PRINCIPLES OF FAITH & GOOD CONSCIENCE; DIGESTED Into a catechetical Form: together with an Appendix: 

1. Unfolding the Terms of Practical Divinity.  
2. Showing some Marks of God's Children.  
3. Some general rules and principles of holy life.    
By W. LYFORD, Bachelor of Divinity, and Minister of God's Word at Sherborne in Dorsetshire.  
The Fourth Edition.  
That the soul be without knowledge, is not good. Prov. 19.2.  
If thou wilt apply thine heart to understanding, if thou criest after knowledge, than thou shalt understand the fear of the Lord Prov. 2.3.5.  
Thou shalt teach them diligently unto thy Children. Deut. 6.7.  
Printed at Oxford by Henry Hall. for John adam's, and Edward Forrest. 1655.   

Advertisements touching the use and purpose of this Book, to my People.  
1. THere be two parts of a Ministers office that undertakes the instruction of God's people: the one to deliver sufficient matter of distinct knowledge unto Christian faith: The other, to lay down, and diligently to inculcate Principles of sanctification, whereby a Christian may be directed in point of duty and holy life, & enabled to discern between the state of Nature and the state of Grace. Both these I have endeavoured; the former, by drawing out the general heads of Christian doctrine into particulars: the latter, by laying down trials, and principles of sanctification and holy practice.  
2. I intent this Book for the instruction of those that are to be admitted to the Lords Supper, wherein they shall be publicly exercised three years: the two former years to be hearers, and the last year to be answerers in it. In which time it is hoped, that the meanest capacity will be able to attain the sense, & understanding of the matter. And when they have been thus diligently instructed, & the Congregation satisfied of their competent knowledge in the doctrine of Christ; then upon a day appointed for their admission to the Lords Supper, the said Catechumenes (upon their own motion & desire to be admitted) shall make profession of their faith & repentance Ezek. 20.37. & in their own names, & with their own mouths undertake that Covenant of Faith, & obedience unto Christ, which at Baptism we all entered into, and stand bound to perform.  
3. I have prepared a several chapter for every week of the year, and endeavoured to make the answers as weighty and perspicuous as I could, both which, as I conceive will be more delightful and profitable to the learner. To every answer I cause them to read the proofs, one or more, as the time and matter requires; within three quarters of an hour each Chapter will be dispatched: if any thing be more lightly passed over one time, it may be more largely insisted on the next.  
4. The number and length of questions, will not be burden some to them that be long exercised therein. The answers themselves are not long, if you observe that they end where this mark [beginneth, and that all that is included within this mark [] is added for explication, and not to load the memory. And if you express the sense of the answer in other words of your own, the answer will be the better accepted.  
5. There is some repetition of the same matter in the doctrine or justification by faith, the Offices of Christ, the difference betwixt the Law & the Gospel, which was not an oversight, but of purpose, the better to root those main points in weak understandings.  
6. This training up of our Children and Servants in a form of wholesome words, will, I hope, through God's blessing, be a means to prevent that gross ignorance in them, which now reigns in aged people. The like fruit may be hoped in the free Grammar School. The Lord grant you to grow in grace, & in the knowledge of our Lord and Saviour Jesus Christ, that both he that soweth and he reapeth, may rejoice together; and when we shall be parted by death, may have a joyful and happy meeting in Heaven, and be united to our blessed and glorious head for evermore.  
AMEN.   

READER,  
THis fourth Edition addeth nothing of substance to the former▪ the number of Questions, and Answers, and Pages be all the same: Some notes for Explication are set in the margin: Some expressions are changed, and added, when the former might seem doubtful.   

The Contents of the several Chapters.  

Cap. 1. OF the certainty of holy Scripture; of the state of innocency, and the Covenant of Nature.  
Cap. 2. Of the fall of man, and his sinful state; of the stain, and guilt, and punishment of sin.  
Cap. 3, 4. Of the difference, and degrees of sin; of original sin; sins of knowledge & ignorance; of infirmity and presumption; of reigning sin, and sin against the Holy Ghost.  
Cap. 5. Arguments to convince carnal persons, that they be under the curse; no better than nature made them.  
Cap. 6 Of the Covenant of Grace; the difference between the Old and New Testament; the manner how Christ, and Faith do justify.  
Cap. 7. Of the promises made to Christ the Mediator.  
Cap. 8. Of Christ offered to sinners as yet unconverted, and the ground of a sinners going to Christ.  
Cap. 9 Of God's promises to believers, promises to the weak, the doubting, the lapsed Christian, etc.  
Cap. 10. Of the wonderful person of the Mediator, God and Man, and the benefit flowing from the personal union.  
Cap. 11. Of Christ's Priestly Office, and the parts thereof, viz. Satisfaction, and Intercession.  
Cap. 12. Of the Kingly and Prophetical offices of Christ.  
Cap. 13. Who are in Covenant with God, signs of true faith and repentance.  
Cap. 14. Of man's uprightness, the signs and benefit thereof.  
Cap 15. Of the Nature & Properties of God.  
Cap. 16. Of creation & providence whereby God guideth & supporteth all things, good and evil, great and small.  
Cap. 17. Of faith in Jesus Christ, his Titles and Dominion.  
Cap. 18. Of the Incarnation of the Son of God, and manner of his conception.  
Cap. 19 Of Christ's sufferings, the extent and value thereof.  
Cap. 20. Of Christ's exaltation to God's right hand, and what he doth there for us.  
Cap. 21. Of the last judgement, and of faith in the Holy Ghost.  
Cap. 22. Of the Church of God, militant, triumphant; of inward and outward calling; signs of the true Church.  
Cap. 23. Of the communion of Saints with Christ the Head, and one with another; the bonds and fruits of that communion.  
Cap. 24. Of forgiveness of sins; the cause and effects thereof.  
Cap. 25. Of the state of the dead, and everlasting life; for whom it is prepared.  
Cap. 26. The first office of Faith, to justify: how faith is wrought by the Gospel.  
Cap. 27. The second office of Faith to purify the heart: of the first main end and use of the Moral Law, scil. to drive unto Christ; and how that's done.  
Cap. 28. Of the second principal end of the Moral Law; of the properties of true obedience; of works before and after regeneration, and their unability to save.  
Cap. 29. Of the first Commandment, of Images of God or the creature for religious use; no testimony of reverence to be given to them; of Will-worship, of the parts of God's worship; and the right manner of performing the same.  
Cap. 31. Of taking God's name in vain, in or without an oath: of conditions, of a lawful Vow and Oath.  
Cap. 32. Of the Sabbath day; the institution, change and celebration: the duties for sanctifying of the Rest.  
Cap. 33. Duties of Parents and Children.  
Cap. 34. Duties of Masters and Servants: of rulers and Subjects.  
Cap. 35. Duties of husband and Wife.  
Cap. 36. Of Murder in the heart, tongue, gesture, etc.  
Cap. 37. Of Adultery in the heart, tongue, gesture, etc.  
Cap. 38. Of Theft, Oppression, Restitution.  
Cap. 39 Of Truth & Falsehood in our words; kinds of lying; dissimulation, of defending one's good name.  
Cap. 40. Of concupiscence, and first motions to evil: how evil thoughts, not consented unto, be sinful. How it may be discovered, whether evil thoughts do arise from our own corrupt hearts, or from Satan.  
Cap. 41. Of the means of working and increasing Grace: How to hear the Word of God to our comfort and salvation.  
Cap. 42. Of Prayer: what it is: to whom, and for whom to be made: Of Prayer in the Spirit, and other conditions required in an acceptable prayer.  
Cap. 43. Of the Lord's Prayer; of sanctifying Gods Name.  
Cap. 44. Of Christ's Spiritual Kingdom, and doing Gods will.  
Cap. 45. Of our daily bread; what it is, and how given.  
Cap. 46. Of forgiveness of sins; what it is; to whom granted; signs that we forgive others.  
Cap. 47. Of Temptations; how God is said to lead into temptation: of the right manner of giving praise to God.  
Cp. 48. Of the right use, & abuse of the Lords Prayer; of stinted Prayer; of the Spirit of Prayer; how to judge whether our Prayers be heard.  
Cap. 49. Of the seals of the Covenant: How the Spirit doth seal and witness with our spirits. Of the nature, Author, and efficacy of the Sacraments in general.  
Cap. 50. Of Baptism; what it is to be baptised in the Name of the Father, Son, and Holy Ghost: Of Baptising of Infants, and the benefit of Baptism to them.  
Cap. 51 Of the Lord's Supper: Of Transubstantiation, and the Real Presence: Of the sacrifice of the Mass, and of the true use and end of the Lords Supper.  
Cap. 52. Of right participation of the Lords Supper, what we must do before we come, when we be there, and after we have received; how to find that we have received aright; of receiving in a mixed congregation   

An Appendix.  

1. Unfolding certain terms used in sermons, and English Books.  
2. Showing the marks of God's Children.  
3. Containing some general Rules, and Principles of Holy Life.     


CAP. I.  
Of the state of Man by Creation; and of the Covenant of Nature.  
WHat should be the first and great care of every man in this World?  
Ans. To (a) know God betimes; to serve him aright; and to (b) provide for the eternal salvation of our poor souls. (a) Eccl. 12.1. 1 Chron 28.9. (b) Luc. 10.42. John 6.27. Esa. 55.2. 1 Tim. 6.18, 19  
Q. What is man's chiefest happiness in this world?  
A. It is to enjoy God by faith, to walk with him, to know ourselves to be in his favour here, and that we shall for ever live with him after death. [Without this we are as miserable as the Beasts] Gen. 15. 1. Lam. 3.24. Eccl. 2.1, 11, 13. No earthly thing can make one happy Jer. 9.23, 24. Eccl. 12.13. Math. 16 26. 1 Cor. 15.19. Eph. 2.12.  
Q. How shall a man attain to this true Happiness?  
A. Only by the Scriptures, which are able to make us wise to Salvation. joh. 5.39, 46. Luke 16.29, 31, john 14.6. 2 Tim. 3.15.  
Q. How are we assured that the Scripture is Gods-Word?  
A. Not only by the Testimony of the Church, which cannot universally deceive, but especially by the Testimony of the Spirit, working strange and supernatural effects in us by the Word, giving us such joy, contentment, and satisfaction touching spiritual and eternal things, by way of taste and feeling, as is not possible for humane reason to do: joh. 4.42. joh. 6.68, 69. 1 Thes. 1.5. 2 Pet. 1.18, 21. 2. Cor. 4.6.  

Four heads of Christian doctrine.  Q. What be those Parts or heads of Christian Doctrine delivered in Scripture, the knowledge whereof maketh us happy?  
A. There be four general heads of it. 1. The Doctrine of man's creation, and state of innocency 2ly. Of the fall and misery of man. 3ly. Of man's deliverance and redemption by Jesus Christ, and of the means to partake of Christ. 4. How the redeemed aught to live. [These Truths bring us to Humiliation, Justification and Sanctification.] Act. 20.20.  
Q. God in the beginning created Adam and Eve; in what state did he make them at first?  
A. God made them upright after his own likeness, 
Of the state of Man by Creation.  i.e. in an holy and happy estate, free from sin and misery. Gen. 1.27. Col. 3.10. Eccles. 7.29.  
Q. Wherein consisted the Image of God, in which man was created?  
A. It stood in two things: First, in that Dominion, Honour and Excellency which Adam had over the creatures. Gen. 1.26. Gen. 2.20. Gen. 9.6. [This was external.] Joh. 10.34. God is the great King and Lord of all things, and all in Authority do bear his Image. 1 Cor. 11.7. Rom. 13.4.  
Q. Wherein chiefly did that Image of God consist?  
A. In Holiness and Righteousness, wherein man was like unto God himself, their whole souls and bodies being filled with the fullness of Grace. Eph. 4.24. Col. 3.10.  
Q. If Adam had not sinned, should he have died?  
A. No: For death came in by sin, as the wages of it. Rom. 5.12. Gen. 2.17.  
Q. Also if he had continued upwright he should have been saved without the help of a Mediator?  

Of the first Covenant made with Adam.  A. It is true; for so God Covenanted with him, and in token thereof Gave him to eat of the tree of Life. Gen. 2.9, 16. Gen. 3.22, 24. Rev. 2.7.  
Q. Declare more plainly the Covenant made with Adam before he fell.  
A. It was a Covenant of Works, wherein life was promised, upon condition of his continuing without sin in perfect obedience. Rom. 10.5. Gal. 3.12. Rev. 22.14. Do this and live.  
Q. But could Adam at that time have been saved by his own inherent righteousness? was he able to keep that Covenant?  
A. Yes: For Adam was the Son of God, perfect in holiness & righteousness, and Heir of Heaven, even as the holy Angels are. Luk 3.38. Gen. 1.27, 31. Adam had a whole will no ignorance, no corruption to strive against the Spirit.  
Q. Can any man, since the fall, be saved by that Covenant?  
A. No: Because all have sinned and come short of the glory of God, and therefore must look for salvation by another, that is, by Christ Jesus. Rom. 3.22, 23. Rom. 8.3. Heb. 8.8. Gal. 3.10.  
Q. Must any be judged, that is, stand or fall by that Covenant of Works?  
A. Yes, all unregenerate persons; all that be out of Christ, be under the Law, and must answer for themselves: for all the world, by the Law of their creation, are bound to be holy and perfect, as God made them at first, and must be judged according to that Covenant, unless they come to be in Christ. Gal. 4.5. Rom. 3.9.19. Joh. 16.9. Rom. 2.12. Eph. 2.12.  
Q. Then all that have not Christ be in an ill case.  
A. They be so; they have nothing to plead for themselves before the judgement seat of God, [nothing to stand between the justice of God and their sins.] Eph. 2.12. Acts 17.30.   

CAP. II.  
Of the fall of man, and his sinful state.  

Second head of Christian doctrine.  Q. HOw came sin into the World, seeing God made man upright?  
A. By the first sin of Adam and Eve, who being deceived by the Serpent, did eat of the forbidden fruit. 2 Cor. 11.3. Gen. 3.3, 4. Rom. 5.12, 19  
Q. How did sin come upon all by that one man's sin?  
A. Two manner of ways. First, by imputation, the Lord in justice imputing the guilt of that first sin to all his posterity. Rom. 5.14, 15, 18, 19 1 Cor. 15.22. By one man's disobedience many were made sinners: as soon as he sinned that first Covenant was broken, and the state of Adam and all mankind in him, was changed into a state of sin, and misery. [In Adam all die, (i) the sentence of death was passed on all in Adam, when as yet there were no more men in the World. 1 Cor. 15.45, 47. There were two head men by whom all fall and rise: Adam was the head of the Covenant of Nature, if he had stood, none of us had fallen: And so Christ is the head of the Covenant of Grace, if he were not risen, we cannot rise; we rise or fall with him, vers. 16, 17. As the Righteousness of Christ is imputed to them that be of Christ by spiritual regeneration. (Esay 53.10.) So is the sin of Adam imputed to all that come of him by natural generation; For as all the Elect are justified first in Christ their Head, as in a common person & surety, when he risen again from death, and thereby received as it were God's acquittance in full discharge of our debts. 1 Tim. 3.16. And 2ly, the● are justified in their own Persons when as they come by Faith actually to be members of Christ: In like manner all mankind was condemned in Adam, as a common person representing all mankind, and as a radical person containing all that Nature which was to be derived to all generations of men, Act. 17.26. Every one of us would have done as Adam did, if we had been in his place. And we are in our own People liable to that sentence of death, so soon as we exsist, and have our sour, sinful being from that poisoned root.  
Q. But doth it stand with the justice of God to impute unto us Adam's sin?  
A. Yes; because Adam was the head and root of all mankind; we were in his loins when we sinned, we were part of Adam in him, and of him. As the Children of bondmen are bondmen, the Children of a Traitor are tainted in blood, till they be restored in blood; so it was with us; our Father became a slave, sold under sin, and such are we his children, till Christ make us free: Adam's sin was the sin of mankind, he stained and corrupted our Nature Rom. 5.12. Hos. 2.2. If adulterous Brats complain why they are cast out, the Lord bids them plead with their mother; so we must plead with Adam: This is just in our Law.  
Q. How secondly, did sin enter upon all by that one sin?  
A. By propagation; the lump and root of mankind being corrupted, so are the branches. Rom. 11.16. Gen. 5.3. Job. 14 4. [with our nature Adam propagated sin and corruption] God made Angels all at once, and therefore the fall of some of them did not draw all into the same condemnation: But God made all mankind in one man to be multiplied by generation, and so that root dying and being poisoned, all that come of him are likewise dead & poisoned. We were in Adam two manner of ways. 1. Legally, as Parties contracting with God in that first Covenant, and so were to stand or fall with our Head. 2. Naturally, we were in his loins, so that whatsoever befell the humane Nature, it is Common to us; of which nature we are a part: All the seed of man was in Adam, and therefore all that seed being corrupted in Adam, we that come of him must needs be corrupted also: we are a generation of vipers, Mat. 3.7. a seed of evil doers. Es. 1.4. and young Serpents are worthy to die, because of their kind, and the poison someness that is in them. Who can bring a clean thing out of an unclean? Job. 14.4.  
Q. What then is the state of every one that is borne into the world?  
A. Very miserable, & in no wise to be rested in, if ever we mean to be happy, Eph. 4.18.  
Q. Why so?  
A. By reason of sin and wrath, whereunto from the birth we are all subjected. [That which is of nature, is common to the whole kind, if thou be a man it is so with thee.] Eph 2.3.  
Q. How long does a man continue in that sinful and cursed estate?  
A. Until he be regenerate and borne again, and made a member of Christ. Joh 3.3.  
Q. What is there in sin that makes one thus miserable?  
A. Two things. First, the stain of sin. 2ly. The guilt of sin. [The one makes us ugly creatures, 
1. Sin itself.  the other accursed.]  
Q. What mean you by the stain of sin?  
A. It is that filthiness whereby the precious soul, being turned from God, is defiled and become unclean. Math. 15.20. 2 Cor. 7.1.1. Jam. 1 21. Every sin leaves a spot upon the soul, even those sins which men think they get credit by; as the Pox or Leprosy doth upon the body] therefore sinners are compared to Vipers, to Dogs, and Swine, etc.  
Q. Is it such a matter to be a sinner, if there were no punishment to follow?  
A. Yes; for two reasons. 1. Because the wretched soul hath lost his excellency, being deprived of the favour of God, and of supernatural Graces, 
Reason is man's excellency and Grace a Christians  which is the greatest loss of all. [When the soul is become a filthy sty, than God departs. It's worse to be a thief or a madman, then to be in prison; to be Nabuchadnezzar amongst beasts, than Daniel in the lion's den; the privation of supernatural good, is a supernatural misery.] Esa. 64.6. Levit. 26.30.  
Q. Why Secondly?  
A. Because the sinner can do nothing that is pleasing to God; the best things he doth, God abhors them all. Esa. 1.10, 15. Hag. 2.13, 14 Rom. 8.8. Esay. 66.3. Prov. 15.8. Tit. 1.15. [Every thing is marred & and defiled by them, being dead in sins.]  
Q. What is the guilt of sin?  
A. It is that quality in sin, 
2. Gild and punishment ●f sin.  by which we are bound over to answer God's justice, for offending his Law. [Though the act of murder or theft be past, yet the offender is liable to justice twenty or thirty years after; so doth sin, it lies at the door, it calls for vengeance, as for its wages, etc.] Gen. 3.9, 10. jam. 1.15. Gen. 18.20. Every sinner is a vile and filthy person: But that is not all; He is also a guilty person, under the curse and wrath of God. Gal. 3.10.  
Q. What be the punishments every sin makes one liable unto?  
A. They be three. 1. The sinner is in bondage, and subject unto wrath and fear all his life long: [Cursed in his basket and store; all the sorrows of this life are parts and steps to the greater death; his sins are treasured up.] Ps. 7.11. Joh. 3.36. Joh. 27.7, 14. Job. 15.20, 21. Job. 20.5, 11, 14. Heb 2.15. Deut. 28.15, 16, 17. Mal. 2.2. Zach. 5.2. Rom. 2.5.  
Q. What 2ly?  
A. At his death he is stripped off all his comforts, & the wretched soul is brought naked and singly to the bar of God's justice: [The sinner while he lived and flourished, was deceived and befooled; now death unbefooles thee, and makes thee see what a fool thou wert.] Heb. 9.27.  
Q. What lastly is the punishment and misery that sin brings?  
A. After death to be tormented with the Devil and his Angels, for evermore, Rev. 21.8. 2 Thes. 1.9, 10. 1 Pet. 3.19. [This is the woefulness of a sinner once come to his place, and this misery is everlasting, unabatable, etc.] 1 Thes. 1.10. hath delivered us from wrath to come.   

CAP.  
Of the kinds and degrees of sin.  
WHat is sin?  
A. It is any transgression or swerving from God's holy Law and will; it is any declining from that Holiness and uprightness wherein God at first did make man. Rom. 4.15. 1 Joh. 3.4.  
Sin is either 

Original,  
or Actual    
Q. What is original, or birth-sin? 
Of Original sin.   
A. It is that hereditary corruption of our nature, wherewith, through the disobedience of Adam, all his posterity, 
August. Confess. Art. 2.  (naturally descending from him) are infected, and are subject to the wrath of God, and to the power of sin, being void of all righteousness, untoward and unable to do any thing that is truly good, and prone to all manner of evil. Or thus; Original sin is the fault and corruption of the nature of every man, that naturally is engendered of the offspring of Adam, whereby man is very fair from original righteousness, and is inclined to evil; and therefore in every person, born into the World, it deserveth, God's wrath and damnation. Rom 5.12,16. Rom. 3.23. See 39 Art. of Ch. of Engl. Art. 9  
By that first sin, our first parents fell from their original righteousness, and so became dead in sin, and wholly defiled in all the faculties and parts of their soul and body, and were the objects of God's wrath Now those sad effects of Adam's first sin, did not rest and stay in their own persons only, but are conveyed to all their posterity, so that from the birth we are defiled with sin, void of goodness, prone to evil, and deserve God's wrath. And this pravity and nautinesse of our corrupt Nature, because we bring it into the World with us, is called Original sin: See this opened in the several Branches.  
Q. 1. Are all that be borne into the World, guilty of sin, and subject to God's wrath?  
A. Yes, by reason of Adam's fall, in whom, and with whom we all sinned 1 Cor. 15.22, 49. Rom. 5. 12. 14, 15, 16.  
Q. 2. Are all likewise, from the birth, corrupted and defiled in their souls & bodies?  
A. Yes; we are all as an unclean thing Ephes. 2.1, 2, 3. Psal. 51.5. Job 14.14. Rom. 7.24.  
Q. 3. Are we all borne into the world void of all goodness.  
A. Yes; and till we be regenerated, we cannot do any thing that's truly good. [Being mere moral and natural men.] Rom. 7.18, 23, 24. John. 3.6. Eph. 4.18. Math. 7.17.  
Q. 4. Is this the condition of all that come of Adam?  
A. Yes, of all, except Christ; and Christ is excepted, because he was conceived by the Holy Ghost. Luk. 1.35.  
Q. 5. Why is this guilt and corruption called hereditary.  
A. Because we have it by nature, before we know how to do good or evil. Esa. 1.14. Math. 3.7. and not by imitation.  
Q. You see what Original sin is: What is Actual sin?  
A. It is any thought, word, 
Actual sin.  or deed in our own persons against any part of God's Law, together with any evil motion of our hearts, before or after the consent of our will. Rom. 7.19. Jam. 1.14.  
Actual sins be either of 

Omission,  
or, Commission.    
Q. What is a sin of Omission.  
A. It is, to leave undone any duty which we are bound unto, by God's word; or when we fail in the manner of doing the same. Mat, 25.35, 40. 2 Cron, 30.18. 1 Cron. 15.13. Esa. 1.15. Esa. 58 3. We must take heed how we hear, Lu. 8.18. How we pray, Jam. 4 3. How we receive the Lords Supper, 1 Cor. 11.28. How we give Alms, Mat. 6.8  
Q. What's the danger of sins of Omission?  
A. The servant that doth not his Master's will, shall be beaten. Besides, sins of Omission make way for sins of Commission, they harden and estrange the heart from God. Luk. 12.48. Jam. 4.17. Mal. 1.8.  
Q. What is sin of Commission?  
A. It is, to do any thing which we should not do. [To do contrary to that which is commanded or forbidden.] 1 Tim. 1.9, 10. Levit. 26.23. Ezek. 18.24.  
Again, sins be either of 

Ignorance,  
or Knowledge.    
Q. What is sin of Ignorance?  
A. When a body doth evil and knows it not. 1 Tim. 1.13. Gen. 20.6. John. 16.2. Acts 3.17.  
Q. Is that a sin?  
A. Yes: (a) ignorance is itself a sin, it is a (b) cause of other sins; (c) and sins committed through ignorance are not thereby excusable. (a) Hos. 4.1, 14. 2 Thes. 1.8. Luk. 12.48. (b) Eph. 4.18 Jer. 5.4. Psal. 14.4. (c) Psal. 19.12. 2 Pet. 3.5. Luk. 23.34. Levit. 5.17, 18.  
Q. What is sin against Knowledge?  
A. It is, when we go against our own knowledge in any thing: when we know to do well, and do it not. Rom. 1.18, 21, 23, 32. Rom. 2.21. 1 Kings 15.5. Luk. 12.47. Jam. 4.17. Jer. 44.16, 17.  
Q. What's the danger of sinning against knowledge?  
A. God usually gives up such persons to impenitency, hardness of heart, and to a reprobate sense. Rom. 1.21, 24. a Tender Conscience is a sweet Blessing.   

CAP. IU.  
Of the differences and degrees of sin.  
A Gain; sins be either 

Voluntary, or  
Against ones will.    
Q. What is voluntary sin?  
A. When we sin of our own accord, (i.e.) when sin proceeds from the disposition and inclination of our hearts, without force of temptation, Heb. 10.26. Joh. 8.44. he sinneth of his own. Rom. 6.12.  
Q. What is sin involuntary, or against one's will?  
A. When contrary to the bent and disposition of our hearts, we be overtaken unadvisedly, or through force of temptation? [and when there is no liking or allowance of the evil which we fall into.] Rom. 7.15, 16, 19 Luk. 22.33, 57  
Q. What is a sin of infirmity?  
A. When we be overtaken in some s● contrary to our desires, purpose, and endeavours. Gal. 5.17. John. 13 37. Rom. 7 21, 22, 23.  
Q. What say you of smaller sins, an● sins to which we are inclined by nature or custom; and sins into which men fa● suddenly; Are they to be accounted sin of infirmity?  
A. No, unless we can say, that the desire, bend, and purpose of our hearts is against them, the least and suddenest distempers and failings, are reigning sins if they spring from a root within us, or b● excused, defended, and made light of Rom. 8.4. Rom. 6.16. 1 Sam. 15.21.  
Q. What is a sin of presumption?  
A. When a man will venture to do evil, upon a conceit that he shall repen● and do well anough for all that. Num▪ 15.27, 31. Deut. 29 19  
Q. What is reigning sin?  
A. Sin reigns when corruption remain in us unmortified, and there is not whithi● us a principle of Grace set up against it. [S● that the evil proceeds from an habit an● disposition of the soul, where sin reigneth Sin may perhaps be outwardly resisted and restrained: as by laws of men, shame, etc. But where sin doth not reign, there it is resisted by a contrary principle of Life and Grace, which striveth against the flesh, Gal. 5.17. as when one stream is resisted by another.] Rom. 6.12, 14. 1 Joh. 3.10. Rom. 8.2.  
Q. How may we judge of a reigning sin?  
A. Two ways. 1. Not by the grossness or smallness of it: nor yet by men's violence in sinning: but by the power and sway it hath in us, overbearing all motions and commands of the Word that cross it. [When we are led by any lust, or can plead for it, that is a reigning sin.] 2 Pet. 2.19. Rom. 8.6, 13, 14. Luk. 16.10, 13.  
Q. What 2ly is a sign that sin reigns in a Man?  
A. When sin is not a burden to thee; when thou art unwilling to hear of it, or to be discovered and reproved, that is a sign that sin reigns in thee, Mat, 14, 3, 4. 1 King. 21.20.  
Again sin is either against the 

Law, or  
Gospel.    
Q. What is sin against the law?  
A. Any breach of any one of the ten Commandments. Rom. 2.12, 14. Rom. 1.28, 29.  
Q When do men sinne against the Gospel.  
A. As many as reject and disobey the Gospel calling them to repent, & to believe in Jesus Christ for salvation, they sin against the Gospel; and so do all that make bold to sin, because there is mercy in Christ, and also all that slight and despise the means of Grace. Act. 7.51. 1 Joh. 3.23. Luk. 7.30. Act. 13.46.  
Q. Infidelity then, & Impenitency, be sins against the Gospel; What is the danger thereof?  
A. Such persons must of necessity perish, there being no help left for a man that rejects Christ: [they sin against the remedy.] john. 3.18. Luk 13.3. john. 16.9. joh. 8.24. Mar. 16.15, 16. Heb. 10.26.27.  
Q. What is the sin against the Holy Ghost?  
A. It is a [total] renouncing of Christ, after some knowledge and taste of the good word of life. Heb. 6.4 6. Heb. 10.28, 29. Mar. 3.28, 30. [Ignorant persons, nor unbelievers, nor backsliders, returning unto God, do not sin against the Holy Ghost.]  
Q. Why is this sin never to be forgiven?  
A. Because they think basely of Christ, and have no mind to return by repentance, [they give the lie to the Spirit; as if Christ's blood were no more to be accounted of then common blood, and not able to save.] Heb. 10.29.  
Q. Is any, the least sin, venial in its own nature?  
A. No; all sins, even the least, be in their own nature damnable, and will damn us, if we repent not of them. Rom. 6.23. Heb. 2.2. Mat. 12.36.   

CAP. V.  
How to convince men that they be under sin, and under the curse.  
SEeing all unregenerate persons be thus wretched; how is it, that the most neither feel, nor fear any such things by themselves?  
A. 1. Because they are dead in sins and trespasses. Eph. 2.1.  
Q. Why 2ly?  
A. 2. Because they judge themselves by false rules, and so think themselves to be something, when they are nothing. Gal. 6.3. Rev. 3.17.  
Q. What be those false rules whereby they deceive themselves?  
A. Many think, that because they are (a) baptised, and profess the faith of Christ, and (b) live in good order, a civil, harmless life: 
Whatsoever is short of Regeneration, is short of salvation.  perhaps (c) better than others, or better than themselves have done heretofore: that therefore they be in good case: and yet an Hypocrite may do all this. (a) Math 3.9 Rom. 2.17, 25, 29. Rom. 10 3. (b) Mat. 19.20. (b) Luk. 18.11. Phil. 3.4, 7. Mat. 7.21.  
Q. What is the true glass whereby to judge of our spiritual state aright?  
A. The Scripture: which shows how bad we are indeed, and what we want: and what manner of people we ought to be, if we mean to be saved. Jam. 1.25. Gal. 3.22. Mat. 5.20. Joh. 3.3. 2 Cor. 5.17. Act. 26.18.  
Q. O but men will confess that they are sinners: and were it not for Christ, they should perish: But how may it be made appear to their consciences, that for all this their confession, they are under the Law, and not under grace?  
A. By 7. things. 1. By the blind and will conceits they have of God and of Religion▪  
Q. What be those blind conceits of carnal people  
A. They think, that it is a folly ᵃ to be singular and precise, and that they have ᵇ ever had faith and a good heart towards God— c that it was better when there was less preaching, and less knowledge, (such conceits discover a graceless heart) ᵃ Mat. 5.47. ᵇ Mat. 19.20. Rom. 7.9. Phil. 3.6, 7. ᶜ Jer. 44.17, 18.  
Q. What other blind conceits discover them to be out of the way, and in a state of darkness?  
A. They think it presumption to say, a man may be ᵃ assured of his own salvation, [and yet that he is in an ill case that doubts of his salvation] & that it is no such ᵇ hard matter to repent, to have a good heart, and to save God: and that ᶜ petty sins are not to be stood upon (as omission of duty, lesser oaths, humouring of men and times, etc.) ᵃ they say they do their best, and what would you have more?] All that thus think, do show that they are poor deluded souls. ᵃ 2 Cor. 13.5. 2 Pe. 1.10, 11. ᵇ Eph. 1.19. Ezek. 11.19. ᶜ Luk. 16.10. 1 Sam. 15.13, 14, 20. Mat, 12.36. Jam. 5.12. ᵈ 2 Cor. 10.18. 1 Cor. 44.  
Q. How 2ly, may carnal persons be convinced that they be under the Law, and not under grace?  
A. By the blind rules they walk by; for they (a) walk in darkness, being (b) led by carnal reason, custom, example, and motions of their own hearts, and not by the Word and Spirit of God (a) 1 joh. 1, 9 (b) Rom. 8.13, 14. Eph. 2.2. jer. 44.17.6. And if the blind lead the blind, they both fall into the ditch.— a Blind rule is a blind guide.  
Q. How thirdly may it be known?  
A. Because they were never converted; neither do they see why, or from what, such as be borne and bred up in the true Religion should be converted. such people are yet in their natural state] joh. 8.33, 34.36. joh 3.4, 7. Luk. 15.7. Act. 3.19.  
Q How fourthly may people be convinced to be under sin, and without grace?  
A. Because sin is no burden to to them; they were never pricked in their hearts, not sound humbled under their natural condition. [A man may find many faults in himself, by common grace; but to feel and bewail the rottenness & sink of iniquity, that is in our hearts▪ the contrarieties that be in our nature against God, and the workings of corruption; this we cannot discover, but by the sanctifying Spirit of God.] Rom. 7.7, 9  
Q. How fifthly doth it appear that men want Grace?  
A. Because they discerns not between precious and vile; as between the state of Nature, & the state of Grace; between civil honesty, & saving Grace. [Let them tell what the differences be] Num. 16.3. Eze. 22.26. Esa. 5.20. Joh. 3.4. 1 Cor. 2.13, 14. Spiritual things must be spiritually discerned; you must not hear a Sermon as you would hear a speech, etc.  
Q. How sixthly may this be proved?  
A. Because they cannot bring you one promise out of the Scripture, nor one mark of a saved one, of which they can say, this doth belong to me: [But the less they know of the Word of God, the better they think of themselves; and the less they search their own hearts, the greater is their assurance: These are deluded ones.] Sound Christians can bring promises and evidences, that they are in the state of Grace: such as these, Rom. 8.1, 2, 13. 1 Joh. 3.14. 1 Joh. 5.1, 2. 1 Thes. 5.5, 6.  
Q. How lastly may a carnal person be convinced to be under sin?  
A. Because they are not in Christ: this you must know, that it is not enough for a man to do his best, and what he can: but if he be not in Christ, the Law layeth hold on him, he is under the curse: [No body is safe by doing his best: 
Eph. 2.12. 1 Thes. 1.10.  the Law is a cruel Master, it looks not what we can do, it accepts not of repentings, etc. but unless we be in Christ Jesus, it curseth all our imperfections.] Gal. 3.10. 1 Joh. 5.11, 12.  
Q. This is the case of man by nature, and of all the sons of Adam. What must we do to escape wrath?  
A. We must get into the Covenant of Grace made to us in Christ the promised seed. Gal. 3.13, 26. Rom. 10.4 Gal. 4.4, 5.   

CAP. VI  
Of the Covenant of Grace; and our Redemption by Christ.  

Third head of Christian doctrine.  Q WHat is the Covenant of Grace?  
A. It is Gods free Charter and Grant, wherein he bestoweth remission of sins, and the Kingdom of Heaven, in and for the death of Christ Jesus: [or it is a contract between God and man, concerning reconciliation and life everlasting, to be given and received by faith in Jesus Christ.] 2 Cor. 5.19. Gen. 17.4, 7. There is Gospel in that. Rom. 4.16, 17. Gal. 3.8. Deu. 26.17, 18. [The matter, covenanted, is life, and reconciliation: the conveyance, it is a gift by Christ: the instrument and mean to receive it, is faith: all our right and title to Heaven comes this way: from the love of the Father, through the merit of the Son, made ours by faith. Eph. 15. Rom. 5.21. Rom. 3.22, 24 Eph. 2.8.  
Q. What is the true difference between the Covenant of Works, and the Covenant of Grace?  
A. The Law, or Covenant of Works offereth salvation to them that keep it perfectly in their own persons, [that is, to them that be without sin, and have a righteousness of their own, a personal, perfect, perpetual Obedience.] Rom. 10.5. Luk. 10.28.  
Q. Explain that farther.  
A. The Law considers not what we can do now, neither doth it accept of sorrows for doing amiss: but it is satisfied only with a full and complete obedience [If thou say I do my best, etc. that is no content to the Law: the Law requires that all our works be holy, without any touch of the flesh.] Rom. 7.14. 2 Cor. 3.7, 9 Gal. 3.10. It curseth every failing.  
Q. How doth the Gospel offerus salvation  
A. By the righteousness of Christ th● Mediator; so that the humbled soul, resting on Christ by faith, is justified, and ● peace with God, though we be not perfectly holy. Rom. 3.25, 26, 27. Gal. 2.1. 2 Cor. 5.19. Rom. 4.16. 1 Tim. 1.15. [This the privilege of the Gospel, that whe● we fail, yet if we repent, and turnet God, God accepts our persons, and th● greatest sin shall not condemn us; (th● Law knows no such thing.)] Gal. 3.12.  

Of justification by faith in Christ Jesus.  Q. 1. Then Christ doth not justify us ● giving grace and ability to keep the Law  
A. No, for then Justification werea● works, and not of Grace: besides, there no such (b) ability given to any living [Grace is given whereby we subdue or corruptions, 
The Covenant with Adam was of works, though all he had was given him.  and strive to please God, b● not to fulfil the Law perfectly] (a) Eph. 7, 8, 9, 10. (b) 1 Joh. 1.8, 9 Act. 5.31. Ac● 15.11. That which I fetch with my pen●● is not a gift; but our righteousness is 〈◊〉 gift. Rom. 5.17.  
Q. 2. Doth he save us by joining 〈◊〉 merits to our works, as if we were justified partly by works, and partly by fai●● in Christ?  
A. No; we are justified by faith, without the deeds of the Law; and Christ will not have any to bejoyned with him in that business. Rom. 3.21, 27, 28. Rom. 11.6. Esa. 64.6. Jer. 23.6 Esa. 63.3. Rom. 4 5, 6. Heb. 7.25. Heb. 9.26 Gal. 5.4. To a sinner's justification, Christ is all in all▪ or none at all.  
Q. 3. Doth the New Covenant save as, by changing the condition of works into faith, and sincere obedience; as if the act of believing and obeying, should be in stead of perfect obedience to the Law?  
A. By no means; 
The righteousness by which we are justified is, 1. The righteousness of a God. 2. Imputed to us, residing in the person of Christ. 3. Every way able to answer the Law. See Phil. 39, 2 Cor. 5.21. Ro 3.21, 22, 26. But our faith and sincere obedience is. 1. But the righteousness of a man 2. Inherent, no● imputed. 3. No way able to answer the Law. The New Covenant doth not change works into works; works perfect incomplete, into works imperfect▪ But it changeth works of our own performing, into works performed for us by Christ.  for faith doth not justify, as it is a grace wrought in us, & working in us; but as it is an instrument whereby the soul layeth hold on Christ: ['Tis the object of faith that saveth us: God gives Christ, and thou must receive him, and the hand to take him is faith. Heb. 10.10. Rom. 9.32. with Rom. 10.3, 4. Joh 6.35. Joh. 1.12. 1 Joh. 5 11, 12. Col. 1.20. Rom. 4.5, 6, 7, 16. The righteousness of Christ is the only righteousness by which we stand justified before God: and Faith is the only Means by which Christ's righteousness is made ours: and this faith doth justify, not as it acteth upon our heart● to subdue lusts, but as it acteth upon Christ's blood: as the meat that is eate●● doth feed, & the medicine received doth cure the disease: even so he that eateth me, shall live by me, saith Christ, Joh. 6▪ 57  
Q. You say that you cannot be save by the Law: What then is the only way left to inherit eternal life?  
A. Christ is the way, the truth, and th● life: He was made sin for us, that w● might be made the righteousness of Go● in him. John. 14.6. 2 Cor. 5.21. 1 Cor. 1. 3● [This is the Covenant of Grace: this 〈◊〉 the Word of eternal life.] Joh. 6.68.  
Q. When was this Covenant first mad● with mankind.  
A In (a) Paradise, immediately after the fall of Adam: and it was renewed (b● with Abraham, declared by Moses (c) an● the Prophets, till at last it was confirm by the death of Christ the promiser an● testator (a) Heb. 11.4. Gen. 3.14. (b) Gen▪ 17.4, 11. (c) Exod. 24.8. Heb. 9.19, 20. Ga● 3.16, 17.  
Q. Were the Fathers, before the coming of Christ, saved by faith in him?  
A. Yes: we and they do all drink of the same Spiritual Rock, which is Christ: being all children of faith and of the promise. 1 Cor. 10.1, 2, 3. Rom. 4.12. Rom. 9.8. Gal. 3.29. Heb. 11.4. Heb. 9.15. Rom. 1.1, 2. with 1 Pet. 3.18, 19 1 Pet. 4.6.  
Q. Then the Old and New Testament be all one for substance?  
A. They are so: Christ is the substance of both: and they are but several ways of setting down the Covenant of Grace: the one teaching to believe in Christ that was to come: the other showing more clearly all things fulfilled in Christ now come, [according as was promised and prefigured.]  
Q. By this it appears that the Covenant of Grace is a most free Covenant, not grounded upon any condition on our parts: not upon any thing that we can do, or suffer.  
A. It is a most free and gracious Covenant: all the promises be made good to us in Christ: 
Eph. 3.12. 2 Cor. 1●. 20. 2 Tim. 1. ●.  and we have nothing to do but to embrace Christ: and that grace also God promiseth to work in us. The Covenant of works was conditional, grounded on man's own obedience: This New Covenant, whereby we are restored again into God's favour, is called a Covenant of Grace; because the remission of sins, the favour of God, and life everlasting, are the free gift of God, given us in Christ, not for any thing in us or done by us, but for the only obedience o● Jesus Christ the Mediator, Eph 2.8. Ro. 5.21. When once we have Christ by Faith, we are made New Creatures, to bring forth fruit unto God. Eph. 2.10. Rom 7.4. But we can challenge nothing of justification and life, as a debt, or as from the hand of justice, but only as as mere gift of grace Go● doth perform all things to us; not for anything is us, but for his Christ. And tho● conditional expressions, If ye mortify th● deed of the flesh, ye shall live, etc. such promises do tell us who shall live not why they shall live. Lastly, that first Covenant is mended; Christ the Mediator o● the New Covenant makes it good, by enabling, us to perform the condition thereof, which Moses could not do: he gave the Law, but could not give grace● etc. Jer. 31.33. Heb. 8.9, 10. Deut. 5.27, 29. Heb 7.22.   

