as First, let us see ourselves utterly undone without him 2 Chron. 20. 12. Secondly, let us climb up to mount Zion; deliverance dwells there, joel. 1. 32. Thirdly, let us set ourselves to be holy. ●●ad. 17. Fourthly, let us be importunate with God not to tarry long before he deliver, Psal. 40. 17. and yet Fiftly, wait too, till he is pleased to deliver, Lam. 3. 26. Sixthly, let us look to the Holy one. Isa. 31. 1. Seventhly, if any deliverance be offered any other way; let us not except it. Heb. 11. 35. the Lord doth deliver. First, by keeping away the evil, job. 33. 17. Secondly, by removing it a way when it is come, Psal. 51. 14. Thirdly, by disannulling the force of the evil. Dan. 3. 27. or the hurtfulness of it, Mark. 16. 18. Fourthly, by altering of the nature of it, and turning it to good, Gen. 15. 20. Fiftly, by taking one away from the evil, 2 King. 22. 20. which few men do consider, Isa. 57 1. and therefore, first, God hath more ways to deliver his people then one Deliverances, Psal. 44. 4. Secondly, though never so many ways of Deliverance be blocked up yet let Faith say, God hath another way yet, Ester 4. 14. for God is skilful and well versed in delivering his, 2 Pet. 2. 9 Thirdly, let our faith be indifferent; may be God will be with us in trouble and that is a deliverance, Psal. 9 15. may be God will keep us in it, and that is a deliverence, Psal. 25. 20. may be he will keep us from sinking, and that's a deliverance too, Psal. 69. 14.   

Q. 187. What do you learn from these words; For thine is the Kingdom, the Power, and the glory?  
A. That Prayer is to be pressed with arguments, as Moses his Prayer was, Exod. 32. 11, 12, 13. so was Asa's, 2 Chron. 14. 11. First, because God is a God of infinite understanding, and therefore when we speak unto him, we had need to speak reason, job 13. 3. Secondly, because Prayer is a pleading, which must be full of good reasons, job 23. 4. Thirdly, because Prayer is a main part of God's service, which is reasonable, Rom. 12. 1. for even a mortal man stands much upon reason, job 32. 11. much less hath the wise God delight in fools. Eccl. 5. 4. Therefore first, we should well ponder our Prayers, before we do pray them. David calls his Prayers his meditations, Psal. 5. 1. we must ponder upon what ground we come to God, otherwise he will send us away without hearing, judg. 10. 14. we must ponder what correspondency we have with him is otherwise he will indite us of impudence, for ou● coming into his Courts, jer. 11. 15. when we Pray to him rightly, God says, Come let us reason together, Isa. 1. 18. Secondly, hence we see that wicked men, be they never so learned, and gifted in Prayer, yet they cannot Pray, for lack of Spiritual reason, they are unreasonable men, 2 Thes. 3. 2. This is a comfort to good Christians, that have the Lords attributes all on their side, for God will be sure to hear such, joh. 9 31. hence it is that they do not faint in Prayer, as others do; because their reasons are never exhausted, they have still more and more reason, Luk. 18. 1. 7. Jacob had such reasons that he would not let the Lord go, Gen. 32. 26. The Prophet isaiah's his mouth could never be stopped, he had still more and more to say, and press the Lord with, Isa. 62. 1● and therefore, first, when we have a good argument, we should lie a tugging with it, and follow it hard, as joshua did, Iosh. 7. 6. 9 Secondly, when our arguments seem to be answered, we should recover them again, Math. 15. 22, 23, 24.    
FJNJS.