AN ABRIDGEMENT Of the whole Body of Divinity, Extracted from the Learned works of that ever-famous, and reverend Divine Mr. William Perkins.  
By Tho. Nicols, ❧  
London, Printed by W B. for Will. Hope, at the blue Anchor, on the North-side of the Royal Enchange, 1654.   

Friendly READER.  
FOr thy benefit I have here taken the pains to abbreviate the body of Mr. PERKINS Divinity; what before thou couldst not have but in a large volume, and at a great rate; Here, thou hast substantially in short for the bettering of thy knowledge, for the directing of thy life, and for thine obedience in what ever is thy duty; Take it, & as thou dost thereby reap profit, so lift up thine eyes to Heaven, and return God thanks to whom alone its due, & I shall still endeavour thy best good, wishing to thee thine everlasting reward, and labouring to live, and die, a sure friend to thy Soul's happiness.  
July 27. 1654. Tho. N.   


Contents of the first part of this TREATISE.  
1. OF God. pag. 1.  
Of the life of God. pag. 4.  
His Names  
Nature pag. 2.  
Glory and blessedness. pag. 10.  
Of the persons of the Godhead. pag. 11.   

Contents of the second part of this Treatise.  
Of God's works and his Degree. pag. 14. 15. 16. 18. 19 20. 21.  
Of Man and his state. pag. 22. 23.  
Of the fall of Angels. pag. 24.  
The fall of man. pag. 26. 27. 28.  
Of sin by participation. pag. 28.  
Original sin. pag. 28.  
Actual sin. pag. 33. 35.  
Punishment of sin in this life. pag. 35.  
Of tentation pag. 36 37. 38. 39  
Of Election and its foundation. pag. 42. 43.  
The Degrees of its execution. p. 136. 144. 147.  
Elect their estate at the last judgement. pag. 181.  
God's Covenant of works and grace. p. 42. 43. 127.  
Of the Moral Law. pag. 43.  
The use of the Law. pag. 125.  
Of the first Commandment. pag 43.  
Of the second Commandment. pag. 48 48.  
Idolatry and superstition. pag. 52 68  
Effects of hypocrisy. pag. 53.  
Of magic pag. 54. 55. 59  
Of Covenants with the Devil. pag. 57  
Divining. pag 58.  
Necromancy. pag. 58.  
Pythonism. pag. 59  
Enchantments. pag, 60.  
Charms. pag. 60.  
Third Commandment. pag. 61.  
Its Affirmative part. pag. 61.  
Its Negative part. pag. 66.  
Of Oaths. pag. 62. 64.  
Asseveration, what it is. pag. 63  
Palmistry. pag. 69.  
Astrology. pag. 69. 70. 71. 73. 74.  
Effects of the Sun and Moon. pag. 72.  
Of the fourth Commandment. pag. 75.  
Affirmative part of it. pag. 75.  
Negative part of it. pag. 79.  
Sabbath how it was ceremonial. pag 77.  
How it is moral. pag. 77.  
Of the fifth Commandment. pag. 80.  
Affirmative part of it. pag. 80.  
Negative part of it. pag. 83.  
Of the sixth Commandment. pag. 84.  
Affirma. Nega. part of it. pag. 85. 90.  
Truces, the lawfulness of them. pag. 86.  
Duels unlawful, and why? pag. 93.  
Of the seventh Commandment. pag. 95.  
Affirmative part of it. pag. 95.  
Negative part of it. pag. 99  
Fornication, what it is. pag. 100  
Adultery, what it is. pag. 101.  
Lust the occasions of it. pag. 103.  
Eight Commandment. pag. 104.  
Affirmative part of it. pag 104.  
Negative part of it. pag 109.  
Contentation, what it is. pag. 105.  
Thriftness, what it is. pag. 105.  
Pledges are not to be exacted. pag. 107.  
Just Covenants must be performed. p. 108.  
unjust dealing in heart and deed what it is. pag. 109. 110.  
Oppression in bargaining, its kinds. p. 111.  
Oppression by usury. pag. 112.  
Punishment of Theft. pag. 115.  
Ninth Commandment. pag. 115.  
Affirmative part of it. pag. 115.  
Negative part of it. pag 119.  
To labour for a good name by godliness is lawful. pag. 117.  
How one man may lawfully judge another. pag. 119.  
Tenth Commandment. pag. 122.  
Affirmative part of it. pag. 123.  
The Negative part of it. pag. 124.  
Motions of the heart, their kinds. pag. 123.  
Motions of the heart upon the work of faith, what they be. pag. 140.  
Sacraments. pag. 129. 131. 133.  
How they differ from sacrifices. pag. 132.  
Declaration of God's love, its degrees. p. 136. 144. 147. 177.  
Members of Christ whom they are. p. 138.  
Effectual calling the means of its execution. pag 139.  
Hammers to break a stony heart. pag. 139. 140.  
Rules to know true faith by. pag. 143.  
Privileges by Adoption pag. 146.  
Inherent holiness its parts. pag. 148. 149. 150. 151.  
Illumination what it is pag. 148.  
Repentance and its fruits. pag. 152.  
Self-denial. pag 169.  
New obedience. pag. 153. 154. 171. 173. 175.  
A Christian Combat, what it is. pag. 154. 155.  
Assaults in it pag. 157. 158 161.  
unjust anger and wrath, remedies against them pag 164 165.  
Covetousness, its remedies. pag 165.  
Desires of the flesh, their remedies. p. 166.  
Patience how to strengthen it. pag. 169.  
Of Alms. pag. 167.  
Death, remedies against the fear of it. pag. 178.  
Eternal life, what it is. pag. 182.  
Its fruits. pag. 183. 184.  
Perfect glory, what it is? pag. 183.  
Reprobation, its Decree. pag. 186.  
Execution of it. pag. 187. 188. 191. 192.  
Reprobates their state after death. pag. 194.  
Their condemnation. pag. 195.  
The manner of it. pag. 195.  
Predestination, the Application of it. p. 197.  
Luther's saying. pag. 201.  
The corollary. pag. 185. 196.    

OF theology.  
THeology is the science of living blessedly for ever.  
Blessed life ariseth from the knowledge of God and of ourselves. 
Joh. 17. 3.   
The parts of the theology are:  

1. Of God.  
2. Of God's works.   
That there is a God is evident.  

1. By the course of Nature.  
2. By the nature of the Soul of man.  
3. By the distinction of things honest and dishonest.  
4. By the terror of Conscience.  
5. By the regiment of civil societies.  
6. By the order of all causes which have ever recourse to some former beginning.  
7. By the determination of all things to their several ends.  
8. By the consent of all men.   

The Names of God.  
The Names of God, are.  

Jehova.  
Elohim, Exod. 6. 2. 3.  
Jehova declareth God's Nature.  
Elohim his Persons.    

The Nature of God.  
The Nature of God is his most lively, and most perfect essence.  
The perfection of the Nature of God is that, where by he is wholly complete in himself, Exod. 3. 13. Act. 17. 24.  
The perfection of God's Nature is the simpleness and infiniteness thereof.  
The simpleness of God's Nature 
simpleness of the nature of God.  is that, whereby he is void of all Logical relation in Arguments. That is, 
See Aug. l. 6. c. 4. de Trinitate.  God hath not in himself either Subject, or Adjunct, Joh. 5. 26. and 14. 6.  
In God to be, and to be just, and mighty, are all one; But in the mind of man, it is not all one to be, and to be mighty, or just: For the mind may be destitute of these virtues and yet a mind.  
The Nature of God is immutable and Spiritual. 
God's nature.   
God's immutability of Nature is that by which he is void of all composition, division and change, 
Its immutability.  Jam. 1. 17. Malach. 3. 6.  
God's Nature is Spiritual, in that it is incorporal, and therefore invisible, Joh. 4. 24. Colos. 1. 15. 1 Tim. 1. 17.  
So much for the simpleness of God's Nature.  
The infiniteness of God's Nature is either his Eternity, 
Its infiniteness.  or his exceeding greatness.  
God's Eternity is that by which he is without beginning, and ending, Ps. 90. 2. Rev. 1. 8.  
His exceeding greatness is that, by which his incomprehensible Nature is everywhere present, both within and without the World, Ps 145. 3. 1 King. 8. 27. Jer. 23. 24.   

Of the life of God.  
By this it doth plainly appear. 1. That God is one, and indivisible and not many, as Ephes. 4. 5. 1 Cor. 8. 4.  
2. That God is the knower of the heart: For nothing is hidden from that Nature which is within all things, & without all things, which is included in nothing, nor excluded from any thing, as 1 King. 8. 32. Psal. 139. 1. 2.  
The life of God is that by which the divine in Nature is in perpetual action, living and moving with itself, Psal. 42. 2. 2 Heb. 3. 12. These three following Attributes do manifest the operation of the Divine Nature towards the Creatures.  

1. God's wisdom.  
2. God's will.  
3. God's omnipotency.   
The wisdom and knowledge of 
God's wisdom.  God is that, by which God doth by one Eternal and immutable Act of understanding, distinctly and perfectly know himself, and all other things though infinite whether they have been, or not, Matth. 11. 27. Heb. 4. 13. Psal. 347 5.  
God's wisdom is his foreknowledge and his Counsel.  
God's foreknowledge is that, by which he most assuredly forseeth things that are to come, Act. 2. 23. Rom. 8. 29.  
God's counsel is that, by which he doth most rightly perceive the best reason of all things that are done, Prov. 8. 14.  
So much of the wisdom of God. The will of God is that, 
God's will.  by which he doth most freely and justly will all things with one Act, Rom. 9 18. Epb. 1. 5. Jam. 4. 15.  
In God there are two wills.  
1. A will whereby God determineth what shall be done concerning us, or in us. 
Quid vult. fieri de nobis, or in nobis.   
2. A will whereby God determineth 
Quid vult. fieri a nobis.  what shall be done off us.  
The first of these wills is called Predestination: And therefore it is, 
M. P. pag. 295.  that Predestination is commonly defined to be the preparation of the blessing of God, whereby they are delivered which are delivered.  
The second of these wills is the Gospel.  
Predestination determines, who who, and how many are to be saved, and hereupon Christ saith, I know whom I have choosed, John 13. 18.  
The Gospel which is the second will of God, determines what kind of ones they are that shall be saved, and how they must be qualified. Predestination which is the first will of God, is God's Decree itself.  
The Gospel which is the second will of God, is an outward means of the execution of this Decree of Predestination.  
In the will of God there are three Actions.  