CAP. VII.  
Of promises to Christ the Mediator, the Head of the Covenant of Grace.  
IN the Covenant of Grace there be three parties contracting and covenanting. 1. God, the party offended. 2ly, Man, the party offending, and to be reconciled. 3ly, Christ the reconciler and peacemaker between them both.  
Q. The first party contracting in this New Covenant, is, God himself: 
The first Party in the New Covenant.  What hath he done for Mankind?  
A. The Lord hath done three gracious Acts for us; His goodness and love towards us appeareth in three things.  
Q. 1. What is the first gracious act of God in this Covenant of peace?  
A. It is the free giving of his Son to take our nature, that he might redeem us. It was the Fathers will he should have a body, and the Sons willingness to undertake it. Heb. 5.4, 5. Heb. 10.5, 7, 9 Joh. 3.16. Esa. 9.6.  
Q. 2. What is the second gracious Act of God in this New Covenant?  
A. God hath established the Covenant of our Redemption in and with his Son Jesus Christ: 
2 Cor. 5.19. God in Christ reconciling, etc.  [God did not send his Son empty into the world, but furnished him with Testimonies & promises of his favour for the comfort of Christ himself, and o● us his people. Joh. 10.36. Heb. 1.6. Ther● was a Covenant betwixt God and Chri●● our head, touching the work of Redemption; the Lord promising some things ● Christ, and requiring some things o● Christ.] 1 Tim. 3.16. Gal: 3.16, 19 Ge● 12.3.  
Q. How many sorts of promises there in the New Covenant?  
A. Two sorts, some be made to Chri●● the Mediator: and some unto all suc● persons as do, or shall embrace Chri●● offered unto them.  
Q. What things did God promise● Christ Himself, 
Of God's promises to Christ.  as our Head and Mediator?  
A. Three things. 1. God promised to ● to him a Father; to fill him with the Holy Ghost, and with power to go through with the work of our redemption. Heb. 5, 6. Act. 10.38. Ep 1.22. Esa. 11.2. Esa. 49.  
Q. What 2ly doth God promise to him  
A. 2. God promiseth him acceptance, victory, and success in all his undertake 〈◊〉 man, Mat. 3.17. joh. 5.20, 21. Esay 42.6. & 53.11. Act. 2.27.  
Q. In what particulars shall Christ have success, and power to bless his people?  
A. In five particulars. I God says to him, Thou shalt ᵃ teach them, 
1. Conversion. 2. Adoption. 3. Sanctification.  and turn them to the Lord. 2ly Thou ᵇ shalt make them my sons and daughters. 3ly And thou ᶜ shalt have the spirit to bestow on them. ᵃ Mal 4.6. Luk. 1.16, 17. joh 6.45. Esay 61 1, 2. ᵇ Ioh: 6.40. & 1.12. ᶜ & 15.26 Luk. 24.49.  
Q. In what else shall Christ have success?  
A. 4ly Thou shalt ᵃ give them peace whilst they live in this world. 
4. Peace in our justification. 5. Glorification.  5 ill And ᵇ raise them up at the last day to eternal glory. ᵃ Ioh: 10.16, 28, 29. & 14.27. & 16.33. ᵇ joh. 6.37, 40. Rom 8.11.  
Q These are Gods promises to his Son: What did God require of him when he gave him to be Head and Covenant to his people?  
A. God said, Thou must ᵃ have a body prepared thee, wherein to do my will; Thou ᵇ must be a servant, a man of sorrows, to bear man's transgressions; thou must die, & be made an offering for their sins. ᵃ Heb. 10.7. Gal. 4.4, 5. ᵇ Esay 53.5, 6, 10 Phil. 2.8. Heb: 2.10. Luk. 24.46.  
Q. Christ was content to do all this. What lastly, did God for him upon the performance thereof?  
A. He highly exalted him above every name, and anointed him with the oil of gladness above his fellows; thereby testifying, that he is well pleased and satisfied with Christ's performances for us. Phil. 2.9 Heb. 1.3, 4, 5, 9 Psal. 45.7. Esay 53.12. 1 Tim. 3.16.  
Q. What have we to consider in this work of God towards mankind?  
A. His sweet and unspeakable love; that when it was not in the power of any creature to devise a way, he provided a price out of his own store to redeem us, Esay 59 6. Eph. 3.10, 18. 2 Cor. 5, 19: to himself, etc.  
Q. Why did God thus article with Christ our Head?  
A. It is for our consolation and assurance, that God doth capitulate with Christ our head, in the name of the elect; because now all is sure, God cannot break with his own Son, 2 Cor. 1.20, 21. Gal 3.16. Ephe. 1.3. Joh: 20.17. [He is first Christ's Father, and then ours, 1 Pet: 1.21. John. 16.10. Christ will see the Covenant performed on both parts, viz: all that God promiseth to us, shall be made good to us; and all that man ought to do, he hath done for us, and in us, our righteousness is placed in the person of Christ, and so it is in a safe hand, where we shall be sure to find, and have it, when we have most need of it. Our righteousness is not in our own keeping, as it was in the first Covenant.   

CAP. VIII.  
Of Christ offered to Sinners, as yet unconverted; and of the ground of a Sinners going to Christ.  
Q. WE have seen the promises made to Christ the Mediator. What is the third gracious Act of God the Father in this New Covenant?  
A. The Lord offereth Christ to all sinners, and with him, all things that pertain to life and godliness. 2 Pet. 1.3. Rom. 8 32. Luk. 24.44. Mar. 16.15.  
Q. Show particularly what promises God hath made to mankind, 
Of God's promises to mankind.  in and with his Son Jesus Christ?  
A. Some belong to sinners that be as yet out of Christ; that so of unbelievers, they may be made believers. And some be peculiar to them that do embrace Christ, [and be in covenant with him.]  
Q. Are there any promises made to a man not yet in the state of Grace, to unbeliever?  

God considers not what thou hast been heretofore; Come in now, embrace Christ and live.  A. Yes: Christ, with all his riches and promises, is offered to poor sinners, of what sort soever they be absolutely, without any former condition in themselves; and freely, for just nothing. [Any that will may take him.] Esa. 55.8. Rev. 22.17. Luk 14.16, 21, 23. Joh. 7.37. Esa. 61.1, 3. Ezek. 16.6. Buy without money, etc.  
Q. Are such invited to take Christ, as have nothing in them but sin and wretchedness? May they meddle with Christ?  
A. Yes: And he is fittest for Christ, that doth most loath himself, & seethe least goodness in himself. Mat 9.13. Luk. 18.9, 11, 13, 21.  
Q. Declare that more largely.  
A. All that come to Christ, must come with an heart ᵃ emptied of all conceits of goodness; having a vile esteem, not only of their sins, but of their best righteousness ᵇ and moralities, and performances of their unregenerate time. ᵃ Phil. 3.4, 6, 8. Luk. 1.53. Mat. 19.20, 21. Math. 13.44. ᵇ Math. 3.9. Esa. 64.6. Rom. 7.9, 18. Jer. 9.26. Rom. 2.28.  
Q. Some sinners be more notorious than others: May all come to Christ?  
A. Yes; every one that is weary of his sins, and willing to be friends with God. [No man's sins do shut him out from Christ: Christ calleth sinners, the Devil maketh sin to be a bar to shut out a sinner from coming to Christ.] Mat. 11.28. Luk. 15.2, 7, 21, 22. Esa. 55.7, 8.  
Q. Upon what grounds may a sinner be bold to go to Christ to find mercy?  
A. God doth not only offer Christ, with all his merits, but also ᵃ inviteth, and ᵇ beseecheth, and ᶜ commands thee to believe; ᵈ promising that he will not reject thee, whatever thou hast been heretofore. ᵃ Mat. 11.28. ᵇ 2 Cor. 5.20. ᶜ 1 Joh. 3.23. Luk. 14.23. ᵈ Joh. 6.37. Luk. 15.19, 20. This is the key of the Gospel to let sinners into Christ; to make a believer of an unbeliever: It is a cable cast out to us, whereby to pluck ourselves to shore, as men do that are fallen into the water.]  
Q. What is the poor sinner's duty now?  
A. To take Christ thus offered, and pressed upon him by God: But if thou reject him, thou dost justly perish: [Thou must accept Christ for thy Lord and Saviour.] John 16.8, 9 Luk. 14.18 24.  
Q. O but what comfort hath the soul to go to God, till we know ourselves to be in Christ, and in the state of Grace?  
A. Promises are not offered to believers only, but laid as the foundations of Faith: we go to God, not from being pardoned, but to be pardoned; not from assurance, but for assurance: And for your so doing, you have grounds and comfort enough in God's promises, and Christ's call: Thy assurance is not the ground of thy going to God, but God's invitation, and promises, Rom. 10.12. Mark. 16.15. Eph. 1.13. Heb. 11.6. The sad soul, though he go to God trembling, yet he goes believingly: It is faith that sends the soul a begging unto God.  
Q. All that seem to fly to Christ, do not accept of him aright: How may I know that I do it aright?  
A. As the Wife takes the Husband to be her head, to stick to him, to obey him: so must thou take Christ to be thy head and husband, thy King and Saviour, upon any terms: [If thou canst say, I will have Christ what ere it cost me, that is a true accepting of Christ. [Luk. 14.28, 33. & 16.13. Mat. 10.37. [this is the whole nature of faith, to know him, to accept him for our Lord and Saviour, 
What Faith is.  and to rest on him. Eph. 1.13.  
Q. What follows hereof?  
A. By this we have an entrance and right unto all the promises made to the Elect in Christ, 1 Pet. 1.21. Eph. 2.18. 2 Pet. 1.11.   

CAP. IX.  
Of God's promises to them that actually embrace Christ: of the Blessings of the Covenant.  
Q. unbelievers have promise of acceptance, if they will come in and submit to Christ: What are the promises made to them that do believe?  
A. They be of three sorts: 1 Spiritual; 2 Temporal: 3 Eternal. [Spiritual promises may be reduced to two heads: for either they concern remission of sins, or our sanctification, and perseverance in grace.]  

1. Sort are spiritual promises.  Q What promise of mercy hath God made to them that believe?  
A. God hath said, their sins and iniquities will I remember no more; they are passed from death to life, and shall not come into condemnation, Heb. 10.17 joh. 5.24. Rom. 8.1. Act. 13.38, 39 Mic: 7.18, 19 Exod. 34.6, 7. Joh. 3.16.  
Q. Touching sanctification; What promise hath God made in the Gospel?  
A. God hath promised to teach us effectually; to write his Law in our hearts; to cause us to love him, and not to departed from him. [God hath promised to work our works in us, else this Covenant also would nor be sure to us. 
Those are better promises than were in the first Covenant.  God doth not only keep faith and covenant with us on his own part, but he doth also forgive our failings and unfaithfulness, and causeth us to keep covenant with him. Heb: 8.10, 11. Jer: 32.38.40. Esa: 26.12. Hos: 2.19. Deut: 30.6. Act: 5.31 2 Tim 2.13, Rom: 3.3.  
Q. Do these promises belong to all degrees of believers?  
A. Yes; to the weak, and to them that be cast down, as well as to them that be strong in saith, and free from doubtings. Mat: 12.20. Mat: 14.31.  
Q. Show particularly what promises God hath made to the weak Christian, to one that is a beginner.  
A. First, there is a promise of acceptance. God will accept and cherish the ve: ry first motions, desires, 
1 To the weak.  and weakest performances of the honest heart. Luk 15.20. 2 Chron: 9.1. Gen: 22.16. with Heb: 11.17. Esa: 42.3. 2 Chron. 19.3. particularly for prayer. Esa. 65.24. for alms. 2 Cor. 8.12.  
Q What other promise is there for weak Christians?  
A. Secondly, there is a promise of perseverance; 
2 To the doubting.  their faith shall never finally fail, but they are kept by the power of God unto salvation. 1. Joh: 3.9. Luk: 22.32. Joh: 10.28, 29. 1 Pet: 1.5. Zac: 12.8. Esa: 40.29. 1 Thess: 5.24. Jud: v. 1.  
Q What promise is made to the doubting and distressed Christians disquieted about his spiritual estate?  
A. God will heal the broken hearted, bear their prayers, and sustain them with his grace. [The sanctifying spirit in thee is God's witness that thou art his. [Esa: 61.3. Esay 50.10. Jam: 5.13. 1 Cor: 10.13. joh 13.15.16. Esa: 57.16, 20. Mat: 5.4. Psal: 51.8. Psal: 77.3.  
Q What promise is there for them that be tempted by Satan?  

3. To the tempted.  A. Greater is he that is in us, and with us, than he that is against us; and he will tread Satan under our feet, 1 John 4.4. Rom 16.20. Re. 12.10, 11, 14, 16. Mat. 16.18. 2 Cor. 12.9. jam. 4.7, 8. Heb. 4.15.16.  
Q. What promise is there to a backslider that is returning?  

4. To the lapsed.  A. God will heal their back-slidings, and his anger shall be turned away from them. Hos. 14 1, 4. jer. 3.1, 12. jer. 31.18, 20, 22. Ezek 18.28, 30. Luke 22.32. Esay 55.7.  
Q. What promises are made to them that long for grace, and for the favour of God?  

5. To the hungry soul.  A. God will satisfy their desires, and speak peace to their souls: [He will be found of them. The spirit is compared to water; 1. For its refreshing the weary 2. For its cleansing of the filthy. 3. For it fruitfulness, making the barren to bring forth good fruit.] Mat. 5.6. Luke 11.13 Esay 44 3. & 65.13. Prov. 2.25.  
Q. What temporal promises, concerning this life hath God made to us in Christ?  

Second sort of promises.  A. He will give us all needful ᵃ blessings, and turn ᵇ all hurtful things ●● our good. ᵃ Mat. 6.26, 32. Ps. 84.11 Esay 43.2. Gen. 15.1. ᶜ Rom. 8.28, 35, 37 1 Cor 3.21, 22.  
Q. What promises concerning the life to come hath God given us?  
A. It is his good pleasure to give us his Kingdom, 
Third sort of promises.  Luk. 12.32. Joh. 12.26. Joh. 17.24. [All these things doth God promise with his Son; saying, Take him; this I will do for you, I will forgive your sins, and give you peace: if any thirst, I will fill him with good things, etc. And because all this shall be sure to you, I will frame your hearts to love me; I will be your teacher; you shall be able to discern between precious and vile; when you fall, I will not suffer you to fall away: I will hear your prayers, I will give you victory over Satan, and after all I will bring you to glory. This portion you shall have with my Christ.]  
Q. How doth God confirm all these promises to us? In whom are they sure?  
A. In Christ, the foundation of the New Covenant; to whom God hath sworn, and will not repent. 2 Cor. 1.20. Heb. 7.19, 21, 22. Heb. 6.13, 17, 18, 19 Tit. 1.2. 2 Tim. 1.1.   

CAP. X.  
Of Christ the Mediator of the New Testament; and first of his wonderful person, God and man, and the Benefits flowing from that personal union.  
YOu have seen what God hath do● for us, viz. given his Son; offered hi● to sinners, with rich and large promis● to them that receive him. The secon● party in the New Covenant is Christ th● Mediator. 
The second party in the New Covenant.  Of this Mediator we are to consider two things: 1. His person. 2. H● undertaking and office.  
Q. All the promises of God have the Yea and Amen in Christ: Who is Christ▪  
A. Jesus Christ is the ᵃ eternal So● of God, of the same ᵇ substance wit● the Father, God from everlasting; ᶜ wh● in the fullness of time took on him on nature; ᵈ so that he is true God and tru● man in one person. ᵃ Mat. 16.16. ᵇ Heb 1.3. Joh. 1.1, 3. Joh. 10.30. Rev. 1.8. Esa 9.6. Joh. 5.18. Phil. 2.6. ᶜ Gal. 4.4, ● ᵈ Rom. 1.3. Rom. 9.5. Col. 2.9. Ma● 22.43.  
Q. What is necessary that Christ on peacemaker should be man?  
A. Yes, for three reasons. First, because he that redeemeth, and they that be redeemed, must be both of one kind and nature, that so God's Justice may accept him in our stead [a right to redeem; therefore Angels that fell are not saved, because he took not their nature.] Heb. 2.10.11, 14, 16. Ruth. 4.4, 6. 1 Cor. 15.20, 21.  
Q. Why secondly?  
A. That he might be put under the Law, and die; the which as God he could not do. [He was to pay our debt, and therefore to enter into our bonds.] Heb. 2.9, 10, 14. Rev. 1, 5. 1 Pet. 2.24.  
Q. Why thirdly?  
A. That he might be a merciful, and faithful High Priest in things pertaining to God, to make reconciliation for the sins of the people. Heb. 2.17, 18. Heb. 4.15. Heb. 5.2. Our Saviour was taken from among men, that he might have compassion them that be tempted, and out of the way.  
Q. Did God's justice require him to death? was it necessary that Christ should die for us?  
A. Yes; Sin calls for death, as for its wages; and he that will redeem a sinner, must die for him: [He must pay all o● debt, and that is a price for a sinner▪ Math. 26.39. Rom. 8.32. Heb. 9.12, 22, 26 1 Pet. 3.18.  
Q. Why must the Mediator be all God?  
A. 1. That he might be able to over come death. Act. 2.24 John 10.18. C●● 2.15.  
Q. Why 2ly must the Mediator be God  
A. 2. To make his obedience and sufferings efficacious and acceptable for us All the Angels in Heaven, if they shoul● suffer in Hell for evermore, cannot satisfy for one soul. Heb. 9.12, 14. Heb. 10. ● 9 Mic. 6.6, 7. 1 Pet. 1.18. Psal. 49, 7, 8. [N● mere creature can stand before the wrath of God to overcome it; a finite creature cannot satisfy an infinite God.]  
Q. Say the same again in plain terms.  
A. All that Christ did and suffered ●● therefore meritorious & precious, because it was the suffering and obedience of on that is God: [The blood of God, the righteousness of God.] Acts 20.28. 1 Cor. 2.8. 2 Cor. 5.21. Rom. 3.22.  
Q. How can that be, seeing God cannot suffer, nor yet be obedient to any there being none greater than God?  
A. Is it so; because God and man be one person: his humane nature is united to the person of God; by reason of which personal union, that which is proper to the humane nature, is applied to whole Christ, [to the man Christ Jesus.] Luke 1.43. John 8.58. John 3.13.  
Q. Then Jesus Christ the Son of God, and the Son of Mary, are not two persons, but two natures in one person.  
A. It is true; for the humane nature was taken into the subsistence of the second person in the Blessed Trinity, being from his conception prevented from a personal subsisting of itself, like other men. God took man into himself, and joined it to himself; and so God and man be one Christ] Luk. 1.35. Heb. 2.16. Joh. 1.14. Joh. 17.21, 22. [Man and wife be one by civil bonds, yet not one person, Christ & we are one by spiritual bonds, yet not one person; but God and man be one person of Christ, Mat: 1.23. Emmanuel.  
Q. Why must the Mediator be God and Man in one person?  
A. He must be man, that he might die; and he must be God, that he might be able to overcome death; & he must be both in one person that the sufferings in the humane nature, might have worthiness and merit to save us. 1 Pet. 1.19. Esay 53.10, 11.  
Q. You see that the worthiness o● Christ's sufferings depends on that blessed union of man to the Godhead: What other benefit flows from thence?  
A. From that personal union are communicated to us all the graces and privileges which we do enjoy, or look for hereafter. [all our riches and happiness is first in Christ our head, and from Christ to us.] Eph. 1.3, 4. 1 Cor. 3.22, 23 joh. 17.21, 22, 23. & 15.9. & 1.16. Col. 1. 13, 15, 17, 19 Rom 8.11, 17. [All things are ours; because we are knit to Christ and Christ is Gods: from that blessed and glorious Head of ours that dwells in the glorious Godhead; from thence descend all grace to the brethren. God is first th● Father of Christ, than our Father. Christ is that jacobs' Ladder, that joins Heaven and Earth together. john 1.51. & 20 17.]  
Q. Is it not a great comfort that our Mediator is our brother, and also one with God?  
A It now is, and ever will be, an infinite contentment to the poor soul, to behold our blessed Head and Mediator dwelling in those everlasting burn, set in glory at Gods own right hand above all created natures: [From whence he now governs the Church, and will hereafter glorify it with his own glory.] Eph: 1 21, 22. Rom. 8.34. We must look upon all things done to Christ, and by Christ, as a common person, and head of the Elect, uniting us unto God, communicating unto us all spiritual good things; triumphing over all the enemies of our salvation; preparing mansions for us against we die, and in the mean while making intercession for us, until he hath brought us to the enjoyment of himself in glory, John 14.2. 1 Cor. 3.23. & 17.21, 22, 24.   

CAP: XI.  
Of Christ's Priestly office, & the parts thereof, viz. satisfaction and intercession.  
HE that shall bring sinners to Heaven must do three things. First, he must make satisfaction to God for their sins. Secondly, he must effectually teach them to know God. Thirdly, he must rule and deliver them from all opposite power. All this Christ doth undertake and perform in us and for us: And accordingly we are taught in Scripture, that he hath ● threefold office; namely, 1. Of Priest, to make reconciliation, 
Of Christ's threefold office.  by the offering up o● himself to God for us. 2. Of a King, to conquer our enemies, and rule in ou● hearts. 3. Of a Prophet, to teach us the will of God.  
Q. What is Christ's Priestly Office?  

1. Priestly.  A. Christ's Priestly office is, to pacify his Father's wrath, and make an atonement for the sins of the people, by the offering up of himself a sacrifice for sin Heb. 5.1. Heb. 2.17. Levit. 5.17, 18. Num 16.47. Heb. 9.26.  
Q. What be the parts of Christ Priestly office?  
A. Two, namely, to make 

1 Satisfaction for the people.  
2 Intercession for the people.   [And so was the Office of Aaron, and the Priests, to be mediators between God and man; and to make atonement for the sins of the people, and to pray for them. Heb. 9.7, Heb. 5.1.  
Q. We have offended and wronged God: 
Of Christ's satisfaction  Did Christ make any real satisfaction to God for the same?  
A. Yes: He did not barely entreat for us, but he paid in such a price, and gave such contentment to God's Justice in our behalf, that the Lord doth smell a favour of rest to our souls. Rom. 3.25, 26. 1 Tim. 2.6. 1 Pet. 1.19. with 1 Joh. 2.2. Num. 19.9. with Heb. 13.11, 12. Levit. 16.20, 22. Esa. 53.5, 8. [Christ doth not barely entreat, but as an advocate, he pleads a satisfaction made: Expiation and satisfaction is the taking away of an offence, by doing or suffering something, by some work or price which the party offended will accept of. As 2 Sam. 21.3. 1 Cor. 6.20. Heb. 9.12. Philem. v. 18.  
Q. How did Christ make such satisfaction for us.  
A. By the offering up of his body a sacrifice for sin, according to the will of God, by which we are consecrated and reconciled to God for ever. [The Father craved no more but once offering for our ransom.] Heb. 10.5, 9, 12. Eph. 5.2. with Gen. 8.21. Rom. 8.34. Christ's blood is the price of souls.  
Q. Is that a true & full satisfaction for sin?  
A. Yes: Gods Justice is no loser by pardoning sin for Christ's sake, seeing our sins are visited to the full upon Christ our surety; there is man for man, soul for soul; the precious death of his righteous Son, instead of a sinful creature. 1 Pet. 3.18. 1 Joh. 17.9 Joh. 11.50. Rom. 8 32. 
In Hell there is suffering enough but no satisfaction; the debt is never p●●d.  God's Justice is better contented in Christ's sufferings for a time, then in the creatures for evermore; and for the sins of the Elect, then for the sins of the damned.]  
Q. If God be satisfied, than we are discharged from the curse of the Law, and all our debt to God's Justice  
A. We are so● because Christ our surety hath fully answered the Law for us; so that nothing remains to be charged on us. Gal. 3.10, 13. Rom. 8.33, 34.  
Q. But how did Christ answer the Law for us?  
A. By ᵃ bearing all that punishment which is due to breakers of God Law; and by ᵇ fulfilling all that obedience which it requireth of us. ᵃ Phil. 28. Ro. 5.19. ᵇ Mat. 5.17. Joh. 8.29. Mat. 3.15. Rom. 8.3. We that are sinners stand bound to God in a double debt. 1. Of satisfaction for sins past. 2. Of obedience for time coming: This the Law requireth of us, and thus much Christ hath performed for us.  
Q. What is the second part of Christ's Priestly office.  
A. To make intercession for us, 
Of Christ's intercession.  Rom 8.34. Heb. 7.25.  
Q. What mean you by Christ's intercession?  
A. Christ stands between God and us; he presents us and our prayers to God, & pleads his merits for our acceptance. [Christ appears in the presence of God for us, as the high Priests did with the names the twelve Tribes, in the Holy of Holies.] Heb. 9.24. 1 Joh. 2.1. Rev. 8.2, 3. Exod: 28.28, 29, 38.  
Q. What then be the parts of Christ's intercession?  
A. They be two. 1. To present and tender to his Father his own blood, which he shed for our sins: And 2ly, To make requests for us. Thus did the high Priest, (who was a Type of Christ) enter into the Holy of Holies [which was a figure of Heaven] with the blood of a Bullock, & a Goat, [which did signify Christ's blood] and with Incese: [which did signify his prayers for the people.] Thus did the High Priest when he went into the Holy of Holies, to make atonement and reconciliation for the people. Leu. 16.5, 12, 13, 14, 15, 16, 19 And thus doth Christ our High Priest for us now in Heaven. Rev. 8.2, 3. Heb. 9.12, 23, 24. Christ carried his own blood into Heaven.  
Q. What is the effect and fruit of this part of Christ's Priestly office?  

1 Pet. 2.5. Heb. 7.25. Heb. 9.14.  A. By this applying and pleading of his sacrifice for us, both our persons, and our services are accepted with God. Exod. 28 38.  
Q. What follows of all this?  
A. Therefore we must go to God only by Christ, and not by any Creature, Saint, or Angel: 'Tis Christ's office, not theirs, to appear in our behalf before God. Heb 4.14, 16. with Heb. 5.4, 5.  
Q. How doth it appear that he is a Priest to you?  
A. Because he gives me peace of conscience in his blood, and hath made me a Priest, to offer up spiritual sacrifices to God by him. Rev. 1.6. 1 Pet 2.5. Rom. 12.1.   

CAP. XII.  
Of Christ's 

Kingly, or Ruling office.  
Prophetical, & Teaching office.    
ALL the Benefits obtained by Christ's Priestly Office, are conveyed unto us by his Kingly and Prophetical office.  
Q. Is Christ the King of the Church?  
A. Yes: 
2. Of Christ's Kingly office.  Christ is the only King over the Church: It is such an Honour, that God thinks it fit for none but his Son. Heb. 1.8, 9 Col. 1.15, 18. Christ is the first borne of every Creature; He is the Head and Husband of the Church, and therefore he alone is fit, he alone is able to gather a Church, to rule his Church, and to deliver it from those mighty Principalities and Powers which fight against our souls. Mat. 2.2. Rev. 19.16. 1 Tim. 6.15. Rev. 15.3.  
Q. What kind of Kingdom, or dominion hath Christ over the Church?  
A. It is not of this world, nor like the Kingdoms of earth: But it is a spiritual Kingdom, ordering the business of the soul, and the affairs of Heaven. Col. 1. 13. Rev: 1.18. & 3.7. All things belonging to it are spiritual; the means of gathering and governing it, are spiritual; the weapons of our warfare, are spiritual; the blessings and privileges are spiritual; the enemies of it are spiritual, etc.  
Q. What be the parts of this spiritual Kingly office of Christ?  
A. They be four. 1 To deliver us out of the hands of our spiritual enemies; to turn us from darkness to light, & from the power of Satan unto God, and so to translate us into the Kingdom of Jesus Christ. Act: 26, 18. Col. 1.13. Luk. 1.74.  
Q. What be those spiritual enemies out of whose hands Christ doth deliver us?  
A. Four. 1a a Sinne. 2 ᵇ Satan. 3 ᶜ The curse of the Law. And Lastly, ᵈ Death: All these be enemies to our salvation, and over them all Christ doth give us the victory: ᵃ 1 Pet: 4.2. 1 Joh: 3.8. Mat: 12.20. Rom 6.7. ᵇ Rom. 16.20. 1 Ioh: 4.4. ᶜ Rom: 7.1.4. & 8.33. ᵈ 1 Cor. 15.55, 57  
Q. What is the second part of Christ's Kingly office?  
A. To give us Laws and Rules to order and govern us (being thus gathered) in the ways of truth and righteousness. Esay 9.6, 7. Gal: 6.16. Mat: 28.20.  
Q. Then they wrong Christ in his Kingly office, that challenge a power over the conscience, to bind it with sin, or duty?  
A. They do so; because it is Christ's prerogative to give Laws to the conscience, Esay 33.22. Mat. 23.8, 10. jam. 4.12. Men may order the outward man by their Laws, 
Col. 2.11.21, 12.  but the conscience is Christ's peculiar, they may not meddle with that, to bind where Christ hath set free; And where Christ hath bound, no man can set us free, 1 Cor. 7.24. 2 Cor. 11.20 Gal. 5.1.  
Q. What is the third part of Christ's Kingly office?  
A. To subdue our lusts; to rule in our hearts by his Word and Spirit, and to keep us in obedience to his Laws, Psal. 110.2, 3. & 45.5. 2 Cor: 10.4.5. Luk: 19.14, 27. Ezek: 34.23, 24.  
Q. What is the fourth part of Christ's Kingly office?  
A. To defend and preserve us amidst all tentations, unto his Kingdom of glory. Christ doth take order with the Enemies of his Church & Kingdom: he discovers and confounds their plots and devices: He restrains their rage, and sets bounds to their malice, & at last he casteth them into the lake that burneth with fire and brimstone. Rev. 2.10. Luk. 18.7, 8. Esa. 43.2. Amos 9.9. Ezra 6.8, 11, 22. Esth. 3.8, 13. with Esth. 6.1, 6. with Esth. 8.5, 8, 11. with Esth. 9.1, 22. Rev. 19.20.  
Q. By what means doth Christ gather him a Kingdom, and carry on the Government thereof?  
A. ᵃ Not by the arm of flesh, ᵇ bu● by spiritual weapons, viz. His Word, Sacraments, and the exercise of the keys (which we call discipline) ᵃ 2 Cor. 10.4. Esa. 11.4. Eph. 6.11, 12. ᵇ Jo● 20.23. Mat. 18.17, 18.  
Q. Then it is not lawful for Christians by force of Arms, to erect Christ's Kingdom? much less is it lawful for Christian people to rise up against civil Magistrates, for the Cause and Kingdom o● Jesus Christ?  
A. It is utterly unlawful, ᵃ because Christ's Kingdom is not of this world, 〈◊〉 therefore his servants may not fight: ●● Christ's Spiritual Kingdom does not overthrow Caesar's temporal power, an● therefore Christ hath commanded a● humble subjection to all civil Powers. ᵃ Joh. 18.36. Mat. 26.52. ᵇ Mat. 22.21. Rom. 13.1, 2, 4, 7. Tit. 3.1. Act. 23.5. 1 Pet. 2.13, 15, 16. It is a singular wickedness, to make Christ's Name and Gospel a pretence to shake off Temporal authority, or to make it a Condition of our yielding civil obedience unto them.  
Q. How shall I know that Christ is a King to me?  
A. By two things. 1. By the obedience I yield to his Laws. Joh. 15.14.  
Q. How secondly?  
A. By the victory he gives me over my sins: if sin reign in us, Christ is not King. [Christ sets up his Word in our hearts; he makes us a willing and obedient people; the lusts, and principles, and maxims of the World rule not in us.] Psal. 110.3. 1 Pet. 2.9. Col. 1.13.  
Q. Christ is the great Prophet of the Church, to teach, instruct, exhort, 
Of Christ's Protheticall office.  and comfort his people. Joh. 1.9. John 6.45. What be the parts of Christ's Prophetical Office?  
A. Two: 1. To reveal his Father, and make known his will to us. Joh. 1.18. Luk. 1.78, 79. Eph. 3.9. Deut. 18.15. with Joh. 10.3, 9, 11. 1 Cor. 1.21.  
Q. What is the second part of Christ's teaching office?  
A. Effectually to persuade the heart to receive the Doctrine taught; [to open their eyes, unstop their ears, and cause their heart to attend.] Esa. 35.4, 5. Joh. 6.45. Act. 16.14. Rev. 3.18. Christ does not only hold forth the light, but he gives us eyes to see it.  
Q. Be there not other Prophets and Teachers of the Church.  
A. Yes; Christ useth the Ministry of men, but all the efficacy and power of their teaching is from God. 1 Cor. 3.7. Mat. 11.25.26, 27. Mat. 13.13. 2 Cor. 3.3. Gal. 2.8. 2 Cor. 4.6, 7.  
Q How shall I know that I am taught of God?  
A. When the Word which we hear is followed by us, and obeyed: [else thou hast heard a mere man; man may teach you to know the definitions of faith, of sin, of repentance, etc. but Christ alone teacheth you to believe and repent; Christ giveth the discerning, the taste to judge between things that differ.] 2 Cor. 10.5. Joh. 10.4, 5, 27.   

CAP. XIII.  
Of Man to be reconciled to God in the New Covenant; Man is the third party in the Covenant of Grace.  
GOD hath given his Son to be a Covenant of the people, 
The third party in the New Covenant.  (Esa. 42.6.) Made sure promises to him, etc. And Christ thus brought into the world, furnished with grace & power, is offered to sinners, with large promises to them that receive him. It follows to be considered.  
Q. To whom do those promises of life and salvation belong? Who may take comfort in them?  
A. Only they that be in covenant with God. Eph. 2.12.  
Q. When is the soul in covenant with God?  
A. When the heart consents to take Christ as he is offered to us in all his Offices; resigning up, & engaging ourselves to be wholly his: [God takes us for his people, we take him to be our God.] Deut. 26.17, 18. Jer. 30.21, 22. Gen. 15.1, 6. Zach. 13.9. Joh. 1.12. The soul does not mislike the person, nor the Portion, nor the terms on which Christ is offered to us. The believer takes Christ for his Saviour, for his Teacher, for his Lord and Ruler.  
Q. What manner of persons are in covenant with God?  
A. Such as believe the Gospel, repent of their sins, and walk uprightly before God. Gen. 17.1. Mar. 1.15. Acts 20.21. These three things are required of all that be in Covenant with God.  

1. Of Faith.  Q. What is the nature, and proper act of faith?  
A. It is a grace, whereby we do acknowledge and accept of Christ for our Lord & Saviour, and rest on him alone for salvation. [Or it is a grace, whereby the soul doth rest and rely on the promise of life and salvation made in Christ Jesus.] Eph. 1.12, 13. Rom. 10.14. Rom. 15.12. Tit. 1.1.2 Psal. 2.12. Psal, 18.2:] Trust hath for its object, the promises of God; and it is not every promise that is the object of faith, as it justifieth, but the promise of life only: Christ is the proper object of faith as it justifieth, & trusting is the proper act of faith. To seek, and thirst after Christ, and rest on him, that is Faith.] Heb. 10.38.  
Q. Many say they trust on Christ, and yet deceive themselves: Show some signs of true faith.  
A. There be three signs of true faith. 1. It makes me to strive against unbelief. and all other lusts; purging the heart, and working out the filthiness of it, as a spring doth the mire and dirt that is cast into it: [or as the stomach expels poison] faith and lusts cannot lodge and dwell together. Mar. 9.24. Herald 10.38. Acts. 15.9.  
Q. What is a second sign of true faith? What gracious affections do show true faith?  
A. True faith makes us to prize Jesus Christ above all things; the soul will sell all gladly, and part with any content for Christ's sake. Mat. 13.44. Psal. 45.10. Heb. 11.24, 25. Gen. 22.12. Heb. 11.8.  
Q. How, thirdly, may true faith be known?  
A. Because it is not a dead faith, but it worketh by love, that is, whatsoever sin we resist, and whatsoever good thing we do, we do all out of a love to the Lord Jesus: [We so love God, that we hate evil for God's sake.] Gal. 5.6. joh. 21.16. jam 2.17, 18.  
Q. What, secondly, 
2. Of Repentance.  must they do that be, or would be in covenant with God?  
A. They must repent of their sins, and change their lives, Mot: 3.7, 8. Act. 2.38.  
Q. Why must they also repent that be, or would be in Covenant with God?  
A. Because it is necessary that they that be in Covenant with God, must break their league with every sin: friendship with God cannot stand with friendship with any sin, 2 Cor: 6.17, 18. Jam. 4.4. 1 Joh. 2.15.  
Q. What is Repentance?  
A. It is a grace of God's Spirit, whereby we are grieved for offending o● God, ᵇ and do turn from sin, ᶜ ou● of an inward and spiritual dislike and hatred of its filthiness; ᵃ Mat. 26.75. 2 Cor. 7.10. ᵇ Esay 1.16, 17. 2 Pet. 2.22 1 Cor. 5.7. Act: 3.19. Ezek: 36.26, 27, 31 ᶜ Esay 33 22.  
Q. What be the parts of repentance▪  
A. Two: mortification, whereby we die to sin: and vivification, whereby we are quickened to a life of grace, Gal. 5.24. 1 Pet. 4.1, 2, 3. Rom. 6.6, 7. & 8.2, 10, 13▪ Eph. 4.22.24. Luk. 3.11.  
Q. Then profane persons, that be at sometimes grieved & ashamed for some sins, are not esteemed to repent, unless they be renewed to a life of grace?  
A. It is true; Because their sorrow for sin is greater than their conscience of sin, and therefore it is but a fleshly sorrow. 1 King. 21.19, 20, 27. Mat. 27.3, 4, 5. Re. 16.10, 11. Hos. 7.14. Es. 58.5, 6. Jer. 8.5. Ez. 36.15, 31. the stone sweats, but is not soft: So, etc.  
Q. How then may I know my repentance to be true?  
A. By three signs. 1. By the conscience I make of sin for time to come, [True repentance begets tenderness of conscience.] 1 Sam. 24.5. Job. 34.31, 32. Hos. 14.2.  
Q. How Secondly?  
A. It works in my heart a secret antipathy and heart-rising against all sin, in whomsoever it is: though their sins do not endanger my own salvation. [Nature doth abhor those things that be contrary to it; as a Toad or Serpent: so doth our new and spiritual nature loathe all sin.] Psal. 119.136. Act. 17.16. 2 Pet. 2.8.  
Q. How, Lastly, is true repentance known?  
A. By the fruits of godly sorrow, reckoned up by Saint Paul. 2 Cor. 7.11.  
Q. What say you of confession to a Priest, and satisfaction: Are not they parts of repentance?  
A. No; we need not confess all our sins to men, and we cannot satisfy God by bearing penance: [Our sins are not a jot better done away by performing all the penances in the world.]   

CAP. XIV.  
Of man's uprightness before God.  
Q WHat, thirdly, is required of them that be in Covenant with God?  
A. God requires that all such as be in covenant with him, 
3. Of new obedience.  should walk before him, and be upright or perfect. Gen. 17.1.  
Q. What is uprightness or sincerity?  
A. Uprightness is, when we strive to walk in ᵃ all the Commandments and Ordinances of the Lord, blameless; ᵇ so that our hearts shall not reproach us of any unfaithfulness, from the least to the greatest of his laws, ᵃ Luk. 1.6. Mat. 23.23. Luk. 16.10. Jam. 2.10. ᶜ Psal. 66.18. job 27.6. Psal. 50.16, 17. 2 Cron. 30.19, 20.  
Q. None can be perfect without sin in this life: Whom doth the Gospel account perfect before the Lord?  
A. Them that without guile and partiality do apply themselves to the whole will of God; that is, Hate all sin, and have respect to all God's commandments. Psal. 119.6. & 32.2. Job. 1.1. Gen: 6.9. Num. 14.24. 1 Chron. 12.33. jam. 4.8.  
Q. What be the properties of this uprightness of heart?  
A. They be four. It is expressed and known by, 1. Truth ᵃ in the inward parts. 2. By soundness ᵇ of heart without guile and doubling. 3. By the ᶜ whole heart, without dividing. 4. And by ᵈ sincerity, without mixture, doing all things as in the sight of God. ᵃ Psal. 5●. 6. Joh. 4.23. Heb. 20.22. ᵇ Psal. 119.80. Psal. 32.2. Rev. 3.2. 1 Tim: 1.5. Psal. 12.2. ᶜ 1 Sam. 12.24. 2 King: 23.3. Psal. 119.2. Hos. 10.2. Psal. 15.2. ᵈ 1 Corinth. 5.8. 2 Cor: 1.12. Mat. 5.8. 2 Cor. 2.17. The upright and sincere Christian is, 1. Really and in Truth such as he seems to be. 2. He is thorough for God in all places, in all companies, in all businesses. 3 His heart is not divided between God and Idols, between God and Men, between God, and credit, or profit, and any other creature. 4. He does not mingle false ends, or false motives, with Gods will and glory: He is not an eye-servant.  
Q. What is the benefit and comfort of uprightness before God?  
A. God is pleased with them, and ᵃ takes delight in their person, and in all their services, ᵇ accepting the will for the deed: ᵃ 1 Chron. 29.17. Prov. 11.20. Heb. 11.5. 2 Chron. 25.2, 14. ᵇ Gen. 22.16. 2 Sam: 7.2. 2 Cor: 8.12. 1 King: 8.18.  
Q. This Covenant with God when is it broken?  
A. It is not broken by particular failings, but by unfaithfulness; that is, when the heart departeth from the Lord secretly or openly, choosing and joining itself to any creature, or goeth after any lust. Ez. 14.7. Heb. 3.12. Deut: 29.18. Hos. 4.16, 17. Ezek. 33.31. Hos. 2.2. Es: 66.3. 2 Chron. 15. with 2 Chron. 16.7. 10, 12. 2 Chron. ●9. 3.  
Q. When is it kept?  
A. When, though we fail in particulars of duty, yet the heart is not divorced from the Lord, but still loveth, prizeth, and cleaveth to him above all things. Psal: 119.57. 2 Chron. 25.17. Ezr: 6.21. Jer: 30 31, 32.  
Q. Why be these Graces required in God's people? Why must they repent, and walk in new obedience?  
A. Because God is an holy God, and therefore his people must be holy, & severed from the pollutions of the World. 1 Pet. 1.15, 16. Act. 7.3. Leu. 20.26. Zach. 14 20, 21. 2 Thes. 2.13. [God receives not to glory, who are not first partakers of Grace.] Heb. 12.14. Mat. 23.25.  
Q Might not God as well bring us to Heaven without sanctification; forgive our sins, and more ado?  
A. No: Because Christ is unto us sanctification, as well as redemption; that so he might deliver us from all the evil of sin; that is, from the power of sin, as well as from the guilt of sin: Grace is no burden to him that hath it; nay it is a greater mercy to bring us to Heaven, through sanctification and adoption, making us his Sons, then absolutely to forgive our sins. [As it is a greater honour to be the Son of a King, than his favourite.] 1 Cor. 1.30. Gal. 2.17, 18.  
Q. What follows of all this Doctrine of the New Covenant, as to the wicked?  
A. It follows, That no wicked, graceless, impenitent person, hath any thing to do with the Covenant of Mercy and Peace. Esa. 4.3, 4. Mar. 7.23. 1 joh. 1.6. Rom 8.9. Rev. 21.27.  
Q. What comfort ariseth hereof to the godly?  
A. They are hereby assured, as by a witness within themselves, that God is their God, and they his children: The heart pondereth the promises, and sees himself taken into Christ, and his name written in Heaven.] 1 Joh. 5.10. 2 Pet. 1.10, 11. 2 Cor. 1.22. [These graces are not matter of conjecture, but of experience and feeling, they find that they obey Gods call, hear his voice, believe, repent, etc. these Graces are as the seal sealed; the Spirit of God is the seal sealing, which makes that holy stamp and impression on our hearts.]  
Q. But my faith and graces be weak, and I often fall.  
A. If they be sound, in truth and sincerity, it is enough: Our graces do not save us; 'tis Christ that saveth, who is made unto us righteousness, etc. 1 Cor. 1.30. But these Grace's evidence our Being in Christ, 2 Cor. 5.17. and our future Glory, being made meet to be partakers of the inheritance of Saints in light. Col. 1.12.   

CAP. XV.  
Of the Articles of Faith  
IN expounding of the Articles of our Faith, I shall observe this method. 1. What it is that we do believe. 2. Why and upon what grounds we do believe it. 3. How a man may know, whether he do believe it better than the Devils do, which believe and Tremble.  
Q. The Knowledge of God, and what we ought to believe, is taught in the Scripture, and more summarily in the Creed: What is the Creed?  
A. It is a Form of sound and wholesome words, teaching us what we must believe concerning God, and the Church of God. 2 Tim. 1.13.  
Q. It is not then a prayer?  
A. No; it doth not contain matter of petition, but of profession of faith; as the gesture of standing up doth also show. It belongs to the Honour and Worship of God, that we make confession of our Faith. Rom. 10.9.  

I believe in God.  
Q. How many Gods be there?  
A. Only one God, distinct in three persons, Deu. 6.4. Esa. 446.1 Joh. 5.7. Mat. 28.19. Unity in Trinity, and Trinity in Unity is to be worshipped and glorified.  
Q. How be the Persons called?  
A. God the Father, God the Son, and God the Holy Ghost. 2 Cor. 13.14.  
Q. Which of these three Persons is Jesus Christ?  
A. The second and middle Person. Joh. 16.28. Eph. 1.3. Joh. 14.26. Joh. 15.26.  
Q. What is God?  
A. God is an ᵃ eternal Spirit, who ᵇ hath his Being of himself, and ᶜ giveth being to all things else; [and we must worship him in Spirit and in Truth.] ᵃ Rev. 16.5. joh. 1.1, 2. Prov 8.30. Heb. 9.14. ᵇ Exod. 3.14. Exod. 6.3. ᶜ Act. 17.25. joh. 4.24. God hath a Being; he is a God by Nature, whether we think it or not. 2. His Being is of Himself. 3. And without beginning.  
Q. When you say, God is a Spirit, What do you mean?  
A. I mean, that he is an immaterial, immortal substance, without body, parts or passions; not like to man, nor any thing made by art. Act. 17.29. Luk. 24.39. Esay. 31.3. Act. 14.15.  
Q. What be the properties of God's Nature, by which we may conceive of Him?  
A. He is the immortal, eternal, invisible, only wise God; the Lord God, Gracious and Merciful, long-suffering, abundant in Goodness and Truth, forgiving Iniquity, Transgression and Sin; and that will by no means clear the guilty. [And such an one we shall find him to be.] 1 Tim. 1.17. Exod. 34.6, 7.  
Q. Is it needful to know these Properties to be in God?  
A. Yes: We must have an assured knowledge that he is Almighty, perfectly good, the Fountain of all Goodness; else we should not believe on him, nor fear him, nor love him; nor depend on him for good things. Rom. 10.10, 14. Heb. 11.6.  
Q. What is it to believe in God?  
A. To believe God, is, to believe that God is, and that he is true: But to believe in God, is, to rest and rely on him for salvation, and for all things else that be good for me. jam. 2.19. Eph. 1.13. Esa. 26.4.  
Q. Why do you say, I believe in God?  
A. Because a particular and personal faith is necessary unto salvation; every one must believe with his own heart, and confess with his own mouth. Rom. 10.9. Act. 8 37.  
Q. What then doth it import to believe in such a God?  
A. That God is all this to me, and my salvation. Gen. 17.7. Num. 14.17, 18.    

CAP. XVI.  
Of Creation and Providence, and God's Fatherhood and Power.  

The Father Almighty.  
Q. WHy is the first Person in the Trinity called Father▪  
A. Because he is the Father of Christ, and of all that be Christ's; and also because he giveth beginning to all things else. Herald 1.5. Eph. 1.3, 17. Eph. 3.14. 2. Cor. 6.18. joh. 1.6. joh. 20.17.  
Q. Why is he called Almighty?  
A. Because he can do all that he will; nothing can hinder his Power; if he were not Almighty, He could not make the least grass or worm that is. Rev. 1.8. jer. 32.17, 27. job. 9.9, 12.  
Q. Declare more fully what you mean by God's Almightiness.  
A. I mean not, that God hath an idle power which he doth not exercise: but that all creatures be in his hand, and under his governance; that he ordereth and disposeth all things by his unsearchable Wisdom and Providence.   

Maker of Heaven and Earth.  
Q. What do you understand by that?  
A. I believe that God made all things, both visible and invisible, of nothing, in the space of six days. Gen. 2.1. Heb. 11.3. Col. 1.16.  
Q. The Heavens: What mean you by that?  
A. That God made the Heavens, and the Host of them, and the Inhabitants of Heaven, that is, the Angels. Col. 1.16. john 1.3.  
Q. Did God make the evil Angels too, that is, the Devils?  
A. Yes: He made them Angels of light, but they by their fall made themselves Angels of darkness. Ind verse. 6. 2 Pet. 2.4. Mat. 8.29.  
Q God made the Earth, and all things therein: Did he make the hurtful creatures?  
A. God made all good; but their hurtfulness is a part of the curse that came in by sin. Gen. 3.17, 18. Rom. 8.20, 22.  
Q. Did God make all things, and so leave them?  
A. No: He still ᵃ upholdeth and preserveth, governeth & disposeth all things, both ᵇ great and small, ᶜ casual and certain, good and evil, by his just and wise providence. ᵃ joh. 5.17. Act. 17.28. Heb. 1.3. ᵇ joh. 38.8, 11, 22, 41. ᶜ Mat. 10.29, 30, 31. Psal. 19.1, 2. Iosh. 10.11, 12.13. job. 37.16, 17. [The Kingdoms and wills of men, Dan. 4.25. 1 King: 12.15. Rain and Droughth, Plenty and Dearth, Am. 4.6, 7. Health and sickness, 1 Sam. 2.6. Life and Death, Dan. 5.23. Psal. 31.15. All are at his command, & do happen by his wise and just disposing.]  
Q. Are the Devils also, and the evil wills and minds of men guided by God?  
A. Yes: He sets them all their bounds, & overruleth all their wickedness as shall serve most for his glory. [Yet God himself remains Holy, and untouched of any evil] Act. 4.27, 28. Job 1.12. & 2.6. Joh: 19.11. Numb. 22.18, 19 2 Sam. 16.11.  
Q. What then do you believe in this Article?  
A. I believe that Almighty God, who is the Father of Jesus Christ, the Maker and disposer of all things; is my Father, and my God; He is the God on whom I depend for salvation, and all things needful for this life present, Esay 54.4, 5. Ps: 100.3. Esay 64.8, 9 & 46.4. & 44.24.26.  
Q. How may it appear that you indeed do believe all this?  
A. By three effects which follow this my belief. 1 It makes me submit quietly to Gods will, in whatsoever estate I am; knowing that he is my Father. 2 Sam: 15.26. 2 Sam. 16.10. 2 King: 20.19. 1 Pet: 4.19. Phil. 4.6, 11, 12. Mat. 6.30, 32.  
Q. What second effect of this Faith?  
A. This my faith banisheth all base and false fears of men, upon assurance that I am not left to the power and will of any creature, Esay 8.12. & 51.12, 13. Joh. 19.10, 11. Mat: 26.53. 1 Pet: 3.14, 15.  
Q. How lastly?  
A. This Faith makes me to depend on God, in his ways, for all things I need, without stepping out to any false and indirect means for help, [as to bribery, sorcery, fraud, flattery, time-serving, lying, oppression:] nor to make flesh my arm, Gen. 20 11, 16. jer. 17.5. 2 Chron 16.3, 7, 8, 9, 12. Mat: 4.3, 7. Dan: 3.16, 17. Esay 28.16.    

CAP: XVII.  
Of Faith in the Son of God.  

And in Jesus Christ.  
Q. WHat is the substance of this Article?  
A. To acknowledge Jesus Christ, the Son of Mary, to be the Son of God, the Saviour of the World, the true Messiah that was to come, Mat. 16.16, 17. Joh. 9.35, 38.  
Q. Why is Faith in the Son of God joined to the former Article?  
A. Because it is necessary to salvation, to know God in Christ; &, out of Christ, no man knows God aright. Joh. 17.3. & 6.29. & 8.24. & 14.1. [Whatsoever God is to his Church, he is it in Christ:] the Attributes of God are sweetened unto us in Christ.  
Q. What is Jesus Christ?  
A. The eternal Son of God, both God and Man; God before all time, and Man in the fullness of time. Col. 1.15, 16. joh. 8 57, 58. Rom. 1.3, 4. Col. 2.9.  
Q. Why is he called Jesus?  
A. Because he saveth his people from their sins. Mat. 1.21. Heb. 5.9.  
Q. Why is he called Christ?  
A. Because he is anointed of the Father. Act. 10.38 joh. 3.34.  
Q. What do you mean by this anointing?  
A. It signifieth that Christ is sealed, fitted, and furnished with all Graces, Power, and abilities to save us. joh. 10.36. joh. 6.27. Esay. 42.6. Esay. 61.1. Col. 1.19.  
Q. Unto what Offices and Works was Christ set apart, and fitted?  
A. To a threefold office. First, To be a Priest, by the offering up of himself in death, to pacify his Father's wrath towards us. Heb. 9.7, 26. Levit. 4.20.  
Q. To what second Office was he anointed?  
A. To be a King of souls; to deliver his people from the power of Sin and Satan, and to guide them, through all temptations to Heaven. Luk. 1.74. Eph. 1, 21, 22. 1 Cor. 15.25.  
Q. To what office else?  
A. To be a Prophet, effectually to teach his Church. Joh. 6.45. Joh. 1.18. 2 Cor: 3.3. Luk. 4.18.  
Q. God hath given these Offices to Christ, with intent to bestow the benefit, fruit and profit of them upon his Elect. How doth it appear that Christ is a Christ to thee? or that Christ is thy Christ?  

A trial whether we be Christians.  A. Because, in some measure, I am made partaker of Christ's anointing, that is, of his fullness I have received Grace to know him, to conquer my corruptions; and am willing to sacrifice my dearest contentments to his will; & am enabled, in some measure, to serve him acceptably. Rom. 12.1. 1 Pet. 2.5. 1 Joh. 2.27. Jer. 50.20.   

His only Son our Lord.  
Q. Is Christ the only Son of God?  
A. Christ is the only Son of God by Nature, that is, of the same substance and essence with the Father: we are the Sons of God by favour and adoption [we are not so born, but by grace we are made partakers of that dignity to be the Sons of God.] Joh. 10.30. Gal. 3.26. Gal. 4.5.  
Q. Why is he called our Lord?  
A. Because, having bought us, he hath a propriety in us, and dominion over us, as a Lord, to rule and command us; and none else hath power over us: [He is made both Lord and Christ, to rule all things of his Father's Kingdom, both in Heaven and Earth.] 1 Cor. 6.20. 1 Cor. 7.23. Luk. 1.32, 33. Esay 9.7. Esay 26.12, 13. 2 Pet. 1.9. Act. 10 36. 1 Cor. 15.25, 27.  
Q. What do you believe in this Article?  
A. I believe that the eternal and consubstantial Son of God, who is every way fitted and abled to save souls, is my Saviour; and that by him, delivering me from Sin and Satan, I am become the Son of God. Mat. 16.16, 17.    

CAP. XVIII.  
Of the Incarnation of the Son of God.  
Which was conceived by the Holy Ghost.  
THE conception of Christ stands in three thing. 1. The framing his Body of the Virgin Mary. 2. The separating of original sin from it. 3. The uniting of that Nature to the Godhead in the instant of his conception.  
Q. Christ is God equal with his Father from all Eternity: How came he to be Man?  
A. In the fullness of time he took flesh of the Virgin Mary, and was born of her, as we be of our mothers; a perfect man, as we are: so that there is true God, and perfect man, in one person▪ Joh. 1.14. Gal. 4.4. Phil. 2.6, 7. Heb. 2.17. Esay. 7.14. Joh. 3.13. Rom. 9.5.  
Q. Why did he take man's nature on him?  
A. That he might be put under the Law to stand in our room; and in our nature, to satisfy for our sins; [at his Incarnation he entered into our bonds; as being God, he could neither suffer death, nor be made obedient to the Law.] Heb. 2.14. Heb. 9.22. Heb. 10.5, 10.  
Q. How was he conceived?  
A. Not by the power of nature, as we are of two Parents, but by the power of the holy Ghost, which did frame his body of the substance of the Virgin Mary, and united it to the Godhead, Luk 1.35. Joh. 3.13. Eph. 4.9.  
Q. All that be borne of women be sinners: How came Christ to be conceived and borne without sin?  
A. Because he was conceived by the power of the holy Ghost, who did separate original sin from his nature. Luk. 1.35. that holy thing. Heb. 7.26. Heb. 4.15.  
Q. Why must Christ be without sin?  
A. Because else he could not save sinners, Heb. 7.27, 28. Else he must, like the High Priest, offer for his own sins, as well as for the people's.  
Q. Why was he borne of a Virgin?  
A. To answer the Prophecies; that hereby it might appear, that he was the true Messiah spoken of by the Prophets. Esay 7.14. jer. 31.22. Heb. 7.3.  
Q. Why of that Virgin, of the stock of David and Abraham?  
A. Because the promised seed was to come out of the loins of Abraham: [Salvation is of the Jews.] Gen. 12.3. Gen. 22.18. Gal. 3.16. Joh. 4.22.  
Q. What do you believe in this Article?  
A. That the eternal Son of God, remaining God, did take my nature on him, and in that nature did satisfy for my sins: [In which, being now advanced to God's right hand, he doth execute, as Mediator, all things belonging to the Kingdom of God.]  
Q. How doth the true belief of this Article affect our hearts?  
A. In that wonderful Person I admire God's infinite wisdom and love, in contriving and working man's salvation: [As he is in himself a wonderful Person, so he is to me: I look to the man that is God's fellow, and dwells in the everlasting burning.] Eph. 3.8, 9, 10. Zach. 13.7.   

CAP. XIX  
Of Christ's sufferings, & the virtue of them.  
Suffered under Pontius Pilate.  
Q. DID Christ suffer for himself?  
A. No; He was no debtor to the Law; and therefore what he suffered was for us, and in our stead, as our surety. Esa. 53.4 5, 6. Heb 9.9. 1 Pet. 3.18. 2 Cor. 5.21. Heb, 7.22. Mat. 3.14, 15. Dan. 9.26. Rom. 4.25.  
Q. What did Christ suffer in our stead?  
A. The whole punishment due to out sins, the whole wrath of God in his soul and body, which we should have suffered, Esay 53.4, 10. Mat: 26.38, 39 Rev. 19.15. 1 Pet: 2.24. Psal: 22.14. Rom. 8.32.  
Q. When did he suffer all these things?  
A. Especially in the garden, where he sweat clots of blood, before any hand was laid on him; and on the Cross, by the space of six hours, Luk: 22.43, 44. Mat: 27.46. Psal: 22.1, 6. Mar: 14.33, 34. Phil. 2.8 [So heavy was the wrath of God, that an Angel came to comfort him, yea he roared as a man forsaken, etc.]  
Q. What is the virtue and efficacy of his sufferings?  
A. By his stripes we are healed, Es: 53 5. Heb: 9.14, 26, 28. Col: 2.14. Heb: 10.2, 10, 12, 14. [In him we all died, and were condemned, and his death took away our condemnation, 2 Cor: 5.14.] Rom: 8.3.  
Q. For whom did Christ suffer all this?  
A. For his Body, the Church: [Christ's blood is of value to save all men; but it was not intended for them that perish: Christ stood not in their stead, for than they should not die themselves.] Eph: 5.25. Joh: 10.15.  
Q. How know you that you have a part in Christ's sufferings?  
A. Because the life and power of sin is killed in me, and I now live to him that died for me. [Sin is of all things most odious to me.] 2 Cor. 5.15. Rom. 6.3, 6. 1 Joh 5.6 The merit of Christ's death reacheth unto God, to satisfy and pacify him; and the virtue or efficacy of it reacheth to our souls, to mortify and kill sin in them, 1 Pet: 4.1, 2.  
Q. Who was Pontius Pilate?  
A. The Roman Judge that condemned him, because he said that he was the Son of God, the King of Israel, Joh: 19 7, 8, 12, 15, 19, 21. Mat: 20.19. [a sign that the Messiah was come, because the government was taken from them, and now in the hands of a stranger, Gen. 49.10. Joh: 18.31.] Rev. 11.8. where Christ was slain.  
Q. Why was he thus legally condemned, and not killed privily.  
A. Because that death alone is satisfactory to the Law, which public authority doth inflict on Malefactors; [for though Christ were no Malefactor, no guile was found in his lips; he was innocent by the Judges own mouth, yet he was numbered amongst the transgressors.] Esay 53.12. Mat. 20.18, 19  
Q. What kind of death died he?  
A. He was crucified; which was a painful, shameful, and accursed death, joh. 19.18, 31. Phil. 2.8. Deut. 21.23.  
Q. Why that kind of death?  
A. Because he was to remove the curse from us, therefore he was to be made a curse for us. Gal. 3.13.  
Q. Dead: Why died he?  
A. Because death is the wages of sin; and sin is not remitted without shedding of blound, Rom. 6.23. Heb. 9.22. 1 Cor. 15.56, 57 Heb. 2.9, 14.  
Q. Buried: Why so?  
A. That he might sweeten the grave to us, and be God both of the dead and of the living, Mat. 12.40. Rom. 14.9. 1 Cor. 15.55.  
Q. Descended into Hell: When Christ gave up the Ghost, his Body was put into the Grave, and his Soul went into Paradise, being commended into the hands of God, as the soul of Steven, and other the faithful are; & as the soul of the converted thief was. What then is meant here by Christ's descending into Hell?  
A. His Soul went not into the place of the damned; but thereby is meant, his abiding prisoner under the dominion of Death the space of three days. 
Bp. Ushers answer to the Irish Jesuits challenge. c. 8.  [As Ionas was three days in the Whale's belly, and saw no corruption. But David doth, etc.] Compare Psal. 16.10. with Act. 2.27, 31. Act. 13.34.35. Rom. 6.9. Mat. 12.40.  
Q. What is the substance of that you believe in this Article?  
A. I believe that Christ suffered the whole punishment belonging unto sinners, both in his Soul and Body, when he offered up himself a curse and a sacrifice for sin; and that by his sufferings Gods wrath is pacified towards me, [& all the spiritual enemies of my salvation are thereby vanquished.]   

CAP. XX.  
Of Christ's exaltation & sitting at the right hand of God the Father.  

The third day he risen again from the dead.  
Q. DID Christ still remain in the the grave?  
A. No the third day he risen again: Luke. 24.3, 6. Act. 2.24. Act. 1.3. 1 Cor. 15.4, 8.  
Q Why was it needful that Christ should rise again?  
A. 1. Because else we were still in our sins; else it doth not appear that our sins be satisfied for. 1 Cor. 15.17. 1 Pet. 1.3, 21. [Christ was not only to suffer Death and the Law, but to conquer them; which he had not done, if he had been still holden of death; and we must have looked out for another Saviour that could conquer it. The debtor comes not out of prison, till he hath paid the utmost farthing, etc. If any one sin had been unsatisfied, Christ had not risen from the dead.]  
Q. Why else must Christ rise again?  
A. That he might apply effectually unto us the merit of his death, 1 Cor. 15.16, 54, 55. Rom. 4.25. Rev. 1.18.   

He ascended into Heaven.  
Q. What became of Christ after he was risen?  
A. After he had spent forty days in teaching his Apostles the things belonging to the Kingdom of God, he went up into Heaven in that same body which had been crucified and buried. Act. ●. 3.9, 10, 11. Eph. 4.10. Luk. 24.51. Eph. 1.20, 22.  
Q. What good is that to us?  
A. 1. It assureth us, that he hath finished the work of our redemption (which his Father gave him to do) in an acceptable manner, john 16.10. john 17.4, 5. Heb. 9.12, 25. Heb. 10.12. If Christ had not fulfilled the Law, and satisfied for all out debt; if he had not in all things well pleased his Father, he had never got into Heaven: But now God welcomes him to Heaven, and bids him, Sat thou at my right hand, until I make thine enemies thy Footstool. Heb. 1.3, 9, 13.  
Q. What else doth it assure us of?  
A. 2. It assureth me, that seeing Christ is entered into Heaven in our name, & hath taken possession for us of the purchased inheritance, that therefore he will bring us thither in his appointed time, joh. 12.26. joh. 17.24. Heb. 6.20.   

Sitteth at the right hand of God.  
Q Where is Jesus Christ now?  
A. In Heaven at God's right hand, in great glory and power. Act. 7.56. 1 Pet▪ 3.22.  
Q. God hath no right hand, nor left hand: What then is the meaning of it?  
A. It signifieth that Honour and Power which Christ received of his Father when he had finished the work of our redemption, Heb. 1.13. Mat. 22.44. Eph: 1.20, 22. 1 Cor: 15.24, 25.  
Q. What does Christ do there?  
A. He makes intercession for us, that is, he presents our prayers, and pleads his merits for our acceptance, Heb: 7.25. & 9.24. Ro: 8.34. [He entereth our appearance, and causeth that no wrath issue out against us, though our sins cry for vengeance.] God never said to Saint or Angel, Sat thou at my right hand, Heb: 1.13.]  
Q. Do we not want him more to be with us here on earth?  
A. No; He doth us more good in Heaven, appearing for us in the presence of God upon all occasions, [and yet he is here with us in his Majesty, Headship, & Grace, though not in his Body,] Joh: 16.7. Joh: 14.28. Our business lieth in Heaven with God; and it is best that Christ be there, Heb: 4.14.  
Q. How doth this affect the Heart of the believer?  
A. It comforts me, in assurance that it shall not go ill with the Church, or any Member thereof, as long as Christ is at God's right hand [Pull Christ from God's right hand, and then you may overthrow the Church and children of God] Psal: 110 1, 2. Ro: 8.34. Ioh: 10.28. 1 Pet: 1.21. Heb: 2.8, 9 There in a course taken to put all things fully under him.    

CAP: XXI.  
Of the last judgement.  

From thence he shall come to judge.  
Q. SHall this World ever have an end?  
A. Yes; and than Christ shall come in great glory to judge the World. 2 Pet: 3.10, 11. 2 Tim: 4.1. Mat: 16.27. Mat. 26.64.  
Q. Who shall be Judge?  
A. The same christ that was pierced. Act. 17.31. Ioh: 5.22, 27. Zach: 12.10.  
Q. Whom shall he judge?  
A. The quick and the dead, that is, all men that ever were, or shall be.  
Q. Who be meant by the quick?  
A. They that be found alive at the last day, 1 Cor. 15.51. 1 Thes: 4 15.  
Q. Who by the dead?  
A All that have departed this life from the beginning of the World, they shall come again with their own bodies, Rev: 20.12. Joh. 5.28, 29.  
Q Whereof shall they be judged?  
A. All men shall give account of themselves, as their works and ways have been. 2 Cor. 5.10. Rom. 2.5, 6, 12, 16. 1. Cor. 4.5. Eccles: 12.14.  
Q. What sentence shall be passed on the Godly?  
A. A sentence of pardon and absolution for Christ's sake. Mat. 25.32, 34. Eph. 5.23, 27.  
Q. What on the wicked?  
A. A sentence of condemnation, for their own sakes. [And then shall be made an everlasting separation between men & men, between godly and wicked, between chaff and wheat; the one to everlasting joy, the other to everlasting punishment with the Devil and his Angels for evermore.] Mat 25.41. Mat. 24 40. Mat: 13.30, 38, 41, 49. Here we live together, and work together, and eat together, and Pray and Hear together: but then the separation shall be made, the Godly shall be taken, and the Wicked left, and cast in to the furnace of fire.  
Q. What follows of the true belief of this Article?  
A. It makes me careful so to order the matter, that I may be found of Him in peace; not willingly going on in any course in which I would be loath to be found at the last day: [I would not at that day stand and appear among non-resident, Usurers, Swearers, etc. and therefore I hate those courses now.] 2 Pet. 3.11, 14. 1 Pet. 1.17. 2 Cor. 5.9, 11, 12. Mat. 24 46, so doing.   

I believe in the Holy Ghost.  
Q. Who is the Holy Ghost?  
A. The third Person of the blessed Trinity, equal, and of the same substance with the Father and the Son, proceeding from the Father and the Son, 1 joh. 5.7. Mat. 28.19. john. 15.26. joh. 14.26. joh. 16.15. Gal. 4.6. Esa. 48.16. with Rom: 8.9.  
Q. What is the office and work of the Holy Ghost in man's salvation?  
A. It is to make us holy, to sanctify, wash, and renew our hearts and lives; filling us with all spiritual graces, and thereby sealing up the love of God unto our hearts, Matth. 3.11. joh. 3.5. 1 Cor. 6.11. Tit. 3.5. Rom. 8.16. 2 Cor. 1.22. The work of the holy Ghost is to be a Sanctifier & a Comforter.  
Q. What do you believe in this Article?  
A. I believe, that as Christ redeemed the Church, so the Holy Ghost sanctifieth it; and that through sanctification of the Spirit, I shall receive the inheritance purchased by Christ; [or, I depend upon him for sanctification and salvation] our salvation being among those works of God which are external, that is, terminated in the creature; it is the work of the whole Trinity, Eph. 1.5. Act. 20.28. Rev. 1.4, 5. only as there is an order in their subsistence, so there is in their operations,] 2 Thes. 2.13. Tit. 3.5.  
Q. How may it appear that you believe in the Holy Ghost?  
A. 1. Because my hope and confidence for mercy, is not separated from, nor greater then is my care to be sanctified: 
Trial of this faith.  or because I desire sanctification of the Spirit, as well as justification by Christ. Rom. 8.1.13. Psal. 51.9, 10.  
Q How else may this be known?  
A. Because I will not grieve the holy Spirit of God, but do endeavour to follow and be led by the motions, counsels, and directions of the Spirit, and not of the flect, Rom. 8.14. Eph. 4.30 [I beg the Spirit to do all my works in me, a spirit of revelation and renovation; a spirit of consolation and confirmation, etc.    

CAP. XXII.  
Of the Church of God.  
I believe the holy Catholic Church.  
Q. THE gathering of the Church is a fruit of Christ's death and exaltation: Tell me what is meant by the Church of God?  
A. The company of God's Elect, called and separated from the rest of mankind, and united unto Christ their head by faith 1 Cor. 1.2. Gal. 1.15. 1 Pet. 2.9. Heb. 12.23. Eph. 5.23, 25, 26. The rest are the Church by calling and profession only.  
Q. From what are they called? And unto what are they called?  
A. From sin, and the power of darkness, unto Faith & true Repentance; from love of the world, to the love of God; from carelessness, to conscience of pleasing God. Col. 1.13. 1 Thes. 1.9. 1 Thes: 4.7. 1 Pet. 1.14, 15. Act. 26.18.  
Q. By what means are they called?  
A. Outwardly by the Word preached, which inwardly is made effectual by the Holy Ghost to their conversion. 1 Thes. 1.5. Act. 16.14. 1 Cor. 3.6, 7, 9 2 Cor. 3.3. [There is an outward calling, and an outward joining to the Church. Mat. 20.16. 1 joh. 2.19. Rom. 9.4, 5. But this saveth none without the inward calling, & spiritual ingrafture into Christ. joh. 15.2.19. Gal. 1.15. 1 Pet. 2.5. Eph. 2.19, 20, 21. Col. 2.19.  
Q. These called ones, How be they distinguished?  
A. Part of them be in Heaven, 
The Church Militant & Triumphant, what it is.  having ᵃ finished their blessed course, and are called the Church triumphant: And part is yet on Earth, ᵇ combating and striving with corruptions, fears and temptations from within, and from Satan, and are therefore called the Church Militant. ᵃ Rev. 7.13, 16, 17. Rev: 14 13. Heb. 12.23. 2 Tim. 4.7, 8. ᵇ Eph. 6.13.  
Q. Why is the Church called holy?  
A. Because it is made holy by the Word and Spirit; so that no ungodly person is of the Church, though he be in the Church Rom. 2.29. Rom. 9.6. 1 joh. 2.19.  
Q. Why is it called Catholic?  
A. Because this company is gathered, not out of one place or people, but out of all Nations, Languages and People's, and in all ages of the world. Rev. 7.9. Rev. 5.9.  
Q. What be the signs by which the societies of men, professing the faith of Christ, may be known to be the true Churches of Christ?  
A. The true Church of God on earth is known by two marks; 1. By the purity of Doctrine and Faith which they hold and teach. 2. And by the purity of Worship preserved amongst them from pollutions of Idolatry, and Superstition: [Pure faith, and pure worship, show a true Church.] Judas vers. 3. Acts 24.14. Hos. 2.2, 4, 5. [Papists call themselves Catholics but falsely being both Heretical in Doctrine, & Idolatrous in Worship: a Catholic is a right believer: All true believers in the world make but one Catholic Church; as there is but one Christ, one Faith, one Baptism, one Heaven, and one way to life eternal, Eph. 4.5, 6. Heb. 11.40. Those people that maintain Heresy, or Idolatry, are not the true Churches of Christ. Col. 2.16, 19 2 Cor. 6.15 Rev. 18.4.  
Q. Do you believe in the Church?  
A. No; there is no trust nor help in man for matters of salvation, Ps. 49.7, 8, Mic. 6.7.  
Q. What then do you believe?  
A. I believe that God ever had, and ever, will have, to the end of the world, a company of faithful people to serve him; and that I am one of the number.  
Q. How do you know that you are one of the Church?  
A. Because I am not of the world, but have separated myself from the evil manners, and sinful courses thereof; and do now hear and follow the voice of Christ. Joh. 10.16. Gal. 1.4. Rom. 12.2.   

CAP. XXIII.  
Of the Communion of Saints.  
Q. WHat mean you by the communion of Saints?  
A. I mean, that this holy People have a spiritual fellowship with Christ their Head, and one with another. [The members of the Church are coupled together with Christ their Head, and one with another] Eph. 4.4, 6. 1 Joh. 1.3.  
Q. Wherein have they a fellowship with Christ their Head?  
A. In all the privileges & riches which God hath bestowed on the man Christ; as in his sufferings, in his graces, righteousness and Kingdom. [Christ is a Son, so are we; Christ is justified from our sins, so are we: As Christ the first borne is, such are we in relation unto God] Rom. 8.17. Joh. 14.19. Eph. 5.30, 32. Joh. 17.24. Joh. 1.16. These places show, that the true believer hath a fellowship with Christ in his Sonship, in his Life, in his Graces, in his Kingdom.  
Q. By what bonds is this spiritual union betwixt Christ and your soul made up?  
A. They be two; one coming from Christ to us, and that is his ᵃ Spirit, whereby he doth apprehend and quicken us; the other going from us to Christ, and ᵇ that is our faith, whereby we embrace & hold him fast. [By these two we are knit unto Christ, and so partake of all his riches.] ᵃ 1 Cor. 12.12, 13. 1 Cor. 6.17. Rom. 8, 9 ᵇ Eph. 3.17. Heb. 3.14. Rom. 11.20.  
Q. How doth it appear that you have communion with Christ the Head?  
A. By this I know it; because I have the same Spirit of Christ, whereby I am conformed and made like unto him in all things; his will and ways, his friends and foes be mine, [even as if the same soul were in two bodies, they would move alike, and affect the same things.] Col. 2.19. 1 joh. 4. 13. 1 joh. 1.6. Joh. 17.21. Rom. 8.14. Exek. 10.17. Phil. 2.1, 5.  
Q. Wherein have the Saints a fellowship one with another?  
A. In faith and love. Eph. 2.19.20.  
Q. In faith: How?  
A. They are all partakers of one Hope, one Spirit, one Faith, one Baptism, and all go one way to Heaven. [And are all confederate with Christ, to serve him according to the covenant of faith and obedience, against all sects, heresies, misbelievers, and lose livers whatsoever.] 1 Cor. 10.1, 4. 2 Pet. 1.1. Eph. 4.5, 13. Phil. 1.27. Zeph. 3.9.  
Q. In love: How?  
A. By that one Spirit, whereof all partake, we are united together in love; so that all the faithful do love ᵃ and esteem each of other, and ᵇ communicate each to other in all good things, ever wishing well to the prosperity of God's Church and cause in all the World. ᵃ Philem. v. 16, 17. 1 joh. 5.1. 1 Pet. 2.17. ᵇ Act. 2, 42, 45, 46. Act. 4.32. 1 Cor. 12.13, 25. Psal. 137.6.  
Q. How are the members of the Church called Saints, seeing in many things they sin?  
A. Because they are made holy in part, and are perfectly holy in Christ, [We must be Saints here, else we shall never be Saints in Heaven.] Eph. 1.1. Heb. 12.14.   

CAP. XXIV.  
Of forgiveness of sins.  
Q. WHat is sin?  
A. Any transgression of Gods Law. 1 John 3.4. Gen. 3.11.  
Q. What is the punishment due to sinners?  
A. Eternal death, the curse of God for ever in Hell fire. Rom. 6.21, 23. Mat. 25.41.  
Q. Are you a sinner?  
A. Yes: I was borne in sin, and do daily break Gods holy Laws. Psal. 51.5. Rom. 5.14. There is sin in Infants.  
Q. Shall you then be damned in Hell fire?  
A. I deserve damnation; but I believe that through Christ my sins shall be forgiven me. Rom 8.1.  
Q. Are sins forgiven in this life?  
A. Yes: now or never. 1 Joh. 2.12. Col. 1.13. Mat. 9.2. Rev. 2.17. Rom. 5.5. The conscience is now absolved, and it shall be hereafter declared solemnly before Men and Angels. Act. 3.19.  
Q. What is forgiveness of sins?  
A. It is a free and full discharge of a sinner from the guilt & punishment of sin; so that in God's sight they are as if they had never been. Esa. 43.25. Mic. 7.18, 19 Rom. 8.33, 34. The afflictions and miseries which the Godly endure in this World, are not punishments for sin, in a way of justice, and satisfaction for sin, (as if they were the cause why sins are forgiven to us) 1. Because Christ alone hath borne the chastisement of our peace, and none of the people with him. 2. Because the afflictions of the Godly are for the good of the party afflicted, and not in a way of revenge, to satisfy divine justice. 3. And not worthy to be compared with the glory that shall be revealed in us.  
Q. Who doth forgive sins?  
A. God alone, who is offended and dishonoured by them. Mar. 2.7, 9 Lu. 23.34. Men do forgive one another the Trespass, but not the sin, as it is sin.  
Q. Why, and for whose sake, doth God forgive sins?  
A. For Christ's sake, without respect to any thing that we can do, or suffer. 1 job. 2 12. Act. 2.38. Eph. 4.32. Rom. 3.24.  
Q. Why for Christ's sake?  
A. Because he being surety of the New Covenant, hath in my nature, room, and stead, answered the Law, & pacified God's wrath. 2 Cor. 5.21. Heb. 7.22.  
Q To what manner of persons is remission of sins granted in the Gospel?  
A. To them only that believe, & repent, and amend their lives, and turn from the evil of their do. Luk 13.3. Mar. 16.16. Ezek. 18.21. Esay 1.18. Act. 16.31. Joh. 5.24.  
Q. Do you think in your conscience that your sins in particular be forgiven?  
A. Yes; that is it I believe in this Article: namely that I am of the number of those that have their sins forgiven them. 1 joh. 5.13 Rom. 10.9.  
Q. What signs be there that your sins be forgiven you? How will you know it?  
A. By three signs. 1. Where sin is forgiven, it is subdued and purged out. [The issue of our corruption is staunched and dried up, when once we have touched Christ by faith, & have his blood sprinkled on our consciences. Mar. 5.29. Act. 3.26. Rom. 6.11, 14. [Peace, without Grace, is not of Gods sending, it is a false peace: but if we be healed and cleansed of sin, we are forgiven, though we fear the contrary. Col. 2.13.]  
Q. What other sign and effects follows upon our belief that our sins be forgiven?  
A. The persuasion that God hath forgiven me, begets in my heart a strong love, and high prising of Jesus Christ. Luk. 7.42, 47. Zach. 12.10. 2 Cor. 5.14.  
Q. What thirdly is a sign that your sin is forgiven you?  
A. It makes me ready to ᵃ forgive others, and to ᵇ pity them that go on in their sins impenitently, as I myself have done heretofore. ᵃ Eph. 4.31, 32. Mat. 18.32, 33. ᵇ Luk. 22.32.   

CAP. XXV.  
Of resurrection of the flesh, and everlasting life.  
Q. SHall they that be dead live again?  
A. Yes; at the last day every one shall come again with his own body. Act. 24.15. jude. v. 14. job 19.24, 25, 27. Dan. 12.2. Mat. 22.32. Joh. 11.24. 1 Cor. 15.12.  
Q. Shall the very same body live again and be raised?  
A. Yes, the same bodies, made free from all defects and weaknesses, unto which we are now subjected. 1 Cor. 15.43, 53. Phil. 3.2 1. Joh. 5.28, 29. Rev. 20.12.  
Q. How doch the belief of the resurrection work upon you?  
A. It makes me keep a conscience void of offence before God and men, continuing in well-doing with courage and patience. [I will not be corrupted with worldly honours or pleasures.] Act. 24.16. 1 Cor. 15.33, 34, 58. 2 Cor. 9.10. Heb. 11.35.  