* (i. e.) V●lendo, velle.  1. An Action whereby God doth absolutely will any thing, and delight in it.  
2. An Action whereby he doth wholly, 
Nolendo nolle, or penitus nolle.  and absolutely nill a thing.  
3. A remiss Action, 
Decretun Dei non tell it libertatem voluntatis sed ordinat. So M. P.  which is as a mean between the two former Actions, as when a thing is remissely, or in part both willed and nilled.  
God willeth good by approving it.  
God willeth evil, because it is good that there should be evil.  
For this cause God doth voluntarily permit evil. But as it is absolutely evil he wills it not; But doth disallow and forsake it, Act. 14. 16. Psal. 81. 12.  
The will of God in respect of divers objects, is called diversely by divers names, as by the Names of Love, 

Hatred, or of  
Grace,  
Justice.    
The love of God is that, whereby he approveth, first himself; and than all his Creatures as they are good without their desert, and doth take delight in them, 1 Joh. 4. 16. Joh. 3. 16. Rom. 5. 8.  
His hatred is that, whereby he disliketh and detesteth his Creature offending for his fault, 1 Cor. 10. 5. Psal. 5. 5. and 45. 7.  
God's Grace is that, whereby he freely declareth his favour to his Creatures, Rom. 11. 6. Tit. 2. 11.  
The Grace of God is his goodness, or his mercy.  
God's goodness is that, by which he being also absolutely good, doth freely exercise his liberality upon his creatures, Matt. 19 17. & 5. 45.  
God's mercy is that, whereby he freely assisteth all his Creatures in their miseries, Esai 30. 18. Lament. 3. 22. Exod. 33. 19  
God's justice is that, by which he in all things willeth that which is just, as Psal. 11. 7. and 5. 4.  
God's justice is either in word, or deed.  
God's justice in word is that truth, by which he constantly, and indeed willeth that which he sayeth, or hath said, (Rom. 3. 4. Matth. 24. 35.)  
This is the justice of God in keeping his promise, 2 Tim. 4. 8. 1 John 4. 9  
God's justice indeed is that, by which he disposeth, or rewardeth  
God's disposing justice is that, by which he as a free Lord, ordereth all things rightly in his Actions, Psal. 145. 17.  
His rewarding justice is that, by which he rendereth to his Creature according to his work, 2 Thes. 1. 6. 1 Pet. 1. 17. Jer. 51. 56.  
Again, the justice of God is either his, gentleness, or his Anger.  
God's gentleness is that, whereby he freely rewardeth the righteousness of his Creature, 2 Thes. 1. 5. Matth. 10. 41. 42.  
God's Anger is that, by which he willeth the punishment of the Creature offending, Rom. 1. 8. Joh. 3. 36.  
So much concerning the will of God.  
God's omnipotency is that, 
God's omnipotency.  whereby he is most able to perform every work, Matth. 19 26.  
God's power is either absolute, or Actual.  
God's absolute power is that, by which he can do more than he either doth, or will do, Matth. 3. 9 Phil. 3. 21.  
God's Actual power is that, by which he causeth all things to be which he freely willeth, Ps. 135. 6.   

Of the glory, and blessedness of God.  
God's glory and Majesty, 
God's glory.  is the infinite excellency of his most simple, and most holy Divine Nature, Heb. 1. 3. Nehem. 9 5.  
In which we may see that God can only know himself perfectly, Joh 6. 46. 1 Tim. 6. 16. Exo. 33. 20.  
The manifestation of God's glory is either obscure as here on earth, or apparent as in Heaven.  
The obscure manifestation of God's glory, is the Vision of God's Majesty in this life, by the eyes of the mind, through the help of things perceived by the outward senses, as Isai 6. 1. Exod. 33. 22. 1 Cor. 13. 12.  
The apparent manifestation of God, is the contemplation of him in Heaven, face to face.  
This concerning his glory.  
God's blessedness is that, 
God's blessedness.  by which God is in himself, and off himself all sufficient, Genes. 17. 1. Collos. 2. 9 1 Tim. 6. 15.   

Of the Persons of the godhead.  
The Persons of the godhead are they, which subsisting in one godhead, are distinguished by incommunicable properties, 1 John 5. 7 Genes. 19 24. John. 1. 1.  
The Persons are coequal, and distinguished not by degree, but by order: There is a Trinity of Persons, but a Unity in Essence, for the three Persons are but one infinite essence.  
The Communion of the Persons, or rather the Union of the Persons; is that by which one of them is in the rest, and with the rest, by reason of the Unity of the godhead; and therefore every each one doth possess, Love, and glorify another, and work the same thing, Joh. 14. 10. and 1. 1. and 5. 19 Prov. 8. 22. 30.  
The Persons of the godhead are three, Matth. 3. 16. 17.  
The Father is a Person without beginning, from all Eternity begetting the Son, Joh. 1. 3. 10.  
In the generation of the Son we must note these properties.  
1. That he that begetteth, and he that is begotten are together, and not one before another in time.  
2. He that begetteth, doth communicate with him that is begotten, not some one part of his essence, but his whole essence, so that this Communion is not a Communion, but a Union.  
3. The Father begot the Son not out of himself, but in himself; The incommunicable property of the father is to be unbegotten, to be a Father, and to beget. The Father is the beginning of Actions, and beginneth every Action of himself, And effecteth every Action by the Son, and by the Holy spirit, 1 Cor. 8. 6. Rom. 11. 36.  
The Son is the second Person begotten of the Father from all Eternity, Joh. 1. 3. 10. 1 Joh. 1. 1. 2. The Son in regard of his essence is of and by himself 
* {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}  very God.  
But in regard of his filiation and Sonship, as he is a Person, and the Son of the Father, he is not of himself, but from another, for he is the Eternal Son of his Father; And thus is he truly said to be very God, of very God.  
For this cause he is said to be sent from the Father, Joh. 8. 42.  
And this sending taketh not away the equality of Essence, and power, but declareth the order of the Persons, Joh. 5. 18. Phil. 2. 6.  
The property of the Son is to be begotten; His proper manner of working is to execute actions from the Father by the Holy Ghost, Joh. 5. 19 1 Cor. 8. 6.  
The Holy Ghost is the third Person, proceeding from the Father and the Son, Joh. 15. 26. Rom. 8. 9 Job. 16. 13, 14.  
The incommunicable property of the Holy Ghost is to proceed.  
The Holy Ghosts proper manner of working is to finish an action, Effecting it as from the Father and the Son.    

The second part of theology.  

Of God's works and his Decree.  
THe works of God, are all the World, and all the things contained therein.  
The end for which all things are created, is the manifestation of the glory of God, Rom. 11. 36.  
The Decree of God is that, by which God hath freely from all eternity determined all things, Eph. 1. 11. 4. Matth. 10. 29. Rom. 9 21.  
The execution of God's Decree is that, by which all things in their time are accomplished, according as he foreknew them, and Decreed them.  
The Decree of God is the first, and principal working cause of all things, and it is also in order and time before all other causes.  
This first, and principal cause doth not take away freedom of will in Election; Nor the Nature and property of second causes; but it bringeth them into a certain order; and it directeth them to their determinate ends, and hereupon the effects, or events of things are either, contingent, or Necessary.—  
— Even as the Nature of the second cause is; And thus Christ according to his father's Decree, died necessarily, (as Act. 17. 3.) But yet willingly. Joh. 10. 18.  
And if we respect the temperature of Christ's body, he might have prolonged his life, and therefore in this regard he may be said to have died contingently.  
God's foreknowledge is conjoined with his Decree; and in regard of us it is before his Decree, but not in regard of God.  
The branches of the execution of God's Decree are his, Operation, and his operative permission.  
His operation is his effectual producing of all good things, which either have being, or moving, or which are done.  
God's operative permission is that, whereby he only permitteth one, and the same work to be done of others, as it is evil; but as it is good he doth effectually work it, Gen. 56. 20. & 45. 7. Isai 10. 5. 6. 7.  
God permitteth evil by a certain voluntary permission, in that he forsaketh the second cause in working evil.  
And he doth also forsake his creature, either by detracting the grace it had,  
Or by not bestowing that which it wanteth, Rom. 1. 26. 2 Tim. 2. 25. 26.  
And in this we must not think God unjust, for he is indebted to none, Rom. 9 15.  
It is in God's pleasure to bestow how much grace, and upon whom he will, Matth. 10. 15.  
That evil which God permitteth in respect of God is good, whither it be as a punishment, or as a chastisement, because he can, and doth produce good out of it.  
God's Decree as it concerneth man, is called predestination.  
Predestination is a Decree of God, by which all men are ordained to an everlasting estate; either of Salvation, or Condemnation, 1 Thess. 5. 9  
The means of accomplishing God's predestination, was the Creation and the fall.  
The Creation is the World, 
The creation.  and the inhabitants in the World.  
The parts of the World, are the Heaven and the Earth.  
The Heavens are three fold, 1. The Air, 2. Sky, 3. The invisible Heaven.  
Heaven in a large acceptation, 
2 Cor. 12. 2.  is all that is above the Earth. All which, is distinguished into three Heavens. The first Heaven is the space betwixt the Earth, and Starry Firmament. The second Heaven containeth the Sun, Moon, & Stars. The third Heaven is the invisible Heaven, this is the place in which the blessed do behold the Majesty, and glory of the Almighty.  
The inhabitants of the World are Angels, Men, and all other Creatures.  
In Angels there are these things to be considered.  
1. Their Nature; they are spiritual, and incorporeal essences, Heb. 2. 16. and 1. 7.  
2. Their qualities, 
* 2 Sam. 14. 17.  First they are wise, Secondly, they are of great might, 2 Thes. 1. 7. 2 Sam. 24. 17. 2 King's 19 35. Another quality of them is, Thirdly, that they are swift, and of great agility, Isa. 6. 6. Dan. 9 21.  
3. Their Number they are innumerable, Dan. 7. 10. Hebr 12. 22  
4. The place in which these good Angels are, and that is in the highest Heaven, for there they do ever attend upon God, and have society with him, Matth. 18. 10. Mark. 12. 25. Psal. 68 17.  
5. Their orders, or degrees, which what they be, no man can certainly say; but there are Arch-Angels spoken of in Scripture, 1 Thes. 4. 16.  
And Angels, Matth. 18. 10. And Cherubims, & Seraphims, Esai 6. 6.  
But it concerneth us not to search this; neither may we curiously inquire after it.  
6. There office which is to magnify God, and perform his Commandments, Psal. 103. 20. 21.  
The Angels were created within the six days, as appeareth, Gen. 2. 1.  
The knowledge that the Angels have, 
Their knowledge.  is either: 1. Natural, 2 Revealed, 3. Experimental.  
The Ministry of the Angels is three fold, 
ministry.  either to adore, or to praise, or to glorify God continually, To this purpose do they stand in the presence of God, ever more ready to do his Commandments; as Isai 6. 2. Luke 2. 14. Rev. 5. 11. 12. Ps. 103. 20. Dan. 7. 9 10.  
Part of the Ministry of Angels respecteth the Church, for they are ministering Spirits sent forth of God, to Minister for the good of those that shall be heirs of salvation, Heb. 1. 14.  
For the good of all these, they Minister first in this life, 2. In the end of this life, and 3. In the last judgement.  
In this life they watch for the good of their bodies, and for the good of their Souls, and that from the beginning of their days to the end of them, Psal. 34. 7.  
In the end of this life, they carry the Souls to Heaven, as they did the Soul of Lazarus, Luke 16. 22.  
In the last judgement they do gather all the Elect together, that they may come before Christ, and so enter into Eternal fruition of glory, both in body and Soul, Matth. 24. 31.  
Another part of their ministry concerneth God's Enemies, and it is to execute judgements upon his Enemies at his command.   