And the life everlasting.  
Q. When a man dies, his body goes to the grave: Doth the soul die with the body, like the beasts?  
A. No; the soul is an immortal substance, and separated from the body at death. Eccles. 12.7. 1 King. 17.21. Luk. 23: 43, 46. Mat. 22.32. 2 Cor. 5.6, 8. Luk. 12.5.  
Q. Whither then go the souls of them that depart hence?  
A. To Heaven, or to Hell, to everlasting life, or to everlasting death; immediately after their dissolution. Luk. 16.22, 23. Heb. 9.27. Col. 1.20. Rev. 14.13. Rev. 6.9. Phil. 1.23. 2 Cor. 5.8.  
Q. Then there is no Purgatory, or third place, where, as in a prison, by enduring exquisite torments, the souls that were not fully purged in this life, do make satisfaction for venial sins, and lighter faults; or for their temporal punishment due to their mortal sins, which they have committed? from which Purgatory they say they are delivered by the prayers of the living, and the Pope's indulgencies; or at least at the day of judgement, if they chance to lie there so long.  
A. No; for as there be but two sorts of men, godly or wicked, sheep or goats, regenerate or unregenerate: so there be but two places provided for them, where they remain in an unchangeable estate of bliss, or woe: [All ᵃ wicked men, of what profession soever, being punished with everlasting perdition from the presence of God: and ᵇ all the faithful are present with the Lord, their souls being fully purged from all spot of sin; and the fault ᶜ quite remitted through the blood of Christ. ᵃ 2 Thes. 1.9. Mat. 25.41, 46, Rom. 2.9. ᵇ 2 Cor. 5.6, 8. Rev. 14.13. ᶜ 1 Joh. 1.7. Eph. 5.27.  
Q. What is meant by life everlasting?  
A. It is the glorious state of the Elect after this life, wherein they do immediately enjoy God & Christ for ever, in a most holy, happy, unutterable and unchangeable communion. 1 Joh. 3.2. Rev: 22.4. Rev. 21.3, 4. 1 Thes. 4.17. Psal. 16.11. 1 Cor. 2.9.  
Q. For whom is eternal life prepared? To whom is it given?  
A. To them that walk with God, ᵃ finishing their course in fear & holiness; and ᵇ endeavouring to glorify God here on earth. ᵃ Mat. 5.8. Heb. 12, 14. Joh. 10.27, 28. Rev. 21.27. Rev. 22.14. ᵇ joh. 17.4. 2 Tim. 4.8. Mat. 25.21.  
Q What do you believe in this Article?  
A. I believe that at the last day my soul and body shall be joined together again, and that in both I shall enjoy the presence of God for evermore. Tit. 1.2. 1 Thes. 4.17. 1 joh. 2.25.  
Q. Why do you think that you shall enjoy this blessed life?  
A. Because the life of grace is already begun in me, which shall end in glory. 1 Joh: 3.3. Mat. 19.28, 29. Rom. 6.22. Phil. 1.6. 1 Pet. 1.23  
Q. May a Christian be assured of everlasting life, before he depart this present life?  
A. Yes he may, and that upon sure and infallible grounds, out of God's Word, wherein we clearly see God's promises & purposes towards them that be effectually called. [Faith is a sure knowledge of a thing upon the authority of divine revelation, which cannot deceive, nor be deceived.] Joh. 3.36. 1 Joh: 5.11.12. 1 Joh. 4.10, 14, 19, 24. Eph. 1.14. 2 Cor. 1.22. 1 Thes. 1.4, 5. 2 Pet. 1.10. 2 Cor. 13.5.  
The office and work of faith is twofold; to 

1. Justify the person▪  
2. Purify the heart.      

CAP. XXVI.  
Of the fruit and office of faith, viz. to justify, and of the means how faith is wrought.  
Q. WHat Benefits redound to thee of this belief?  
A. Two. 1. By Faith I am righteous before God, and heir of eternal life; not because my faith of itself can make me righteous, but because the righteousness of Christ is my righteousness before God; and I cannot apply it to myself by any other way then by faith. [God offereth us life and righteousness in Christ; and faith is the hand by which we receive that gift.] Rom. 4.5, 6. Joh. 6.35. 1 Joh. 5.11, 12, 13. Rom. 3.24, 25.  
Q. Say the same in other terms.  
A. When I say, we are justified by faith, I mean the object of faith, Christ Jesus. [The only way and mean to embrace Christ, and to rest on the promises of the Gospel, is by faith:] Phil. 3.9. The only righteousness by which a sinner stands just before God, is the righteousness of Christ; and the only means, to partake of that righteousness, is by Faith, Rom. 9.32.  
Q. It seems then that faith is a most excellent gift of God, which bringeth us into the possession of God's rich mercies, and tender love revealed in the Gospel?  
A. It is so; and therefore above all things we must labour for the grace of faith. John 6.29. Joh. 3.18. Act. 16.31. Heb. 4.2, 11. Heb. 3.12, 14, 19  
Q. Can we attain it of ourselves by our own strength?  
A. No; ᵃ it is the gift of God; our hearts are ᵇ slow to believe, being naturally inclined to distrust God, and to trust in the creatures; and therefore ᶜ God by his holy Spirit draweth our hearts to embrace his gracious promises. ᵃ Heb. 12.2. Eph. 2.8. ᵇ Luk. 24.25. Mar. 9.24. Num. 20.12. 2 Chron. 16.7, 9 Mat. 14.31. Luk. 18.9. ᶜ 1 Cor. 2.9, 11. Joh. 6.44, 45.  
Q. Why must we strive, seeing it is God's gift?  
A. Yes; because God hath appointed means whereby he will bestow all graces on us; & therefore if we seek him in those means, we shall find him; & if we neglect those means, it is a sign we have no grace, nor can we ever hope to have any. Mar. 4.24. 1 Cor. 3.7, 9 Rom. 10.14, 15. Prov. 2.1, 2, 3. Mat. 13.44. Act. 16.14. 1 Cor. 12.6.  
Q. Why secondly must we strive?  
A. Because faith and all other graces be contrary to our corrupt nature, and therefore we must give the more diligence to attain the same at God's hand. [As he that plants a graft contrary to nature, must use the more care; and because we cannot cure ourselves, we must seek and beg some one to put us into the pool when the waters be moved.] Phil. 2.12, 13. Esay 26.12. Heb. 6.11, 12. Rom. 11.24. 2 Pet. 1.10.  
Q. By what means doth God usually work faith in us?  
A. By two Means. 1. By the knowledge of the Law, convincing us of sin. Mat. 3.2, 3. joh. 16.9. Rom. 4.15. Gal. 3.22, 24. This is but preparative. Hos. 10.12.  
Q. But what is the chief means by which God doth work faith in us?  
A. By the preaching of the Gospel, by which it is also increased. [And therefore if we desire to have faith, we must hear and obey the Gospel; the Word of the Kingdom must be rooted in our hearts and affections.] 1 Pet. 1.23. 2 Cor. 10.4, 5. Rom. 1.16. Luk. 8.13, 15 Gal. 3.2.  
Q. How doth the Doctrine of the Gospel bring about the heart from security, and false confidences, to believe on Christ for salvation?  
A. Two ways especially. 
To rest in any thing short of Christ; is a false confidence.  1. By inviting us to come unto Christ: The Spirit doth convince us of sin, and damnation, and that we have need of the righteousness of another to save us. Luk. 13.3. Joh. 16.9. Joh. 5.45. Joh. 8.24. Phil. 3, 3, 8.9. Matt. 9 13. [By the law is the knowledge of sin: but to make us fly from the Law, and to be dead to it, and to seek salvation by a righteousness without us, this is the work of the Gospel. Rom. 7.4. The Gospel inviting, commanding, and calling us to Christ's righteousness, it doth cause us to renounce and forsake all hope of righteousness by works of the Law; the Gospel puts a spirit into the letter of the Law: The Gospel awaking us, and bidding us to repent, and go to Christ for salvation, doth make use of the Law, to show us our danger and our insufficiency to save our selves, and consequenly, a necessity of believing in Christ.  
Q. How secondly doth the Gospel work the heart to believe?  
A. 2. By showing us such a fullness and all sufficiency in Christ, that of him, and in him, we have all things needful for salvation: [it shows and assures the conscience, that God is satisfied, and well pleased with us in Christ.] Act. 13.32, 33, 34. John 1.16, 17. Col. 1.13, 14, 19  
Q. What follows thereof?  
A. Therefore they that meddle not with the Scripture, & regard not the Ministry of it on the Lord's day, but slight it, or scoff at the preaching thereof, show plainly that they have no faith, Rom. 15.4. Rom. 10.14, 17.   

CAP. XXVII.  
Of the second office & work of Faith, viz. to purify the heart, & work by love: Here follows the life of a believer, and the first end and use of the Moral Law.  

Fourth heal of Christian doctrine.  Q. WHat is the second office of Faith?  
A. To purify the heart, working it to an obedient walking in all the Commandments and Ordinances of the Lord, [so that I shall not profess one thing, and do another] Jam: 2.17, 21, 26. Act: 15.9. [it is ever purging out corruption.]  
Q. The rule of obedience, in general, is the whole written word of God, and more summarily the moral Law, contained in the ten Commandments: Tell me now; Is the Law of the ten Commandments still in force?  
A. Yes; and whosoever doth, or teacheth otherwise, shall be least in the Kingdom of Heaven, that is none at all, Mat: 5.18, 19 Rom: 3.19, 31. Rom: 7.12. As touching the ceremonial Law, that which was a sin or duty then, is not a sin or duty now under the Gospel; and therefore the ceremonial Law is not in force now, as to our practice. But as touching the moral Law, that which was a sin then, is a sin now, as lying, perjury, etc. which shows that the moral Law is still in force now, under the time of the Gospel.  
Q. Is the Law given that we should look for life and solvation by it?  
A. No? because by it all the world is guilty before God; [If we were without sin, we should be saved by the Law: but being all wretched sinners, the Law curseth us and we must look elsewhere for a worthiness to answer God's judgement.] Rom: 7.4, 6. Rom: 3.20. 23. Gal: 3.17  
Q. To what use then was the Law given?  

The first use of the Moral Law.  A, There is a twofold use of it. 1. To convince us that we are under sin & wrath, that so we might be brought to seek salvation in Christ alone. Gal. 3.19, 24.  
Q. How doth the Law force a sinner unto Christ?  
A. There be five effects or operations of the Law, whereby it drives one to Christ. The first is, to make sin known in its true greatness and sinfulness, both for the extent and danger of it. [By the Law we come to know ourselves to be greater sinners, and in worse case than we could imagine, we find and feel that to be sin, which before we knew not; and many things to be greater evils, exposing us to greater wrath than heretofore we conceived; as our natural corruption, the first motions unto sin, etc.] Rom: 3.20. Rom. 7.7, 8, 9, 13. Rom: 5.13.  
Q. What is the second work of the Law forcing us to seek Christ?  
A. It shows us how fare short we come, and how unable we are to do any one thing that is good, in any measure, manner, and degree, as is required. [Many think they are holy, and please God well enough, because they know not the holiness and rigour of the Law.] Rom. 7.11, 13, 18. Mat. 19.18, 20.  
Q. How, thirdly, doth the Law show us our need of Christ?  
A. By it we find and feel the enmity & contrariety that is in our nature against God: Tell a man of his sin, or duty, O the heart is sad upon it, the Law is a burden to him, the heart rebels against it, and could even wish there were no such Law, yea no God to take vengeance. [Sin is a burden to a regenerate person, but God's Law is not grievous to him. 1 Joh. 5.3. On the other side, to a carnal man, sin is pleasing, and duty a burden: the duties of the Law being brought and pressed on the soul, do show how hollow and rotten we are, which otherwise we should never have mistrusted by ourselves.] Ro. 7.9, 9, 10, 13. Rom. 8.7.  
Q. What fourth work of the Law bringeth a sinner to Christ?  
A. It worketh wrath, that is, it lays the curse upon us; it proclaims the judgement of God against us for every sin: [It curseth every disobedience; it tells every soul of us, thou art a domned creature, etc.] Ro. 1.18. Rom. 4.15. 2 Cor. 3.7, 9 The Law is full of rigour. 1. It accepts of no obedience, but what is every way full and perfect. 2. The Law admits of no excuses; It accepts of none of our sorrows. 3. The Law regards not what we can do, but what we should do: All that be under the Law, must do it, or die: This is the case of all that be out of Christ, the Law curseth them.  
Q. How fifthly doth the Law drive us unto Christ?  
A. When we see that we are shut up, and cannot wind ourselves out of God's wrathful hands; the soul even drowned with sorrow and fear, is constrained to go to Christ, upon the invitation of the Gospel: The soul does hereupon consult and advise with itself, what to do to be saved, and so at length resolves to go to Christ; this is one use of the Moral Law, viz. to make us see, 1. How vile we are. 2. How weak we are, 3. How wicked we are; what enemies to God and goodness. 4. How cursed we are. 5. And so to consult within ourselves, and to resolve to go to Christ, as that prodigal did, Luk. 15.17, 18. and those Lepers. 2 King. 7.3, 4.  
Thus the Law and the Gospel work together for our salvation: it is not in me to save you, saith the Law, therefore seek further: It is in me to save you, saith the Gospel, therefore rest in me. Act. 2.37. Mat. 11.28. Rom. 8.15. And so the soul is converted and drawn unto Christ by the Gospel, being driven from the Law, by the Law itself.   

CAP. XXVIII.  
Of the second end and use of the Moral Law.  
Q. WE have seen the first main use of the Moral Law: What is the second?  
A. To be a perpetual rule of obedience and holiness. 
Second Use of the Moral Law.  [and it is therefore called the Moral Law.] Mat. 19.17. Rom. 2.25. Rom. 7.12. Heb. 8.10. 1 Tim. 1.5, 8. Jam. 2.10, 11. The Law shows us what is good, and what is bad.  
Q. Our obedience is but in part here: What be the properties of that obedience which God will accept of his servants?  

True obedience, what.  A. 1. It must be a free, ᵃ loving, submitting of the ᵇ inward and outward man to the ᶜ whole will of God, with an intention ᵈ and desire to please and approve ourselves to him in every thing we do. [This is the nature of true obedience; ᵃ the ground and rule of obedience, is the will of God; ᵇ the creature obeying, is the inward and outward man; ᶜ the manner is free, without compulsion; ᵈ the end and aim of all, is to please God, not men, or ourselves; and by these properties true obedience is differenced from mere civil honesty, & restraining grace in hypocrites] ᵃ Mat. 15.9. Esa 1.12. ᵇ Rom. 6.13, 17. ᶜ Psal. 40.8. & 119.6, 80. Mat. 5.20. Jam. 2.10. ᵈ H. s. 7.14. Zach. 7.5, 6 Rom. 14.6. Joh. 5.30. John 7.18. Esay 10.7. Mat. 6.6.  
Q. Is there any worthiness in our works to procure to us God's favour?  
A. None at all; our best works done before we be regenerate, are utterly corrupt, and cannot please God. [The evil tree cannot bring forth good fruit.] Joh. 3.6. Rom. 8.8. Mat. 7.18. Phil. 3.8.  
Q. But what say you of the works we perform after regeneration?  
A. Though God in mercy, for Christ's sake, do accept of our endeavours to please him, yet our very best works are stained with many imperfections. [And therefore have need of forgiveness, etc.] Luk. 17.10. Rom. 7.21. Esa. 64.6. Tit. 3.5. Mat. 20.10, 14. When the Scripture speaks of rewarding our works, Mat. 10.42. and Mat. 6.6. It is a reward of Grace, not of Debt; Neh. 13.22. Remember me, and spare me. The rewards of God must needs be full of Grace, seeing he promiseth to reward Begging and praying: and a cup of cold water, which is of little worth.  
Q. It seems then that God doth receive us into his favour, without any consideration of our works, of his mere mercy in Christ alone, imputing his righteousness unto us, and not our frailties.  
A. It is most true; for we are saved by faith in Christ, without the works of the Law. Rom. 3.28. Rom. 11.6.  
Q. But doth justification by faith make men despisers of good duties contained in God's Law?  
A. By no means; for faith is the very life and root of all good works. [And the reason, why many do not perform works of obedience, is, because they have not faith] Heb. 11.7, 8, 17, 25, 27. jam. 2.22. Luk. 17.3, 5. Esay 7.4, 12. 1 Pet. 3.5. The more faith, 
Faith answers all objections, it removeth carnal reasoning, and so brings the heart to obey in all things.  the more obedience. Gal. 5.6.  
Q. The Law being the rule of obedience, we ought to be careful to know it, and to lead our lives by it.  
A. Yes: For both he that knows it not, and he that obeys it not, shall be beaten with many stripes. Luk. 12.47, 48.  
Q. How many Commandments be there?  
A. Ten: Ten words. Deut. 4.13.  
Q. What sorts of duties doth the Law of God contain?  
A. Two sorts. 1. Duties that immediately concern God's Glory and Worship, in the four first precepts. 2. And duties that more immediately respect our Neighbours good, in the six last. Mar. 12.29, 30, 31, 33. Mat. 22.37, 40. Thus are the Ten Commandments divided.  
Q. What motives are there to stir us up to the keeping of this Law in all the points of it?  
A. Two. 1. Because God is the Lawgiver; God spoke every one of those words; and where God hath a voice to speak, we ought to have an ear to hear, and an heart to obey: God sets his stamp upon them all. jam. 4.12. Heb. 2.2. Rom: 7.12. The law is holy, just and good.  
Q. Why secondly must we carry an awful regard to this Law?  
A. Because he is Jehovah, our God, our maker, our deliverer, and therefore may justly challenge obedience at his creatures hands. [Love and fear ought to keep us in obedience] Mal. 1.6. Es. 5.4. Deut. 10.12. Jer. 2.9, 13, 19 Mic. 6.3. Esay 43.23, 24. Deut. 7.6, 11. Deut. 26.17, 19 [the strongest and sweetest bond of obedience is that relation between God and us.]   

CAP. XXIX.  
Q. THe first Table of the Law of God contains four Commandments: What is the sum and substance of it?  
A. The first Table of the Law teacheth and requireth, 1. That I cleave unto God with my heart. 2. That I worship him with my soul and body, in the duties of Religion, and Divine Worship. 3. That I honour him with my Tongue and Life. 4. And that I carefully keep his Sabbaths.  

Of the first Commandment. Thou shalt have no other Gods, etc.  
Q. WHat is the purpose of God in this first Commandment?  
A. That we should take jehovah, the only true God, for our God, & set him up in our hearts in his due place, that is, above the creature; 
Of spiritual & inward worship.  to love and fear him; to serve, trust and obey him. [We must reserve unto him all that pre-eminence of honour, fear, love and trust, which is due to him as a God, and not to give any part thereof to the creature. To honour a King as if he were but a private person, is not to give him his due, because it is beneath his place: God must have his full pre-eminence in our hearts.] Mar. 12.29, 30. Mat. 4.4, 10. Thus does Christ expound this Commandment.  
Q. What particular duties are commanded under this general, that so God may be thy God?  
A. Five. 1. I am hereby bound to know God in his Nature, 
1. Knowledge.  Will, and Attributes, else I shall never love him, nor trust in him. 1 Chron: 28.9. Rom. 12.2. joh. 17.3. Ro. 10.14.  
Q. What, secondly? 
2. Trust.   
A. We are bound to believe on him, to depend and stay ourselves on him for every good thing we need, not being disheartened in our duties, nor stepping out to false helps in evil times. Jer: 17.5.7. 2 Chron: 20.20. Psal: 31.6, 7. Psal: 11.1, 2. Job 31.24. Jonah 2.8. Dan: 3.16. Dan: 6.23.  
Q. What, thirdly, is here required?  
Q. I am bound to love and delight in him as the chiefest good, above father, 
3. Love.  lands credit, profit, or life itself. Mat: 10.37. 1 Sam: 2.29. Mat: 19.22, 29.  
Q. What fourth duty?  
A. I am bound to fear him, 
4. To fear him.  to stand in awe of his Majesty, not daring to offend him in any thing for any respect. [The object of godly fear, is the evil of sin, the offending of God. 1 King: 8.3, 12. Esay 51.12. Esay 8.2, 13. Jer 2.19 [In all these God must have his full pre-eminence; for if we love, fear trust, or delight in any thing against God, or above God, then that is our God,]  
Q. What fifth duty is required?  
A. I am bound to acknowledge him, and to make outward profession, 
5. To confess him,  that God is the Lord whom we serve; that he is governor, preserver and rewarder of all men; the searcher of all hearts; and that no God can do as the doth: [There is none other to whom any of these can be applied.] Dan: 4.37. 1 Chron: 29.10, 11. Esay 26.13. 1 Cor: 1.31. Mar: 8.38. Jer: 10.6, 7.  
Q. What is the thing here generally forbidden?  
A. The thing here forbidden, is, the giving of any divine honour to the creature; the setting up of the creature in our hearts, to withdraw us from God.  
Q. Tell me particularly who be the transgressors of this Commandment?  
A. Seven sorts of persons. 1. All ignorant persons, 
Ignorance of God.  that either (a) naturally, o● (b) carelessly, or willingly remain ignorant of God, and his will concerning us. (a) Eph: 4.17, 18. (b) job 21.14. joh 3.20 2 Pet: 3.5.  
Q. Who else?  

Disobedience.  A. They that have knowledge severed from obedience; such as profess to know God, but in their works and ways deny him. [These do not take Jehovah for their God.] Tit: 1.16. Rom: 1. ●8.  
Q. Who thirdly do sin against this Commandmemt?  
A. All Atheists, and Idolaters; that is, 
Atheism and Idolatry.  all such as think there is no God, or that there be more Gods than one; or that God is like to any thing made by Art, in Carving and Painting— Also whosoever do give any divine honour, worship, and service to any Creature: All such persons be either Atheists, or Idolaters; They fancy to themselves some other God. Rom. 1.23. Act. 14.15. 1 Cor. 8.3, 6, 10. Rev. 19.10. Rev. 22.9.  
Q. Who fourthly?  
A. All superstitions persons; that is, 
Superstition.  such as ascribe any spiritual or supernatural effect (good or bad) to ceremonies, & observation of things; the observation whereof hath no ground in nature, nor divine institution. [as to the crying & flying of birds, bleeding at the nose, the hare crossing us in our journey, etc. Also in Religion, ascribing supernatural and spiritual effects, worth, excellency, or acceptableness, to ceremonies devised by man; as to anointing with oil, signing with the cross, sprinkling with Holywater, consecration of Temples, Vestments, Altars, etc.] Mar. 7.4, 5, 8. Col. 2.21. 1 Sam. 4.3. Ezek. 21.19, 21. Jer. 10.2, 3. It is God's prerogative to give grace, and also to institute any sign or token of Grace, or to make any thing to be an effectual means of applying any spiritual good to the soul; and therefore it is an injury done to God, to ascribe that which is due to him, unto men's inventions, etc.  
Q. Who, fifthly, be the transgressors of this Commandment?  
A. All such as seek to Wizards, Wiches, Conjurers, Soothsayers, or to Saint or Angel for help. 
Seeking to Witches for help.  [All that step out of any unlawful shifts in distress, etc. all these do forsake Jehovah, and cleave to the creature.] Deut. 18.9, 10. Act. 8.10, 11. 1 Chron. 10.13, 14. Esay 47.12, 13.  
Q. Who, sixthly?  

Unbelief & despare.  A. They that doubt and despair of God's truth and love made known, and will not commit their souls and estates to him. [It is a sin to doubt and refuse any part of God's truth and promises; the highest degree of unbelief, is despair.] Esa. 7.9. Herald 3.19. Mat. 6.30. Joh. 20.25. Mat. 8.26. Job 27.10. job 15.22. These deny God the Honour due to him.  

To be ashamed of God and godliness.  Q. Who, lastly, be transgressors of this Commandment?  
A. All that be ashamed of God, and deny him here before men in any degree; as in his Word, Ways, Worship, Children and ordinances, Joh. 12.43. Luk. 22.57. 2 Tim. 4.16. Mat. 11.9. 2 Tim: 2.12.  
Q. What follows hereof?  
A. That if we do not make conscience of these duties, and care to avoid these sins, we be under the Law; that is, under the sentence of it, to be judged by it. [Where sin reigns, the Law reigns, and is in force against thee.] Rom. 6.14.    

CAP. XXX.  
Of the second Commandment. Thou shalt not make unto thee any graven Image.  
Q. WHat is the purpose of God in this Commandment?  
A. To preserve his outward worship pure and undefiled, from all superstition & Idolatry, from all inventions of man, and to keep us to that entire manner of worship which himself hath appointed: so is this Commandment expounded in Scripture▪ Num. 15.39. Deut. 12.30, 32. Psal. 106.38, 39 Esay 8.20. Use. Hence we learn, that whatsoever is made use of, for the tendering up our Homage unto God, or for the conveying of any spiritual efficacy from God into the hearts of his servants; it must have an institution from God, else we sin against God, who alone hath power to give any grace, and to appoint the means of obtaining it. The first Commandment requires, that we worship the only true God, and that we do not give his properties and honour to another: the second Commandment prescribes the true manner of worshipping that true God.  
Q. Well then; here we are forbidden to worship God after our own wits and wills What is particularly forbidden in this kind?  

1. Images for religious use.  A. 1. The making of any Image, either of God, or of any Creature, for religious use, that is, to help us in our worshipping of God. [The likeness and representation of any thing whatsoever, is a false help und mean of worship.] Exod. 32.1, 4. Ps. 106.20. Jer. 10.8, 14, 15. Ezek. 8.10. Jer. 50.38. Jer. 51.17, 18, 19  
Q. Is it unlawful to make an Image of the Trinity, or of any Person in the Godhead?  

Pictures of God unlawful.  A. It is utterly unlawful, and a great dishonour, to figure the incorruptible God, by the shape of a base and corruptible man, or bird, or other creature. Deut. 4.15, 16, 17, 18. Rom. 1.23. Act. 17.24, 29, Esa. 40.15, 18, 19 Hab. 2.8. [It abuseth our understandings: the party thinks there is some good in an Image, else he would not make it; and that's a lie: He lieth that shows me a Toad, and says it is the picture of an Angel; so, etc. All the pictures of Christ in the flesh, as that on Christ on the Cross, and resurrection, are lies, false in their representations, and false in the conceit of any good by them.]  
Q. Is it unlowfull to make the image of a man, or Angel, or other creature, to help us in the worship of the Creator?  
A. It is utterly unlawful to make, or to have the likeness of any creature for religious use, to serve God thereby, in, at, or before it. [To think that by doing any part of worship before an Image, one shall please God the better, or that it will be a mean of good unto us; this is to rob God of his due: What promise of God's presence, audience or acceptance before an Image, do you find in the whole Scripture? etc. Esay 42.8. 2 Kings 18.4. 1 joh. 5.21. Rev. 9.20. Ezek. 8.10, 11. Act. 7.43. 1 Chron. 14.12. Deut. 27.15, the congregation are bound to curse this man. v. 26.  

Thou shalt not bow down to them, nor serve them.  

2. All outward respect done to Images. vid. Catechis. Rom. part. 3. c. 2.  Q. What is forbidden in those words?  
A. 2. We are forbidden to give any honour, or outward reverence, to any Image; as, to come before it, to make our prayers, to bow the knee, to put off the cap, or to show any token or reverence unto it. [It is a cursed thing to do any honour to an Image in word, by speaking favourable of it; or in deed, as to put off the hat to bow the knee, to give money and offerings for the maintenance of it, or to be at the feasts held in honour of the creatures, etc.] 1 King. 19.18. Hos. 13.2. 1 Cor. 9.7, 10. with 1 Cor. 10 14, 20, 21. Dan. 3.5, 11, 18. Exod: 32.5, 6. Ezek. 18.6. Judg. 6.31. Esay 66.3. 2 Chr. 25.14. we must not kiss the Calves, nor bless an Idol.  
Q. What, thirdly, is here forbidden?  

3. All helping forward of Idolatry.  A. All outward service, tending to the honour, worship, and service of Saints, Angels, Images, or any other creature whatsoever. [As the building of Temples, dedicating of Days, Altars, Garments, Priests, Feasts to them, and raising of money for the maintenance thereof.] Hos. 8.14: Hos. 10.1, 2. 1 King: 12.32, 33. Esay 46.6. Exod. 32.2.  
Q. Under this gross sin of making and worshipping of Images, are condemned all other superstitious corruptings of God's worship without an Image. Now, How is God's worship corrupted without an Image?  
A. By will-worship; that is, all such means and manner of divine worship, 
4. Will-worship, & humane traditions.  as is not prescribed by God, but brought in by man: [It is will-worship to observe what God hath not commanded, and to forbear what God hath not forbidden, for conscience sake.] as going to God by Saints, worshipping of Angels; vows of continency, placing of holiness in meats, days, garments, and places. Lastly, the inventing or using of New Sacraments (as the Popish Mass, and the five new Sacraments) Adoration of the Altar; and of the consecrated Elements of Bread and Wine; together with all religious Ceremonies and Rites in and about the worship of God, wherein is placed any holiness, virtue, necessity, or efficacy: All such manners and forms of worship be obhorred of the Lord. Col. 2.18, 21. 23. 2 Chron. 28.3.4. 1 King. 12.33. jer. 19.5.  
Q. Why are such things unlawful?  
A. Because they be imposed or taken up for Conscience sake, & made the matter of God's worship, according to the Traditions and Commandments of men, without any Authority of God. Mat. 15.9, 20. Esay 29.13. Mar. 7.4, 7. Act. 17.25. To place holiness, or sin, or duty, in any invention, and ordinances of Men, is a superstition of deluded and seduced souls.  
Q. What is the thing commanded in this precept?  
A. That we worship God with a pure worship, that is, by those means, and in that manner, as God himself hath prescribed. (as hath been showed in the first question) Tell me next:  
Q. What be the chief Parts of God's outward worship under the New Testament?  
A. They be four. 1. The ᵃ Preaching and hearing of the Word. 2ly, The exercise ᵇ of Prayer, public and private. 3ly, The ᶜ administration of the Sacraments. 4ly, And singing of ᵈ Psalms. ᵃ Act. 2.42. Luk. 4.16. Act: 13.15. ᵇ 1 Tim. 2.1, 8. Act. 16.13, 16. 1 Cor. 1, 2. ᶜ 1 Cor. 11.23. ᵈ For singing of Psalms read. 1 Chron. 16.7, 9 Act: 16.25. 1 Cor. 14.26. with 1 Chron. 25.3. Col. 3.16.  
Q. In what manner must this worship of God be performed?  
A. First, for the inward man; 
Care of the inward man in God's worship.  each part of God's worship must pe performed, 1. In ᵃ faith, with feeling affection, ᵇ 2. And with a clean heart. 3. Not ᶜ resting in the work done, but desiring to please God, and expecting a blessing by them. ᵃ Rom. 14.23 2 Chron. 17.6. Psal. 63.1, 2. Psa. 84.2, 6. ᵇ Ezek. 33.31, 32. Mat. 15.8. Ezek: 14.3. Psal. 50.16. Esay 1.11. Job 16.17. ᶜ jer. 7.4, 10, 11. Hos. 7.14. Zach. 7.5. Mal. 1.7, 8, 13, 14. Mal: 3.14. 1 Pet: 2.2. [Exercises of Religion must be performed, not only as a duty, but as a means of grace.]  
Q. How must God's worship and service be performed by the outward man?  
A. With such humility and reverence, 
And of the outward man.  as becomes people that have to do with an holy Lord God. Heb. 12.28, 29. 1 Cor. 11.22, 28, 29. Act. 20.9. [It is a sin either to disuse or to neglect the outward worship of God, or to perform the same carelessly. Reverend Gestures of the Body, as Kneeling, Bowing, lifting up of Hands and Eyes, putting off the Hat, etc. are forbidden to be given to an Image; therefore they are commanded to be given unto God.] 1 Cor. 15 13. 2 Sam. 6.3, 7, 8.  
Q. What duty is here required, as an help, to further the outward worship of God.  
A. We must provide all such means, by which the worship of God may be erected, defended and maintained. Mal. 1.10. 1 Cor. 9.13, 14. [We must plead for Religion, and be at cost for it: take away Arts, Tongues, Schools, Colleges, and Maintenance, you will soon have no preaching, nor any worship of God.] Helping service is forbidden to Images, burr required for God's Worship.  
Q. Why should we be so careful to avoid Images and Will-worship?  
A. Because such persons be indeed haters of God; however they say, they do it with good intentions, and in greater honour and reverence to God. [As the unchaste Wife doth not love her husband, what ere she profess.] Prov. 6.34, 35. Hos. 2.2, 13. 2 Chron. 19 3. Esay 30.1. God will visit this iniquity of the Fathers upon the Children to the third and fourth generation of them that Hate him.    

CAP. XXXI.  
Of the third Commandment. Thou shalt not take the name of the Lord thy God in vain, etc.  
Q. WHat is the drift of this third Commandment?  
A. To provide for the glorifying of God's great name, in our tongue and do; that we so behave ourselves, as God in all things may be glorified. [This Commandment directs us to an holy use of all Religion, and of every thing upon which God hath set his name.] 1 Pet. 4.11. Levit. 10.3. Joh. 2.16. Ezek. 22.26. Mal: 1.13. Ezek. 8.12. Ezek. 18.2, 19 Deut. 28.58. Mat. 5.16. Mat. 6.9. Joh. 11.4. Joh. 15.8.  
God's name is taken in vain, either 

In an Oath,  
Or, Without an Oath.    
Q. How many ways is it taken in vain in an Oath?  
A. Four. 1. By vain, and needless, and customary swearing in men's common talk: Oaths cannot come unawares from a gracious heart, much less ordinarily. Eccles: 9.2. jam. 3.12. Mat. 5.34.37. jer. 6.7.  
Q. How, secondly?  
A. By false swearing; as when we ᵃ affirm a falsehood, or deny and conceal the truth, ᵇ or falsify what we have promised by oath. [This is called perjury.] ᵃ Zach. 5.4. Mal. 3.5. Leu. 5.1. Zach: 8. 16, 17. ᵇ Psal. 15.4. Ezek. 17.16, 18. with Judg: 9.20, 56, 57 2 Sam. 21.1, 7. with Josh. 9.15. Men are perjured, when they go from what they have promised by Oath, as well as when they swear an untruth.  
Q. How, thirdly?  
A. By wicked swearing, that is, when by an oath, or vow, we bind ourselves to do evil, to do any thing against charity, piety, justice, duty. [As that I will not come to such a man's house, or that I will be revenged on him: Also all sinful combinations, Covenants and Oaths, to hid evil, or to set up any pretended good, contrary to Authority, Law, and duty; or contrary to any former Oaths and Protestations All this is wicked swearing: for God's ordinance must not be a bond of iniquity.] 1 King. 19.2. Act. 23.12. 1 Sam: 25.22. Hos. 10.2, 3, 4. See junius & Diodate in loc.  
Q. How, fourthly, do men take God's name in vain in an Oath?  
A What they swear by the creatures, as many do by their Faith and Troth, by the Mass, by their Drink, or, as I live, etc. [vainly, customarily, or in passion.] Mat. 5.33, 34. Jam, 5.12. For these things men are damned. Amos 8.14. Zeph. 1.5. Esa. 45.23.  
Q. But is it not lawful to swear before a Magistrate, for the maintenance of truth, justice, and peace among men? 
Three conditions in an Oath.   
A. Yes: First, provided that we swear in truth, (the thing sworn, or vowed, must be a known truth.) Secondly, in judgement. (as becomes a wise Christian.) Thirdly, in righteousness. (not to the hurt of another.) Jer. 4.2. Exod: 22. 10, 11.  
Q. Is it not lawful to make a vow and promissory Oath, whereby we bind ourselves to God, to perform the thing that is gone out of our mouths?  
A. Yes; it is with these two conditions: 
Of a vow.  First, that the thing vowed & promised be lawful to us, and within our power and callings to perform. [Else we take God's name in vain, if we bind ourselves to do that which is not in our Power, or not lawful for us in our places to perform [And therefore to vow single life, absolute and blind obedience to superiors, as Popish Priests do; or to vow any thing against our duty, callings, former Vows and Oaths, they be all unlawful, and to be broken.] Num. 30.3. Jer. 44.25. Psal. 24 4.  
Q. What second condition is required in a vow and solemn protestation?  
A. Because all lawful Vows must be performed: therefore we should foresee and consider, how meet, lawful, and profitable, the Oath will be before we swear, that so we may safely perform our vows [Our promissory Oaths must be with much caution and condition: It is a sin not to perform a lawful Vow.] Josh. 9.14, 15. 1 Sam. 14.44. J●sh. 2.19. Gen. 24.5. Judg. 11.31. a rash vow.  
Q. How is God's name taken in vain without an oath?  
A. First, by foolish, light, unreverent speaking of Gods ᵃ Will, Titles, and Attributes; or of his ᵇ Word, and ᶜ works. [As in foolish admirations, O Lord, O sweet Jesus, Lord have mercy upon us, I never saw the like! Secondly, When gamesters thank God for their good luck. Thirdly, when men jest with Scripture-phrases. Fourthly, when men speak reproachfully of God's decrees. as if I be predestinated, I shall be saved; if not, I shall be damned, do what I can, etc.] ᵃ Rom. 9.19, 20. ᵇ Joh. 6.60. Jer. 23.34. Act. 17. 32. ᶜ Gen. 4.24. Mar. 3.22, 29, 30. Esay 36.20, Mic. 3.11. Zach. 11.5.  
Q. How, secondly, without an oath?  
A. When men have curse and imprecations in their mouths. [As a pox, or a plague on thee, the Devil take thee, etc. It is a sin to wish a curse to ourselves, or others; as, God damn me, would I were hanged, etc.] 1 Sam 17.43. 2 Sam: 16.7.  
Q. How, thirdly?  
A. When we apply the name Jesus, or any other name of God, or any sentence of Scripture, to Charms, sorcery, or other supernatural uses. [As to drive away Devils, to do cures, to sanctify creatures not sanctified by God; as to baptise Bells, etc. this is a false application of God's Word.] Act. 19.13.  
Q. How, fourthly?  
A. When men go about to imitate the miraculous, and extraordinary works of Christ, and the Apostles. [As the Popish exorcism; ex tempore, Prophesying of men called and ungifted; laying on of hands to give the Holy Ghost; to make empty signs, without effects following, etc. This is a misapplication of God's power, without promise or warrant; exposing of Religion to contempt, and a taking of God's name in vain.] Act. 19.13. Act. 8.18, 19 1 Cor. 14.31, 32.  
Q. How, fifthly, is God's name taken in vain without an Oath?  
A. When we perform any part of God's worship carelessly & perfunctorily. As when we pray without understanding and good sense, or for fashion and ostentation; when we preach without preparation, and for civil compliment, or vaingloriously; when we receive the Sacrament, because it is the use at certain times in the year, etc. Now is God's name taken in vain by us, though we seem to honour him.] Jer 48.10. 1 Cor. 14.11. See Eccl. 5.1, 2. Mal: 1.13. 2 Tim. 2.15. Phil. 15.16. Luk. 8.18.  
Q. How, lastly, is God's name taken in vain without an Oath?  
A. When we put God's Name, Cause, & Religion, upon our own worldly, carnal, and base ends and erterprises. [When Religion is made a cloak to carry on, or to cover any vile and unjust actions, then is God's name taken in vain.] Jer. 7.9, 10, 11. Mic. 3.11. Mat. 23.14. 2 Sam. 4.8, 11. They put the name of God upon their wicked murder, saying, the Lord hath avenged thee of Saul: with 1 Sam. 26.8.  
Q. Why must we be careful of this Law?  
A. Because God holdeth all prophaners of his name, for most vile persons; who, though they escape punishment amongst men, yet shall not escape God's wrath. [They are under the Law, in whomsoever any of these sins reign.] God will not hold him guiltless that taketh his name in vain.   

CAP. XXXII.  
Of the Sabbath day we consider, the 

1. Institution,  
2. Change, and  
2. Celebration of it.    
Remember the Sabbath day.  
Q. WHat is the purpose of God in this Commandment?  
A. God will have every seventh day set apart, and observed to his honour and worship, in the duties of Religion, and not spent to our pleasure or profit. [It must be separate from. other days.] Eze. 22.26. Esay 58.13, 14. The Sabbath was instituted chief for the public worship of God. Exod, 34.21.  
1. Q. Is this Law of keeping one day of seven, for an holy ●est, still in force?  
A. Yes; it hath been from the beginning, and shall continue to the end of the world; 
The Morality of the Sabbath.  & it is not in the power of man to alter this proportion of time. [as to make the day of rest to be sooner or later, as on every fift, or on every eight day.] Gen. 2.2, 3. Hel. 4.3, 4. Exod. 16.22, 25. Mat. 5.18. [God created seven days, and no more, and God rested from the beginning.]  
2. Q. Touching the change of the day. The observation of the Lords day for the Sabbath: Is it from Heaven, or of men?  
A. It is of God, who changed the day, though not the number of the day, to the first of the week, called the Lords day. Act. 20.6, 7. 1 Cor. 16.2. Rev. 1.10. Joh: 20.19, 26. [This is a rule; look what hath been continued down to us by the uninterrupted practice of the Churches in all ages from the Apostles times, and the first link of that chain, that is, the example, practice, ground, reason, & analogy thereof is found in Scripture: that is, to be acknowledged of divine authority, and not merely of man: Now such is this of the Lords day, and baptising of Infants; the Commandment limits out the quotient, and God by particular designation hath pointed out the day, from which none but God can again alter it.]  
3. For the celebration of the Lords day, two sorts of duties are required of a Christian: Some 

Before the day come.  
When the day is come.    
Q. What is required of us before the day come?  
A. We must remember it, that is, we must be mindful of it before hand; so to contrive and order our affairs and affections, that they may not hinder us in the Lords work, on the Lord's day. Ex. 16.5, 23.  
Q. What follows hereof?  
A. Therefore it is a sin, first, to reserve some odd choares, or journeys, or merry meetings, to that day: secondly, to encumber ourselves with more business than we can conveniently dispatch in six days. [As to take in more work, more writing, more Merchandise, etc. In this kind, Brewers, Tailors, Millers, Treaders of Wine-fats, and men of other occupations do greatly offend, as many as do not order their business to end with the week; that so their calling may stand still, and their hearts be fitted to meet God in his Ordinances.]  
Q. When the day is come, What is our duty?  
A. It is twofold: First, we must rest from all businesses of our callings, in heart, in act, and in tongue, both we and ours. [The law is spiritual, and binds the inward man.] Neh. 13.15, 16, 17. Exo. 34 21. Exod. 31.15, 16. Jer. 17.24.  
Q. What, secondly?  
A. This rest must be an holy and sanctified rest; it must not be a brutish rest. [There is a difference between the rest of an Ox, and of his Master.] Esa. 58.13.  
Q. What duties are required to an holy rest?  
A. Four: First, we must prepare our selves for a public worship in the morning, by examination of our wants & ways, and by Prayer, both by ourselves alone, and with our families, for God's blessing on the ordinances, for the edification of ourselves and others. [They that come without praying, go away usually without a blessing] Exod: 19.10.  
Q. What second duty is required?  
A. We must be diligent to come to the public assemblies, timely, reverently, and with our company, if we have any. Act: 15.21. Luk: 4 16. Ezek: 46.10. Act. 10.33. Psal: 42.4. Heb. 10.25.  
Q. What thirdly?  
A. I must religiously join with the Congregation in the duties there performed; as in ᵃ Prayer, ᵇ praising and singing, ᶜ attend to the Word read or Preached, and ᵈ participation of the Sacrament. Eccl. 5.1. 1 Cor. 14.26, 27. ᵃ Act. 16.13. Mat: 81.19. 2 Chron: 5.13. Col: 3.16. ᶜ Act: 13.15, 16. Luk. 4.20. ᵈ 1 Cor. 11.21. Act: 2.42. Act: 20.7. [It is a fault in the congregation to divert ourselves from the exercise in hand, to private reading, or talking, or gazing about; we must make one in every exercise of God's worship.  
Q. What fourth duty is required to the sanctifying of a Sabbath?  
A. After the Assembly is dismissed, I must spend the other time in meditation, and reading of God's word, in prayer, and conference of that we have heard, to the edification of ourselves and families. Act. 17.11, 12. 1 Cor. 14.35. Gen. 18.19. [These be the duties of the day.]  
Q. Is all work simply unlawful to be done on the Sabbath day?  

Three sorts of works lawful on the Sabbath day.  A. No; works of mercy to ᵃ man or beast; ᵇ works about the worship of God, and works of true necessity, may be done. [God will have mercy rather than sacrifice: It is therefore lawful to ring bells to call the people together; to travel to a Sermon, to dress our Meat, to Milk our Kine, to set watch & ward, & such things as belong to the meet comfort of man's life: man is not made for the Sabbath, but the Sabbath for man.] ᵃ Luk. 13.11, 15. Luk. 14.1, 5. Exod. 12.16. 1 King. 8.65. Mat. 12. 1, 7, 11. ᵇ Mat. 12.5. Neh. 13.19 Joh. 7.23. 2 King. 4.23.  
Q. Why must we be careful of this Law?  
A. Because if we make conscience of the Sabbath day, we shall be blessed in our souls, and in the labours of the week days. ['tis a blessed day; the day is not capable of blessing, or a curse, in itself, but to the observers of it, it is a day of blessing.] Esay 56.4, 6. Neh. 13.18. Jer. 17.24, 25.   

CAP. XXXIII.  
Of the fifth Commandment. Honour thy Father and Mother, etc.  
THis Cemmandement shows our duty, as we stand in relation one to another; as the duty of Children, Servants, Wives, Subjects; & the reciprocal duties or Kings, Husbands, Masters, Parents. Eph. 6.2, 4, 9  
Q. Who are meant hereby Father and Mother?  
A. Not only our natural Parents, but all such as God hath linked to us, and set over us, in office and authority, or other preeminency above us, Esay. 49.23. Job. 29.19. 2 King: 5.13.  
Q. What is meant by honouring of them?  
A. It is to render unto every one his deuce, that is, such respect as is due to his place, calling, or other dignity and pre-eminence which God hath bestowed on him, and will have to be acknowledged in him. Rom. 13.7. 1 Pet. 2.13. 1 Pet. 5.5. Gen. 41.40, 43.  
To begin with the duties of Parents, and Children.  

Duties of Parents.  Q. If I be a Parent, What is my duty to my Children?  
A. The duties of Parents to their Children be five: First, to ᵃ nurture them in the knowledge and fear of the Lord; to train them up to Heaven; to instruct them in their duties, and to ᵇ observe and correct their vicious inclinations. ᵃ Eph. 6.4. Deut. 6.7. 2 Tim. 3.15. ᵇ Prov. 19.18. 1 Sam. 3.13. 1 King. 1.6.  
Q What is the second duty of Parents?  
A. In all things Parents must show themselves patterns of Godliness, and not bane their Children by their irreligious examples; which makes both their own counsels at home, and the helps of education abroad, to be unfruitful unto them, Psal. 131.2.  
Q. What third duty?  
A. Parents must cherish, protect and provide for their Children of substance honestly gotten. 2 Cor. 12.14. Gen. 30.30. Josh: 7.24.  
Q. What fourth duty belongs to Parents?  
A. When their Children are grown up, to fashion them to good ᵃ manners; to assist and direct them in choice of their ᵇ callings, and ᶜ Marriages. [And in other things wherein children want help of Governors.] ᵃ Job 32.6. 2 King. 2.23. Job 29.8. ᵇ 1 Sam. 1.28. ᶜ Gen: 24.2. 1 Cor. 7.38.  
Q. What fift duty?  
A. Parents must not ᵃ provoke nor discourage their Children, by disgracing or reviling them; ᵇ nor by withholding things necessary for them; nor by unequal loves, making a difference of Children upon outward respects, to the just grief of the other. ᵃ Col. 3.21. Eph. 6.4. ᵇ Gen: 37.4. Deut. 21.15, 17.  
Q. If I be a Child, What is my duty to my Parents? 
The Child's duty.   
A. The duty of Children to their Parents, is threefold: First, to love, reverence, and obey them, though they be poor folks. Eph. 6.1. Mal. 1.6. Luk. 2.51. Prov. 30.17.  
Q. What's the second duty of Children  
A. Not to ᵃ waist their Parents, but to support and ᵇ cherish them in all their wants and weaknesses. ᵃ Prov. 19.26. ᵇ Mat. 15.4, 6. 1 Tim. 5.4, 8. Gen. 47.12. Joh. 19.27.  
Q. What's the third duty of Children?  
A. To receive the instructions and corrections of their Parents, and not to grieve them by obstinacy and stubbornness. Deut. 21.18.19.  
Q. What follows hereof?  
A. They be naughty children, (children of Belial) that ᵃ inwardly despise, or ᵇ outwardly revile, mock and disobey their Parents, causing shame and grief unto them by their unkindness, unthankfulness, and other licentious living. ᵃ Deut. 27.16. ᵇ Leu. 20.9. Gen. 9.22, 25. Ro. 1.30.   

CAP. XXXIV.  
The duty of Masters and Servants.  
Q. IF I be a Master, What is my duty to my servants.  
A. There be four duties of Masters: 1. they must give to their servants things equal and just, that is, equal ᵃ commands, equal works, ᵇ equal wages, taking ᶜ care of them both in sickness and in health. [Avoiding cruelty and hard usage; contenting themselves with that which a well minded servant may with a good conscience and honest care perform.] ᵃ 1 Cor. 7.23. Exod. 5.18, 19 2 Sam. 24. 4. ᵇ Mal. 3.5. Jam. 5.4. Deut. 24.15. Gen. 31.6, 7, 12. ᶜ 1 Sam. 30.12, 13. Prov. 31.15. Mat. 8.6.  
Q. What's the second?  
A. Masters must not be froward and threatening to them. [Rebukes must be sparing, and with moderation, else out service will be their bondage. Eph. 6.9.  
Q. What's the third?  
A. Masters must hear the cause and grievances of their servants. Job. 31.13. 14, 15.  
Q. Why is the fourth duty of Masters?  
A. They must choose, ᵃ and encourage godly servants, or else labour to make them such by ᵇ instructing them, by rebuking & restraining them from ill companies. [Such as have spent their time with us with love and fidelity, the greatest reckoning is to be made of them.] Prov: 27.18. Act. 10.2, 7. Psal. 101, 6, 7. Gen. 30.27. Gen. 18.19. Exod. 20.10.  
Q. If I be a Servant, What is my duty to my Master?  
A. There be three duties of Servants: 1. They must do service to their Masters faithfully, willingly, desirous to please them well in what they do, not crossing and answering again, not slubbering over business for fashions' sake. Eph. 6.5, 6, 7. Gen. 31.6. Tit. 2.9.  
Q. What's the second duty of Servants?  
A. They must not filch and purloin, but procure their Master's credit and profit what they can. Tit. 2.10. Gen. 31.38, 29.2 Sam. 12.28.  
Q. What's their third duty?  
A. They must submit to the instructions, and bear the rebukes of their Masters, without stomach and murmuring. 1 Pet. 2. 18. Gen. 16.9.  
Q. This is the Servants duty: What follows hereof?  
A. Therefore they be naughty Servants, that be idle, and slothful, & untrusty, not caring for their Master's credit or profit, or whether they be pleased or displeased.  

The duty of Kings and Rulers, and Subjects under them.  
Q What is the duty of Kings and Rulers?  
A. They must study to preserve the people in ᵃ wealth, ᵇ peace and godliness, protecting them from wrongs, and thy themselves must not ᶜ oppress them in any kind, by violence, or ᵈ wresting of judgement. ᵃ 2 Sam. 1.24. ᵇ 1 Tim. 2.2. Deut. 17.17. ᶜ Ezek. 46.18. 2 Sam. 23.3. Mic. 3.9, 10, 11. Mic. 7.3, 4 2 Chr. 16.10. 2 Chr. 10.4. ᵈ Amos 5.7.  
Q. What other duty is there of Kings and Magistrates?  
A. They must be a terror to the evil, & an encouragement to the good. Rom. 13.3. Amos 5.10. Mic. 3.2.  
Q. What is due from Subjects and inferiors, to their Kings and Rulers?  
A. First, obedience to all their lawful commands. [In the lord] 
Subject's duty.  Tit. 3.1. 1 Pet: 2.13. Eccl. 8.2. For the Lords sake, and in regard of the Oath of God.  
Q. What, secondly?  
A. We must render unto them their deuce of Tribute and custom, as it doth belong to them by any right of Law, Statute, custom, or otherwise. Ro: 13.4, 6, 7. Mat. 22.21. [Tribute is a duty, not a courtesy, & men sin if they withhold it; for they attend continually upon our good.]  
Q. What follows hereof?  
A. They are naughty people that ᵃ inwardly despise, or ᵇ cutwardly curse and revile, or disobey, and ᶜ rise up against their Rulers, or withhold their deuce. ᵃ 1 Sam. 10.27. Eccl. 10.20. 1 King: 21.13. ᵇ Act. 23.5. Josh. 1.18. ᶜ 1 Sam. 24.6.  
Q. But is it lawful in no case for Subjects to rise up in Arms against their lawful Sovereign?  
A. No, in no case; ᵃ No supreme Power whatsoever, or wheresoever residing, aught to be resisted by those that are under them, ᵇ especially if they have sworn Allegiance unto them. ᵃ 1 Sam. 24.6. Rom. 13.2. Whosoever resisteth the Power, resisteth the Ordinance of God: The Powers are nor from beneath, but from above. Joh. 19.11. There is no power but of God. Ro: 13.1. with Ps. 82.6. He is the Minister of God. Rom. 13.4. God is the Sovereign Lord of the Whole earth, and Kings are his deputies, and Vicegerents; in them God is resisted, & they that resist shall receive to themselves damnation. Pro. 30, 31, 32. & a King, against whom there is no rising up. If we cannot with good conscience obey them, yet we must be subject, and submit unto them. 1 Pet. 2.13, 14, 16. ᵇ Ezek. 17.15, 16. Judg. 9.19, 20, 24, 45, 56, 57 see.    

CAP. XXXV.  
Duties of Husband and Wife.  
THE duties of Husband and Wife: some be common to them both; some peculiar to the Man or Woman alone.  
Q. What be the duties of Man and Wife, common to them both?  
A. Five: First, for our choice; we must marry in the Lord, that is, with such as join with us in the faith & worship of the same true God. 1 Cor: 7.39. 1 King. 11.2, 4, 7, 11. 2 Chron. 21.6. Gen. 24.3, 6. 2 Cor. 6. 14, 15.16. Mal. 2.11.  
Q. What, secondly, is their duty?  
A. To pity and do good each to the soul of other; to bring one another from error and darkness, to be heirs of the grace of life. 1 Cor. 7.16. 1 Pet. 3.7.  
Q. What, thirdly?  
A. Mutual helping each of other in counsels, care, and bearing the burden of the family; especially they must, as yokefellowes, join together in setting up Religion in the family. [They must draw in one yoke, and one way, in all good things: the burden must not be cast on one, through the sloth, niceness, voluptuousness and pride of the other.] Gen: 2.20, 24. 1 Sam. 25.17, 24, 25.  
Q. What, fourthly?  
A. They own one to another conjugal ᵃ love and loyalty, whereby they must love and delight one in another above all others, ᵇ bearing one another's burdens and infirmities. [As sickness, silliness, poverty frowardness; and not by rigorous, churlish and hardening ways to vex one another.] ᵃ Heb: 13.4. Gen: 20.16. 1 Cor: 7.12, 13. Eph. 5.28, 29, 31. Col: 3.19. Gen: 16.6.  
Q. What, fifthly, is their duty?  
A. Mutual benevolence, in a moderate and seasonable use of the marriage bed. 1 Cor: 7.4, 5. Levit: 18.19, 25. 1 Thes: 4.4, 5.  
Q. What is the duty more peculiar to the Wife?  
A. She must be ᵃ sober minded in all things, discreet, ᵇ keep at home, ᶜ obedient to her Husband, and of a gentle and meek spirit. It is a false commendation of women to be of a great spirit, to take upon them over their Husbands, to ruffle it, and bring him under; leave that for Zipporah & Vasthi. Exod: 4. 25, 26. Hest. 1.12, 17.] ᵃ Tit. 2.4, 5. ᵇ Prov. 7.11. 1 Tim. 5.13. ᶜ 1 Tim. 2.12. Gen. 3.6. Col. 3.18. ᵈ Prov. 31.26. 1 Pet. 3.3, 4. A cheerful, courteous, modest, mild spirit becomes a Christian Woman; a Christian Wife must not be sullen, nor taunting, not bitter, nor captious and untractable, nor domineering, nor vain, in false adorn of hair, naked breasts, costly attire, and such like shows and witnesses of an ungoverned and unsanctified heart.]  
Q. What is the duty more peculiar to the Husband?  
A. To dwell with the Wife according to knowledge, giving honour to her, as to the weaker vessel, that is, not overbearing any thing contrary to her credit, place, & comforts; but fitting employments, according to her abilities; making up in love and wisdom, what is defective in her weakness. 1 Pet. 3.7. [What beautiful Christians should we be, if we were careful to perform and show the power of Religion, in discharge of the duties that belong to us in our several relations; he is an hypocrite that is forward in common duties of Christianity, and is not alike careful of the particular duties belonging to his relation and calling.]  
There be other relations of men who ought to give honour one to another; as Pastors and People, young and aged, rich and poor, etc.  
Q. If I live under a Pastor or Minister of God's Word, What is my duty to him?  
A. The People's duty to their Ministers is threefold, First, to ᵃ esteem them very highly in love, for their works sake. Secondly, to ᵇ provide them liberal and honourable maintenance, to uphold the dignity of their callings. ᵃ 1 Thes. 5.12, 13.2 King. 4.10. Gal. 4.13.14. Jer. 38.4, 9 ᵇ 1 Cor. 96, 10, 13, 14. 1 Tim. 5.17. That double honour is spoken of their maintenance; it is a sin to make him a poor despicable man. Gal. 6.6. in all good things.  
Q. What is the third duty of people to Ministers?  
A. To suffer themselves to be guided & amended by their wholesome and faithful doctrines. Heb. 13.17. 2 Tim. 4.15. [These are not duties of courtesy and good nature, but of conscience before God, who will require a strict account of all the derision, slanders, hard usage, and up-rising against their Ministers persons, calling, doctrines, and godly admonitions, as if it were a glory to keep them under, or to carry on a foolish disorder against them, etc. Hos. 4.4. Mat. 22.6, 7. 2 Chron. 36.16, 19 Act: 4.2, 3, 24. Rev. 11.5. See 1 Cor. 4 11, 12, 13. Jer. 26.15.  
Q. What is the Ministers duty to the flock?  
A. 1. He must go in and out before them in a (a) blameless conversation. 2. & (b) feed them with wholesome doctrine, (a) plainly, diligently (b) and faithfully, separating between sheep and goats; between precious and vile; having (e) compassion on the ignorant, and them that be out of the way. (a) 1 Tim. 4.12. Tit. 1.6. Levit. 21.4, 21. (b) Tit. 1.9. 2 Tim. 3.16. Jer. 23.28. (c) 2 Cor. 4.2. 2 Tim. 2.2, 25. 2 Cor. 12.15. (d) Ezek. 13.10, 19, 22. Jer. 15.19. (e) Mat 19.36, 38. Zach. 11.15. Heb. 5.2.  
Q. There be whom God hath made eminent above us in gifts of mind, birth, age, or estate; and we must honour whom God hath honoured: What is our duty to such?  
A. To acknowledge their gifts, and reverence their persons; especially if they be found in the way of righteousness. Leu. 19.32. Prov. 16.31. Esay 3.5. Dan. 2.48. 1 Tim. 5.1.  
Q. And what is their duty back again to Inferiors?  
A. They must not disdain, nor despise others that be below themselves in gifts or estate, but rather to be beneficial to them, by their countenance, good example, & best use of their gifts. Jam. 2.2. Job. 29.15, 16, 17. Luk. 8.3. 1 Tim. 6.17. Tit. 2.2. [All talents are given for use; as the eye recieves not sight for itself, nor the stomach meat for itself, but for the body.]  
Q. Because all men are to be honoured, and we must not do any thing whereby our brother is set at nought: Tell me how equals aught to behave themselves one toward another? [As fellow-servants, fellow-Ministers, fellow-Citizens.]  
A. They must be courteous one to another, & respectful, giving honour one to another, not provoking, envying, or disgracing one another. 1 Pet. 2, 17. Rom. 12.10. Mat. 23.6. Gal. 5.26.  
Q. Why must we be careful of this Law?  
A. Because God hath annexed outward blessings to the conscionable performance of the duties herein contained, namely, long life, & well-being. [It shall be well with thee, and thou shalt live long.] We must take all outward promises with this condition, viz: so fare as they shall be expedient for the health of our souls, and not to the hurt of them; God's children have long life, health, etc. or the blessing of them.]   

CAP. XXXVI.  
Of the six Commandment. Thou shalt not kill.  
Q. WHat is the purpose of God in this sixth Commandment?  
A. 1. To provide for the safety and preservation of man's life. 2. And it forbids all unmercifulness & cruelty, whereby the life, or well-being of the life of another is prejudiced and impeached. [We must not, 1. Harm our own, or another's life. 2. Nor wish, in affection, any impairing of the same. Nor, 3. Signify by tokens any such desire.] Mat. 15.19.  
This Commandment is broken 

Inwardly,  
Outwardly.    
Q. How is it broken inwardly?  
A. Two ways. First, by rash and unadvised anger. [Now anger is an inward motion of displeasure against another, inclining the heart to wish or practice evil to another; there is a just anger against the sins of others: but sinful anger is that which is conceived upon surmises, & false causes; or else is excessive in the measure, and continuance; or evil in its effects, moving us to do evil.] Mat. 5.22. Eph: 4.31. Jam. 1.19, 20. Prov. 14.29.  
Q. How, secondly?  
A. By hatred and malice, envy and desire of revenge against another. [This is the murder of the heart.] 1 joh. 3.15. Col. 3.8. Rom. 12.19. Obad. v. 10, 12.  
Is all revenge unlawful?  
A. All private revenge in unlawful: but God hath set the Magistrate, in his stead, to take vengeance upon a Malefactor, and to right our wrongs for us. Prov. 20.22. Rom. 13.4. Rom. 12.17. 1 Sam. 25.26, 35.  
Q. How is this Commandment broken outwardly?  
A. Many ways: First, when the murder of the heart doth break forth and discover itself in dogged and wrathful looks and gestures. Mat. 5.22. Racha. Gen. 4.5. Mat. 27.39. Psal. 22.13. Gen. 21.9. 2 Sam. 13.15. [All disdainful and scornful carriages; as the fleering of the countenance, laying out of the tongue, grinding of the teeth, biting the nails, shaking the head, stamping with the foot at one, or any other gesture and carriage, whereby thy brother is set at nought, is a sin against this commandment; this is to say, Rache.]  
Q. How secondly?  
A. When the wrath and malice of the heart breaks forth into evil speeches; as ᵃ railing, ᵇ scoffing, ᶜ brawling and chiding, ᵈ accusing, upbraiding ᵉ and threatening, etc. These show the venom and rancour of the heart, and are the murder of the tongue; this is to say, Thou fool.] ᵃ Psal. 59, 7. 2 Sam. 16.8. ᵇ Mat. 27.40, 43. 2 King. 2.23. ᶜ Eph. 4.31. Tit. 3.2. ᵈ Psal. 52.4. Ezek. 22.9. ᵉ Act. 9, 1. In all which places you see, that Railing, Scoffing, Brawling, Accusing, Threatening, and such like, are here forbidden-  
Q. How, thirdly, do men sin against this Law outwardly?  
A. When anger and fury breaks forth into blows, so that we strike, wound or maim another. Act. 23.3. Exod. 2.13. Exod: 21.18, 20, 22.  
Q. How, fourthly?  
A. In the gross act of murder, that is, when men lay violent hands on ᵃ themselves, or ᵇ others, to the taking away of their life; ᶜ or else by Counsel, wishing, approbation, or any other way are consenting to the kill of themselves or others. ᵃ 1 Sam. 31.4. 2 Sam. 17.23. Mat. 27.5. ᵇ Gen. 4.8. ᶜ 2 Sam. 12.9. 1 King. 21.10, 13. Mat. 14.8. Act. 8.1. Act. 22.20. [It is a fearful sin. Num. 35.31, 33.] Judg. 9.24.  
Q. How else do men become guilty of murder in the sight of God?  
A. When we ᵃ neglect the means of life and health; or else by ᵇ surfeiting and drunkenness impair our own or another's health; or ᶜ else do desperately cast ourselves and others into dangers, and sins, which are punishable by death. ᵃ 1 Tim. 5.23. ᵇ Rom. 13.13. Hab. 2.15. ᶜ 2 Sam. 23.15, 17. Joh. 11.8, 9 ᵈ 1 King: 2.23.  
Q How, lastly, do we become guilty of blood in the sight of God?  
A. By unmerciful and cruel deal with other, using oppressions and extremities against them. Esay 1.15. Esay 3.15. Jer. 22.13, 17. Mic 3.2, 10. Luk. 11.39. Ezek. 22.7, 13, 27. [Such persons are compared to Butchers, to Grinders, to Thiefs, to Wolf's, & they are murderers in the sight of God.]  
Q. What is here commanded in this Law?  
A. All works of sobriety, meekness, and mercy, whereby the life of myself or neighbour is preserved. [We must put on ᵃ bowels of mercy; we must ᵇ speak good unto them; ᶜ defend, and ᵃ relieve them as we can.] ᵃ Col. 3.12. ᵇ Gen. 31.29. ᶜ Exod. 2.13. Jer. 26.24. ᵃ Luk. 10.37.  
Q. As there is a life, so there is a murdering of the soul, as well as of the body and he is a Murderer that kills his own soul, or the soul of another. Act. 20.26. What doth God require of us in this regard?  
A. That we should not ᵃ plunge ourselves, or others, into sin and heresy, by rejecting or corrupting the food of souls, God's Word, nor by any other seducement whatsoever; but ᵇ rather to bring ourselves, and others, to a love of the truth, and labouring after the bread of life. ᵃ Ezek. 33.8, 9 Ezek. 34.4. 2 Cor. 7.2. 2 Pet. 3.16. Tit. 3.11. ᵇ Jam. 5.20. joh. 4.10, 14, 26. jude v. 20.21. Heb. 3.13.   

CAP. XXXVII.  
Seventh Commandment  
Thou shalt not commit Adultery.  
Q. WHat is the drift of this Commandment?  
A. To provide for the chastity of ourselves and others: Wherein God doth, 1. Require a clean heart and body, 2. And forbiddeth all words & gestures that may sound and allure to uncleanness. Mat: 5.28. 1 Thes: 4.3, 4.  
This Commandment is broken 

Inwardly,  
Outwardly.    
Q. How inwardly?  
A. By filthy imaginations and desires of the heart, though they never break forth into the outward action. [that's the adultery of the heart.] Col: 3.5. 1 Cor: 7.9. Gen: 39.7. 2 Sam. 13.2.  
Q. How is it broken outwardly?  
A. Three ways: First by ᵃ wanton behaviour in ᵇ apparel, ᶜ countenance, ᵈ gesture and gate, or any other thing belonging to the external deportment and carriage, whereby the unchastity and lightness of the mind is discovered or procured [Asdruball mixed and lascivious dance, dalliance, painting, naked breasts, hair, etc.] ᵃ Gal: 5.19. 1 Cor: 6.9. effeminate. Rom: 13.13. chambering, that is, familiar conversation with women in private. ᵇ 1 Pet: 3.3. Esay 3.18. ᶜ 2 Pet: 2.14. Prov: 6.25. 2 King: 9.30. Job 31.1. ᵈ Esay 3.16. Prov: 7.13.  
Q. How secondly?  
A. By wanton words; by light, filthy, and rotten jestings, and communications. [This is the adultery of the tongue: Here than is condemned the reading & singing of lascivious books and poems, use of lascivious pictures, etc. The memory must not be loaded, nor the tongue exercised, with such vain, lose, broad speeches. He that would be free from adultery, must make conscience of wanton words and behaviour.] Eph: 4.29. & 5.3, 5. Col. 3.8.  
Q. How thirdly?  
A. By all bodily ᵃ uncleanness with another. [Whereof there are many degrees; as ᵇ unlawful marriages, ᶜ unseasonable use of the marriage bed, fornication, ᵈ adultery, ᵉ incest, and all ᶠ unnatural mixtures.] ᵃ 1 Cor. 6.9. Heb: 13.4. Deut. 27.20, 23. ᵇ 1 Sam. 25.44. Mark. 6.18. Levit. 18.18. ᶜ Ezek. 22.10. ᵈ Prov. 2. 17. Mal. 2.14, 15. (e) 2 Sam. 13.12, 14. (f) Rom 1.24, 26, 27.  
Q, Is not the judgement of God revealed in special manner against unclean persons?  
A. Yes divers ways: 1. Not only in their (a) bodies, estates, (b) name and (c) posterity: but 2. The Lord doth also smite them with (d) sottishness of judgement, (e) distress of conscience, (f) with a secret dislike of honest & good men, & with hardness of heart, to hid their filthiness with lying, perjury, (g) murder, etc. (a) Pr. 5.10, 11. (b) Prov. 6.33. job. 31.9, 10, 11. (c) De. 23.2. Hos. 4.13. (d) Hos. 4.11. (e) Prov: 7.26, 27. Prov. 5.3, 4. Psal. 51.10, 11. (f) Prov. 7.8. (g) 2 Sam. 11.6, 13, 15.  
Q. What things are commanded as means and helps of preserving chastity, and avoiding bodily uncleanness?  
A. Four: First (a) temperance in meats and drinks. Secondly, (b) chaste and good company. (a) Prov. 23.33. Ezek. 16.49. Gen. 19.32, 33. (b) Prov. 5 8. Prov. 13.20. Eccles. 7.26.  
Q. What be the two latter helps?  
A. Thirdly, (a) shamefastness, & modest behaviour. And Fourthly, (b) lawful marriage. (a) 1 Tim 2.9. jer. 3.3. [We are in danger to lose the jewel, if we lose the key.] ᵇ 1 Cor 7.2, 9, 36.  
Q. Is it not then a fearful sin to tolerate Stews, and prohibit marriage?  
A. It is the doctrine of Devils, befitting the Church of Rome, which is spiritually Sodom. 1 Tim. 4.1, 3. Deut. 23.17, 18. Rev: 11.8.   

CAP. XXXVIII.  
Of the eight Commandment. Thou shalt not steal.  
Q. What is the drift of this Commandment?  
A. To provide for the preservation of man's outward estate. 1. Wherein God ᵃ forbiddeth all wronging of our neighbour in his goods, together with all unlawful ways of getting. 2. And requireth ᵇ equity and uprightness in men's deal. ᵃ Eph. 4.28. ᵇ Levit. 19.35, 36. Mic. 6.8.  
Q. What is meant by stealing?  
A. All getting ᵃ and keeping ᵇ of that which belongs to another, against his knowledge and consent, whether it be done secretly ᶜ or openly, by fraud or under colour of Law and Right. ᵃ Ezek. 22.13. Jer. 17.11. ᵇ Mic. 6.10. Job 20.15. ᶜ 1 King. 21.15. 1 Cor. 6.8. Luk. 19.8.  
Q. How do men become guilty of this sin of stealing?  

Five ways of stealing.  A. Five ways: First, by downright robbery, and secret filching and purloining. [As robbing by Land or Sea; concealing of things found, or lent.] Zach. 5.3, 4. Josh. 7.11, 22. Levit. 6.2, 3. Esay 1.23.  
Q. How secondly?  
A. By hard, unreasonable, and fraudulent bargaining in buying, selling, and other like contracts, wherein we gain from our brother to his loss and grief, working upon his weakness, or necessities. [These are as bad as an Highway thief.] Lev: 19.11. Am. 8.4, 6, 8. 1 Thes. 4.6. Zeph. 1.9. Jer. 22.13. [And of this theft are guilty all such persons, 1. As engross, enhance, and falsify commodities. 2. They that sell cracked titles, or things they should not sell, as places of Justice and judicature, places of cbarity and piety, as Parsonages, and spiritual promotions, places in Colleges, Hospitals, etc. 3. They that use false weights or measures. 4. Racking of tenants, and all men that use more wit than conscience in deal. All kind of oppression is theft.]  
Q. Who, thirdly, are guilty of theft before God?  
A. They that by force, or pretence of Law, wrist things from their neighbours, or drive them to unreasonable compositions. [Such are the removing of Landmarks, and forced enclosures; forcing of a Woman to sell her jointure, or Children their inheritance; also prolonging of Lawsuits; tiring poor men, & overpowering them by Bribery, Friendship, etc. These are great thefts; but God can, and doth hamper them.] Prov. 22.28. Mic. 2.1, 2, 8. Mal. 3.5. Ezek. 22.12. 1 Sam. 12.3.  
Q. How, fourthly, are men guilty of theft before God?  
A. By lending, or borrowing, to the deceiving and oppressing of our brother. [Sometimes the Lender gripeth the Borrower, and sometimes again the Borrower deceives the Lender.] Ezek: 22.12. Psa. 37.21. Rom. 13.8. ['Tis not a sin to borrow for ones need: yet to borrow without cause, or to maintain pride and idleness, and beyond our abilities to pay, that is evil.]  
Q. Under the name of theft is forbidden all unlawful ways of gain: Tell me then: How, fifthly, do men sin against this Commandment in outward act?  
A. By using unlawful callings, and ungodly practices, to get their live. [As do Gamesters, Jugglers, Stage-players, Rope-dancers, etc. also they that sell justice, or the gifts of the Holy Ghost; or else expose their bodies for hire, or their wits and pens to get money by filthy Poems, false and foolish writings, etc.] Act. 16.16, 19 Act. 19.24, 25. Deut. 23.18. Mat. 4.9. Lu● 18.8 Mat. 26.15.  
Q. Thus we wrong our Neighbour in his goods outwardly; there is a theft also of the heart, Ma. 15.19. Tell me then: How do we sinne against this Commandment inwardly?  
A. Two ways: First, by grudging and wishing evil to the prosperity of others, or plotting their damage. Psal. 73.3, 21, 22. Deut. 22.1.  
Q. How, secondly?  
A. By Covetousness and discontentedness with our own estates. Eccles. 5.10. 1 Tim. 6.10. Prov. 15.27. Esa. 32.7, 8. Pro. 30.15. Hab. 2.5. Heb. 13.5.  
Q. How doth Covetousness discover itself; [No man will yield himself to be a Covetous person.  
A. 1. A covetous person spendeth many precious thoughts and delights upon abundance. 
Three signs of a covetous person.  2. He placeth much credit and comfort in that treasure. 3. And for attaining thereof, he will do mean things, yea sinful things, and hidden things of dishonesty: [He covets & desireth more than he dares to pray for: that's a Covetous person.] Ezek. 33.31. Eccles. 4.8. Prov. 28.20. Eph. 5.5.  
Q. Thus of things forbidden. What doth the Lord require of us in this Commandment?  
A. Four things: First, to work with our hands the thing that is good, that is, to be diligent in a lawful calling, Eph. 4.28. 2 Thes. 3.8, 10. Prov. 10.4. Gen. 2.15. Gen. 3.19.  
Q. What, secondly?  
A. Frugality and providence, in using our goods according to the rules of Charity and justice. Joh. 6.12. Psal. 112.5.  
Q. What, thirdly, and fourthly?  
A. 3. To deal justly with our Neighbour; ᵃ to help him in his estate. 4ly, And if we have wronged him, to ᵇ make restitution. ᵃ Deut. 22.1. 1 Sam. 25.16. Gen. 30, 33. 1 Thes. 4.6. ᵇ Gen. 43.12. Job 20. 15, 18, 20. Ezek. 33.15. Luk. 19.8. Mat. 27.7. Philem. v. 18, 19  
Q. How do men sinne against their own estates?  
A. By idleness & wastfullnesse impairing it. [No man hath power over his own goods, to waste them in rioting, in clothes, building, gaming, sports, etc. as he pleaseth: but we must use them as stewards, who are to bring in their bills of expense unto God. [As thus much for this, and so much for that.] 2 Thes. 3.11. Prov. 18.9. Prov. 19.26. Luk. 15.13.   

CAP. XXXIX.  
Ninth Commandment. Thou shalt not bear false witness, etc.  
THE purpose of God in this Commandment, is, to preserve truth amongst men, to maintain the good name and estimation one of another; to this end some things is forbidden, and some things commanded.  

It is broken outwardly.  Q. What is forbidden in this Commandment?  
A. All kinds of lying and mis-speaking of our brother, to his hurt and discredit. credit. Esay 63.8. Col: 3.9, 10. Rev: 22.15. Joh: 8.44.  
Q. But is a jesting lie, and lying for the profit of another unlawful?  
A. It is; no occasion or pretence can make a lie to be lawful. Job 13.7, 8. Rom: 3.7, 8. Gen: 20.9, 12, 16. 1 King: 13.18. Hos: 7.3.  
Q. Show some other particulars wherein we sin against this Commandment?  
A. The grossest and most harmful kind of lying is in judgement, and bearing of witness, when either the Judge, Witness, or Pleader, shall deny, conceal, pervert, and dissemble the truth, or countenance the wrong [It's a sin to shrink from the truth, when Religion, Justice, or Charity, do call for the maintaining of it. Jer 9.3.] Deut: 19 18. Mic: 7.3. 2 Tim: 4.16. Prov: 24 11, 12.  
Q. How secondly, is this Law broken?  
A. By backbiting, slandering, harsh and unjust censures of others; or any way raising or taking up an evil report against our brother. Psal: 15.3. Exod: 23.1. 2. Sam: 16.2, 3. Neh: 6.6. Levit: 19.16. Mat: 7.1. Mar: 3, 22, 30. 2 Sam: 16.3.  
Q. How, thirdly, do we sin against this Commandment?  
A. By dissimulation, and equivocation; that is, when we are made to believe one thing, and another is intended; or when men's words do bear a double sense. [So that there is one proposition reserved in the mind of the equivocator, which crosseth that which is uttered by the tongue: 'tis a sin to dissemble and equivocate.] jer. 8.9. Psal. 12.2. Psal. 15.3. Mat. 26.72.  
Q. How, fourthly, do we sin against this Commandment?  
A. When we speak the truth in malice, that is, with an intent and desire to hurt and disgrace another. [As Doeg did.] 1 Sam. 22.10. with Psal. 52.2, 3.4.  
Q. Out of the heart proceeds false witness. Mat. 15.19. How do men offend in heart against this Commandment?  

Inwardly.  A. Two ways: First, by evil surmisings, and ungrounded suspicions, ᵃ thinking hardly of others without a cause. [That is, upon some ᵇ weak matter, or weak (c) evidence; as upon hear-say, jealousy, uncharitable collections, etc. all which proceed from want of love.] ᵇ Mat. 9.3, 4. joh. 7.24. joh. 9.16. ᵇ Rom. 14.3. 1 Tim. 6.4. ᶜ 2 Sam. 10.3. 1 Sam. 22. 8, 10. 2 Sam. 16.4. 1 Sam. 24.9.  
Q. How, secondly?  
A. When we can rejoice in the disgraces of another, being glad to hear him evil spoken of; or else to be grieved for their good esteem. [This also proceeds from want of love.] Mat. 21.15. 3 joh. v. 10, 12. 1 Sam. 18.7, 8.  
Q. These be things forbidden: What doth the Lord require of us in regard of our brother?  
A. First, 
Duties required.  that we speak the truth in love no more, nor no less than the truth. [Without wrenching, fetches, doublings; without flattery or detraction.] Eph. 15. Psal. 12.2.  
Q. What, secondly?  
A. To defend ᵃ our brothers good name, as fare as may stand with good conscience; and if we have ᵇ wronged it, to repair the same. [Recanting that which hath been falsely said; explaining that which hath been doubtfully said, and praising or justifying them in that wherein they have been unjustly condemned] ᵃ 1 Sam. 19.4. jer. 26.9, 16. Prov. 25.23. Prov. 24.11, 12. ᵇ 1 Sam. 24.17. 2 Sam. 19.19, 20.  
Q. By what means must I defend my brother's good name?  
A. We must ᵃ construe things in the best sense; and when they cannot be altogether excused, yet we must ᵇ acknowledge other good things to be in them. [That their honesty be not quite trodden under foot, etc.] ᵃ 1 Cor. 13.7. 1 Pet. 4.8. ᵇ 2 Chr. 19.3.  
Q. How do men sinne against their own good names?  
A. Two ways: First, when we speak more or less of ourselves then is true, making ourselves better or worse than we are, dissembling the good or evil that is in us. [When men lessen faults, or greaten their virtues; or on the contrary, do augment their sins and unworthiness, and debase God's goodness in any kind towards them, or in them, that's a false testimony of ourselves; boasting or bragging and selfe-condemning, they be both of them evil.] Gal. 2.13. Exod. 4.10. 1 Sam: 21.14, 15. Prov. 13.7. Prov. 27.2. Prov. 20.6. Acts. 12.22.  
Q: How, secondly, do we wrong our own good names?  
A. When we deserve ᵃ an evil report, or else (b) suffer an evil report to rest upon us unjustly. [Both these do wound a good name.] ᵃ Goe 34.30. 1 Sa. 2.24. Phi. 4.8. ᵇ Act. 24.12. Mar: 3.23, 24. Job 27.5.  
Q. By what means may a Christian preserve and defend his own good name against slanders and false accusations?  
A. There be two ways: First, he must ᵃ clear himself of the slander before men by a modest and dispassionate conviction of the defamer. 2. At least he must stop ᵇ their mouths by an holy and blameless conversation. ᵃ 2 Sam. 19.26, 27. 2 Cor. 11.5, 12. ᵇ 1 Pet. 2.12, 15. Tit. 1.11, 13.   

CAP. XL.  
Tenth Commandment. Thou shalt not Covet, etc.  
HEre God takes order with the first motions and inclinations to evil, 
The scope.  though they never come to the consent of the will, and purpose of the heart.  
Q. Thou shalt not covet: What is here forbidden?  
A. The first motions unto sin, the lusting of the old man, though we never purpose nor consent unto them. [All evil inclinations and motions of the heart before consent, as vain thoughts, sudden passions and affections, and all lusting of the old man against the will of God. [So Paul expounds this Commandment. Rom. 7.7, 23. Jam. 1.14. Gal. 5.17.  
Q. What is the particular coveting here forbidden?  
A. discontentedness with that we have, wishing and longing after that which is another's. [As when we be not content with that place and condition which we hold in the Family, Church, or Commonwealth; but the heart is still rising, wishing, woulding after the condition of another; as would I were a Master, or a Minister, or a Tradesman, rather than a Minister, etc. This unquietness of the spirit, this sickness of the desire, repining, rising, and saying within ourselves, O how well could I live, if I had such a field, such a Wife, such a Servant, etc. these motions be contrary to that complete contentment which is here requirey.] Under this particular concupiscence of the heart, coveting that which is another's, all evil motions and desirings of the like kind are forbidden; namely, all lustings against the Law of the mind; all the rising, enmity and Rebellion that is in our nature against the things of the Spirit; the sudden passions and perturbations of the mind; also the rolling of vain thoughts in the mind, as thoughts of pride, revenge, the moving of the heart towards any evil object, though without any settled approbation of the same. But tell me:  
Q. Are these thoughts and motions sinful, if we do not consent unto them, nor purpose to put them in practice?  
A. Yes, they are: The very rise of corruptions within us, are sins to be repent of: [They are as the scum and boiling, of the pot, the rising of the mud, etc. A lame horse, if he move, he will halt in going: An instrument out of tune will jar in the sounding, and that is a fault; there is something wanting that should be unto perfection; so in our very natures, there is a jarring and a swerving from the Law of God, and that uprightness, wherein God created man; and these swervings are the fruits of sin; and the causes of sin in us, as Jam. 1.14, 15.] Rom. 7.21, 23, 24. Gen. 8.21. Eph. 4.22.  
Q. What say you then of evil suggestions and thoughts that arise in our minds, as thoughts of Blasphemy, etc. are they sins?  
A. If they be cast in by Satan, 
Of Satanical injections.  and not yielded unto by us, they be Satan's sins, and not ours: [To be tempted is no sin, for Christ was tempted, and had evil thoughts cast into his mind by Satan; but to yield to the temptation, that is our sin.] Mat. 4.6. Mat. 16.23.  
Q. How may it be discerned whether the evil motions do arise from our own corrupt hearts or from Satan?  
A. Two ways: 1. If the motion or temptation he unnatural, (that is) if thoughts arise which tend to the destruction of our natural well-being, or of our spiritual & eternal well-being, it is then from Satan, and if we consent not to such thoughts, they are not our sins but Satan's: Perhaps thou hast thoughts to curse God, to wish there were no God, thoughts perhaps of despair, or to kill one's self or others, etc. these be Satanical injections; for nature loveth itself, and so doth grace our new and spiritual nature, and therefore if we resist and dislike such motions, they be not sin to us. Matth. 4.9. Matth. 16.23. 1. John 4.3. Mat. 3.28.  
Q. How else may that be known?  
A. By the manner of their coming, if they seize upon us with terror & affrightment, suddenly and unexpectedly, so that the soul is burdened and groaneth under them, willing to be rid of them, it is a sign they come from Satan; [And such thoughts and tentations are our trials and afflictions, but not our sins; evil thoughts which agree to nature & to our dispositions, (as that of David's numbering the people, and Judas selling his Master,) though Satan cast them into our minds, and stir us up thereunto, yet they are our sins as well as Satan's.] Matth. 4.10. Christ had indignation against that motion.  
Q. What doth this Law forbidding all concupiscence, inform us of?  
A. Two things: First, it shows the infinite purity of God's Law which requires a conformity to his will, not only in our wills, affections and actions, but in the very frame and temper of the soul: [That no evil motions arise against God.]  
Q. What, secondly?  
A. It shows the impurity of our nature, which is so great, that for it alone, (though we never harboured an evil thought) the Lord might justly abhor us for ever: [And therefore these inward workings of corruption, the untowardness & contrariety of our natures against God, are to be bewailed and crucified, if we desire to be sound in repentance. Job. 15.15, 16, Eph. 2.3. Psal. 51.5. jer. 17.9. Eph. 4.22. Rom. 6.6. Rom. 7.21, 24.  
Q. Is every soul bound to make conscience of the Law, in forbearing the sins forbidden, and doing the duties commanded?  
A. Yes: To his power he must keep it all, else he is under the Law, and not under Christ. [And consequently must perish for ever.] Rom. 6.14. Rom. 2.25. Gal. 5.24.  
Q. Are there, besides this Law of God, other Laws and precepts of the Church to be observed of Christians for conscience sake: [As to observe Saints days, keep fasting days, make confession to the Priest at certain times in the year of all our sins, hear Mass upon holy days. Canisius Cat.]  
A. No there is nothing to be added to the written Word of God, it being in itself most holy, perfect, and sufficient to make men wise to salvation, Deut. 4. 2. Rev. 22.18. 2 Tim. 3.16, 17. [Man hath no power to make Laws to the conscience; civil constitutions they may make for outward orders sake; which we are to observe, if they be agreeable to the Word of God, not otherwise.  
Q. Are there Evangelicall counsels of perfection, distinct from precepts, which if we keep voluntarily, do help forward our salvation, and increase our glory? [As that of poverty, single life, blind obedience to superiors? Canitious Cat.]  
A. No, the Lord hath left us a liberty in some things, but our choice therein is no part of perfection, and other things named for counsels, are not left to our courtesy, but are duties to be performed as occasion requireth. [The only service and sacrifice which God accepteth, is, obedience to his will in his Word, and God refuseth whatsoever a man taketh in hand besides.]  
Q. Well then, there is but one Law under which we stand, and the end of that Law is, as hath been said, to drive us unto Christ. Tell me what must we go to Christ for?  
A. For three things. 1. For ᵃ mercy, to forgive our sins. 2. For ᵇ strength and victory over our sins. And 3. for ᶜ acceptance of our will for the deed. [For the Law justifieth no transgressor, the Law gives no grace to keep itself, the Law accepts nothing but complete obedience.] ᵃ Rom. 10.4. ᵇ Joh. 1.16. 2 Cor. 3.6. Gal. 3.2. ᶜ Eph. 1.6. Heb. 13.15. 1 Pet. 2.5.  
Q Our faith is unperfect and so is our obedience, what is our duty in regard of the imperfection of both?  
A. We must strive to increase and grow in grace by a diligent and constant use of all those means which God hath set apart and sanctified to that end. [If we have a dimness in the eyes, or a lameness, we will try twenty ways to help it, so, etc. and to this end, only the ways of God are available, and must be used in their place, one ordinance helps another.] 2 Pet. 2.18. Heb. 6.11, 12. Luke 17.5. 1 Thes. 4.1, 10. Prov. 1.24. job 17.9. He that hath clean hands, shall be stronger and stronger.   