Of Man and his State.  
Man was made after God's image, 
Of Man.  and resembling God in holiness.  
In the excellent State of man's innocency, these things are to be considered.  
1. The place in which he was set in his innocency, 
The place of his first habitation.  and that was the garden of Eden, that pleasant place. Gen. 2. 15.  
2. The integrity of man's Nature, 
His integrity.  he was Created in righteousness, and true holiness, Eph. 4. 24.  
There are two parts of man's first integrity, 1. Wisdom, for he had a true, and perfect knowledge of God and his will, as far as it was to be performed of him; and of the counsel of God, concerning all Creatures, Genes. 2. 19 2. Secondly, Justice, which was a conformity in his will, affections and powers of his body to the will of God.  
3. Man's dignity, which consisted in these things. 1. In Man's Communion with God, God rejoiced in Man made in his own image, and Man did fervently love God; and this appeareth by God's familiar conference with Adam; Genes. 1. 29. Secondly, in his Dominion over all the creatures of the Earth; Gen. 2. 19 Psal. 8. 6. Thirdly, in his Decency, Comeliness, and Dignity of body; for though he was naked, yet was he clothed with the best and excellentest robes, even with innocency; There was imprinted upon him by God a Princely Majesty, so that there could not then be any thing in him unseemly; Gen. 2. 25. Psal. 8. Fourthly, in his labour of body, which was without pain, or grief; Gen. 3. 17. 19  
4. Man's subjection to God, for he was bound to perform obedience to these commandments of God. He was not to eat of the two forbidden Trees. The commandment concerning the Trees was as a proof, and a trial of Man's obedience.  
The Tree of life was a sign to Man, to confirm to him his perpetual abode in the garden of Eden, if he did continue in his obedience; Rev. 2. 7.  
The Tree of the knowledge of good and evil, was a sign of death to him; if he did transgress God's Commandment; Gen. 2. 17.  
5. Man's calling; which was to obey God's Commandments, and to dress the garden of Eden; Gen. 2. 17. and 2. 15.  
6. His diet, which was the herbs of the earth; and the fruit of all the Trees, save of the Tree of life, and of the Tree of knowledge of good and evil, and all the other Creatures; Gen. 1. 29. 30. and 9 3.  
His free choice to perform, or not perform these Commandments.  
Thus were our first Parents Created in perfect innocency: But mutable. And thus it pleased God to prepare a way to the execution of his Decree.   

Of the Fall.  
The fall was of Man and Angels. 
The fall of Angels.   
Angels fell by leaving that good state, wherein God had placed them. Jude 6.  
In their fall may be observed,  
1. Their corruption arising from their fall; 
Their corruption.  by reason of which they are full of malice and hatred, and hatred, and by reason of this they do set themselves against God, and insatiablely desire to destroy all mankind, and that they may do this as much as in them layeth, they do neglect neither force nor fraud to act it withal; 1 Pet. 5. 8. Eph. 6. 12. Joh. 8. 44.  
Their degrees and diversity for one of them which is called Baalzebub, 
Degrees.  is chief; and Prince of the rest of the Devils; and he is far above the rest in malice; Matth. 25. 41. Rev. 12. 7. He is also called the Prince of this World, and the God of this World; 2 Cor. 4. 4. Eph. 22.  
3. Their punishment; 
Punishment.  God after their fall gave them over to perpetual torments, without any hope of pardon; Jude 6. 2 Pet. 2. 4.  
By this we may see what great punishment they deserved, and that grievous sins will be grievously punished.  
Their punishment was first their dejection from Heaven; 2 Pet. 2. 4. And the shortening, and limiting of their power, Job 1. 12. Secondly, a grievous pain and torment in the deep, which is endless, and infinite in time and measure, Luke 8. 31. Matth. 25. 41. Rev. 20. 10.   

Of man's fall.  
The fall of Man was his revolting from his obedience to sin. 
man's fall.  Sin was his transgression of God's Commandment, or  
Man's fall was his disobeying of God's Commandment, in eating the forbidden fruit, wherein these things are to be considered.  
1. The manner of man's fall. 
The manner of it.   
The Devil having immediately before fallen himself, persuaded our first Parents that both the punishment for eating the forbidden fruit was uncertain, and that also God was not true in his word unto them: Having done this he blinds the eyes of their understanding; and they being thus blinded straight began to distrust God, and to doubt of God's favour; And when he had brought them to a doubting, he moved them to behold the forbidden fruit, which so soon as they saw in its beauty, upon his motion of them to this purpose; he then stirred them up to desire it; and from the desire of it, he moved them to satisfy their desires; And so the Woman plucked the fruit and did eat, and gave it to her husband and he did eat, Gen. 3. 1. to the 8. Thus did they willingly fall from their integrity, God for just causes suffering it.  
2. The greatness of their transgression, 
The greatness of it.  which appeareth by these trespasses that they committed in that action of disobedience. 1. They doubted of God's word. 2. They being bewitched with the devil's promises, cease to fear God's punishment, and thus become puffed up with presumption, and inflamed with the desire of greater Dignity, and will no longer believe God's threatenings. 3. They forsake God's word, and seek after other wisdom. 4. They are proud, and seek to magnify themselves, and to become like God. 5. They contemn God, and against their own consciences sin against his Commandment. 6. They preferred the Devil before God. 7. They are unthankful, and drive out the holy Spirit of God from dwelling in them, and thus despised that everlasting blessed Union. 8. They murdered both themselves and their progeny.  
3. The fruits and effects of it, 
Fruits and effects of it.  upon it there arose a state of unbelief, and by it we are all included under sin, Rom. 11. 32.   