CAP. XLI.  
Of the means of Working and increasing faith & 1. of Hearing the word of God.  
THere is a threefold use and benefit of the means of grace, viz. 1. To work faith and conversion. 2. To increase graces begun. 3. To seal up the assurance of all to our hearts.  
Q What be those means which God hath sanctified and set apart for the begeting & increasing of his saving graces in us?  
A. Three: First, the exercise of the ᵃ word Read and Preached. Secondly, prayer ᵇ public and private. Thirdly, and the use ᶜ of the Sacraments. ᵃ Rom. 10.13.14. Act. 8.31, 35. Act. 13.15.27. Act. 15.21. ᵇ Luk. 11.9, 13. John 16.23. Act. 16.13. ᶜ Luk. 7.30. 1 Cor. 10.16, 1 Cor. 11.17. Mat. 3.6.7. Mark 1.4.  
1. Of hearing the word of God.  
Q. How may I hear the word of God to my comfort and salvation?  
A. Some things are required, 1. Before we come to Hear. 2. Some things in Hearing. 3. And some things after we have Herd.  
Q. What is required before we come?  
A. Before I come, I must set my heart and mind in frame by due preparation. Exod. 19.10, 11. 1 Sam. 6.20. Acts 10.33. Luc. 8.18.  
Q. Wherein Stands this preparation to right hearing, 
Of preparation before Hearing.  or reading the word of God?  
A. In three things: First, the heart must be emptied of all stumbling blocks of iniquity, I must receive it in an honest heart, (that is) with a teachable & tractable heart, resolving to practise whatsoever is taught me out of God's word [I must not set up any imaginations, reasonings, or purposes, which may make me to be offended, and stumble at the Word, being disobedient: but I must submit every opposite desire to the obedience of Jesus Christ.] Ezek. 14.7. Ezek. 33.32. Mat. 19.22. joh. 5.44. jer. 4.3. Act. 10.33. Luk. 8.15. Rom: 6.17. jam. 1.21. 1 Pet. 2.1, 2, 8. Lord here I am before thee as they clay, fashion me to thine own mind and will.  
Q. Wherein, secondy, stands right preparation?  
A. We must not come heavily, and for form's sake, but with an hungering and thirsting after the good knowledge of God, desirous to grow by it in grace and goodness. Esa. 2.3. Luk. 1.53. 1 Pet. 2.2. job. 23.12. Psal 19.10, 11.  
Q. Wherein, thirdly, stands this preparation?  
A. We must pray for the Spirit, and blessing of God, to accompany the outward Ordinances, without which they are uneffectuall. [Many men know these directions: but didst thou ever put them in practice? Didst ever set thyself by hearing to get wisdom, and be healed?] Prov. 20.12. Luk. 24, 45. Esa. 48.17. Psal. 119.18.  
Q. 2. In hearing, What must we do?  
A. The Word must be heard with reverence, and attention, and mingled with faith, that is, I must believe that it is true, and true to me. [As if I hear a promise, or a duty, or a mark of grace, I must take it to myself, as true and good to me.] Heb: 4, 2.3. Luk. 4.20. Act. 13.46.  
Q. What help have you thus to prepare and dispose your heart?  
A. I must consider, that it is not the will ᵃ and word of man, but of God, by which also I shall be judged; and therefore if I ᵇ resist it, I stand not out against man, but against God. [Until I give God's Word a divine authority over my heart, I am but an hypocrite, I can never believe, etc.] ᵃ 1 Thes. 1.4, 5. with 1 Thes. 2.13 ᵇ Zach. 7.12. Act. 7.51. 2 Chr. 34.19, 21. Ezra 9.4. [This consideration would free the heart of impatiency, and contempt of the Preacher, of pride of our own hearts, and other carnal affections, which make the Word unfruitful unto us.  
Q 3. What must me do after we have heard?  
A. Two things: First, we must meditate and confer of it, and examine it, (as the Bereans did) that so the rules of God's Word may be rooted in our understanding, memories and affections. Acts 17.11, 12. Luke 2.51. 1 Cor: 14.35.  
Q. What secondly?  
A. We must be careful to turn hearing into practice, for not the hearer, but the doer of the word is blessed. Matth: 7.24, 26. Jam. 1.22, 23.25. Psal: 119.105. Prov. 9.21, 22. Luke 11.28.   

CAP. XLII.  
Of Prayer, which is the second means of Grace:  
PRayer is an excellent means to obtain all good things spiritual and temporal at God's hands, jam. 1.5. Luke 18.1, 2.  
Q. What is Prayer?  

What it is.  A. Prayer is a wrestling with God or a making known of our requests to God with supplications for good things according to his will, and giving him the praise of all the good we have. Gen: 32.24. Hos: 12.4. Phil: 4.6. Neh: 1.8. There be many things required to the making of an acceptable prayer, to a right manner of calling upon God, which shall be set down as followeth.  
Q. To whom must we make our prayers?  
A. Only to God in the name and mediation of Jesus Christ, Christ bids us pray to our Father in heaven. Col. 3.17. Eph. 3.12, 14. 1 Tim. 2.5. Rev. 8.3.  
Q. What is it to pray in the name of Jesus Christ?  
A. It is not only to say those words, [through Jesus Christ our Lord Amen;] 
2. Through whom.  but it is by faith to plead the grace of the Covenant made with us in Christ: [to make him the great Master of Requests in Heaven; it is an interposing and pleading of Christ's merts with the Father, to speed our desires.] Acts 4.29, 30. john 16.23. Heb: 3.15.  
Q. Why must we call upon God alone, and not upon any creature, either Angels, or Saints departed?  
A. Because God alone searcheth all hearts, knoweth all griefs, hears all prayers, and is alone able to satisfy our desires, and supply our wants. [To pray to one doth suppose in him these two things: 1 Omniscience (that is) knowledge of all hearts, of all our wants, desires and groan. 2. Omnipotence (that is) power in his own hands to help, 
Catechismus. Rom part 3. c. 6.  and these are peculiar to God alone] Psal. 65.2. 1 Kings 8.39. with 1 Kings 18.26. Acts 1.24. Esay 63.16. Psal. 50.15.  
Q For what things must we pray?  
A. Such things as stand with God Will, and promise to grant: [Look what God promiseth us, 
3. Fo● what.  and in what manne● he promiseth any thing, the same things and in such manner must we beg them i● prayer: some things God hath promise● absolutely, and some things with reservation to his Fatherly wisdom, as the things themselves, or the want of them, or th● contrary to them, shall make most for th● praise of his grace, and for final and spiritual good.] 1 john 5.14. Rom. 8.27.  
Q. For whom must we pray?  
A. For ᵃ all men, the dead ᵇ only exempted, 
4. For whom.  and such as have sinned against the Holy Ghost. ᵃ 1 Tim. 2.1. 1 Sam. 15.35 jer. 28.6 Rom. 10.1. ᵇ Eccl. 9.6. Luk● 16 26. c 1 john 5.16. [The state of the dead is unalterable; besides, we have no example, precept, or promise of prayer made for the dead.]  
Q. In what manner must we pray unto God for these things?  
A. To a right manner of praying three things are required. 
5. In what manner.  1. It must proceed from the heart renewed by the Spirit, and assisted by the Holy Ghost in the very act of prayer, Eph. 6.18. jude v. 20. Gal. 4.6. with Rom. 8.15, 26. 
1. In the Spirit.  [Spiritual prayer is not only opposed unto lip-prayer, as when the tongue is exercised without the heart and affection, but also unto heartiest prayers of unregenerate persons; a natural man cannot pray though he cry from the heart as they did, jon. 1.5. Hos. 7.14. Psal. 78.34, 36. He must be a spiritual man that can pray aright, and also he must be assisted in prayer by God's Spirit, else he will make unmeet requests and lose his prayers. jam. 5.15, 16.  
Q. How shall I know when I pray in the Holy Ghost?  
A. By three things: 
3 things in spiritual prayer.  First, if the sense & apprehension of spiritual wants and evils which destroy the work of grace, and hinder Christ's Kingdom in us, do chief stir us up to prayer: [That is, prayer in the Holy Ghost, there is a natural, and there is a spiritual good and evil.] Psal. 4.6, 7  
Q. How, secondly, may it be known?  
A. By the kind of our importunity: the desire is not filled, nor the heart at rest, unless God answer us with spiritual favours and mercies, no not although all outward good things be granted. [The natural man regards but little God's w●●l, or his good will; he is at rest with natural good things, natural good things fill a natural desire. etc.] Exod: 33.1.2, 15, 17 with Exod: 34.9, Psal: 105.4.  
Q. How thirdly?  
A. In spiritual prayer, not only the wit, tongue and memory, and such like good parts of nature are exercised, but the graces of the spirit, as humility, hope, repentance, faith, etc. [This is prayer in the Spirit,] Psal: 66.18. job: 16.13, 14, 17. Job: 22.27, 28. 2 Chron: ●0. 6, 7, 10, 12. Ezra 9.6. Psal. 85. ●5, 8. Neh. 1.5, 6, 7, 8, 11.  
Q. What second thing is required to a right manner of praying?  
A. We must pray with feeling of our wants and earnestness to obtain. [Sense of our wants and misery begets fervency We cannot be earnest for things which we find no need of, 
2. With fervency.  or think to be due to us.] Jo●, 3.8. Rom: 8.26. Heb: 5.7. Iam: 5.16. Ier 29 13. Dan: 9.3.8, 18. Luke 18.1, 5.  
Q. What third thing is required to a right manner of praying?  
A. We must pray in faith (that is) in full assurance that the thing we ask is according to gods will, 
3. In Faith.  and that we shall obtain our requests so far forth as is expedient and best for us. [We must not doubt of the things we ask, whether we may pray for them or not; nor yet of Gods hearing and answering us therein, we pray for many things conditionally, but not doubtfully, etc.] Iam: 1.6, 7. john 5.15. 2 Cor: 12.9.  
Q. What ground of assurance have we that we shall be heard?  
A. God's promise of giving such & such things, and of hearing us when we beg them in and through Christ's mediation. [there is a twofold promise: first, God promiseth to give us his spirit, to give an heart of flesh, to give strength against temptations and troubles, etc. Secondly, and he hath bid us call upon him for the same with promise to hear and answer us: and this is the ground of our confidence.] Luke 11.9, 13. Psal. 50.51. Heb. 4.15, 16.   

CAP. XLIII.  
Of the parts of Prayer, and of the Lords Prayer.  
Q. WHat be the parts of Prayer?  
A. Three: First, a particular confession and aggravation of our sins and misery before God, 
1. Confession, or d●prication.  with grief and shame of heart, and with a purpose to leave them. Luke 18.13. Psal. 51.3, 4, 5. Prov. ●8. 13. Ez. 9.6, 14. 1 john 1.9. Psal. 32.5. Luke 15.21. 
1 Tim. 21.   
Q What be the other two parts of Prayer?  
A. 2. Petition ᵃ and supplication for good things to ourselves or others, 
2. Petition, & Intercession. 3. Thanksgiving.  and 3. , wherein ᵇ we give God the glory of his own excellencies, and of all the good done to us. ᵃ 1 Tim. 2.1. Acts 12.5 Luke 23.42. ᵇ Hab. 1.12, 13. Num 14.17 Mic. 7.18. Rev. 5.13. 1 Chron. 29.11.14. Psal. 103.1, 2.  
Q. Do all God's Children call upon their Father in Heaven?  
A. Yes, as the Child will Crave, and make his moan to his Parents, so the Children of God be of a spiritual craving disposition, whereby the soul hangethup on God to receive good things from him [prayerless people be dead and graceless people.] Gal. 4.6. Zach. 12.10. Psal. 79.6. job 27.10.  
Q. When, and how often must we pray?  
A. We must pray continually (that is) constantly Morning and Evening, and also upon special occasions. 1 Thes. 5.17. Luke 18.1. 1 At set times, Acts 3.1. Acts 10 2, 9 Acts 16.13, 16. Ps. 92.1, 2. And it is a good thing so to do: Psal. 55.17. with Dan. 6.10. 2 And upon special occasions, Dan. 9.2 Acts 12.5. Luke 6.12, 13.  
Q But does the Spirit of God come at, and keep set hours of prayer? Can prayer at set times, be prayer in the spirit?  
A. Yes, for the spirit of Grace is continually abiding in us, and with us, and therefore the spirit of supplication also: David and Daniel, Peter and John, did 〈◊〉 want the spirit of Prayer, when they kept the hours of Prayer.  
Q The Lord's Prayer consisteth of a Preface and a Body of Petitions; and there be six Petitions of the Lords prayer: How be they divided?  
A. In the first three we beg such things as do most immediately concern God's glory: In the three latter, such as concern our good.  

Our Father.  
Q. How is God our Father, and why so called.  
A. Because God is the Father of Christ, and in Him ou● Father, having begotten us by the word of truth, and married us unto his own eternal dear son. Eph. 1.3, 5. Gal. 4, 5. jam. 1.18. Rom. 8.16, 17. joh. 20.17. Math. 22.2. Cant: 4.9. Eph: 5.32.  
Q. What learn you from this, that Christ teacheth us in prayer to call God Father?  
A, It teacheth us, that in Prayer we must go to God as to a Father, we must consider God in our minds as a Father to us in Christ Jesus. Esay 63.15, 16. Luke 15.18. Math: 11.25. john. 17.25. With holy confidence.  
Q. Why Father, rather than any other name or title of God?  
A. Because God's Fatherhood in Christ is it which doth assure our consciences, and giveth us boldness in prayer, coming to him as a Child to his Father, of whose good will he is well persuaded. Math: 7.9, 11 Eph: 3.12. Psal: 103.13, Esay 49.15.  
Q. Why is he called our Father  
A. Because all the faithful have one common interest and propriety in God, and God in them. Mal. 2.10. Eph: 4.6.  
Q. What do you learn from this, that you are taught to say, Our Father?  
A. That when we pray we ought to plead and improve all the interest we have in God for the obtaining of our desires. Dan: 9.15, 17 18, 19 2. Chron: 20 6, 7. Esay 26.13. Esay 37.16.20. [O God of Abraham, Isaac, and jacob, God of our Fathers, etc.]   

Which art in Heaven.  
Q. Why is God said to be in Heaven? Is not God every where?  
A. Yes, God is every where, filling all things, but in a most special and glorious manner in Heaven. Ier: 23.24 Psal: 11.4. Acts 7.49.  
Q. Why is God set forth unto us by this title, Father in Heaven?  
A. To show his excellency, presence and power, every way able, present and ready to hear and help us, as being the best Father, the Lord and Master of all things. [1. He is the best Father, as heavenly things are better than earthly, 2. He is, wherever we are, 3. And he is the Lord of Heaven and Earth, and from heaven doth command blessings.] Lam. 3.41. 2. Chron. 20.6. 1 Kings 8.39. Mark 9 22, 23. John 11.22 29, 40 [This doth wonderfully help our faith that our God is able to forgive sins, to subdue Satan, to save a soul; and we may expect any thing at his hands better than from an earthly father; yea if some father of ours were in God's place in Heaven, there were not so much comfort in it; the Lords bowels, tenderness, sweetness, freeness, be as far beyond and above all the love and compassion of the best natural Parent, as the Heaven is above the Earth. Esay 5.7, 8, 9 Psal 123.1. Psal. 115.3.  
Q. What else doth God's being in Heaven teach us?  
A. To draw nigh to God in Prayer with all holy reverence: for God is in Heaven, and we on Earth Eccles. 5.2. Gen. 1●, 27.    

CAP. XLIV.  

1. Petition: Hallowed be thy Name.  
Q. WHat is meant by the Name of God?  
A. God Himself, in his Grace, Glory, and Greatness, as he hath made himself known in his Attributes, Word, or Works, which we pray may be magnified above all things. [The works, Word, and Attributes of God, are part of his name.] Exod. 3.14. Exod. 34.5, 6, 7. Es. 26.8.  
Q. When is God's name polluted and profaned?  
A, Three manner of ways: 1 When we think or speak of God, of his Word, or Works, meanly, and slightly, 2. Or use any part thereof as a common and ordinary thing, or 3. When we live a wicked and profane life. Ez. 36.5, 13, 20, 23. Rom. 2.24. Ezek. 13.19. Ezek. 22.26. [They spoke and thought of God & his works more meanly then of their Idols; they used his word and days as common things.]  
Q. When is God's name hallowed or sanctified?  
A. When it is known and acknowledged to the most holy, and accordingly set forth by us. [God do●h sanctify us by making us holy of unholy and unclean; we sanctify God, not by making him holy, but by acknowledging him to be so, in our hearts, words, and deeds, doing all things so, as God may be honoured and magnified by us and in us.] Rev: 5.13. Levit: 10.3. Mat: 5.16. 1. Cor: 10 31. God's name and Glory must be lifted up, and ours sink Let God be glorified whatever become of us.  
Q. What do we pray for here?  
A. That God who is holy and glorious in himself, and in all his ways, may be magnified, known, acknowledged, and glorified throughout the world. [If he punish sinners, if he pardon sinners, if he work deliverances, perform promises, or do any glorious work, we desire that his Justice, Goodness, Mercy, Truth, Wisdom and Holiness may be seen and magnified by all men.] john 12.28. Rom: 9.3. Psal: 67.2. Hos: 2.8. We must not Ascribe our Riches our Victories, our Deliverances, our Peace, our Punishments, nor our Sufferings, either to our own Wit, or Strength, or to chance & fortune: We must not Ascribe the Glory of any thing we are, or do to ourselves, nor to any Creature; But in all things God must be acknowledged to be Just, and Holy, and Wise, and Good, & Righteous,  
Q. Thy name, (comparatively) and in opposition to every other name, What doth that import? What do we pray for in that?  
A. We pray that we may set up God's name & glory above our selves, above men, above Idols, and false gods, that above all adverse power it may be lifted up and glorified: [His Truth above every truth, his Mercy above every mercy, etc. Whatsoever becomes of us or of the World, that God may be magnified and glorified] Exod 32.32. Num. 14.12, 13, 16, 27. Psal. 115.1. Acts 12.22, 23. Acts 20.24. John 12.28. Mat. 10.37.   

2. Petition. Thy Kingdom come.  
Q. What's meant here by God's Kingdom?  
A. It signifieth that spiritual rule and dominion which God hath given to Christ over the Church to Rule and save it, and over the enemies of the Church to subdue them. The Kingdom of Christ is begun here in Grace by his ruling in our hearts & finished hereafter, in our Re●iging with him in glory for evermore. Heb. 3.5, 6. Es. 52.7. Zach 9.9. john 18.36, 37. Ps. 2.6, 8. Ps. 45.5, 6. Dan. 2.44. Eph. 6.10, 12, 17. 1 Cor. 15.25.  
Q. What be the parts of that spiritual Kingdom and Dominion?  
A. Two: the first is that power, by which he ᵃ gathereth to himself a Church and people by his Gospel, by which also he b ruleth in their hearts and consciences, and ᵇ preserveth them to his Kingdom of Glory. [Christ is King of souls, he sets up his Kingdom of grace in men's hearts.] ᵃ John 11.52. Eph. 4.11, 12. Rev. 19.15. Mat. 13.19, 47. Luke 17.21. ᵇ Ps. 110.2.3. Eph. 3.17. c John 17.11, 12, 24. John 16.33. John 10.29. Judas v. 1.  
Q. What is the second part of Christ's spiritual Dominion?  
A. It is that power which he exerciseth in the destruction of the enemies of his Church and Kingdom, of his Children and Gospel. Esay 49.24, 25. Rev. 12.7, 9, 10, 11, 14. Col. 2.15 Rev. 17.14. Acts 26.14, 15. M●th 18.6. Zach. 25. Rev. 19 20.  
Q. When doth this Kingdom come?  
A. When sin and Satan are cast out, and the Gospel of Christ is set up in our hearts, and families, and Countries. [When we are turned from the power of Satan to God, when Christ's word ruleth in our hearts, then is his Kingdom come to us.] Col. 1.13. Acts 5.31. Luke 11.20, 22. 2 Cor. 10.4, 5. 1 Pet. 2 9  
Q. When doth this Kingdom go away?  
A. When the Gospel is beaten down, and falsehood and wickedness are set up, and prevail, and are countenanced in any heart, family, Parish or Country, Matth. 21.43. Rev. 2.5, 13, 14. Eph. 2.2. Gen. 20.11.  
Q. What do we pray for here?  
A. That the Gospel of Christ may be set up in its power and purity in all hearts, and in all places, that God would protect and increase the number of the faithful till the time come that the Kingdom of grace here begun, be finished in the Kingdom of glory. 2 Thes. 3 1. Col. 4.3. Psal. 122.6. Rom. 10.1.  
Q. What do we pray against?  
A. We pray that God would destroy the kingdom of Satan, and all devices against his Church and Gospel, and that all wickedness may be beaten down more and more, [Till this Kingdom be finished in the glory of the Saints, and final destruction of the enemies.] ps: 68 1, 18. Rev. 12.10, 11. We pray against the dominion & power of the Devil, the World and the flesh. Rom, 6.12, 13, 14.  
Q. What follows hereof?  
A. Therefore they be Christ's enemies, & they cross their own Prayers, that submit not to the Gospel of Christ, that discountenance, or any ways hinder the Preaching and spreading thereof, or be friends and favourers of bad men and bad causes. [Such as the silencing and vexing of Godly, quiet Ministers, or depriving them of due maintenance, preferring the unsound, etc. any inlet to profaneness, setting up a Chair for Satan against the Pulpit of Christ; these and the like persons do pray for Christ's Kingdom, and fight for Satan's; among swearing, railing lose, riotous persons, families, and Parishes, whose Kingdom is there set up? Christ's or Satan's?] Luke 19.14, 27. Acts 4.18.    

CAP. XLV.  

The 3d Petition. Thy will be done.  
Q. WHat do we pray for in this Petition?  
A. Here we pray for grace, and strength to obey God's will in all things, both in ᵃ doing and in ᵇ suffering. Psal. 143.10. Jam. 1.22, 25. ᵇ Luke 22.42. Acts 20.24, Acts 21.14.  
Q. What is here meant by Gods will?  
A. Gods will is that which God in the Scripture hath willed & commanded us to do. Mat. 7.21. Rom. 12.2. 1 Thes. 4.3. 1 Pet 4.2. 1 Pet. 3.17.  
Q. When is Gods will done?  
A. When setting aside our own wills & desires, we apply ourselves to do the things which are pleasing unto him Joh. 14.21. 1 Joh. 5.3. Mat. 21.29, 31 Joh. 6.38. Heb. 10.7. [We desire that Gods will may take place, and that there may be but one will between God and us.]  
Q. When is it undone?  
A. When setting aside the Commandment of God, we fulfil the lusts of on own hearts, or other men's carnal wills Eph. 2.3. 1 Pet. 4.3. john 8.44. Luke 12.47.  
Q In Earth as it is in Heaven. What do we desire in that?  
A. We desire that as fare as Earth is wide, Gods will may take place, and be obeyed with that cheerfulness and faithfulness as the Angels do in heaven. [We desire a conformity of the Church militant to the Church triumphant] Heb. 1.5, 7. Psal. 103.20, 21. Es. 6.2, 3. Here be two things in this Petition. 1. The matter of our obedience, it must be the will of God revealed in the Scripture. 2. The Ma●ner of our obedience, as the Angels in Heaven do it.  
Q. What is the sum and substance of this petition?  
A. We pray that whatsoever God requires of us in his Word, he would give us hearts to obey it with cheerfulness and faithfulness, submitting all our opposite wills to his will. [We pray that amidst all, and above all, Gods will may be fulfilled and obeyed, and that all desires & wills in us, or others, that be repugnant to his good pleasure, may be subdued.] Mat. 20.39. 1 Sam. 3 18. 2 Sam. 15.26. Ps. 140. ●, 1 Sam. 15, 13, 20, 22.  
Q. What follows hereof?  
A: Therefore like hypocrites they cross their own prayers, who pray they may do Gods will, yet endeavour it not; nay perhaps live in known sins, against check of conscience, setting up their own ends, profits & contentments, above the will of God. [Be honest, else never pray it, etc.] Mat. 19.22. Luke 16 11. Ezek. 14.7. Acts 8.23. Luke 12.47.   

The 4th Petition. Give us this day.  
Q. What is meant by bread?  
A. All outward blessings needful for this present life. [Under one sort of temporal blessings, we beg all the rest, as raiment, houses, preservation from dangers, etc.] Deut. 8.3.  
Q. What is meant by Daily bread?  
A. Such a proportion of outward things as is fit for us, agreeable to our places & callings. [And if we have so much, we have our daily Bread.] Pro. 3.8 Gen. 28.20. Luke 12.15.  
Q. This day, or day by day, Why are we to beg it every day, and but for a day?  
A. To teach us, that as God keeps and feeds us ᵃ day by day: And as every day we stand in need of new supplies from heaven, so every day we ᵇ should depend on God for the same. [We do not receive all at once: but as yesterday, so this day, and to morrow, etc.] ᵃ 2 Cor. 8.15. Exod. 16.4, 5, 19 ᵇ Luke 12 19, 20, 28, 29. 1 Pet. 5.7. Psal 104.21. Mat. 6.26.  
Q. What is called our Bread?  
A. That which our heavenly Father assigneth to every one of us in our lawful vocation, [There is our bread, and there is stolen bread] Thess. 3.12.  
Q. How is God said to give us our bread?  
A. When he doth bless our labours in our honest callings, or otherwise raise up helps to bring the creatures to us for our support and comfort [He gives grass, & ●eed, and barns, and alms, and power to eat: he raiseth up friends, he giveth and breaketh the staff of bread. Deut. 8.17, 18. 2 Cor 9.10 Ier 37.21. Dan. 1.15. [So the way be God's way, in which any help cometh, whosoever is the instrument to convey it, God is the giver.]  
Q. When is bread taken away?  
A. When God doth curse the earth & our labours, that they shall not yield their increase, or else doth curse his blessings to us, that they shall dot do us good [as by taking away the staff of bread, by adding sorrow, sin & discontent with our estates.] Hag. 1.6, 9, 11. Mal. 2.2. Numb. 11.33. Ezeck. 14.13. Hos. 9.11, 12.  
Q. What do we pray for in this Petition?  
A. That God would preserve us from outward miseries and wants, & so bless the ●arth and our labours, that we may have such a measure of outward things, as is needful for us, & that through his blessing they may be for our good and comfort. [Through God's blessing it is that the creatures do satisfy our natures, & content our minds, or do us any good.] 1 Kings. 8 35, 37. Prov. 10.22. Prov. 30.8. Ps. 106.15. 1 Kings 17.14. 1 Chron. 29.12.  
Q. What learn you from this?  
A. We must profess, enjoy, and use every outward thing, as from God, and unto God [Our own prayers will condemn us, if we be beholding to Satan for bread; ●f we dare stretch out our hands farther than our prayers, or if we shall use the good things we ask against the giver of them, etc. Mat. 4. ●, 9, 10. Hab. 2.6. Hos. 2. ●. 1 Chron. 29.14.    

CAP. XLVI.  

The 5th Petition. And forgive us, etc.  
Q HEre we pray for the forgiveness of our sins and transgression Why be our sins called debts? Mat. 6. ●2.  
A. Because they make us debtors to the Law and ●ustice of God, to make satisfaction for the offence done to him: [As ● Felon is a debtor till he have satisfied the Law.] Col. 2.14. Mat. 5.26.  
Q How are we freed and discharged of this debt?  
A. By God's free grace and pardon, accepting us in Christ, when we had nothing of our own to pay. [When we had nothing to pay, God provided a price out of his own store.] Luke 7.42. Mat. 18.25, 27. Eph. 1.7. Christ hath canceled our Bonds Col. 2.14.  
Q What is forgiveness of sin?  
A. It is a free and full discharge of a sinner from guilt and punishment, whereby a sinner is received into favour with God. [Forgiveness of sin is not the abolishing of sin and corruption, by infusing an● habit of charity & holiness, (as Papists teach) but it is the receiving of a sinner into favour, not in pu●ing unto him any blame.] Esa: 43.25. Esa. 44.22. Mich 7.18. Exod: 34.7.  
Q Doth God forgive all men their sins?  
A. No: only such as believe and repent, and walk by the rule of new obedience Mark 1.4, 15. Gal. 6.16.  
Q. What then is the substance of that we beg in this Petition?  
A. We beg that God would give to every one of us faith and repentance, by which we may be accepted into his favour, in, & for Christ's sake; having all our sins freely & fully done away by him. Ps. 5●. 1, 2, 7, 9 Dan. 9.17, 18, 19 The best have need every day to pray, forgive us our sins.  

As we forgive.  
Q. Why i● that condition added?  
A. Because no man can have assurance that God hath pardoned his sins, unless he find in himself a disposition to forgive his brother [The love of God shed abroad in our hearts, begets in us compassion towards our brother, when he hath offended us [No unmerciful cruel man can be assured of mercy] Matth: 6.14, 15. Matth. 18.33, 35. Col: 3.13 Rom: 12.19.  
Q How shall I know that I do indeed forgive my Brother?  
A. By two things; First, if I dare not wish him ill, nor do him hurt, though it lay in my power, no, nor yet rejoice when evil befalls him, though I had no hand in it. Job. 31.29, 30. Prov. 24.17, 18. Ps. 35, 13, 14. Levit. 19 18.  
Q. How 2dly shall I know it?  
A Because it is a trouble to me to think ill of another; and I am glad to see any good thing in my enemy, any cause to think better of him, any ground or hope of reconciliation [A Christian is gentle and easy to be entreated, and though some be so perverse and spiteful that one dare not trust them, yet we can be glad of any good thing in them.] 2 Thess. 3.14, 15. Jam. 3.17. Psal. 120.6, 7.  
Q. What do we learn from these two words, forgive our debts?  
A. Two things. First, the dangerous nature of sin; our sins and our names are entered into God's debt-book together, and we are every hour liable to be arrested, and brought to an account before God. [What a case is he in that hath Bailies watching him in every place & corner. etc. Matth. 5.25.  
Q. What else do we learn?  
A. It showeth our inability to satisfy for the least sin, we have no price to pay, we must be forgiven, or else cast into prison for the last farthing. Rom. 4.7. Mica 6.7.     

CAP. XLVII.  

The 6th Petition. Led us not &c.  
IN the former Petition we prayed to have our sins forgiven, now we pray that we may be kept from sin for time to come.  
Q. What do we learn from the order and connexion of these two Petitions?  
A. All that pray aright to have their sins forgiven, must be as earnest to be kept from sin for time to come, Ps. 15.7 Rom. 7.24. Psal. 19.13. Carnal people can pray for mercy, but the Godly will pray for Grace as well as mercy.  
Q. What is here meant by Temptation?  
A. Any thing whereby a man is enticed and drawn into sin. Jam. 1.14. 2 Cor. 11.3. 1 Thes. 3.5. john 13.2 Prov. 1.10, 11. There lieth a Temptation in most things we have to deal withal: as in Meats Drinks and Apparel, in Wealth, in Poverty, in Preferments, in Examples, in Counsels, in fear of Men, in love of life in our Pleasures, yea in our very callings And unless the Lord do graciously keep us, we shall be enticed and drawn away.  
Q. What is it to be 〈◊〉 Temptation?  
A. To be tempted is to be assured & provoked unto evil; but to be led into temptation is, when we are deceived and overcome of the evil. [When we yield to the evil motion, the snare is laid and we are caught.] 2 Sam. 11.2, 4. Mat. 16, 35, 69, 70. 1 Tim. 6.9.  
Q. How doth God lead into Temptation?  
A. When he doth not support and strengthen us against the evil, but leaveth us to our own wit, strength, or lusts, or unto Satan. 2 Chron. 32.31. 2 Chr. 10.15. 1 Kings 22.22. 2 Th. 2.11. Ro. 1.24. Job 1.12.  
Q. How doth God enable us to resist temptation?  
A. Three ways, 1. By making us wise to discern an evil motion. 2 Cor. 2. 1●. Mat. 16.13. Neh. 6.11 13.  
Q. How, secondly?  
A. By making us ●●a ● full over our slippery hearts, and 〈◊〉 c●●tions of falling. M●. 26.1 Prov. ●8 1 Thes. 5 22.  
Q How, Thirdly, doth the Lord enable us to resist Temptations?  
A. By fortifying us with saith and courage whereby we clea●e to God against all the world. Mat. 4.7. it is written: Eph. 6.11.  
Q. What do we pray for in this Petition?  
A. That God would give us spiritual wisdom and strength to discern and overcome all temptations unto sin; and if at any time he suffer us to be tempted, yet that he would not leave us to ourselves to be deceived and overcome of the evil. [We pray that God will hold us up, and deliver us from the power of all spiritual enemies.]  

But deliver us from evil.  
Q. What's here meant by evil?  
A. The evil one, (that is) Satan & all his wiles, and subtleties. john 17.11, 12, 15. 1 john 5.18. job 2.6.  
Q. What do we pray against in these words?  
A. That seeing we desire to be kept from sin, we desire also to be kept from the power and wiles of the temptor: [That God would discover his wiles; and help us against him, Gen. 20.6. 1 Sam: 25.33. Zach. 3.2. Rev. 12.13, 16. Psal. 17.4, 5.  
Q. What must they do that pray to be kept from temptation?  
A. In a due sense of our own weakness we must shun occasions of evil, we must not cast ourselves upon temptations: [For else we are not true to our own prayers] Iudg: 16.15, 17. Prov. 7.8. Gen. 34.1. Eccles. 2.3.   

For thine is the Kingdom, etc.  
Q. These words are for matter and form, a thanksgiving, What do we ascribe to God therein?  
A. We acknowledge that Kingdom ᵃ over all the world, and ᵇ power to do what he will, and ᶜ glorious excellencies do belong to God our Father in Heaven: And we ascribe the praise thereof to him. [The excellency of Grace, Majesty, Mercy, Power, any thing whereby one may be magnified and extolled is the Lords peculiarly, and transcendently.] 1 Chron: 29.11. Rev: 4.10, 11. ᵃ 1 Tim. 1.17. Psal: 103.19. Dan: 5.21. ᵇ Psal: 115.3. Psal: 62, 11. Rev: 4.8, 9 Deut. 32.31. ᶜ Esay 6.3, 5. Esay 43.7. Rom: 9.17.  
Q. What is required to an holy and right praising of God?  
A. Two things. 1. We must labour to have our hearts ᵃ affected with his glorious excellencies and greatness, 
Conditions in right Thanksgiving.  as being the fountain ᵇ of all the good we are, or have. ᵃ Esay 12.4. Psal: 126.2, 3. ᵇ 1 Chron: 29 11, 12. Psal: 116.12, 13, 14. Mic. 7.18  
Q. What 2ly must we do, If we desire to praise God aright?  
A. We must endeavour to Live and Dye unto him who loved us first: we must use all mercies which we receive from Him, unto his Honour and service. Psal: 50.23. Ps: 18.1, 2. Rom: 14.8. 2 Cor. 5.15. Rom: 12.1, 2.  
Q. Wherefore is this clause added to the end of the Lords prayer?  
A. To teach us that the hearing & answering of our Prayers is grounded on ᵃ Gods own goodness, ᵇ greatness, and ᶜ glory: [and by them he is engaged to hear us. We must press God with the interest of his own glory, power and Kingdom, for hearing and helping of us.] ᵃ Ezek. 36.22, 32. ᵇ Mic. 4.8. Dan. 3.16, 17. 2 Chron. 14.11. ᶜ Ier 14.8, 21, 22. Exod: 32.11, 12. Iosh. 7.9.  
Q. What must they do that ascribe all these to God?  
A. We must set ᵃ up God in our hearts as supreme King, make him our Rock and Fear, not ᵇ giving any part of his glory to any creature. ᵃ Matth. 10.37. Luke 12.5. jer. 10.7. Esa. 8.12, 13. ᵇ Dan. 2.30.  
Q. [For ever,] What doth that word import?  
A. That Gods ᵃ Kingdom, power and glory, in, and over the Church, is everlasting; it fails not: and that the Church shall ᵇ ascribe the same unto him in all ages, and throughout all eternity: [When all Kings and Kingdoms shall cease: when we are dead and gone; yet Christ remains a King of the Church, and shall be magnified in it.] ᵃ Dan. 7.14. Esa. 50.2. Esa. 46.3, 4. ᵇ Eph. 3.21. Rev. 5.13, 14 according to that ancient doxology used in the Churches of Christ, Glory be to the Father and to the Son, and to the Holy Ghost, 
Hooker Pol. lib. ●. 8. 42.  As it was in the beginning, is now, and ever shall be, world without end. Rom. 11.36. Rev. 5.13.   

AMEN.  
Q. What doth that Word import?  
A. Amen being set after any prayer or thanksgiving, it doth imply our consent, confidence, and desire, that the thing shall be as is uttered Deut. 27.15, 16. Jer. 11.5. Jer. 28.6. 1 Kings 1.36. 2 Cor. 14.16.  
Q. What follows hereof?  
A. That we must understand, attend unto, and affect the things prayed for; else how shall I say Amen? They that pray in an unknown tongue, or gaze up and down, or fiddle about their  and other matters, and compliments in time of prayer, do not bear a part in Prayer, & their Amen is fruitless and vain. 1 Cor, 14.16. Rev. 22.20.     

CAP. XLVIII.  
Of the right Use, and Abuse of the Lords Prayer.  
Q. HOw may a Christian make a right use of the Lords prayer?  
A. We may use it both for a Rule of prayer, to measure our requests, & make other prayers by; and also for a prayer itself, as it was delivered by Christ. [Christ puts matter & words into our mouths: Christ taught his Apostles to pray, as John taught his Disciples, (that is) He did not only give Rules of Prayer, & a pattern, but a form for them to use,] Mat. 6.7, 9 Luke 11.1, 2. If you ask, May we pray our Father & c? our Lord Christ gives the Answer, when you pray, say, Our Father etc.  

Of set Forms Prayer  Q Is a Set Form of Prayer lawful, either of our own making, or delivered to us in a book?  
A. Yes, it is, else Christ and the Prophets would never have delivered set forms to be used by the Church. [God appointed Forms, and therefore forms be not ● themselves unlawful: the prayer is not evil, because it is a form prayer.] Num: 6.23, 26 joel 2 17. 1 Chron. 16.7, 35. 2 Chron. 29.30 He gives the form, he sets them the words to be used: and it was at a solemn Fast too.  
Q. But is a set form of Man's making lawful to be used by us?  
A. Yes, If the prayer for matter and substance be lawful; and such as concerns us, we may safely use it. [We may use the words of Moses, Daniel, Nehemiahs' prayer.]  
Q. Is stinted prayer lawful; (that is) set prayer, to which one is confined; and tied to use no other? 
Of stinted prayer.   
A. That's unlawful both in public and private: he that confines himself to book-prayers, or to the prayers of others with whom he joins, or to set prayers of his own devising, can never discharge the duty of right praying. Ps. 50.15. Jer. 14.7, 21. Ezra 9.6. Dan. 9 5. They changed their Prayers with the occasions.  
Q. Why so?  
A. Because 〈◊〉 prayers must be made according to our necessities; and neither book, nor men with whom we join in prayer, can express all o u wants and griefs; nor I my self this day, what I shall need pray for to morrow. [Yet it concludes not that set prayer, or prayer with others, for so much as it doth contain of meet matter to be asked, is hereby unlawful; Because by such prayers we are not sti●ted, but have liberty, both the Ministers in their Congregations, and ourselves in private, to enlarge our prayers as caus● requireth. There is adds between lawwill and sufficient: such a measure of Petitions is sufficient for the public, or the family which is not sufficient every way to all my occasions: and that prayer may be sufficient at one time, which is not at another.]  
Q. But in praying must we not exercise the spirit of prayer? And can that be done in a set or book prayer?  
A. Yes, the spirit of prayer is, when we beg in faith, with feeling and fervency with sights and groans; and that is done when we join with others, or use set forms as well as in sudden, & ex tempore conceived prayers. [As a Beggar in true want, begs hard if there be any hope of obtaining; and yet peradventure the next day, or to the next man, useth the same words, or to the like effect: the varying of a phrase doth not make it the spirit of prayer.] Mat. 26.39, 42, 44. with Heb: 5.7. 2 Cor. 13.14. with 2 Thes. 3.17, 18. Col. 3.16. [The songs are not less spiritual, because set and taken out of the book, if our hearts be affected with the matter.] Eccles. 5.2. Job 22.27, 28.  
Q. When is the Lords Prayer abused?  
A. When people say it over without understanding and affection, or else make vain and needless repetitions of it: [both these are a taking of God's name in vain] 1 Cor. 14.15. Mat. 6.7, 9  

Our duty after Prayer.  
Q. What is our duty after we have prayed?  
A. 1. We must Practise what we pray for: our actions must not cross our prayers. We must not pray and still rebel against God. Hos. 7.14. We must join our endeavours with our prayers, Gen. 32.9, 11, 12. with Ps. 13.30. 2 Thes. 2.2. with 2 Cor. 11.2, 33.  
Q. What 2dly must we do after we have prayed?  
A. 2. When we have prayed, we must observe how well our prayers have sped, how God doth answer our requests, Psal. 85.8. Luke 18.5. [There is expectation of answer from God to fulfil our desires; if you knock at ones door ye listen for an answer: if you prefer a Petition, you will look what answer is returned: so etc.  
Q. How shall I know whether my prayer be heard or not? How shall I comfort myself in that case?  
A. There be four Rules: First, think not thy prayers denied, though they be delayed. [God dealeth after divers manners with his servants; sometimes he answers presently, Dan. 9.21, 23. Esay 65.24. Sometimes he seemeth to stop his ear, and to deny us for divers reasons; as 1. Because he loves to hear the voice of his children crying unto him: 2. Perhaps thou art not ready for the blessing, 3. Perhaps it is better thou shouldest want it. 4. Perhaps thou takest a wrong course to obtain it. 5. Perhaps thou prescribest to God; and God will give thee the blessing in a way more for his glory, as Christ did.] John 11.3, 6, 15, 40. Gen. 25.21.  
Q. What second rule have you?  
A. If God give some better thing in stead of what we beg, or strength to bear the want of our desires, we must not take ourselves to be denied. 2 Cor. 12.9. Gen. 17.18. 2 Sam. 12.23, 25. Deut. 3.26. Psal. 3. 4, 5. Psal. 138.3.  
Q. What third rule to judge of God's acceptance of our prayers?  
A. When after prayer we find our hearts to be drawn to God, and our spirits upheld to continue praying, returning to that duty with fresh delight and hopes, that is a sign we are heard. [It is a sign the beggar fares well, where he goeth often. It is a good sign, when we still go to God as to our best friend.] Psal. 116.1, 2. 1 Sam. 1.18, 28.  
Q. Particularly touching forgiveness of sins, how shall I know that my prayer is heard?  
A. If I get a victory over my sin, if the sense of God's love doth work in me a love to God again, and to the things of God; [that is a sign our prayer is heard]. Luke 8.46, 47. Luke 7.47.  
Q But if we find no token of Gods answering our prayers, what is to be done?  
A. We must search if there be any accursed thing that may hinder our prayers; and also we must be humbled for our failings in the manner of our duty. Josh. 7.7, 10, 11. 1 Chron. 15.13. jam. 4.3 Luke 9.54.    