Of Sin.  
Sin is threefold. 
Of sin by participation.  1. A participation of Adam's transgression and guiltiness, by being in his loins when he offended; as Heb. 7. 9 10. It is said of Levi that he paid tithes in Abraham, because he was in the loins of Abraham when Abraham paid tithes.  
2. Original sin which ariseth out of the former transgression; 
Original sin.  Original sin is a corruption engendered in our first Conception, by which the faculties of Soul and body are prone, and disposed to evil; Psal. 51. 5.  
The remnant of God's image which man retained after his fall, were certain Notions concerning good and evil; as that there is a God, and that he doth punish sin, and that there is an everlasting life; and the like; all which serve to make men without excuse in the sight of God; Rom. 1. 20.  
From the fall our minds receive ignorance, 
The remnant of God's image in the mind after the fall.  by it we were deprived of knowledge in the things of God; by it we were made ignorant of his sincere worship and eternal life; 1 Cor. 1. 14. Rom. 8. 7.  
By it our minds are disabled to understand spiritual things, though they be taught us; Luke 24. 45. 2 Cor. 3. 5.  
From the fall our minds received vanity, for we think falsehood truth, and truth falsehood; Eph. 4. 17.  
By it we have gotten a natural inclination to conceive and devise only that which is evil, Genes. 6. 5. Jer. 4. 22.  
The increase of sin in the understanding is either a reprobate sense. 
Increase of sin what it is.  As when God withdraws the light of Nature, Joh. 12. 40. Rom. 1. 28.  
Or, 2. The spirit of slumber, as Rom. 11. 8.  
Or, 3. Spiritual drunkenness, Isai 29. 9  
Or, 4. Strong illusions, as 2 Thess. 2 11.  
The remnant of God's image in the conscience, 
The remnant of God's image in the Conscience▪  is an observing and watchful power, like the eye of a Keeper, reserved in Man partly to reprove; And partly to repress the unbridled course of his affections; Rom. 2. 15.  
From Adam's fall the Conscience hath received impureness; 
The effects of the impureness of the conscience by Adam's fall.  Titus 1. 15.  
This impurity worketh these effects.  
1. It causeth Man to excuse sin, or cloak it, as when a Man by his outward service of God doth excuse his inward impiety; Mark. 10. 19 And it excuseth intents not waranted by God's word; 1 Chron. 13. 19  
2. It doth accuse and terrify us for doing good, and this we may see in Idolaters and Superstitious persons, who are grieved when they do omit to perform Idolatrous and counterfeit Worships to their Gods; Col. 2. 21. 22. Isai 29. 13.  
3. Effect which it worketh, is when the Conscience doth accuse and terrify for sin, as Genes. 50. 15. Joh. 8. 9  
Impureness increased in the Conscience, is such a senseless numdness as that it can hardly accuse a man of sin; Eph. 4. 19 1 Timoth. 4. 2.  
This senselessness springeth from a custom in sinning, 1 Sam. 25. 37. or else from some grievous horror and terror of the Conscience, as Gen. 4. 14.  
The symptoms of this disease are blasphemies, Trembling of body, fearful dreams; Act. 24. 26. Dan. 5. 6.  
The remnant of God's image 
The remnant of God's image in the will.  which remaineth in Man's will since the fall is a free choice, either in Natural Actions, as to Nourish, to engender, to move, to perceive;  
Or, in human actions that are common to all men, whither they concern manners, families, or commonwealths. In all these outward actions Man hath freewill, either to choose, or to refuse them, though it be but weak, as Rom. 2. 14.  
By Adam's fall the will received impotency, insomuch as it can not will, nor lust after that which is indeed good, and which doth please God, and is acceptable to him, 1 Cor. 2. 14. Rom. 5. 6. Phil. 2. 13.  
And it received by Adam's fall an inward Rebellion, whereby it doth utterly abhor that which is good; and will, and desire only that which is evil.  
The will in the first Act of conversion to God is not an agent, but a patient, as it doth appear by this. For,  
The affections have by Adam's fall received a disorder, and by reason of this disorder they do eschew good; and pursue that which is evil; Rom. 1. 26. 1 King's 21. 4.  
The body by Adam's fall hath received a fitness to begin sin, for it bringeth in all objects and occasions of sin to the Soul; Genes. 3. 6.  
And the body hath received a fitness to execute sin, even so soon as the heart thinketh it. Rom. 6. 13. 16.   

Of Actual sin.  
3. 
Actual sin.  Actual sin ariseth from Original sin; Actual sin is either inward, or outward.  
Inward Actual sin, is in the mind, Will, and affections.  
The Actual sin of the mind is the evil thought assented to, or the evil resolves, purposes, and intents thereof.  
Examples of these Actual sins are these, 
Examples of Actual sin of the mind.  As  
When a Man thinks that there is no God, Ps. 10. 4. and 14. 1.  
Or, That there is neither providence nor presence of God in this World, Ps. 10. 11.  
An imagination of safeguard from peril, and yet there is a course of sinning; Ps. 10. 6. Rev. 18. 7.  
Better esteem of a man's self then ought to be, and worse esteem of others than ought to be, Rev. 18. 7. Luke 18. 11.  
When a Man thinketh that the Gospel of God's Kingdom is mere foolishness, 1 Cor. 2. 14.  
And when a Man thinketh uncharitablely and maliciously of such as serve God sincerely, Matth. 12. 24.  
When a Man putteth the day of death far off, Isai 28 15.  
When a Man thinketh to run on in sin, and yet that he can eschew the pains of Hell, Isai 28. 15.  
When also a Man thinketh that though he hold on his sins, yet that God will defer both his particular judgement, and the last judgement; Luke 12. 19 45.  
When as God doth open our eyes, we do see these evil thoughts rebelliously rising in our minds even as sparkles out of a Chimney; yet in this will carnal Men pretend a good meaning.  
These are the examples of the Actual sins of the mind.  
The Actual sins of bothwill, 
Actual sin of the Will and affections.  and affections, are all wicked motions, inclinations, and desires, Gal. 5. 17.   

Of outward Actual sin.  
Outward Actual sins are all those in the committing of which, 
Outward Actual sin.  the Members of the body do join with the faculties of the Soul to act them.  
Such sins as these are infinite, Psal. 40. 12.  
Outward Actual sins are either sins of Omission, or of Commission, both which are either in Word, or Deed.  
The degrees of the sin of Commission are these, 
Degrees of sins of Commission.  Jam. 1. 14. 15.  
1. Temptation when as the Devil offereth to the mind that which is evil to allure a man to sin, John 13. 2. Act. 5. 3. 1 Chron. 21. 1.  
And this is also effected by occasion of external objects, which the senses perceive, Job 31. 1.   

Of Tentation.  
Tentation hath two parts. 1. Abstraction. 
Tentation.  2. Inescation.  
Abstraction is the first thought of committing sin; 
Abstraction.  by it the mind is withdrawn from God's service, for which it should be always ready pressed, Luke 10. 27.  

* Inescation. (i. e. To take by a bait.  Inescation is an evil thought conceived, and for a time retained in the mind, and it being thus kept in the mind, it doth by delighting the Will and Affections, lay a bait for a Man to draw him to consent.  
2. The second degree of sin of Commission is Conception. 
Conception.   
Conception of sin is, when the heart consents and resolves to commit sin, Psal. 7. 14.  
3. The third degree of it is the birth of sin. 
The birth of sin.  That is the very acting and committing of sin; As when the faculties of the Soul, and the powers of the body join together to act sin.  
The fourth degree of the Commission 
Perfection of sin.  of sin is the perfection of sin; That is when sin by custom is made perfect, and ripe; And than it bringeth forth death and damnation; and this is all that the sinner reapeth by his sin, an example of this we have in Pharo.  
The differences of sins of Commission 
Differences of sin of Commission.  are these:  
1. To consent with an offendor and not actually to commit sin, Eph. 5. 11.  
This a man doth. 
Consent,  1. When he doth in judgement allow the sin of another, Num. 20. 10. 12. 2. When the heart approveth in affection and consent; as do Ministers and Magistrates, when they do conceal and wink at offences, 1 Sam. 2. 23. 29. 3. When sin is done indeed by Counsel, presence, or enticement, as Rom. 1. 13. Mark 6. 25. 26. Act. 22. 20.  
2. The second difference of sin of Commission is.  
Sinning ignorantly, 
Sin of ignorance.  that is, when a man doth not expressly and distinctly know, whither that which he doth be a sin, or not, or if he do know it, he doth not acknowledge and mark it, 1 Tim. 1. 13. Numb. 35. 24. 1 Cor. 4. 4. Ps. 10. 13.  
3. The third difference of sin of Commission;  
Is, 
Sin of knowledge.  when any Man sinneth upon knowledge, but yet of infirmity, as when a Man fearing some eminent danger, or when a Man amazed at the horror of death, doth against his knowledge deny that truth, which otherwise he would acknowledge and embrace: Such was the fall of Peter, arising from the rashness of his mind, mingled with some fear.  
Thus do men offend by the strength of the corruptions of their flesh, provoking them to that which their heart doth detest, Rom. 7. 19  
The fourth difference of it is, Presumptuous sinning upon knowledge; 
Presumptuous sin.  as Psal. 19 13. of this kind is. 1. Every sin committed with an high hand, or in contempt of God, Numb. 15. 30. Secondly, presumption of God's mercy, though we do evil, and run on in it, Eccles. 8. 11. Rom. 2. 4.  
5. The fifth difference of sin of Commission is,  
Sinning upon knowledge, 
Sin of knowledge with malice.  and out of self malice against God. Of this kind is the sin against the holy Ghost.   

The punishment of sin.  
Man is punished for sin, 
Punishment of sin in this life.  first in this life, either  
1. In body. As 1. by care for the provision for his body, and by trouble for the things of this life, Genes. 3. 17. Secondly, by proneness to diseases, Matth. 9 2. Joh. 5. 14. Deut. 28. 21. 22. Thirdly, by shame of nakedness, Genes. 3. 7. Fourthly, by pains as are in Women in Travail, and childbirth, Genes. 3. 16.  
2. In Soul. As 1. By a trembling of Conscience. Secondly, by care. Thirdly, by trouble. Fourthly, by hardness of heart. Fifthly, by madness, Deut. 28. 28.  
3. In both body and Soul. As first, by a fearful subjection to the Regiment of Satan, Colos. 1. 13. Heb. 2. 14. Secondly, by a separation from the fellowship of God, and a trembling at his presence, Eph. 4. 18. Gen. 3. 10.  
4. By divers calamities and damages in his goods, Deut. 28. 29.  
5. By the loss of dignity, and Lordly Authority, which he had over all the Creatures; and by the vanity, weakening, corrupting, and abating of the excellency, virtues, and powers of the Creatures, as Rom. 8. 20. 21.  
6. Or in his name; By infamy and ignominy before, and after his death, Jer. 24. 6. All these things come alike to all, yet doubtless it is by reason of sin, by Adam's fall, and since that, by our improvement of our Original and Actual corruptions.  
Secondly, 
Punishment of sin at the last gasp.  Man is punished for sin at the last gasp. First, by death, or 2. by a change, like unto death, Rom 6. 23.  
Thirdly, Man is punished for sin after this life, by an eternal separation from the presence of God, and from his exceeding excellent glory, 2 Thes. 1. 9   

Of Election and his foundation of it.  
Predestination hath two parts. 
Election.  1. Election. 2. Reprobation, 1 Thes. 5. 9  
Election is the decree of God, concerning the salvation of some men, to the praise of the glory of his grace, Eph. 1. 4. 5. 6.  
This decree of God is the book of life wherein the names of the Elect are written, Rev. 20. 12. 2 Tim. 2. 19  
The execution of this decree is 
The execution of the decree of Election.  God's effectual working of all those things which he purposed for the salvation of the Elect, by the same means with which he purposed to do it, Rom. 18. 29. 30.  
The foundation of this decree is Christ Jesus, Heb. 5. 5. Isai 42. 1. Eph. 1. 4.  
The means of accomplishing this decree is God's Covenant, and the seal thereof.  
God's Covenant is either the 
God's Covenant.  Covenant of works, or of grace.  
God's Covenant of works is the moral Law, or ten Commandments.  
God's Covenant of grace is his free promise of Christ and all his benefits to man, if man will repent him of his sins, and by faith receive Christ.  
The Seals of the Covenant are the Sacraments. 
The Seals of the Covenant.   
God's Covenant of works, 
Covenant of works.  which is called the moral Law, Decalogue, or ten Commandments, is divided into two Tables.  
The first Table containeth four Commandments.  
The second Table containeth six Commandments.  
Every Commandment is both affirmative and negative. That is, it doth both command and forbid.  
As it is Affirmative it bindeth at all times, but not to all times.  
As it is Negative it bindeth at all times, and to all times.  
Under one Vice expressly forbidden are comprehended all of that kind; yea, the least cause, occasion, or enticement thereto are forbidden, Joh. 3. 15. Matth. 5. 21.   

The first Commandment.  
Thou shalt have no other Gods before me. 
First Commandment.   
In this first Commandment are these affirmatives. First that we must acknowledge God.  
Secondly, 
Affirmative part of it.  that we must acknowledge no other God but him.  
The marks of the true love of God are these.  
1. To hear his word willingly.  
2. To speak often off him.  
3. To think often off him.  
4. To do his will without irksomeness.  
5. To give body, and all for his cause.  
6. To desire his presence above all, and to bewail his absence.  
7. To embrace all such things as appertain to him.  
8. To love and hate that which he loveth and hateth.  
9 To seek to please him in all things.  
10. To draw others unto the love of him.  
11. To esteem highly of such gifts and graces as he bestoweth.  
12. To stay ourselves upon his counsels revealed in his word.  
13. To call upon his Name with affiance.  
The Negative part of this Commandment is this. 
Negative part.   
We must not account that God which is not God.  
In this Negative part of this Commandment we are forbidden these things.  
1. Ignorance of the true God and of his will.  
2. Atheism, which is a denying of God, or of his Attributes; as off his justice, wisdom, providence, presence, Ps. 14. 1.  
3. Errors concerning God, or concerning the Persons of the deity, or concerning God's Attributes.  
Here Helenism, or the adoring of a multiplicity of Gods is forbidden.  
4. The setting of our hearts and affections upon any thing else but one God.  
The heart is drawn from God by these means.  
1. By distrusting of God, Heb. 10. 38. From this distrust ariseth.  
First, impatiency in suffering afflictions, Jer. 20. 14. 13. 18.  
Secondly, a tempting of God, and this is when the man that distrusteth and contemneth God, seeks an experiment of God's truth and power, Matth. 4. 7. 1 Cor. 10. 9 10.  
3. A desperation, Genes. 4. 13.  
4. A doubting concerning the truth of God, or concerning his benefits, either present, or to come, Ps. 116. 11.  
2. By confidence of Creatures, as 1. when a man putteth trust in the strength of the Creatures, as Jer. 17. 5. or 2. In riches, Matth. 6. 24. Eph. 5. 5. or 3. In defenced places, Jer. 40. 16. or 4. In pleasures, or dainties, and who so trusteth in these doth make his belly his God, Phil. 3. 19 or 5. In Physicians, 2 Chron. 16. 12. or 6. In the Devil and his works. Thus Magicians trust in the Devil: and Witches, and all such as seek help at their hands, Levit. 20. 6.  
3. The heart is drawn away from God, by loving the Creature too much, and more than God, Matth. 10. 37. Joh. 12▪ 43.  
And by self Love, 2 Tim. 3. 2.  
4. By hatred and contempt of God, as when a man declining from God, doth fly from God, and is angry with God when he punisheth sin, Rom. 8. 7. and 1. 30.  
5. By want of the fear of God, Ps. 36. 1.  
6. By fearing the Creature more than the creator.  
7. By hardness of heart and carnal security, as when a man will neither acknowledge God's judgements nor his own sins, Rom. 2. 5. Luke 21. 34.  
8. By pride, and presumption, as when a man ascribeth that to his own industry and merit, which is only due to God, 1 Cor. 4. 6. 7. Genes. 3. 5.  
The highest stair of pride's ladler, is that fearful presumption of men, of climbing rashly into God's seat of Majesty, as if they were God's, Act. 12. 22. 23. 2 Thes. 2. 4.   