CAP. XLIX.  
Of the Seals of the Covenant.  
Q. WE have spoken of two means of working and increasing faith, viz. the Word and Prayer: By what means is God wont to seal up to our hearts the assurance of our reconciliation with himself?  
A. Two ways: 1. Inwardly by the testimony of the Holy Ghost, witnessing with our Spirits that we are Gods children. 
Of the witness of the spirit.  2. And outwardly by the Sacraments, Rom. 8.16. 2 Cor. 1.32.  
Q. How doth the Spirit of God inwardly witness to a man his salvation?  
A. Two ways: first, by imprinting holiness and the stamp of grace on the heart thereby showing us our right to the promises of life: [as the seal leaveth its impression on the wax, so doth the Spirit. And look where grace is printed, there is the spirit that wrought it: and we have that seal to show for our salvation.] Gal. 5.18, 22, 23, 25. Gal. 6.16. Rom. 8.13. 2 Cor. 3.3. A seal makes things to be autehntick and warrantable: Deeds and writings once sealed are good in Law, and we may plead our right by the seal: so etc.  
Q. How secondly doth the Spirit witness with our Spirits?  
A. By cheering, strengthening, & clearing up the Conscience to see, and acknowledge, and to certify our hearts of the truth of Grace, so as to make us able to say, I have true faith, and true hatred of sin, &c, [The spirit saith, They that are called; are certainly saved. Now the conscience enlightened doth say, 'Tis so and so with me. This is the answer of a good conscience, & the witness of two is true, God's Spirit and our spirits: as conscience awakened can tell David, thou hast done ill in the matter of Vriah, so the conscience enlightened and cleared can tell Peter, and make him say with confidence, Lord thou knowest, and I know that I love thee, john 21.17.] Eph. 1.13. 1 Pet. 3.21. 1 john 2.20, 27. 1 Cor. 2.11, 12. 1 john 5.20.  
Q. But put case our conscience cry peace without any such impression, & character of grace on the heart; What then?  
A. Then it is a false cry, it being but the single testimony of our own deceived & several from the true testimony of the Spirit of God, which ever agreeth with the Scripture. [The Spirit of God doth not cross the word, it doth not bless whom the word curseth, nor curse whom the word blesseth; and if our own hearts do so we know it to be a false testimony, and a deceived spirit.] 1 john 5.6, 8. Psal 51.9, 10.  
Q. Put case I find some works of the sanctifying Spirit, and yet feel unquietness in my own conscience?  
A If upon examination thou find any sin in thy soul, pull it out and cast it from thee, but if there be no sin that hinders thy peace, than thy conscience ought to acquit thee. [Thou art in safety, and in God's favour by the spirit of sanctification, whereby thou dost cleave to thy God amidst all fears and doubts.] Esay 50.10. job 27 1, 4, 6. job 13 15. Thus of the inward Testimony of the Holy Ghost; follows the outward.  
Q. How doth God seal up our Redemption to us outwardly?  
A. By the Sacraments, which to the worthy partakers are particular tokens and pledges of God's favour & goodwill towards us in the death of his Son. [In the word God speaks generally; but▪ becomes home to each particular believer in the Sacraments.]  
Q. What is a Sacrament?  
A. A Sacrament is a seal of the righteousness of faith, 
What a Sacrament is.  or it is a token of the Covenant between God & us, Gen. 17.10, 11. Rom. 4.11. A Sacrament hath two uses. 1. Of a sign promisory to represent. 2. Of a seal to exhibit, and put us in possession of the things granted by God's Covenant.  
Q. Must we be in Covenant with God before we can partake of the Sacraments?  
A. Yes: for else the outward signs do not profit: Abraham was first in Covenant with God, and then he received the sign of Circumcision. [Even as we use first to agree upon the conditions before we seal and deliver the deeds] Gen. 15.6, 18. with Gen. 17 7, 10, 11. with Rom. 4.10, 11. Acts 8.13, 21, 37. As in Covenant, and Contract of Marriage, there is first a consent of the parties, and then the writings are sealed, so it is in this covenant of Grace, both we and our Children must be in Covenant with God, before the Sacraments which are the seals of the Covenant can belong to us, Some are in Covenant with God, only by outward profession, and such people receive the sign, but not the thing signified, as Acts 5.3. 1 Cor. 10.3, 5. 1 Cor. 11.27. Rom. 2 25. others are really in Covenant with the Lord, & they receive both the sign, and the things thereby signified, as Acts 2.41. 1 Pet. 3.21 Our Children are taken into God's Covenant, and so have the sign of Baptism, Howbeit when they come to age, they must perform the condition of their Father's Faith, else they forfeit all.  
Q. The Sacraments of the Old Testament were two. 1. Circumcision and 2. the Passeover: of the New Testament be likewise two Sacraments. Baptism and the Lords Supper; How do they differ the one from the other? The New from the Old?  
A. Not in substance, for Christ is the substance and end of all Sacraments; but only in the manner; the Old did lead unto, and fet forth Christ's death which was to come, the New do set forth Christ already come, 1 Cor. 10.3, 4. 1 Cor. 5.7. Exod. 12.13.  

The parts of a Sacrament.  Q. How many parts be there in a Sacrament?  
A. There be two parts in every Sacrament: 1. Some outward & bodily sign: 2. And some spiritual benefit signified thereby  
Q. What is the spiritual thing signified in every Sacrament?  
A. Christ crucified, or the doing away of sins, in, & for the death of Christ: [it is not every grace represented by an outward sign, that doth make a Sacrament, but the benefit of Christ's passion is that grace which is set forth in every Sacrament. [Col. 2.11, 12. Mark 1.4. Matth. 26.28. 1 Cor 10.16. 1 Cor. 5.7.  
Q. What follows hereof?  
A. Therefore those other five Sacraments of the Papists, viz Confirmation, Penance, Orders, Matrimony, extreme unction, are falsely called Sacraments of the New Testament, as being neither ordained by Christ, nor having such Sacramental signs and significations. [A Christian needs but two things to his being, viz. a new birth, and a growth in Christ, both which are set forth in the other two Sacraments; besides, those five are not common to all Christians that be in Covenant with God, nor yet peculiar to the Christian Churches.]  
Q. Who is the Author and ordainer of all Sacraments?  

The Author.  A. Only the Lord God: None but God can forgive sins, & bestow spiritual graces, and therefore none but God can make signs and seals thereof. [As he alone can sign and seal a deed that hath the right to sell the land: All signs and Sacraments of man's devising cannot teach or help devotion, but only delude and breed superstition. It is a foolish thing to make a significant sign of that which is not in our power to give.] Mat. 28.19. 1 Cor. 11.23.  
Q. What is the efficacy of Sacraments? Do they justify the receiver, or work in us that grace which they signify, if the party himself do not hinder it by some gross sin? 
And Efficacy.   
A. No: Sacraments are signs of God's grace and favour towards us, but not the working causes thereof: [For then the sign should be before the thing whereof it is a sign, which cannot be. Sacraments serve as it were to put us in possession of the Covenant, as a sealed deed formally delivered doth of an house or land that is sold: Remission of sins, and other blessings of the Covenant, are not in the Sacraments, as Heat is in the fire, or as a medicine in a box; But as a Key given in token of possession, or a deed whereby Men are enfeoft in any House or Land, are in Law sure Pawn● of the things promised; so are the holy signs, given to the beleiver. Remission of sins & sanctification of our hearts is from God alone through the blood of Jesus Christ; yet for the applying thereof unto us, there are divers means established, as 1. Baptism, Act: 2.38. Mat: 3.7. Mar: 1.4. 2ly The Eucharist, Mat. 26.28. 1 Cor. 10.16. 3ly Preaching, 2 Cor: 5.19 4ly Prayer, Act: 8.22. Ja: 5.15. 5ly The power of the Keys, Mat: 18.18. Ioh: 20.23. All these are Acts instituted by God, 
Sacraments are not physical, but moral instruments by which God bestoweth what they represent: the use of them is in our hands the effect' in Gods; for the use we have his Commandment, for the effect his Conditional promise. The Sacraments are not bare resemblances and memorial of things absent, nor naked signs of Grace received before, but means effectual, whereby God delivereth into our hands the Grace signified by them. Ho●ker Pol. l. 5. S. 57  & executed by us for that purpose. And therefore although the dead soul, that hath no inward motion of faith to receive the benefit offered, nor any disposition of heart answerable to the thing that is done outwardly, these means avail nothing. Gal. 5 6. Yet on God's part offering, and on man's part duly receiving and embracing them, the outward sign, & the spiritual benefit thereby signified do ever go together: hence it is, that in the Scripture, that which is proper to the thing signified, is sometimes ascribed to the sign; as Acts 22.16. Arise, and be Baptised, washing away sins, with 1 Cor: 10.16. 1 Cor: 11. 24, 25. The which is well expressed Art. 25 of the Church of Eng. 
Gallica Confessio fidei Art 34.37. Harm. of Confessions.  That the Sacraments be certain sure witnesses, & effectual signs of grace, and Gods good will towards us, & in such only as worthily receive the same, they have a wholesome effect. By the Sacraments, God doth quicken, strengthen, & Confirm our faith, ibid.   

CAP. L.  
Of Baptism.  
Q. WHat is Baptism?  
A. It is a Sacrament of our engrafture into Christ out of old Adam. [It is unto us an entrance into the Church, witnessing unto us, that whereas we were before strangers from God, ᵃ God doth now receive us into his family & people, and we again ᵇ give up ourselves together with our names unto God through Jesus Christ to walk in newness of life. ᵃ 1 Cor 12.13 Gal. 3.27. Eph. 2.11, 12, 13 ᵇ Mat. 3.8, 11. Rom. 6.3, 4.  
Q What's the outward sign in Baptism?  
A. The dipping or sprinkling of water in the name of the Father, Son and Holy Ghost, Mat. 28.19. for dipping see john 3. 23. Mat. 3, 6 16. Acts 8.38 And for sprinkling, read Ac● 16.33. in Houses: Mark 7.4. with Heb. 9.10, 19, 20, 21, 22. Heb. 12.24.  
Q. What is the spiritual thing signified by this sprinkling of water?  
A. The cleansing of the soul from all sin by the blood of Christ sprinkled on it, Acts 2.38. Rom: 6.3. Col: 2.12, 13. Baptism teacheth and signifieth unto us that in Christ we, who were dead in sins, are quickened, & washed, and all our sins forgiven, by the mighty operation of God. Eph: 5.26. Tit: 3.5. In and by Baptism God doth two things: 1. He doth instruct us touching Christ crucified, that our sins are washed, and our souls cleansed from all sin by his blood. 1 John 1.7. Rev. 1.5. 2. He doth apply the same in particular to the party Baptised, Acts 22.16. For the Sacraments, by reason of the word of command [go and Baptise them] and of the word of promise of a benefit to worthy receivers [Be Baptised for remission of sins, Acts 2.38.] They do tell us that Christ is ours, given to us, and his blood sprinkled on us, and by this means, (it being a word of promise (and every word of promise is a word serving to beget faith) the spirit of God doth stir up faith, strengthen and confirm faith in us: God doth not put any such virtue into the signs, as to pardon our sins and make us Holy, ex opere operato, neither doth God so tie his presence to the water, as if where the Minister's Action is, there God is also, and at the same time; for many have the sign, that never have the thing, as Simon Magus, Judas, etc. and some have the benefit of Baptism long after, as Infants when they come to age: But none have the benefit of Baptism▪ but such as come by Faith to behold Christ crucified in and through the outward signs, & so use the signs as means of applying Christ to their own souls for remission of sins. See Art. 27. of Ch. of Eng.  
Q What is it to be baptised in the Name of the Father, Son, and Holy Ghost?  

1. Goes par- of the Covenant,  A. Two things are meant by it: First, thereby is testified to the party Baptised, that he is received into the flock & family of God. [God doth avouch him for his child, God doth bind himself to us; and make over his Covenant to us. Gen. 17.7.  
Q. What secondly?  

2. Our part.  A. The party that receiveth Baptism doth enter into an Oath and Covenant, to take the Lord for his God; thereby binding himelves to believe, and serve that true God who is Father, Son and Holy-Ghost. [We are then enroled, and written among the Sons of God, Gen. 17.1. Gal. 3.27. 1 Cor. 1.13.15. We avouch God to be our God.] Deut. 26.17, 18.  
Q. Is it thus with all that are baptised? Do all receive those benefits?  
A. No, only they that have, or come to have faith to believe the promises, and repentance to forsake sin, Gal. 5.6. 1 Pet. 3.21. Acts 8.21, 23 Mark 16, 16. [In Scripture they are reputed aliens and strangers from the covenants of promise, who have not the sign of the Covenant: 2. And they that reject the signs are reputed to reject the Covenant itself, Eph. 2.11. Gen. 17.14. Luke 7.30. 3. So they that receive the sign of the Covenant, joining themselves to the people of God, are in Scripture reputed to be of the household of faith, & Saints confederate with the Church of God, Esay 56.3. Heb. 9.13. 4 But really and effectually they only receive the benefits which come to have the conditions of the Covenant, viz. Faith, and repentance. Act. 8.21, 23. 1 Cor. 10, 3, 5. Act. 3.26. 1 Pet. 3.21. 
The duties of them that be Baptised.  The duty of all that be Baptised is reduced to three heads. 1. To Renounce The devil, the World, & the Flesh. 2. To Believe in Jesus Christ, and to maintain the Faith once delivered to the Saints against all Sects and Heresies whatsoever. 3. We promise to walk obediently in all God's Commandments.  
Q. Are the conditions of faith and repentance required in all that are to be baptised?  
A. Yes, in all that be Baptised when they be of ripe age; but in little Children it is sufficient that they show forth faith and repentance when they come to age.  
Q. May little Children be Baptised?  

1. Practice.  A. Yes: the Apostles did baptise whole households, in which number were their Children: [As Abraham & his household were circumcised (that is) He and his Children, for Ishmael was but thirteen years old when he was circumcised, Gen. 17.25. And there is reason for it; because there is the same relation from the believing parents to the children already born, as to them that shall be born; and therefore if the children of Stephanas and the Jailor, which were borne after their conversion, aught to be baptised by virtue & privilege of the parents faith, why not also the children that were already born, seeing they are the children of believers: moreover this practice of baptising Infants by the Apostle is gathered from that Phrase, Heb. 6.2. (laying on of hands) which was a ceremony used in prayer for them that had been-Baptized in their Infancy, 
See Calvin Inst. lib. 4. c. 16. § 4. de Confirmatione.  when they were Catechised in the doctrines to be known and believed by grown men that were admitted to Baptism Calv on Heb. 6.2.] Acts 16 33. 1 Cor. 1.16 Gen. 17.25.  
Q. Why are Infants of believers to be Baptised?  
A. Because they belong to the covenant of grace, 
2. Promises. & Commandment.  and be of the number of God's people, and are inheritors of the blessings which God promised to the seed of the faithful. 1 Cor. 7.14. Rom: 11.16. Acts 2.39. Mark 10.13, 14, 15. Gen. 17.7, 9, 12, 14. with Gal. 3.16. Rom. 4.11, 12. In those Scriptures Note five things. 1. That Infant-membership, & Admission by an outward sign, is as Ancient as any visible Church recorded in Scripture. 2. That the Covenant made with Abraham was the Gospel-Covenant, wherein Blessedness was promised in & through Christ the Promised seed. Gal. 3.8. with Gen. 12.3. and that Covenant is to endure to the end of the World. Gal: 3.16, 17. 3. Note the persons with whom God made the Gospel-Covenant, it was Abraham, and his Infant-seed & so with believers of all Nations, who have as much right to that promise, (I will be thy God, & the God of thy seed) as Abraham had. 4. There is a command to mark the Infant-childrens of the Covenant, Gen. 17 10, 12. The which command is not where reversed, but rather established▪ Mat. 28.19. Baptise all; Infants are not excepted, but rather included in that Promise. Act 2. 3●. And though the sign of the Covenant be changed, yet neither is the Covenant itself, nor the commandment, to Mark Infants, reversed. 5ly Note what Christ did, and the reason why he did it. 1. what Christ did, He said, forbidden them not to come unto me— And albeit Infants did not knew what was done unto them. yet Christ gave them both his blessing & an outward sign of it, He laid his hands on them. 2. Next Christ gives a reason why he did this, because to them belongs the Kingdom of Heaven, and remission of sins. Now if Christ esteem it a sufficient reason, why Infants should be admitted to the signs of his blessing, because the Kingdom of Heaven belongs to them, than who shall dare forbid them? or debar them from baptism, the first sign of the Covenant of Grace?  
Q. What if the immediate parents be believers only in show, may their Children be baptised?  
A. Yes, for, First, the profession of the faith is sufficient: 2ly Children of professors have right to Baptism by virtue of the first Covenant with Abraham, in whom we have as true an interest as the Jews ever had, Acts 8.12, 13, 37. with Acts 10.47. Gal. 3.29. Rom. 11.17. [So that the wickedness of the immediate parent doth not prejudice the right of the child: for then Hezekiah should not have been circumcised, because he had a wicked father. No covenant or condition of man's making must be set above the covenant & conditions set by Christ, to make them void to believers.] Godly parents have sometimes graceless children, & Carnal Parens have sometimes gracious children.  
Q What can Baptism profit Infants, seeing they have no faith?  
A. Very much: for as men by deed and seal convey lands to heirs that shall be borne, as well as to them that be already born, so doth God by his Promise, which takes its effect in due time. [As God's Promise that Abraham's seed should inheri-Canaan, did not take effect till 430 years after, yet than it spoke and failed not. And as our children are taken Tenants, and made members of some Manor or Lordship by the delivery of a white wand, or the like ceremony, when they be little; the which Tenements they enjoy when they come to age: so doth God's covenant of peace and Grace made in Baptism, take its effect in due time.] God is the great Landlord of Heaven, he puts our children's life into that copy, etc.  
Q. What if they do not perform the condition when they come to age?  
A. Then they can have no good of their Baptism, 1 Pet. 3.21. Neh. 5.13. [God will shake them out of his Church.] Rom. 2.28. As you put a child's life into a Living, when he is of age he enjoys it: But if he refuse to do Homage, or to pay the Lords rend, than he forfeits his Living: so etc.   

CAP. LI.  
Of the Lord's Supper.  
Q. WHat is the outward sign in the Lord's Supper?  
A. Bread and Wine given and received as Christ hath ordained.  
Q What is the thing signified and remembered in, and by them?  
A. The death of Christ, when he offered up his righteous soul a sacrifice for sin, [gave his body to be broken, and his blood to be shed for sinners,] Esay 53.6, 8, 10. Luke 22.19, 20. 1 Cor. 11.24, 25, 26.  
Q. The Bread and Wine then are not turned into the very body and blood of Christ by the consecration of the Elements, as if Christ should be there bodily present?  
A. No, by no means: 
Against Transubstantiati-  for the Heavens must contain his body till he come again for our full redemption. And it is as impossible for Christ's body to be in Heaven and Earth, & in ten thousand places R. 1 at once, as it is for one of us. [This conceit of Papists is not only against our senses of sight, and taste, and feeling, but also against an Article of Faith, namely, the trueness of Christ's humane nature in his Incarnation; and against that Article of Christ's sitting at the right hand of God; God's Omnipotency doth not make a true body to be in many places at the same instant of time.] Act. 3.20, 21. Luke 24.6.  
Q Show some other reasons against Transubstantiation, and the real presence of Christ in the Eucharist.  
R. 2 A. The Bread which is broken in the Sacrament cannot be his very body, because his very body is whole, and the Sacrament sets forth Christ broken for us: [Therefore it is a remembrance, not a transubstantiation.] 1 Cor. 11.24. We set forth his death, we do not kill him again.  
Q. Show a third reason.  
R. 3 A. All that eat the flesh of Christ, and drink his blood, in the Scripture sense are saved; But all that eat of the Mass are not saved: [Therefore the Mass and the Scripture-eating agree not.] john 6.51, 53, 54, 57  
Q. Show a forth reason against the bodily eating of Christ.  
R. 4 A. Because. if one should eat a piece of his flesh, (as his finger, or foot, etc.) that would not profit, joh. 6.52, 61, 63. What if the Soldier that pierced him, had tasted of the blood which came out of his side, could that have done him any good? surely no, for our redemption stands in the satisfaction which by his dying he made unto the Law: and the means by which we eat his Flesh and drink his Blood, is not with the Mouth and Teeth but Faith in the heart.  
Q Than Christ is not offered up a Sacrifice for the quick and dead in the Eucharist, [as the Papists teach.] Catechismus Rom. part. 2. c. 4.  
A No: for as Christ cannot die and suffer often, so neither is he offered often. But by one sacrifice of himself once offered, he hath put away sin for ever. [He hath perfected for ever them that are sanctified, by once dying, else were his sacrifice weak and imperfect, like the sacrifices of Aaron's Priests. Our duty in the Sacrament is to receive him by faith, not to offer him in sacrifice to God. In the Sacrament God offers Christ to us: we do not offer him to God. Heb. 9.25, 26, 28. with Heb. 10 10, 11, 12, 14 Rom. 6.10. joh. 1.29. The offering of Christ once made, is a perfect redemption, propitiation, and satisfaction for the sins of the whole World, both original and Actual, and there is none other satisfaction for sin, but that alone, Art. 31. of Ch. Eng.  
Q. What follows hereof?  
A. Therefore the Mass is a very Idol and they that use it, 
Papists be Idolaters.  or adore it, or ascribe to it the virtue of Christ's sacrifice, are very Idolaters. The sacrifice of Masses, in the which it was commonly said, that the Priests did offer Christ for the quick & dead, to have Remission of Pain and Gild, were blasphemous fables, and dangerous deceits ibid.  
Q. What then is the meaning of these words; This is my body?  
A. Paul tells us, it is the Communion of the body & blood of Christ; (that is) an ordinance wherein the faithful have exhibited to them a fellowship in the merits and virtue of the Sacrifice of Christ's death,] 1 Cor. 10.16, 17. Exod. 24.8. [as the Cup is called the New Testament, & Christ is called our Passeover, 1 Cor. 5.7.] The Lord's supper is a Sacrament of our redemption by Christ's death, insomuch that to such as worthily, and with faith receive the same, the Bread which we break, is a partaking of the body of Christ, and the Cup of blessing is a partaking of the blood of Christ. Art. 28. of the Church of Eng.  
Q. What is the end and use of this Sacrament? 
The Use of the Lords Supper. 1.   
A. There be three especial uses of it. 1. By it as by a token or pledge from God the worthy Receiver is assured that he hath a part & share in Christ's death. [The Lord Christ established the New Testament by his own death: all the good things contained in the New Covenant are made sure by the death of Christ the Promiser, & he bids us eat of that bread, & drink of that Cup, in remembrance of the same.] 1 Cor. 11.25, 26. There is a Sacramental Union between the signs, and the things signified, such an union as is between a sealed will, and the Legacies bequeathed by the same: He that hath a Lease sealed knows that he hath more than paper and wax: so it is in this business.  
Q. Do all that come receive such a pledge of God's favour?  
A. No, only they that be worthy receivers; the rest receive mere bread and wine, and so profane God's ordinance, and procure judgements to themselves, 1 Cor. 11.27, 29. The Wicked and such as be void of a lively faith, are in no wise partakers of Christ, but rather to their condemnation, do eat and drink the sign or Sacrament of so great a thing: Art. 29. of Ch. of Eng.  
Q. What other end and use is there of this Sacrament?  
A. It is a badge of our Christian profession, wherein we with believing and thankful hearts do remember the love, and show forth the virtue of Christ's death: And also profess ourselves to be the people of Christ, against all Atheists, Sects, Heretics, misbelievers, & loose-livers whatsoever; we are hereby obliged to stand for Christ against all the world, 1 Cor. 10.20, 21. 1 Cor. 11.25, 26. 2 Cor. 6.15.  
Q. What third use is there of it?  
A. It is a Bond and Pledge of that Love which Christians ought to have one to another, and of their joynt-fellowship in Christ the Head. 1 Cor: 10.17. 1 Cor. 12.13, 14. 1 Cor. 11.18, 21, 22. john 13.2, 4, 14, 34.   

CAP. LII.  
Of right participation of the Lords Supper.  
Q. WHo ought to be partakers of the Lords Supper?  
A. Only such as have been Baptised, & are able to make profession of their faith, & to examine themselves; that is, Such as are able to discern the Lords body.] Exod: 12.43, 44, 48. 1 Cor. 11.28. Ezra: 6.21. Ezek: 44.7.]  
Q What must a man examine himself in?  
A. Whether he be a true Member of Christ or not; 
Of self-examination.  [For none else can partake worthily of the Sacrament of Christ.] 2 Cor. 13.5. 1 joh 5.12. Eph. 5.23.  
Q. How may that be known?  
A. If I have ᵃ sound faith, and true ᵇ repentance, and am ᶜ quickened to newness of life and ᵈ love of the brethren, I am assuredly a member of Christ, ᵃ Rom: 11.17, 20. ᵇ Gall 5.24. Mat. 3.8, 10. ᶜ 2 Cor: 5.17. John 15.4, 5. ᵈ 1 Pet 1.22. 1 john 3.14. [For further trial of these graces I refer you to my other small Catechism, entitled, An help for Young People, etc. Anno Dom. 1640. and it may be fitly bound with this.]  
Q. A Christian that hath these graces, may yet through carelessness come to the Lords table unworthily; for preventing whereof what must we do before we come? 
Before we come.   
A. We must stir up those graces in us, and labour to see our ᵃ need of Christ, and to ᵇ cleanse our souls afresh from every new pollution wherewith we have been defiled, ᵃ Math. 5.6. Luke 1.53. ᵇ 2 Chron. 30.17, 18. Matth 5 23 24. 1 Cor. 11.17, 18. Levit 15.31. Num: 9.6, 7, 10, 1 Renewed faith & repentance is needful.  
Q. How ought a Christian to behave himself in the act of receiving?  

1. In the time of Receiving.  A He must discern the Lords body (that is) he must not use them as common bread & wine, but consider in them their spiritual relations, & so receive them as tokens of the covenant. 
Wax sealed, and set to a deed, though for substance it be Wax still, yet for use it is to you more than wax, & of more value than all the wax in the Merchant's shop: So this Bread and Wine by Christ's institution are seals set to his Testament, & with them Christ gives us his Body and Blood for remission of sins, by whom as by Bread and Wine, our spiritual hunger is satisfied, our Graces strengthened, our spiritual Life preserved unto Life eternal.  [We use our ordinary bread & wine for natural uses, viz. to refresh and nourish our bodies, but this bread & wine for spiritual ends and uses.] 1 Cor: 11.12, 29, Levit: 10.3. In the use of this Sacrament Bread & Wine, we must behold the love of the Father giving his Son to death, the love of Christ in laying down his life for his friends, & the merit, & all sufficiency of Christ's blood to take away all our sins.  
Q. How may this be done?  
A I must see and consider in the signs the things signified, and apply both to my own soul in particular, giving thanks to God for Christ, and for my redemption by him. [This particular application of faith is to eat Christ: Christ gives me to understand that his body was broken for me as the Bread is: and as certainly as I behold the bread of the Lord broken to me, and the cup communicated to me, so we have a true right to him; and he is as truly ours as our meat and drink are ours.] john 6.33, 35, 36. Heb. 9.20. Luke 22 20.  
Q. What must a Christian do after receiving?  
A. We must pay our vows, (that is) we must be careful to perform our covenant which now we have renewed with God in Jesus Christ, 
3. After Receiving.  Psal. 50.14 2 Cor. 6.1. 2 Cor. 7.1. 2 Pet. 1.4. Rom. 2.25.  
Q. How may we find that we have made a right use of this Sacrament?  
A. When we are more refreshed with the feeling of God's favour towards us, and do grow in newness of life. [As the right use of food is to outgrow sickness, and gather strength for the better performance of actions of our natural life; so when we are more lively and zealous, and get more strength against our corruptions, and Tentations, or any ways grow in the new creature, then have we not received in vain.] 2 Chro. 30.25, 26. with 2 Chro: 31.1. 1 Cor. 11.17. when we are bettered by it, then have we received aright.  
Q. There be some to whom this Sacrament doth not at all belong, they have no interest in the matter; who be they?  
A. The ignorant & disobedient, that is, such as cannot give account of their faith, or by their wicked lives show themselves utterly unworthy: [They come not within the judgement of charity.] Ezr 6.21 2 Chro: 30.17, 18. God had smitten them, etc. Ezek. 44.7. 1 Cor. 5.6, 13 Infants and natural Fools, and all persons that cannot examine themselves, nor discern the Lords body, as also all open impenitent sinners, all such persons must not meddle with the Lords Supper▪ ● Cor. 11.28, 29. 1 Cor. 5.7, 13.  
Q The least sin that a man knows by himself unrepented, i● a just cause to keep himself from the Sacrament; But are all the sins we kn●w by other men a just cause for us to keep them from the Lords Supper?  
A. Not only such offences as are openly known, and scandalous to the congregation; [The rest do profess with their mouths, and if they do not believe with their hearts, and repent indeed, they are no better than Judas, who seemed to be one of the rest, but was not. It is not our own private knowledge or suspicion of the party's unsoundness that must put him off, unless the party be accused and admonished of his sin by them that have authority in the name of Christ for the good of the party, and the satisfaction of the Congregation to restrain them; Christ knew judas from the beginning, yet etc.] john 13.11, 18. 1 Cor. 5.1, 2. It is reported, etc. Mat. 22.2, 10, 11, 12. Mat. 18.15, 17.  
Q. Is not the rest of the congregation polluted by the mixture of unworthy persons with them?  
A. No, 
The wicked do not pollute the Godly at the Lords Supper.  unless they be consenting unto their wickedness; for judas ᵇ did not defile Christ; The wicked among the Jews did not make the ordinances of Circumcision, of preaching in the chair of Moses, of the Passeover, and of Sacrificing, unclean unto the godly of those times; Christ himself held Communion with the Church of the Jews, which at that time was marvilously corrupted both in Doctrine and Discipline. ᵃ 1 Cor. 5.2, 6. with 2 Cor. 7.11. Clear in this matter, else not, Luk. 2.22, 24. Luke 3.21. john 2.13. 1 Sam. 2.16, 24. 1 Cor. 11.17, 29. to himself, etc. ᵇ Mat. 26.20, 21. He sat down with the Twelve, Judas as he was employed in the Apostleship with the rest, so he was admitted also with the rest unto the fellowship of all divine worship and ordinances▪ to teach us, that neither is the Sacrament the worse, nor are the Comunicants polluted; albeit some unworthy and undiscovered Hypocrites be in company with them at the Lords table; the Pollution of the Sacrament remained with Judas alone. The state of the visible Church is like to ten Virgins, whereof some were wise and some foolish. Mat: 25.1. To a great house. 2 Tim: 2.20. 1 Cor. 11.33. with 1 Cor: 3.3. 1 Cor: 10.17, 21.  
Q. Then it is Christ's will that evil livers should be excommunicated, to the end they may be brought to shame and repentance?  

Who to be Excommunicated  A. It is so; scandalous persons if they obey not the admonitions of the Church but remain obstinate, aught to be cast out and kept from the Lords Supper. Mat 18.18. john 20.23. 1 Cor: 5, 3, 4, 5, 13. 1 Tim: 1.20. Wicked and obstinate persons are to be banished from the fellowship of the faithful (1.) By the Authority (and in the name) of Jesus Christ. (2) Dispensed by the office and judgement of the Ministers of the Gospel. (3) With the assistance and consent of the Congregation. 
1. Who to be admitted.  1. All that profess repentance toward God, and faith towards our Lord Jesus Christ, are to be admitted if they offer themselves, as Judas; Simon Magus, Ananias and Saphira, and those several divided parties at Corinth. (which are for that cause called Carnal; 1 Cor. 3.3.) and surely they did judge one another unworthy, 
If a company of Men should agree in some evil Action, & we join with them than we were partakers of their evil; But when Christians Agree to serve the Lord Jesus, if some join that do it not as they ought, they join with us in our good, not we in their sin, or unworthiness.  and therefore did communicate apart. 1 Cor. 11.18, 21. Yet Paul bids them all that were divided into factions, to Tarry one for another. v. 34. that so their eating together might testify and maintain their Christian charity and unity in the body of Christ. Neither is there any danger to the Godly by the company of them that do thus profess Faith, Repentance, and new Obedience, though in deed and in truth they be not such as they profess; Because in such a mixed congregation all do join in an acknowledement that men are saved by Christ's blood (and ●hat is true) 2. And we all join in profession of Christianity, and in a solemn vow and promise of living holy and Christian lives for time to come [and that we may do lawfully, and sincerely with them who are not sincere, but mere outside professors.] And therefore such mixture of good and bad in that ordinance, can be no sufficient warrant and ground, either for the Minister to refuse to do his office, or for the people to refuse to partake of this Ordinance. 
2. Who should forbear to come.  2. Howbeit all carnal persons who are conscious to themselves of their ignorance, or hypocrisy, that they are not in truth what they seem to be, or are privy to themselves of living in any sin, aught in good conscience to keep themselves back from the Lords table. 
3. Who must be kept back.  3. And all such Persons as are grossly ignorant of Christ, or else are guilty of gross errors, and scandelous sins, inconsistent with Faith and Repentance, they ought to be kept back by the discipline of the Church.  
Q. Thus of the public; Are there any private helps of a Christians conversation and communion with God?  
A. Yes, Many, as private reading, prayer, self-examination, calling our ways to account, trials of the grounds of our hopes, private fasting and humiliation, holy medidation, of the worth of things heavenly, & the vanity of things earthly, of the Attributes of God, of promises, etc. also private admonitions, & comforting one of another. Holy resolutions against the corruption of the times, of our own hearts, etc.    

AN APPENDIX,  
Containing and Explication of certain Theological Terms & Phrase, frequently used in English Books & Sermons, & be either not mentioned, or not sufficiently explained in the foregoing Treatise.  
GRACE., signifieth in Scripture two things: 1. God's free favour and love to man: 2. The effects thereof in us; thus faith is a grace, etc.  
Predestination, is the eternal purpose of God touching the everlasting state of men, whereby of his own free will he ordaineth some to Salvation, and others to destruction.  
Election in the eternal purpose of God, whereby, according to the counsel of his own will, he chooseth some to salvation out of the corrupted mass of Mankind; not because he foresaw they were or would be better than otners, but because it so pleased him; to the praise of his rich grace.  
Reprobation is the like eternal purpose of God, whereby he leaveth others in their sins, to perish for ever; to the praise of his glorious justice.  
Vocation signifieth that work of grace whereby God calleth his elect out of their sins, to receive the Gospel, that is, unto faith and repentance.  
Conversion signifieth Gods turning of a sinner from darkness to light, from sin to grace, from love of the world to love of God, from carelessness to conscience of pleasing God.  
Justification signifieth Gods gracious act accepting of a sinner into his favour, not imputing unto him his sins, in and for the righteousness and death of Christ: or it is Gods gracious act whereby he reconcileth an humbled sinner to himself, forgiving his sins freeely & fully for Christ's sake.  
Regeneration is the begetting of a spiritual life of grace in the soul, by the seed of God's word received into the heart, and made effectual by the holy Ghost, whereby we are become new Creatures, to bring forth fruit unto God, the fruits of holiness and righteousness.  
Sanctification signifieth the cleansing of our Natures: & it is the grace of God infused into our hearts, whereby of unholy people we are made holy in our thoughts, words and actions.  
Adoption signifieth Gods making Sons of us that were not Sons before: or it is the translation of Sinners from a servile condition under sin and Satan, to be the Sons of God, in and with Christ to enjoy the privileges and inheritance of Sons.  
Glorification signifies the state of God's children in heaven.  
redemption signifies Christ's delivering of our Souls from sin & wrath by paying of a price, even the price of his blood for us.  
Mediation signifieth that gracious work of Christ setting himself between God and us, making peace, & procuring our acceptance with his father, both of our persons and actions.  
Propitiation signifieth the removing of wrath, and making of God favourable to us in Christ.  
Christ's active obedience signifieth his perfect fulfilling of the Law for us.  
Christ's passive obedience is his suffering of death, and undergoing of the punishment due to our sins: by both which he satisfied the justice of God in our behalf, being put under the Law, that he might save them that were under the Law.  
By the Law is meant the covenant of Works, the way and offer of salvation to them that perfectly fulfil the Law of God in their own persons.  
By the Gospel is meant the covenant of Grace, that is, God's gracious purpose and promise of bringing men to salvation by Jesus Christ.  
The Old Testament is the doctrine of salvation through Christ, taught by Moses and the Prophets, and set forth under certain figures and ceremonies, shadowing forth the death of Christ, and the benefits of Christ, who was then to come.  
The New Testament is the same Doctrine of salvation by Christ, taught nakedly, without such figures & shadows, showing expressly the death and benefits of Christ already come, and exhibited in the flesh.  
Leveticall we mean any Ordinance about God's public worship, delivered by Moses, till the Messiah should come.  
By Legal we understand that which the Law of Moses doth require, as legal righteousness is such a complete righteousness in every circumstance as the Law doth require.  
By Evangelicall, we understand that which the Gospel doth require and accept: as Evangelicall righteousness is the righteousness of the Mediator accepted on our behalf.  
Legal perfection is to be free from sin in every kind and degree thereof.  
Evangelicall perfection is to be free from guile and hypocrisy, when in uprightness of heart we frame ourselves to the whole will of God.  
Legal repentance is a sorrow for sin arising from fear of wrath: such a sorrow the Law can work.  
Evangelicall repentance is such a sorrow for sin as ariseth from love of God, and hatred of sin, which the Spirit of Adoption begets in us, because we displease our Father, and dishonour our God.  
By the Image of God in men, is meant, to be like God in holiness and righteousness.  
By the fall of man is meant the first sin of Adam and Eve, whereby they fell from that state of holiness, and happiness, wherein they were at first created, and plunged themselves and their posterity into sin and misery.  
By Flesh in Scripture is meant the unregenerate heart of man, and that remainder of corruption which is found even in regenerate persons, whereby they are hindered from doing the good they would.  
By Spirit is meant the new Man, the renewed heart and soul of Man which opposeth itself against all sin.  
When we speak of a natural Man & of the state of Nature, we do not mean Heathens or Fools, but all, even the best & wisest among Christians, that be not regenerate & effectually called; forasmuch as they be in no better case than Heathens.  
When we speak of a Spiritual Man, we mean one that is regenerate & led by the Spirit of God, minding Spiritual things in the first place, and temporal things in a spiritual manner.  
When we speak of a Carnal Man, we mean them that are led by Carnal and corrupt Principles and do follow after Earthly things with greatest earnestness and delight; and Spiritual things in a formal and careless manner.  
A Sincere Christian is one that walketh with God and to God uprightly, making conscience of every duty, and of every sin, according to that measure of knowledge which he hath received, and doth not hid his eyes from any part of God's will, neither is willingly ignorant of any part of his duty.  
An Hypocrite, in Scripture, is not one that doth profess Religion, and separate himself from the sins of others; but it is any one that knoweth Truth, and doth not obey it sincerely and universally; but is partial, and halting with God in points of obedience: approving himself to man, rather than to God.  
By Civil honesty, which we teach cannot bring men to heaven, we do not condemn justice and honesty in men's deal; But we mean mere civil honest men, that is, deluded, & formal Christians, who being free from gross sins, and outwardly conformed to good orders, do flatter themselves in a moral righteousness without faith, or any assurance of their particular interest in Christ, or any endeavour to attain thereunto.  
By Common Graces, we mean such gifts of God's spirit as be common to the elect and reprobate, as gifts of Miracles, of Prophesying, and other abilities to spiritual duties.  
By Saving Graces we mean the special work and fruits of the renewing Spirit which whosoever hath received, is undoubtedly saved.  
By Restraining Grace we mean that power of God's word on the conscience, whereby men do outwardly forbear evil, though they do not inwardly hate it.  
Humiliation is the wounding, and casting down of the conscience with fear, in a sense & apprehension of the curse of God belonging to our sinful state, all former hopes of being in God's favour & in a good case; being now discovered to be utterly false and unsound.  
self-denial signifieth the renouncing of our own righteousness and worthiness as also our own desires, reasons, wits, wills, and dearest contentments for Christ's and the Gospels' sake, that so we may preserve faith & a good conscience according to the rule of the words whatsoever cross shall happen to us in so doing.  
Spiritual Combat is the struggling between the flesh and the Spirit, between Grace & Corruption, in the same faculties of the soul of a regenerate person, our new nature inclining us to good, and to please God, our corruption inclining to carnal contentments.  
By the World, unto which we must be crucified, we mean the sinful courses, opinions, ways, and fashions of the world.  
Lust in any evil motion and inordinate desire of the soul after any thing; as after riches, honour, revenge, food, preferment; therefore covetousness is Lust, and so is pride, anger, and other motions of the flesh.  
Concupiscence signifies the habitual indisposition of the heart to that wh●ch is good and its proneness to that which is evil; as also every evil motion of the heart that swerves from the Law of God: All this is called evil Concupiscence.  
By Principles & Principled, we mean the rules and grounds wherewith men are seasoned & guided in their course; as carnal Principles are carnal grounds & rules; spiritual Principles are spiritual considerations moving and guiding in a business.  
Heretic is one that departs from the true Faith; & obstinately cleaves to error in Doctrine.  
Shismatick is one that unnecessarily makes or causeth others to make a separation from any true and found Church to the disturbance of the outward established peace thereof.  
By Will-worship we mean any thing that is brought into Religion, and made matter of conscience by man's device or authority without warrant from the word of God By Superstition we mean the ascribing of Holiness, or any spiritual and supernatural virtue, to any creature, gesture, place, day, words, or actions which is not given to the said creature by Creation or divine institution.  
When we commend Good works we mean not only the works of charity and outward pomp but the whole course of obedience in our thoughts, words, and actions as the word of God requires of us.  
By Christian Liberty we mean not a liberty to sin, as if we might sin more freely and safely because of Christ's death; but we mean that liberty which Christ hath obtained to us against the bondage of the Law, condemning all that do not fulfil it: And also our freedom from the ceremonies of Moses Law, and from all human ordinances, so that they do not bind, in conscience.  
Perseverance signifies a constancy and cotinuance in faith and obedience to our end.  
Apectacy is a total and final departure from the faith once professed.  
Back-sliding is a falling again into our old sins for a time, out of which we recover through God's grace, being renewed again by repentance.  
By Spiritual Desertions we mean that trouble of mind, which ariseth from loss of assurance, and feeling of God's favour; occasioned usually by our backsliding in to some sin or great carelessness and unevenness in our walking with God.  
By Temptations we mean sometimes allurements to sin, and sometimes the exercise of our faith, wherein Satan laboureth to question our Sonship and interest in Christ: This kind of Temptation is usually called distress of mind.  
Despair is finally to doubt of God's favour and mercy, refusing to rest on it.  
Presumption is a conceit that we are in good case when we have no solid grounds to think so; it is also a venturing to practise this or that without warrant of God's word.  
Assurance is the well grounded peace of conscience awakened and enlightened, and quieted upon good grounds that his sins be forgiven in Christ Jesus.  
When we pray that God would Sanctify any of his deal to us (as crosses, afflictions, preferments, deliverances, or any other outward mercy) we pray that God would give grace with outward mercies, holy wisdom, and gracious hearts to make right use of them, that in all things we may be brought nearer to God in the exercise of faith, humility, thankfulness and better obedience for time to come.  
Laus Deo.   