The second Commandment.  
Thou shalt not make unto thee any graven Image, 
Second Commandment.  or any likeness of any thing that is in Heaven above, or that is in the Earth beneath, or that is in the water under the Earth.  
Thou shalt not bow down thyself to them, nor serve them: for I the Lord thy God am a jealous God, visiting the iniquity of the Fathers upon the children, unto the third & fourth generation of them that hate me.  
And showing mercy unto thousands of them that love me, and keep my Commandments.  
The Affirmative part of this Commandment is this. 
Affirmative part of it.   
Thou shalt worship God in Spirit and in truth, Joh. 4. 24.  
Here we are first commanded to use the ordinary means of worshipping God: As  
1. The calling upon the name of the Lord. First, by humble supplication, 1 Tim. 2. 1.  
2. By hearty thanksgiving.  
3. By reading, hearing, talking, and continually meditating on the word of God.  
4. By the use of the Sacraments, as Act. 2. 41. 42. and 20. 7.  
Secondly, we are here commanded to use these means holily, that is, as God in his word hath commanded to use them, Matth. 28. 20. 1 Cor. 14. 40. Eccles. 5. 1. Ps. 26. 6.  
Furtherance of God's Worship Are leagues of amity, with those that truly fear God, and serve him according to his word, 2 Chr. 19 2. Malaeh. 2. 11.  
And such Covenants as the Magistrates and persons make together with God, for the preservation of Christian Religion, 2 Chron. 15. 12. 14.  
The Negative part of this Commandment is this: 
Negative part of it.   
Thou shalt neither worship false Gods, nor the true God with false worship.  
Here we are forbidden these things.  
First, to represent God by any image, similitude, likeness, or figure whatsoever, Deut. 4. 15. 20.  
For all idols are lies, Habak. 2. 18. Zach. 10. 2. Jer. 10. 8.  
Secondly, we are here forbidden the least approbation of idolatry, Hosea 13. 2. Gen. 48. 10. And therefore all processions, plays, feasts, that are consecrated to the memorial, and honour of idols, Exod. 32. 6. 1 Cor. 10. 7.  
Thirdly, all relics, badges, and monuments of idols, Exod. 23. 13. Isai 30. 22.  
Fourthly, we are here forbidden all society with infidels: As 1. Marriage with them, Genes. 6. 2. Deut. 7. 3. 4. Malach. 2. 11. Ezra 9 14. 2 King's 8. 18. 2. All leagues and confederacy with them in war, either to assist them, or to receive assistance from them, and that for these causes.  
1. Because it doth obscure God's glory, and maketh him in appearance either unwilling, or unable to aid his Church.  
2. Because in so doing we shall without doubt infect ourselves with their impieties and idolatries.  
3. Because we are thus endangered to be made partakers of their punishments, 2 Chron. 19 2. With idolaters we are also forbidden all traffic in such wares, as we know may further the service of their idols.  
We are also forbidden with idolaters all Trials in Law, before Judges that are infidels, when Christian Courts are open, and may be frequented, 1 Cor. 6. 6. But if Christian Courts be not open, we may according to St. Paul's rule appeal from one Court of infidels to another; so from Festus he himself appealed to Caesar, Act. 25. 11.  
Such necessities as these do make traffic, and other things to be frequently used, which otherwise are unlawful.  
We are here also forbidden all worshipping of the Beast, and receiving of his mark, Revel. 14. 9  
Fifthly, 
Idolatry and Superstition.  we are here forbidden all Will worship, or worship of God after our own fancies, in ways which are not waranted by the word of God, though we do pretend good intention for the doing of it, Collos. 2. 23. 1 Sam. 13. 9 10. 13. whither it be by Superstitions, Sacrifices, Meats, Apparel, observing Ceremonies, Gestures, or by our Gate, Conversations, Pilgrimage, or by building of Altars, Pictures, or Idols, and the like; or by Temples, or by strange consorts of music, or by Monastical vows of single life, or of poverty, 1 Cor. 14 15. 1 Cor. 7. 9  
1. Such vows as these are altogether repugnant to the Law of God. 2. They are greater than man's nature can perform. 3. They do disannul Christian Liberty, and make such things necessary as are indifferent. 4. They do renew Judaism: 5. They are idolatrous, because they make them part of God's worship, and esteem them meritorious. 6. They are hypocrisy, for they are but an outward show of God's worship, Matth. 15. 7.  
The effects of hypocrisy are these. 
Effects of hypocrisy.   
First, to make a glorious show of serving God, and yet to seek nothing else by it, but the pomp and glory of the World.  
Secondly, to observe and take notice of other men's faults, and behaviour, and not to see, or mind our own.  
Thirdly, to be more zealous, and curious in the observation of the Ancient Traditions, then of the Statutes and Commandments of Almighty God.  
Fourthly, to strain at a gnat, and swallow a Camel; or to omit serious affairs, and the weighty matters of God's word, and to hunt after trifles, Matth. 23. 24.  
Fifthly, to do all things to be seen of men, Matth. 6. 5. and 23. 5.  
Sixthly, to fast with an opinion of Merit is hypocrisy, and to make a distinction of meats for the same; The like also is all external abstinence from meats, if it be without an internal abstinence from sin, and unlawful desires, Isai 58. 5. 6.  
6. We are here forbidden all contempt, neglect, and intermission of God's service, Revel. 3. 15. 16.  
7. We are here forbidden all corrupting of God's worship, and of that order of government, which he hath ordained for his Church; And this we do when we either add to God's worship, or diminish it, or mangle it, Deut 12. 32.  
8. We are here forbidden all Religious reverence of the Creature, Revel. 22. 8. Acts 10. 25.  
9 We are forbidden all worship of Devils, under which is comprehended all kinds of magic.  
Magic is a mischievous Art, 
magic▪ a wicked Art.  accomplishing wonders by the assistance of the Devil.  
The Devil effects wonders and merveils, not by making a new thing which was not at all before, but by moving, transporting, and applying natural things diversely, by making a thin body thick and foggy, and by bewitching and holding of men's senses.  
The foundation of magic is a Covenant with Satan.  
And this Covenant is such a contract, as doth make, men mutually to have to do with the Devil:  
The Original of this mutual contract is this. First, 
The foundation of magic is a contract with the Devil.   
Satan, or the Devil makes choice of such men to be his servants, as are by nature, either notorious bad persons, or else very seemingly silly, or indeed, silly Souls.  
Then doth he offer to them divers means, either by Magicians, or by their writings, or by teaching and instruction from himself.  
The means which the Devil offers for this purpose, are such as are used for the producing of such an effect, as by their own nature they were never ordained for: Nor is there any word of God for the doing of them, but against it.  
These Satanical means are obscure words, and words of Scripture wrested and abused; Holy water, Sieves, Seals, Glasses, Images, bowings of the knee, and such like divers gestures, The use of which according to his own will, and to his own purpose, he teacheth sometimes by secret whispers, or suggestions; and sometimes, either, by the words, or writings of Magicians. And when they have embraced these means, and do declare their Satanical confidence by their earnest endeavour to use, and practise this kind of wickedness by these means, the Devil standeth ready to assist them, and he alone it is that doth by these means, which are void of all such virtue as is supposed, effect that which his wicked instrument intended.  
Then having brought them on thus far, the Devil Counterfeits God, and makes as though he was God. And as God hath his word and Sacraments, and Faith; so likewise the Devil hath his Characters, Gestures, & Sacrifices, which are as it were his Sacraments, by which he doth signify to his Devilish Magicians; his own Devilish pleasure, and by the use of the same they do testify their obedience to him.  
And as God is delighted with his servants calling upon him. So likewise the Devil is delighted with the Magical ceremonies of his servants, and with their invocations.  
The Covenant with the Devil is 
The Covenant with the Devil is either secret, or express.  either secret, or express.  
The secret Covenant with the Devil is, when the party doth not expressly compact and Covenant with the Devil, but yet in heart doth allow of his means, and doth assuredly believe that by the using of such means wonders may be effected.  
Express Covenant with the Devil is when the party doth not only trust in him, but also Covenant with him, and give himsel wholly to him upon condition that he may by the observing of certain ceremonies accomplish his desires.  
Magic is either Divining, or working.  
Divining is a foretelling of things to come by the help of the Devil. 
Divining.   
Prediction, or foretelling is done either with means, or without means.  
Prediction, or foretelling of things by means are cheese.  
1. Sooth-saying, or Divining by the flying of birds, Deut. 8. 10.  
2. Divination by looking into the entrails of beasts, Ezek. 21. 22.  
3. Necromancy, or Conjuring, 
Necromancy.  This is, an asking counsel at the dead, The Devil doth appear to them that thus ask counsel, in the form of the dead man, as appeareth by the story of the Witch of Endor, 1 Sam. 28. 11. 13. 14.  
Divining, Prediction, or foretelling without means, is called pythonism.  
Pythonism is▪ when one is possessed 
Pythonism.  with an unclean Spirit, and doth immediately use the help of the same Spirit to charm with, or to reveal, and discover secrets by. Such a one was the Damsel Pythoness, spoken of by the Acts, that by her Spirit of Divination brought her Master much gain, Acts 16. 16. Concerning this kind of Divination there is mention made, Isai 29. 4. where God threatening his judgements upon Jerusalem, saith, Thy voice shall be out of the ground, like him that hath a spirit of Divination (or a familiar Spirit) and thy talking, or speech shall whisper, or peep, or chirp out of the dust.  
Working magic, 
Working magic.  or magic operatiùe hath two parts.  
1. Juggling, which is when as the devil doth work by his conveyance, many things which seem great and hard, as Exod. 7. 10. 11. 12.  
2. Enchantments, or charmings, by these kind of Charms, 
Enchantments.  Beasts, young Children, and Men of ripe years are oft enfected, poysend, hurt, bounden, killed, and otherwise molested.  
By charms the Devil doth also oft cure diseases: 
Charms.  As  
1. By mumbling up some few words.  
2. By making certain Characters and figures.  
3. By framing of Circles.  
4. By hanging annulets about the Necks, and other parts of the body, a thing too frequently used now adays for the curing of diseases, which Physicians call a curing of diseases by occult, and specific qualities of remedies.  
5. By the abuse of Herbs and Medicines to this purpose.  
To such as these it is that Solomon, speaketh in Eccles. 10. 11. saying, Surely the Serpent will bite without enchantment.  
Those that do consult with Magicians do also worship the Devil, for they do revolt from God to the Devil; Howsoever, they do plaster up their impiety with untempered mortar, as that they seek God's help though by the means of Magicians, 1 Sam. 28. 13. Levit. 20. 6. Isai 8. 19 20.   

The third Commandment.  
Thou shalt not take the name of the Lord thy God in vain: 
Third Commandment.  for the Lord will not hold him guiltless that taketh his Name in vain.  
The Affirmative part of this Commandment is this. 
Affirmative part.   
Here we are first commanded to be zealous for God's glory, above all things in the World, Numb. 25. 8. Ps. 69. 9  
Secondly, to use God's Titles only in serious affairs, and that with all reverence, Deut. 28. 58. Rom. 9 5.  
Thirdly, to celebrate the praise of God, which we see brightly shining in his Creatures, Jer. 5. 22.  
To this part of this Commandment an Oath doth belong, 
An Oath.  the parts of which are these.  
1. Confirmation of a Truth. 
Its parts.   
2. Invocation of God alone, as a witness of the truth, and a revenger of a lie.  
3. A confession that God is a revenger of perjury; when he is brought in as a false witness.  
4 A binding over unto punishment, if in it deceit be used.  
The form of an Oath is this. 
Its form.   
1. We must swear truly, lest we forswear.  
2. Justly, lest we swear to that which is wicked.  
3. In judgement, lest we swear rashly, or for a trifle, Jer. 4. 2. Isa. 48. 1.  
There are some persons whose Oaths bind them not, as the Oaths of those that swear in their drink; and the Oaths of frantic, furious men, Fools, and children bind them not.  
The end of an Oath is to confirm some necessary truth in question, as Heb. 6. 16. Rom. 1. 9 2 Cor. 2. 23.  
An Oath is either public, or private.  
A public Oath is, when a Magistrate without any peril to him that sweareth, doth upon just cause desire a Testimony under the reverence of an Oath.  
A private Oath is that, which two, or more in serious affairs take privately, as did Jacob and Laban, and as did Boaz and Ruth.  
An asseveration is like an Oath, but is no Oath.  
An asseveration is nothing else but an earnest assertion of our meaning, 
An Asseveration what it is?  the name of a Creature being sometimes used in it.  
An asseveration without the use of the Name of the Creature is this of Christ. Verily, verily, I say unto you, Joh. 10. 1.  
An asseveration with the use of the name of the Creature, is this of David: Indeed as the Lord liveth, and as thy Soul liveth, 1 Sam 20. 3.  
Though it be unlawful to swear by Creatures, yet thus far may we use them in an Oath, as to make them pledges, and as it were cognisances of God's glory.  
An Oath that a man makes of a lawful thing must be performed, though with great difficulty, Psal. 15. 4.  
Or it might be redeemed, as Numb. 27. 2.  
The Oath of Maids under the Jurisdiction of Parents, 
Oath of Maids.  might by the Father of the Maid be disallowed in the day that he heard it; And so likewise the Oath of a married Woman by her Husband in the day that he heareth it, Num. 30. 3. 6.  
If a Man swear to perform things unlawful, either out of ignorance, error, infirmity, or any other way, his Oath is to be recalled, for we must not add sin to sin, 1 Sam. 25. 21. 22. 33.  
Here we are commanded to sanctify God's Creatures, as Meats, Drinks, Works, Callings, Marriage bed, by the reverent use of the holy Name of God. As by calling upon his Name for a blessing on them, or returning thanks to his Name for the benefit of them.  
The means of the sanctification of Creatures are two. 1. The word of God. 2. Prayer, 1 Tim. 4. 4.  
The word teacheth us how to use the Creatures to the glory of God, Ps. 119. 24.  
Prayer is a Petition by which we do obtain of God's Majesty assistance by his grace, to make an holy use of his Creatures, and ordinances, Eph 5. 18.  
Prayer is used upon particular occasions: As  
Sometimes for a prosperous journey, Act. 21. 5.  
Sometimes for a blessing upon meat, or drink, Joh. 6. 11.  
Sometimes for good issue of childbirth, 1 Sam. 1. 12.  
Sometimes for good success in business, Genes. 24. 12.  
Thanksgiving is the magnifying of God's Name through Christ, for his grace, aid, and blessing, in use of the Creatures, Phil. 4. 6. 1 Thes. 5. 18.  
It is also used after meat, Deut. 8. 10.  
Sometimes after the loss of outward wealth, Job 1. 21.  
For deliverance out of servitude, Exod. 10. 18.  
Sometimes for obtaining of children, Gen. 29. 35.  
Sometimes for Victory, 2 Sam. 32. 1.  
Sometimes for good success in domestical affairs, Thus Abraham's servant did, Gen. 24. 48.  
The Negative part of this Commandment is this.  
1. Here Perjury is forbidden, that is, 
Negative part.  when a man sweareth to do a thing & doth not perform it, Matt. 5. 33. Perjury containeth under it.  
1. Either lying unto God. Or lying, or Invocation on God's Name to confirm a lie. And contempt of God's threatenings.  
2. We are here forbidden to swear any thing that is false by the Name of God; For this is to make God like the Devil, Joh. 8. 44. Zach. 5. 4.  
3. To swear in common talk, Matth. 5. 37.  
4. To swear by strange Gods, or by that which is no God, Jer. 12. 16. and 5. 7.  
5. Blasphemy, that is, a reproach of, and against God; and a contempt of his Majesty, Levit. 24. 15. 16.  
6. All cursing of enemies, or of ourselves in any kind what ever.  
7. All use of God's Name carelessly in our common talk, Phil. 2. 10. Isai 45. 23.  
8. Here is forbidden the abuse of God's Creatures, whither it be by deriding God's workmanship, or his manner of working; for in all things we must give God his praise and glory, 1 Cor. 10. 31. Ps. 191.  
9 Here is forbidden the abuse of lots, because the disposition of them doth immediately come from the Lord, and the proper use of them is to decide great controversies, Prov. 16. 33. and 18. 18.  
The land of Canaan was divided by lots, Joshua 14. 15.  
The Priests under the Law were commanded to choose the 'scape Goat by lot, Levit. 16. 8. 10. The use of lots we may also read of in these places of Scripture, Joshua 7. 13. to the 19 1 Sam. 10. 20. 21. 22 23. Acts 1. 26.  
10. Here is also forbidden Superstition, that is, an opinion conceived of the works of God's providence contrary to God's word, and to the course of nature.  
Examples of this Superstition are these.  
To think it unlucky to have Salt fall toward a man, 
Superstitions.   
Or have a hare 'cross the way before him,  
Or to have the right ear burn,  
Or to think it good luck to find old iron,  
Or to have the left ear burn,  
Or to have drink spilt upon a man.  
Or to pair the Nails upon some day of the week,  
Or to dream of some certain things,  
Or to think that beasts may be tamed, by verses, short prayers, or other charms,  
Or to think that the repetition of the Creed, or Lord's prayer can infuse into Herbs, or other things, a faculty of healing diseases.  
Palmistry is a Superstitious thing of this kind. 
palmistry.  Such abominations as these are all detested of God, and ought also to be detestable in the eyes of God's people, as appeareth, Deut. 18. 10. 11.  
11. Here is also forbidden Astrology; 
Astrology.  whither in the calculating of Nativities, or used in Prognostications, For in these regards Astrology is nothing else but the abuse of the Heavens, and off the Stars. 
M. P. p●  For the Imaginary twelve Houses are made o● the feigned signs of a supposed zodiac, in the highest sphere, which is commonly called the first movable, and truly, because it is thus high, therefore can no man certainly know their influence and virtues.  
This Art can not arise from experience, 
Ibidem.  because the same position of all Stars never happen twice, and if they did, yet there could be no observation made of them, because the influences of the Stars are all confusedly mixed, both in the Air, and in the Earth, even as if all herbs were mingled together in one Vessel.  
By this Art, 
Astrology draws men's minds from the contemplation of God's providence.  men's minds are drawn from the contemplation of God's Providence, when as they shall hear that all things fall out by the motion, and position of the Stars.  
Stars were not ordained to foretell things to come, but to distinguish days, months, and years, Genes. 1. 14. Isai 47. 13.  
Thou art wearied in the multitude of thy counsellors, Let now the Astrologers, the stargazers, and prognosticators, stand up and save thee from the things which shall come upon thee, Dan. 2. 2.  
Books of this kind they were that for zeal of God's glory, and love to the truth were burned by the faithful, in the days of the Apostles, such as these were the curious Arts those books treated off, Act. 19 19  
All Astrological predictions are conversant, or busied about such things, as do either simplely depend on the will, or dispensation of God, or about such things as do depend upon man's freewill, (and so are altogether contingent, and therefore can neither be foreseen nor foretold,) and not upon the Heavens.  
It is impossible by the bare knowledge of such a cause as is both common to many, and far distant from such things as it worketh in, precisely and infalliblely to set down particular effects.  
The Stars have indeed a great force, but such as doth manifest itself only in the operation, which it hath in the four principal qualities of natural things, as in heat, cold, moisture, dryness.  
The Stars can not at all force the will, or give the least inclination to it. It is beyond the reach of man to define how great the force of the Stars is.  
The effects of the Sun and of the Moon, 
Effects of the Sun & Moon.  are apparent in the constitution of the four parts of the year. But the effects of the Planets and of the fixed Stars, though they be of great force, and innumerable, are not so manifest unto us. And now, because a man can know but some Stars only, and their operations, and not all the Stars, and all their operations and forces, he can not certainly foretell future things, or things to come; yea, though they did depend on the Stars. For though the position of certain Stars do demonstrate such an effect to ensue, yet the Aspects of such Stars as we know not may hinder those effects, and produce the contrary for aught we know.  
That part of Astrology which concerneth the alteration of the Air, 
M. P. p. 44▪  is for the most part of it false and frivolous, and therefore all manner of predictions grounded upon the Doctrine of it, are nothing else but toys and delusions.  
And that part of Astrology which concerneth Nativities, 
Astrology concerning Nativities is wicked.  Revolutions, Progressions, Directions of Nativities, Elections of times, and the finding again, of things lost, is very wicked; yea, it is very probable that this Art, is of the same brood with implicit magic, and that for these reasons.  
1. Because the word of God reckoneth Astrologers amongst Magicians, 
Astrologers how they are reckoned of in Scripture.  and adjudgeth them both to the same punishment.  
2. Because the precepts of that part of this Art which concerneth predictions are ridiculous; And therefore such things can not be told by them, but by a secret suggestion from the Devil, or instinct of the Devil.  
Augustine, lib. 5. cap. 7. de Civitate Dei, saith the same, For saith he, if we weigh well all those things, we will not without cause believe, that Astrologers, when they do wonderfully declare many truths, work by some secret, instinct of evil Spirits, (which desire to fill men's brains with dangerous and erroneous opinions concerning starry destinies;) And not by any Art derived from any inspection and consideration of the Horoscope, which indeed is none.  
12. Here is also forbidden Popish Consecration of Water and Salt, to restore the mind to health and to chase away Devils.  
13. Here is also forbidden making jests of the Scripture, Isa. 66. 2.  
14. Also, all setting-light of God's Judgements, which are seen in the World, Matth. 26. 34. 35. Luke 13. 1. 2. 3.  
15. Here is also forbidden all dissolute conversation, Matth. 5. 16. 2 Sam. 12. 14.   

The fourth Commandment.  
Remember the Sabbath day, 
Fourth Commandment.  to keep it holy.  
Six days' shalt thou labour, and do all thy work.  
But the seventh day is the Sabbath of the Lord thy God: in it thou shalt not do any work, thou nor thy Son, nor thy Daughter, thy man servant, nor thy maid servant, nor thy cattle, nor thy stranger that is within thy gates. For in six days the Lord made Heaven and Earth, the Sea, and all that in them is, and rested the seventh day: wherefore the Lord blessed the seventh day, and hallowed it.  
The Affirmative part of this Commandment is this:  
We do keep it holy if we do cease from sin, 
Affirmative part.  and from the works of ordinary callings; and if this being done we do also perform spiritual duties, which God doth require of us.  
As a preparation to the sanctification of the Sabbath day, we must rise in the morning, and pray privately. Thus did Christ the day before the Sabbath: Mark. 1. 31. 39 Thus they were want to do under the Law, Exod. 32. 5. 6. Aaron proclaimed, saying, to morrow shall be the holy day of the Lord; and the people rose up early the next morning.  
The Sabbath must again be sanctified, by frequenting the assemblies where we may hear the pure word of God, Act. 13. 14. 15.  
And by Meditation upon God's word and his Creatures, Psal. 92. Act. 17. 11.  
By exercising of works of charity by visiting the sick, by giving Alms to the needy, by admonishing those that fall; by reconciling those that are at difference, Nehem. 11. 12.  
The Sabbath is either Ceremonial, or Moral.  
It is Ceremonial. 
Ceremonial Sabbath.  1. In respect of its strict observation.  
2. As it is a Type of the inward rest of the people of God, that is, of their continual resting from the work of sin, (Exod. 31. 13. Ezek. 20. 12.) And of the blessed rest of the faithful in the Kingdom of Heaven, Heb. 4. 10. Isa. 66. 23.  
And as it was observed the seventh day after the Creation of the World, and was then solemnised with other Ceremonies, Numb. 28. 9  
But in the light of the 
* How the Sabbath is moral.  Gospel the Ceremony of the Sabbath is ceased, Colloss. 2. 16. 17.  
The Sabbath was by the Apostles translated from the seventh day to the day following, (Act. 20. 7. 1 Cor. 16. 1. 2.) And this day is called the Lord's day, because our Saviour rose again there on, Rev. 1. 10.  
The Sabbath is moral, as it is a certain seventh day to preserve, and conserve the Ministry of the word, and the solemn worship of God in the holy assemblelies of the Church, and for this cause, we as well as the Jews are upon this day enjoined rest from our vocations, Isai 58. 13.  
It is also moral, because servants and cattle are on this day freed from their labours.  
In this Commandment we are not forbidden any holy things, or things of present necessity, as the preservation of life, or the maintaining of the glory of God, or a Sabbath days journey, Act. 1. 12.  
Or journeys unto the Prophets, or places appointed unto the worship, and service of God, 2 Kings 4. 23.  
Or works of mercy in the securing, either of life, or goods, Matth. 12. 12.  
Or provision of meat, or drink, Matth. 12. 1.  
Or watering of cattle, Luke 13. 15.  
Or curing of diseases, as did Christ and his Apostles by praying, and calling upon the Name of God.  
Or the necessary voyages of mariners.  
Or the tending of a flock by shepherds.  
Or the necessary employments of Medicines, Mark. 2. 27.  
The Negative part of this Commandment is this.  
We must not pollute the Sabbath of the Lord, 
Negative part.  Matt. 24. 20. Lament. 1. 7. Levit. 19 30.  
We are here forbidden the works of all ordinary callings, and all unnecessary things, Exod. 16. 29.  
As fairs on the Sabbath day, Nehem. 13. 19  
All manner of Husbandry, ploughing, sowing, reaping, mowing, and bringing in of Harvest, Exod. 34. 21.  
All jests, scurrility, sports, revelings, all manner of profanes, and hypocrisy.   