TO THE READER.  
THe foregoing TREATISE (Christian Reader) entitled Principles of Faith and good Conscience, is so called, because it doth contain, not only points of Faith, and positive Truths touching the chief Heads of Religion, but also the most material points of Practical Divinity, (properly so called,) that is, to show the work of Grace in the Conversion of a sinner, and in the hearts of them that be converted, and how a Christian may judge of his spiritual estate to God-ward. 
* As in cap: 4. 5. 8. 13. 14. 18. etc.  I have had some thoughts of publishing a just Treatise touching the state of Nature, and of Grace, the Translation of a sinner from the state of Nature to the state of Grace, from death to life, together with the Causes, Order, and effects thererf; And this may be done, if God be pleased to give me Life, Liberty, and Peace to the Church. In the mean time, Accept, and make use of this short Discourse intended for the good of the Ignorant, and the comfort of weak Christians, [The marks of God's Children.] Blessed are the Pure in heart— Blessed is the man, in whose spirit there is no Guile, so saith the spirit, Psal. 32.2. and Mat. 5.8.   

Marks of God's children drawn out of God's word.  

Of saving knowledge.  
Q. WHat is the first Mark of a Child of God?  
A. Saving knowledge is a mark whereby God's Children may be known from all others. john 17.3. 
1. Mark  This is life eternal to know thee, the only true God, and whom thou hast sent Jesus Christ.  
Q. What be the properties of saving knowledge?  
A. They be four. 
The trial of it.  1. Saving knowledge makes us to see our own Ignorances', and strayings. Prov. 9.10, 12. Eph. 5.8, 13. Rom. 7.9. Psal. 119.130. Pro. 20.27.  
Q. What is the second property of saving knowledge?  
A. It makes a man ashamed to do evil; and vile in his own eyes. Eph. 5.8, 12. 1 Thes. 5.5, 6, 7, 8, 9 Rom. 6.21. jer. 31.19.  
Q. What's the third property of saving knowledge?  
A. It is a guiding light, especially in those things that belong to our own Peace and duty. Psal. 119.105. Rom. 2.20, 21. Mat. 7.5.  
Q. What's the fourth sign of saving knowledge?  
A. It is not an idle, but a working knowledge, making a man to abstain from evil, and exercise himself in that which is good. 2 Pet. 2.20. Jer. 22.16. Ps. 119.104. Job. 28.28. Hos. 8.1, 2.  
Use. Then it seems that they which know much, and yet are not bettered by their knowledge in Holiness & Christian life; Also they that by their knowledge can guide others, and yet do not take to heart the thing that belong to their own peace & duty, their knowledge is but vain: Rom. 2.20, 21. Rom. 1.18. 2 Tim. 3.5. Lastly all such persons as be in darkness and perceive it not; All such are blind, and miserable, and wretched, and naked, and think that they have need of Nothing, when as indeed they have nothing of Grace or Heaven; All such people are without knowledge, and therefore without God in the world: Rev. 3.17. Gal. 6.3. Jer. 6.15.  
Q. what's a second mark of God's children? 
2. Mark.   
A. All God's children are taught of God? joh. 6.45. Esay 54.13.  
Q. How do you know yourself taught of God?  
A. 1. 
The trial▪  Because I am made to know things ᵃ above my Nature and to ᵇ love and embrace things which be contrary to my Nature ᵃ Mat. 13.11. 1 Cor. 1.21. with 1 Cor. 2.12. Eph. 1.17, 18. ᵇ Mar. 8.34, 35. Luck. 14.26, 27.  
Q. How secondly do you know it?  
Use. A. Because I have a new judgement of men and things, I can look upon sin and duty, with such eyes as Christ beholds them with, that is, I look upon sin, as upon a Toad or Serpent to avoid it; And upon duty with a loving eye. Ezek. 11.19. Heb. 8.10, 11.  
Then it followeth, that they who know no more than Nature can teach them, and will believe no more than Reason can comprehend: Also all such persons as do err in their hearts, and say within themselves, I desire not to know my sin, or duty, I love not to obey. Heb. 3.10. Such as Hate to be reform. Ps. 50.17. And love darkness rather than light. Joh. 3. 19 Such as have not Gods LaW written in their hearts. Heb. 8.10. jer. 32, 40. They that are pleased with sin, and displeased with duty; All such persons are not as yet Taught of God. 1 joh. 5.3.   

Of the Love of God.  
Q. What's a third mark of God's child.  

3. Mark.  A. All God's children do love God with all their hearts; if any man love God, the same is loved and approved of God. 1 Cor: 8.3. Mat. 22.37.  
Q. How do you know that you love God withal your heart?  

The trial.  A. By four things. 1. When the heart is not divided between Two, he hath not Two to please: God hath the whole soul. Esay 8.12, 13. Luk 16 13. Num. 14.24.  
Q. How secondly may it be known that you love God with all your heart?  
A. When I love God above all men, & all things: All men and all things must be loved in God, and for God, but nothing against God, nor above God. Mat. 10.37. 1 Sam. 2.29. Num, 24.11. Exod. 32.32.  
Q How thirdly may it be known?  
A When I strive to Honour and serve Him to the very utmost and best I can, & not as little as we can. 1 Chron. 13.8. 1 Chron. 29.17. Act. 20.24. 2 Kings 23.25. Mar. 12.42, 43, 44.  
Q. How Fourthly may this be known?  
A. This is the Love of God, that we keep his Commandments, and his Commandments are not grievous unto us. 1 Joh. 5.3. Joh. 14.15, 21. Joh 15.24. 1 Joh. 3.4, 5.  
Use. Then it follows, that they do not love God with all their hearts, whose hairs are divided between God & Men, between God and profit, between God and credit, or any other earthly thing: Much less do they love God aright, who set up the love of men, the love of themselves, the love of riches, Honour, etc. above the love of God, above the will of God, above the Glory of God, or above the Commandments of God. Lastly they do not love God aright, who serve him as little as they can, something they will do, just so much as they think will serve the turn, but their hearts are not lifted up in God's service. 2 Chron. 17.6. They do not stir up themselves, nor lay on their Talents to the honour of God: whereas we must be zealous for God's cause against sin and wickedness, zealous for God's Truth against error jud. v. 3. Earnestly contend for the faith against Sects and Heresies whatsoever.  
A Christian must love God for Himself, for those excellencies and perfections of Goodness, Mercy, Grace, Holiness Truth, etc. that be in God: We must not love God only for his gifts, or for our profits sake; But as a child loves his Father though he be but poor, and as a man loves his Wife, better than her Portion, so must we love God. Ps. 119.57. Psal. 4.6, 7. Psal. 73.25. There is none in Heaven or Earth that I desire in comparison of thee.   

Of Zeal for God.  
Q. Show a fourth mark of God's child?  

4. Mark.  A. God's child is zealous for God, for his Truth, and Glory. Because thou art neither hot, nor cold, I will spew thee out of my mouth; Be zealus therefore and repent. Rev. 3.16, 19 2 Cor. 7.11. Act. 17.16. 2 Pet. 2.8.  
Q. You have said that they that love God, must be zealous for God; Tell me what be properties of true zeal?  
A. They be three. 1. True zeal must be exercised always in a good matter, 
The trial.  and without respect to the eye of man. Gal. 4. 18. 1 King. 9.10. Iud: v. 3. Luk. 13.15.  
Q. What secondly, is the property of true zeal?  
A. True zeal burns inward, our own sins and corruptions first and most. Mat. 7.4.  
Q. What's the third property of true zeal?  
Use. A. True zeal is accompanied with meekness, justice, mercy: and many other graces. Jam. 3.16. Luk. 9.54, 55: Luk. 13.15.  
Then it follows, that all such persons as in their zeal do forget to show mercy, justice and Truth, as Saul did 2 Sam. 21.2. and as Paul did Act. 26.9, 11. And they which can be earnest against other men's sins, and favourable towards their own; as Rom. 2.1, 22. And lastly they that be earnest and zealous in a Trifle, or in a groundless cause, as the false teachers at Galatia were, Gal. 4.17. Such zeal does not commend them unto God?   

Of love to a Christian for God's sake.  
Q. What is a fift Mark of God's children? 
5. Mark▪   
A. By this shall all men know that ye are my Disciples, if you have love one to another: John 13.35. 1 Joh. 3.14. 1 Joh. 5.1.  
Q. How may it appear that you love a Christian because he is borne of God, or because he is a Disciple?  
A. By four signs. 1. By this we know that we love the Children of God, when we love God, 
The trial.  and keep his Commandments, 1 john 5.2. That is, we love Gods children because we love God first: Our love to them must proceed from our loving of God, seeing we love them for God's sake.  
Q. How Secondly may Christian love be discerned?  
A. When you love a Disciple, in the Name of a Disciple, and a righteous man, in the Name of a righteous man, that is, because they belong to God, and because of the Image of God in them: Mat. 10.41, 42. 2 joh. v. 1, 2.  
Q. How thirdly is Christian love evidenced?  
A. When you love a Christian more for the Image of God in him, then for Kindred's, or profits sake. Among your children, or Neighbours, or Friends and acquaintance, you will love them best and most, in whom you perceive the Grace of God to shine. Gal. 6.10.  
Q. How Fourthly.  
A. If you have true love, you will do righteous things to your Brother; But he that doth not righteousness, is not of God neither he that loveth not his brethren. 1 Joh. 3.10, 18.  
Use Then it followeth, that they which do injury, & that to their Brethren 1 Cor: 6.8.) And they that do like their Children, or Neighbours, or Servants, or acquaintance, the worse for their goodness sake, And lastly they that are Partial in their love, & will embrace only such of the Godly, as be of their own side & opinion, but can scorn & abuse others every jot as Godly, if they differ from them; then, I say, it appears, they do not love them in the Name of a Disciple, nor in the Name of a righteous man; But they love themselves, their own ends and Fancies in them, and not Christ in them, nor the Image of God in them. We must love where God loveth, God loves all his Children of what side soever they be, though not their sins and Failings, & so must we do Luk. 9.49, 50. Rom: 14.3, 6. Mark: 9 38, 39 The weak and the strong Christian, they were both of them true fearers of God: Wicked men that are yet in the flesh, they hate & dislike Godliness where ever they see it, and he that is born after the spirit, loveth godliness where ever he sees it.   

Of Hungering and thirsting after Christ, and His Grace.  
Q. Show a sixth mark of a child of God?  
A. They are blessed that hunger and thirst after Christ, 
6. Mark.  and after the graces of his spirit. Mat. 5.6. Es. 55.1. Rev. 22.17.  
Q. What be the signs whereby spiriall desires after Christ may be discerned from natural desires?  
A. They be four. 1. If your souls do indeed hunger and thirst after Christ, 
The trial.  and his righteousness, than you will desire him for spiritual ends and uses; as for Reconciliation with God, for sanctification, for spiritual Healing and cleansing of your souls; as your spiritual Physician: Mat. 9.12. Mar. 1.10. Luk: 18.41. Ps. 51.1, 2, 9, 10. Carnal people can desire mercy, but not Grace: they desire Happiness, but care not for Holiness; they can desire Christ as a Priest to save them, not as a King to Rule in them.  
Q. What is a second sign of spiritual desires or hungering after Christ?  
A. If you do indeed thirst after Christ, you will be restless and unsatisfied till you find him: Nothing but Christ can content the spiritual appetite and desires of the soul: Nothing but Christ can still the cry, and quiet the call of conscience. Give a hungering soul Gold, or preferment, or Pleasures etc. These things cannot satisfy a spiritual desire: the soul must have Christ, or nothing: spiritual desires are restless desires, till they can enjoy the things they want: Ps. 143.6. Can. 5.4, 8. Ps. 42.1, 2.  
Q. What's a third sign of spiritual desire after Christ?  
A. Spiritual hunger and thirst is a conquering desire, it makes the soul to prize Jesus Christ upon any terms: the thirsty soul must have Christ, what ere it cost: As the Egyptians said to Joseph, Buy us and our land for Bread (Gen. 47.19.) and we will be servants unto Pharaoh: so to the hungry soul, every bitter thing is sweet; Christ is welcome upon any terms. Mat. 16.25. Mat. 13.44, 46. Mat. 19.21, 22.  
Q. what's a Fourth sign of spiritual desire after Christ?  
A. Spiritual hunger and thirst is a labouring desire; the Hungry soul will take any pains for the bread and water of life. It doth not rest in wishing, but it will strive and seek, and knock: True desire puts forth itself in endeavourings Can. 3.1, 2, 3, 4. Psal. 63.1.2. Spiritual desires are not lazy, cold, heartless wishes.  
Then if you take little Pains to get Grace, and the assurance of Christ's love, or if you prise any thing more than Christ and his Grace and favour, or if your minds be quieted without Christ, and cured by false Remedies, as by worldly Counsels, worldly Pleasures, or by forgetting your sins, etc. Lastly if you desire Christ for natural ends, as for mercy, & not also for Grace and Holy Communion with him, than I say you did never truly Hunger and Thirst after Christ, and his righteousness: you have had perhaps some light, vanishing wishes for Heaven, but never any sound, and settled desires. Luke 14.15, 18. Mat. 19.21, 22.   

Of Christ in us.  
Q. What is a Seaventh Mark of one that is the Child of God?  
A. If any one be Christ's, than Christ is in you, and abideth in you: Rom. 8.9, 10. 2 Cor. 13.5. Eph. 3.17.  
Q. How will you know that Christ is in you?  
A. Two manner of ways. 1, 
The trial.  If Christ be in you, you will be fashioned like unto Christ, you will be Holy members of that holy Head, and living members of that living Head. Rom. 8.10. If Christ be in you the body of sin is dead, and the spirit is life because of righteousness; you cannot be dead members of a living head, nor unholy members of an holy head: A true Christian is the very Picture of Christ, Christ is fashioned in him. Gal. 4.19. Eph. 4.22, 24. Joh. 2.6.  
Q. Say the same in other words?  
A. If any man be in Christ, he is a new Creature, 2 Cor. 5 17.  
Q. How secondly, will you know whether Christ be in you or not?  
A. Hereby we know that he abideth in us, by the spi●●t which he hath given us. 1 joh 3.24.  
Use. Then it follows, that if any man have not the spirit of Christ, he is none of his. Rom. 8.9. Also If you be not like unto Christ if you walk contrary unto him, and his example in the Family, Church, or State, it is because Christ is not in you of a Truth: for he that sayeth, He abideth in him, ought himself also to walk, even as Christ walked. 1 joh. 2.6. 1 Pet. 1.15. Phil. 3.18.   

Of the spirit of Christ in us.  
Q. Show an Eight mark of a child of God?  

8. Mark.  A. Because you are sons, God hath given the spirit of his son into your hearts, whereby ye cry Abba, Father. Gal. 4.6. Rom, 8.9, 11.  
Q. But how will you know that you have the spirit of Christ in you?  

The trial.  A. Three ways. 1. Because it is unto me a spirit of illumination: It begets in me spiritual senses, and understanding by which I know him that is True; it enableth me to discern things that differ: As the Ear trieth words; and the Mouth tasteth meat, job. 12.11. ●● doth the spirit of Christ give us a discerning taste, a discerning heart, & ear; It makes us able to discern light from darkness, sweet from sour; It makes us to Relish & savour the things that be of God. john 10.4, 5, 27. with joh. 14.17. 1 john 2.19, 20, 26, 27. 1 Cor. 2.14.  
Q. How secondly will you know it?  
A. Because it is unto me a spirit of Sanctification; for the spirit of Adoption, whereby we call God Father, is always in us, and to us a spirit of sanctification, It is a spirit of Burning to consume Lusts, and a spirit of Quikning to newness of life. 1 Cor: 6.11. Gal: 5.24. Rom: 8.10, 13.  
Q. How, thirdly, will you know it?  
A. By the Fruits of the spirit, which are these, Love, Joy, Peace, Long suffering, Gentlnesse, Goodness, Faithfulness, Meekness, Temperance, etc. Gal: 5.22, 23. Eph: 5.9.  
Then it follows that all such persons as walk in the flesh, and show forth the fruits of it, which are these, Adultery, fornication, uncleanness, lasciviousness, Idolatry, witchcraft, hatred, variance, emulation, Wrath, seditions, heresies, envyings, murders, drunkenness, revile, etc. Also all such persons as have not received the spirit of Christ to enlighten their Minds, make them wise to discern precious from vile.— And to purify their heart's and lives: All such persons as do ●ot show forth the fruits of the spirit in ●heir conversation▪ they are all of them without Christ because they be void of ●is spirit, and the fruits thereof.   

Of Christ Ruling in us.  
Q Show a Ninth marks of one that is the child of God?  

6. Mark.  A. All that have Christ for their Saviour, must take him also for their Lord and King to rule in their hearts: Christ is the King of Saints. Luk. 19.27. Rev. 15.3.  
Q. How do you know yourself to be a Subject of Christ's Kingdom?  
A. 1. Every Subject of Christ's Kingdom is a child of light, and he is careful to walk in the light. 1 Joh: 1.6, 7. 1 Joh. 2.6. Satan's Kingdom is a Kingdom of darkness; Christ's Kingdom is a Kingdom of light.  
Q. How, secondly, may it be known?  
A. Every Subject of Christ's Kingdom, will yield obedience to the Laws. & Mind of Christ. Job: 15.14. Mal: 1.6, 8.  
Q. How Thirdly may it be known?  
A. I know that Christ is my King, and I his Subject, by the Victory I have over my own sins; I also am made a spiritual King, I dare not hold up any spiritual weapon against Christ, nor against his word, nor on the behalf of any sin whatsoever, and in whomsoever. 2 Cor. 10.5. Rom. 6.17, 18.  
Use. Then they that be yet under the Power of darkness, and under the command of sin, and they that do not yield universal obedience and subjection to the Laws and will of Christ, all such persons do not belong to Christ's Kingdom of Grace, and therefore shall never reign with him in glory.   

Of Being led by the Spirit of Christ.  
Q Give a tenth mark of a child of God?  
A. As Many as are led by the spirit of God, 
10. Mar.  they are the sons of God. Rom. 8.14.  
Q. How will you know that you be led by the spirit of God?  
A. Three ways. 1. Because I am under the command of the spirit: 
The trial.  I will not grieve the spirit of God, but cherish it, and suffer myself to be guided by it; as Soldiers are by their Captain, and Commanders, who say to one, do this and he doth it, to another do that, and he does it, so is the Christian under the Conduct and command of the spirit to follow it, even against Nature, and Carnal reason; as for example, to love one's enemy, to pray for them that dispightfully use us, to bless them that curse us, etc. Eph. 4.30. Rom. 8.13.  
Q. How secondly will you know it?  
A. Because the Considerations and Motives which sway my judgement and choice in any business, are spiritual: As (If I were to give my voice in the election of a Minister) if I cast about how I may pleasure a friend or kinsman, or what I shall get or lose by this or that way, than it is clear, you are led by a carnal spirit because the considerations which sway, and prevail with me are merely polytick and worldly: But if you consider who is most likely to win souls to God, to advance his Truth and Gospel, etc. then are you in that business led by the spirit, because the considerations moving you, are spiritual. When there is a conflict between Nature & Grace, the spirit of God will sway you for gracious purposes against the plead of flesh and blood. Gal. 1.16. Eph. 4.16. Heb. 11.24, 25.  
Q. How thirdly will you know it?  
A. Because I am led by a True 
* God's spirit does not lead us blindfold, but it shows us, and leads us in the ways of God.  light, & a strait rule, God's spirit does never lead one blindly, nor by a false Rule▪ Gods spirit is not like to an Ignis fatuus, to lead into bypaths of error and mischief, God's spirit it guides us in the path of God's word, God's spirit and Gods word are ever joined together. Es. 29.18. Ps. 25.5, 9 Ps. 27.11. Ps. 119.35. joh. 16.13. Esa. 59.21. Prov. ●. 23.  
Use. Then they that wander in by-paths of error, and in the broad paths of destruction & unpapinesse, (following the ways of unrighteousness, Pride, Covetousness Envy, Murder, Lying, Covenant-breakers, perjured persons, without natural affection, implacable, unmerciful, murderers of Fathers, Lawless, disobedient, etc.) and yet say that they are led by the spirit of God, This is the spirit of your Father the devil, and not the spirit of God. 1 Tim. 1.9, 10, Rom. 1.30, 31. 2 Tim. 3.2, 3, 4. joh. 8.44.  
Also they that are swayed by worldly considerations, by selfe-ends and interests, they that walk by cruked rules, and dark lights, and are not afraid to quench the spirit of God, and to check good motions of of the spirit, to follow their own Imaginations, etc. Such persons are not led by the spirit, of God, they are not under the command & conduct of the holy spirit.   

Of the spirit of Truth and Error.  
Q. Show an eleventh mark of God's children?  
A. God's children are led by his spirit into all saving Truth, 
11. Mar.  so that they cannot damnably err, or be deceived. Joh. 16.18. Mat. 24.24. 2 Tim. 2.19. 1 Joh. 2.27.  
Q. How shall we know the spirit of Truth from the spirit of error?  

The trial.  A. By three things. 1. He that is of God Heareth us; He that is not of God, heareth us not, hereby know we the spirit of Truth, and the spirit of error. 1 joh. 4.6. with john 8.47. He that is of God, heareth Gods words delivered by the mouth of his Ambassadors; hence it is clear, that it is a false spirit, that says, ye need not hear us, for my sheep hear my voice, speaking in my servants to the end of the world. Joh. 10.27. with Luk. 10.16. He that despiseth you, despiseth me. The Spirit of God never persuades any man to forsake the public ordinances. Mat. 10.41. but to receive & honour a Prophet in the name of a Prophet. 1 Thes. 5.12, 13.  
Q. How Secondly, may the spirit of error, or a false Prophet be known?  
A. You shall know them by their fruits, that is by the Fruit of their doctrine, for if their doctrines tend to looseness, or Libertinism, or to withdraw from duty, or to overthrow what God hath established, and to dissolve the Bonds of Order, Peace, Unity, Obedience to Lawful Superiors, or to the overthrowing of the Common Rules of Right and Wrong which are established by Scripture and wholesome Laws, for certain such teachers are not of God; the reason is, because God's spirit does never cross itself, we must believe no spirit against the voice of the public spirit, which speaketh in the Scriptures. 2 Pet. 1.21. Mat. 7.15, 16.  
Q. How thirdly, may the spirit of Error be discerned?  
A. If their Doctrines and Teaching do agree with the form of sound words, and with the Principles of the Christian faith once delivered to the Saints (as with the Articles of the Creed, the Confessions of Faith of other reformed Churches, & the purest Ages) then is to be suspected for its Novelty and singularity, yea to be rejected as false; because Truth will still Agree with Truth, and Light with Light. But whatsoever is contrary to light, is darkness 2 Tim. 1.13. with 1 Tim. 6.3, 4. 2 joh. v. 10. 2 Cor. 11.4. Gal. 1.8. jud. v. 3. 1 Cor. 14.32, 36, 37. Came the word of God from you? or to you only?  
Use. Then they that hold strange opinions, and teach other doctrines, and consent not to wholesome words, or if the fruit of that Doctrine and Teaching be bitter, tending to Licentiousness, Rebellion, & Confusion, if any Man shall turn you away from hearing the faithful Ministers of Jesus Christ, this is from the spirit of Error, this favours not of the spirit of God.   

Of Mortification, or Crucifying the Lusts of the Flesh.  
Q. Give a twelveth mark of one that is a Child of God?  

12. Mar.  A. They that are Christ's have Crucified the flesh with the Affections and Lusts Gal. 5.24.  
Q. How know you that your Lusts are crucified?  
A. By three things. 1. If sin be crucified in you, 
The trial.  than your corruptions will be a burden to you, and you will gladly be rid of them, As when the Foot or any other member of the Body is dead and Gangrened, we are willing to have them cut off, though as long as they were sound and alive, we did cherist them: so though formerly you did cherish your Lusts, yet when they are mortified, and crucified, you will cut them off, and cast them from you, yea though it be a right hand, or eye. Mat. 5.29, 30. Rom. 7.24. Gal. 5.17.  
Q. How, Secondly, may this be known?  
A. If your Lusts be mortified, than you will take part with the word of God against yourselves, against your dearest sins, you can welcome a reproof, even when it cuts to the quick, and meets with your inmost corruptions. Ps. 141.5. 2 Sam. 12.13. 1 Sam. 3.13, 18.  
Q. How; Thirdly, may this be known?  
A. If sin be dead, and the Flesh crucified, than you will not mind the things of the flesh, nor obey it is the lustings and motions of it. Rom. 8.5. Rom. 6.12, 12, 13, 22. Rom. 13.14.  
Use. Then they which give way to the flesh, and obey the Lusting of it, and do make provision for the flesh to fulfil the lustings of it; Also such persons as are unwilling to part with their dear sins, yea fret at the word that reproves them and fall out with the Minister of God, instead of failing out with their own sins, All such persons have not as yet crucified the flesh with its affections.   

Of Obedience and Sanctification.  
Q. Show a thirteenth mark of God's Children?  
A. Sound, and sincere obedience is a mark whereby God's people may be known from all others. 
13. Mar.  Rom. 6.16, 17, 1. Joh. 3.9. 1 Pet 1.2. Ps. 15.2. 1 Chron. 26.17.  
Q. What be the signs and properties of a sincere and upright Christian?  
A. They be Five. 1. It is a sign of an upright heart, 
The trial.  when I make conscience of secret sins, & secret duties, Mat. 23.25, 26, 27, 28. Ps. 18.21, 22, 23.  
Q. What is a second sign of an upright heart?  
A. When I strive against Hypocrisy, I would not be an Hypocrite. Job. 34.32. Ps. 139 23, 24.  
Q. What's a third sign of sincere obedience.  
A. When our obedience is Universal, and Regulated, making greatest Conscience of the greatest & weightiest matters of the Law and will of God: We must not stick at lesser matters, and swallow greater. Mat. 23.23. Ps. 119.6, 104. Mat. 5.20.  
Q. What's a fourth sign of an upright heart in point of obedience?  
A. The sincere heart will strive to do all things, not as pleasing men but God, which trieth the heart: The servant of Christ must not be a Man pleaser. 2 Thes. 2.4. Ga. 1.10. joh. 8.29.  
Q. Yea but who is a man-pleaser?  
A, 1. If ye confer with flesh and blood, & consult with self ends and interest, when your duty lies before you, whether you were best to do it or not, than you are not upright before God: A sound Christian must be through for God, still approving ourselves to God through good and ill report, through Plenty and want, through honour and dishonour, etc. 2 Cor. 6.4.8. Gal: 1.6.  
Q. What, Secondly, is a sign of an hyhocriticall Man-pleaser.  
A. If you fear more to offend a Man then to offend God, it is because the heart is not upright before God. Es. 15.7, 12, 13. job. 32.21, 22. Luk. 12.1, 2, 4, 6.  
Q. What is a Fifth and last sign of an upright heart?  
A. If you will be sincere, you must not seek your own glory, but the glorly of him that sent you, and employs you: Ioh: 3.29, 30. Ioh: 7.18. He that seeketh his glory that sent him, the same is True.  
Use. Then they that seek their own glory, and the Pleasing of Men, they that so order and alter their opinions, and Principles, as may exalt themselves, and humour times, and serve Turns— Also they that strain at a Gnat and swallow a Camel, that is, stick at a circumstance or Ceremony, & swallow greater matters of the Law, [To busy one's self; and strive to be expert and cunning in those truths which concern ceremony and matter of Church discipline, and yet neglect matters of Faith Repentance, Mortification, and new Obedience, is a shrewd sign of hypocrisy.] Lastly, they that can take liberty to secret sins, and study to hid their sins, regarding more the eye of man, than the eye of God, such people are nor sound in their obedince.   

Of Sanctification, How it differs from civil Honesty.  
Q. Show a fourteenth mark of God's children?  
A. All Gods elect are given to Christ as his peculiar ones to be Redeemed, Sanctified, and fitted for Glory. joh. 17.6, 8. Col. 1.12, 13. 2 Thes. 2.13. Heb. 12.14. Ioh: 3.3. john 13.8. Gal. 6.6.  
Q. Wherein does sanctification and the true change of a Christian consist? wherein does it excel the highest pitch of the best moralised Hypocrite, and formalist in the World? 
The trial.   
A. In Four things. 1. In the Change itself, Sanctification is not only an accidental outward change of the Actions (as of the Sow that is washed. Pet. 2.22.) But it is a change of the very frame and disposition of the heart, the very nature is changed, he is made a new Creatures, Ezek. 36.25, 26. A new heart will I give you, etc. A Swine that is washed, is a swine still, and his nature is to wallow in the mire; But a sanctified person, of a swine is made a sheep, and he hates to wallow in the mire.  
Q. Wherein Secondly, doth sanctification excel moral honesty?  
A. In the root or seed of graces: The graces of sanctification have a root within us, even the spirit of life which is in Jesus Christ, Rom. 8.2. 1 Pet. 1.23, 24. 1 joh. 3.9. His seed remaineth in him, and our graces are the fruits that spring up of that seed and root, joh. 15.16. But the seeming graces of unregenerate and merely civilised people, they have no such root, but they are like the Corn upon the House top, which makes a fair show, yet it hath neither root, by seed, nor fruit in the ear. Psa. 129.6, 7. Luk. 8.13.  
Q. Wherein, thirdly, does Sanctification excel moral Honesty?  
A. The true convert does receive the word in power, and in the Holy Ghost: he gives the word a divine power and authority over his conscience, and over his actings: He receives the word with an honest heart, even with patience though it cross and cast down his contentments, and particular interests: you will not dare to resist any Truth that you hear, if you have true grace in you. 1 Thes. 1.5. Luk. 8.15. Ps. 119.161.  
Q. Wherein, fourtly, doth Sanctification go beyond moral Honesty?  
A. In the motives to obedience: The sanctified person, whatsoever he does, he doth it out of duty pressing the conscience, & out of love inclining the Affection. This is the true ground, and motive of sound obedience to do a duty out of a pure Conscience of Love and faith unfeigned, this is acceptable in God's sigh. 1 Tim. 1.5. Eph. 6.7. 1 joh. 5.2. whereas the Hypocrite hath ever an eye to himself: Self-ends and self respects do usually keep up the course of his duties.  
Use. Hereof it follows, that they are not truly sanctified which cannot give the word a divine pre-eminence in their souls to reform their hearts and lives. Ezek. 33.30, 32.— Neither are they Truly converted that can Hate one sin and allow another. Es. 58.3. Rom. 2.22. Not they which outwardly are washed but are not inwardly changed & renewed. Nor last they which have some outward shows of goodness without a seed of Grace in their hearts; seeing all the good they do, and all the evil they forbear does proceed from restraining Grace, and outward respects moving and setting them on work, all this does not amount to saving Grace. Observe this for a Truth, such Christians as have no better Principles of acting and performances then moral Education can furnish them with; Also such as content themselves with a Negative goodness, as to say, I am no Papist, nor Thief, nor Whoremonger, etc. Also they that can stay in such duties of the first and second Table as may preserve the credit and esteem of Moderate, well bred, civil honest men in the places where they live, yet are not equally careful and conscionable of the duties of Piety and Religion, but remain all this while unacquainted with the grounds of Faith and pure worship of God, and so the good things they do, they do them without knowledge and conscience of, or respect unto their injunction in the word of God; All such persons are as yet but strangers to the life of Grace: they have not as yet exceeded, what a Pharisee, or a Heathen may do.   

Of Restraining and Renewing Grace.  
Q. Show farther, for conclusion, some differences between Restraining Grace, and Renewing Grace, 
15. Mar.  for all God's children are renewed in the spirit of their minds, 
The trial.  Eph. 4.23.  
A. 1. Restraining grace, if it be only restraining, hath painfulness in it, and an inward discontent as the Bridle that keeps them in: God's word is as Cords & Bonds to them Ps: 2.3. Mark: 6.20. Herod feared john etc. But now the heart truly renewed desireth to be restrained. job. 34.32. That which I see not, Teach thou me. Ps 19.13. Ps: 119.32.  
Q. How Secondly, may restraining Grace be known from Renewing Grace?  
A. Men Merely restrained will stretch their liberty as fare as they can, and when Means of restraint be removed, they will grow lose and licentious: as Joash, did when Jehoiada was dead. 2 King. 12.2. with the 2 Cron: 24.17, 18.  
But the heart that's renewed and truly sanctified, will not do all that he may, he will rather do less, he will deny himself some things which he might do, especially if it be not expedient for time, & place. 1 Cor: 10.23. 1 Cor: 6.12.  
Q. What's a third difference between restraining, and renewing grace?  
A. Men merely restrained do abstain from evil for fear of Wrath, or fear of Laws, and shame in the world; or perhaps one sin keeps in another, as the ambitious person, will avoid Drunkenness, because men of a debauched life are not fit for high places. So the presence of a Godly grave man, does stop the mouth of a vain swearer, etc.  
But the heart that is renewed, eschews evil because it is displeasing unto God: He will oppose and resist sin, out of an inward Principle of Grace, and hatred of sin, the spirit of God in them, lusteth against the flesh: etc. Gal. 5.17.    

General Rules of Holy life and Conversation.  

1.  
EVery Christian may and aught to be assured of his own Salvation. 2 Pet. 1.5, 7. 2 Cor. 13.5.   

2.  
No man can be assured thereof but by the word of God working spiritual and supernatural effects, and changes in the understanding, in the Heart and affections: By the which change our effectual vocation & future salvation is witnessed and sealed to our consciences. Gal. 6.7, 8, 15. 1 Joh. 1.6, 7.   

3.  
It is not enough for a Christian to be Baptised, to be bred up in the true Religion, to come to Church, to cry Lord, Lord, and to live civilly, unless thou have a sound Faith which worketh by love, unless thou be a New Creature: Outward Profession will not serve the turn, nor stead thee to salvation unless thou find inwardly those effects which the word & Sacraments express outwardly. Rom. 2.25, 28. Gal. 5.6. Jer. 9.26.   

4  
Repentance doth not stand only in an outward forbearance of sin, but there must be also an inward loathing & hatred of sin, together with a striving against the corruptions of our hearts, there must be a new frame of heart, and soul, making us to do all things. 1. By new Principles of obedience, viz. Faith and Love 2. By new Rules, viz. the word of God: & 3d for new Ends, namely how God may be honoured, and our own final and external peace procured.   

5.  
A Christian must look to find in himself some singular thing which cannot be found in an Hypocrite, nor in the best moral Man in the World. Mat. 5.47. And seeing there are but few that shall be saved, we must strive to go the narrow path that lead to life. Luk: 13.24, Luk: 6.33.   

6.  
A singular love & affection is to be borne towards all that fear God, even because they fear God and have God's Image on them. Mat: 10.41.   

7.  
A special regard must be had of the Lords day, to spend the Lords day in the Lords work, and not in worldly pleasures or profits Es: 56.6. Es: 58.13.   

8.  
A precise conscience must be made of the least sin by every one that desireth to stand in the favour of God, as of lesser Oaths (by ones Faith and Troth) and also of Idle words. Ps 119.6. Mat. 12.36. Jam. 2.10.  
Sins of Omission are to be avoided as being more dangerous than sins of Commission: The heart is wonderfully hardened and estranged from God by neglect and omission of good duties.   

10.  
A Christian must exercise Justice Truth and Fidelity towards all men, even the worst, not daring to wrong any man in the least pin, or farthing. Luk: 16.10. Mat. 16.26. Ezek: 22.13, 14. Es: 63.8.   

11.  
A Christian must make Conscience of doing good things in a good manner, that is with the spirit, and with the affections of the inward man, and unto spiritual ends, viz. to please God and edify his own soul.   

12.  
A Christian must separate from the sinful Manners, Customs, Courses, Fashions, and ways of the World: He must not fashion himself to the World: All familiar society with wicked men is to be avoided. Rom. 12.2. Es. 8.11, 12. jer. 15.19. Ps. 1.1. Eph. 5.7, 11. Phil. 2.15. Ps. 26.4, 5. Mat. 24.49. 2 Cor. 6.17.   

13.  
A Christian must neither fear nor please man against God, he must not fear their threats, nor their reproaches, nor yet prise their favours, and so forget God his maker. Es. 3.22. Es. 51.7, 12. Luk. 1.26, 27. Heb. 12.4. 
Of Callings.    

14.  
A Christian must live in some honest calling, and be conscionable therein, doing the duties thereof, as the work which God sets him about, And not like the Ox or Horse, who do their work, but not in knowledge nor obedience to God. we must do the business of our callings faithfully and obediently as unto God, studying to honour him, and to adorn our holy profession in that rank and place wherein God hath set us.   

15.  
A Christian in his calling must exercise the graces of the spirit, viz. Patience, Justice, Equity, Mercy, Truth, Faith, and Dependence on God's promises & providence in all his ways: our general calling of Religion and Christianity, must be expressed in the use of our particular callings. He that is not Godly and good in his calling, is good no where:   

16.  
A Christian must enter upon the duties of his calling with Prayer, craving God's blessing and strength, his pardon for failings, his protection in our ways, And also his grace to preserver us from those snares and Temptations unto which in our callings we are most subject, and exposed, whether it be unto Idleness, frowardness, uncheerfullnesse, discontentedness, distrustfulness, covetousness, vain glory, etc.   

17.  
A Christian should labour to see all things in God, and from God, the fountain of Wisdom, Power, Goodness, and Mercy; we must labour to see and meet God at every turn. Ps: 73.13. Ps: 22.17.   

18.  
A Christian must never prosecute any earthly thing so as for perishing things to lose spiritual and eternal things Mat: 16: 26.   

19  
Never be thou so passironately addicted to any cause, work, or end (be it never so good) as to carry it on by unlawful means and ways, God is all sufficient in his own ways. And it is better to suffer any evil of affliction, then to do any evil of sin: Resolve to stick to God's ways what ever the issue may be.   

20.  
Never meddle without a warrant or calling, nor above thy strength. Ps. 131.1. Let it never be said to thee in reproach, who art thou? Who gave thee this Authority, or who required this at thy hand?   

21.  
Do the most necessary duties of thy calling first and most.   

22.  
Never lock up thy comfort in the Creature, but let God be thy portion and thy exceeding great reward: (Use the World, as if thou usedest it not.)   

23.  
A Christians recreations must be. 1, Harmless and without offence to others, & without scrupulosity to our own consciences. 2. They must not master us nor overrule our affections, but our recreations must be such as we can use for refreshments without loss of the graces, of Patience, Charity, justice, Truth, etc. & without wasting of our precious time, & Estates: We must not exchange better things for sports.   

24.  
God hath given us all things plentifully to enjoy, yet with moderation; a Christian must never eat nor drink to make the head heavy, nor the heart heavy.   

25.  
A Christian must not be ashamed of God and Godliness here before men; Grace is a Christian crown.   

26.  
A Christian must prepare to meet with crosses & reproaches in the World for a good conscience sake, and yet not be discouraged thereby. Es: 8.18. Gal. 4.29. Ps. 14.10. Ps. 38.20. Pro: 29.27. Act. 28.22.   

27.  
A Christian can never be sound in Religion that doth not prize and highly esteem the Public Ordinances, and Ministers of God: We must delight to meet God in his Ordinances, & we must give up our hearts to be ruled and directed by them.   
FINIS.