The fifth Commandment.  
Honour thy Father and thy Mother: 
Fifth Commandment.  that thy days may be long upon the land, which thy Lord thy God giveth thee.  
The Affirmative part of this, is this.  
Here is commanded reverence, 
Affirmative parts.  or civil respect to the aged, and grey hairs where it is found in the way of holiness, Levit. 19 32. wisdom 4. 8. 9 Prov. 16. 31.  
Obedience to the lawful commands of Parents, Rom. 1. 30. Eph. 6. 1. 1 Pet. 2. 9  
And relief of them when they stand in need, 2 Tim. 3. 3.  
Here we are commanded to obey superiors, yea, though cruel, but not in wickedness, Rom. 13. 1. 2. 1 Pet. 2. 13. 14. 18. Act. 4 19 1 Pet. 2. 19 20. Genes. 16. 6. 9 Colloss. 3. 23. 24. Rom. 13. 1. 2.  
And to pray for superiors, for Elders that rule well, and for such as are in Authority, 1 Tim. 2. 1. 2. and 5. 17.  
We are here commanded to salute one another with holy signs, 1 Pet. 5. 14. Rom. 16. 16. Thus did Moses salute Jethro, Exod. 18. 7. Jacob the Shepherds, Genes. 29. 4. And Boaz the reapers, Ruth 2. 4.  
Here superiors are commanded to carry themselves as brethren to inferiors, Deut. 17. 20. As did Job to his servants, as did Naaman to Elisha, 2 Kings 5. 13. 14.  
They must be as lights to shine before others by good example of a blameless life, Tit. 2. 2. 3. 1 Pet. 5. 3. Phil. 4. 9  
They must rule in the Lord, Deut. 17. 19 Collos. 4. 1.  
They must provide good things, both for the bodies & Souls, of those that are under authority, Rom. 13. 4. Isai 49. 23. Psal. 13 2. 1. 2. 3. 4. 5.  
They must punish light faults by rebukes, and great faults by correction. First, In punishing.  
They must make a diligent enquiry and examination concerning the fault committed.  
Secondly, they must discover to the parties offending the grievousness of their Crimes, that they may be sensible of the evils they have done.  
Thirdly, they must defer, and omit punishment, in hope of amendment, Eccls. 7. 23. 1 Sam. 10. 27.  
Fourthly, they must punish in God's Name, and not in their own; and that with an holy reverence, Deut. 25. 2. And as did Joshua Achan, Josh. 7. 19 25.  
Fifthly, in their punishing they must aim only at the glory of God, and the best good of the Soul of the party offending, as Prov. 20. 30.  
Parents are here commanded to provide for the good estate of their Children. 1 Tim. 5. 10.  
Cruelty must not be used in punishing, Eph. 6. 4. 9 Jam. 2. 13.  
Here we are commanded as concerning ourselves, to preserve the gifts and graces God hath put into us, Phil. 4. 8.  
Men do offend against themselves, when they do extinguish the gifts of God, Matth. 25. 2. 26.  
Natural Parents and superiors are no otherwise to be obeyed, but in the Lord, Eph. 5. 1. 1 Pet. 2. 9  
By Parents here is meant natural Parents, Magistrates, Ministers, Elders, and such as excel in gifts of God. To the four first of these, men do ordinarily give honour, and they receive it as their due, Joh. 5. 44. But Christians faithful men, and true believers, are by the command of Christ forbidden to call any man Father upon Earth, Matt. 23. 9 Or to esteem of themselves one greater than another, or to go about to take upon themselves any Authority, or Dominion one over another, Matth 18. 4. and 20. 25. 26.  
The Negative part.  
Here contempt of superiors are forbidden, 
Negative part.  Genes. 9 22. Prov. 30. 17. Exo● 117. And disobedience. Rom. 1. 30. 2 Tim. 3. 2. Gen. 6. 2. & 28. 8. 9  
Parents are here forbidden cruelty to their Children, either in correction, threatening, or provocation, Eph. 6. 4. 9  
Servants are here forbidden stubborness, Titus 2. 6.  
And deceitfulness, Tit. 2. 10.  
To fly from their Masters, 16. 6. 9  
To resist lawful Authority, 1 Pet. 2. 20.  
And to obey unlawful commands, Gen. 39 12. Act. 4. 19  
Here is forbidden; The rebellious disobliging of Children, their lawful duties to Parents, Matth. 15. 4. 5. 1 Tim. 5. 4.  
And the disobliging of such as are now subjects. Their lawful obedience to Princes, as 1 Sam. 26. 8. 9  
Here we are forbidden to offend our equals, either in word, or deed, Matth. 20. 20. 21. 24.   

The sixth Commandment. 
Sixth Commandment.   
Thou shalt not kill.  
The Affirmative part of this, 
The Affirmative part.  is this.  
Here we are commanded to preserve the welfare of our Neighbour, both in body and in Soul, Rom. 12. 15. Job 29. 15. 2 Cor. 8. 3. Joh. 11. 25. Isai 24. 16.  
To help him in his straits, to the utmost of our powers, and that speedily, Prov. 3. 28. Levit. 19 17.  
To help him to bear his troubles by taking part with him, & sharing with him in his adversities, Ps. 119. 136. Isai 24. 16. Rom. 12. 15. Joh. 11. 35.  
We are here also commanded to abstain from anger upon small occasions, Numb. 12. 3. Prov. 19 3.  
And not to continue wrath, nor to remain in anger, or displeasure, Eph. 4. 26.  
And freely to forgive injuries, and not to avenge ourselves, Eph. 4. 32.  
Here we are also commanded in the wants and infirmities of our Neighbours to avoid occasions of stirring them up, and laying them open, Gen. 13. 8. and 27. 44. 45.  
And to part with our own right rather than do wrong, Matth. 17. 25. 26. 27.  
And to appease anger that is kindled. 1. By overcoming evil with good, Rom. 12. 21. 2. By seeking and following after peace, 1 Pet. 3. 11. 3. By courteous answers, Prov. 15. 1. 1 Sam. 1. 14. Phil. 4. 5. 4. By passing by words, and infirmities in men's words, and deeds, Prov. 19 11. 5. By covering them with silence, Prov 17. 9 For he that covereth a transgression seeketh love, and love covereth a multitude of faults, 1 Pet. 4. 8. 6. By taking every thing if it be possible in the best part, 1 Cor. 13. 5.  
Here is showed the lawfulness of Truces, 
The lawfulness of truces and Covenants. M. P. p. 56  Covenants, and Agreements concerning peace made to maintain love, and to avoid injuries. 1. Whither in the maintaining of ancient bounds. 2. Or to procure security in traffic, and 3. To maintain possessions and journeys, and 4. To maintain pensions, and commons for cattle. Or 5. Liberties of hunting, fishing, fowling, and getting of fuel, or other necessaries for public commodities.  
Truces and Covenants in this kind, if there be no unlawful conditions, that is, such as are unwarantable by the word of God joined to them, are lawful, and may be made not only with Christians, but also to maintain peace with infidels. For, that which is Godly to be performed, is likewise godly to be promised; And it is a note of true godliness, to be as much as may be at peace with all men, Rom 12. 18.  
These examples we have for the practice of this.  
Abraham, (Genes. 21. 22. 23. 24. 27.) Covenanted thus with Abimelech.  
Jacob with Laban, Genes. 31. 44. 45.  
We are here commanded to preserve the life of our Neighbour.  
By ministering to him food and raiment, Matth. 25. 45.  
By helping him out of all bodily dangers, 1 Joh. 3. 16.  
We are here also commanded to show our desire of the good of his body by burying it when it is dead, as did Abraham the body of Sarah, Genes. 23. 19  
Thus did the Apostles and Disciples to the body of Stephen, Act. 8. 2.  
The want of which was heretofore accounted a curse, as Jer. 22. 19  
Moses was buried by the Lord himself, Deut. 34. 5. 6.  
Burial must be used without immoderate mourning, John 11. 34. 35. 36.  
And without superstition and foolish ceremonies.  
Without superfluous pomp and ostentation of Pride, Isai 20. 15. 16.  
We are here also commanded to suffer any man to satisfy his hunger either in our vineyard with Grapes, or in our Corn field with ears of Corn, Deut. 23. 25. Matth. 1 2. 1.  
And to leave also besides this the gleanings of our Vineyard, and of our Corn fields for the poor, Levit. 23. 22. Ruth. 2. 8.  
As concerning his Soul, we must endeavour by all means to win it to the Faith, 1 Cor. 10. 33. Heb. 10. 24.  
We must live towards it without offence, 1 Cor. 10. 32. and 8. 13.  
The light of our good life must be as a lantern, to direct the ways of our Neighbour, Act. 24. 14. 15. 16.  
We must admonish him if he offend, 1 Thes. 5 14.  
We must encourage him to go on in the ways of God's commandment.  
To this Affirmative part may be referred.  
Recreation in the fear of the Lord, Deut 12. 7. as wholesome and discreet riddles, Judge 14. 12 13. 14.  
Searching out of the virtue of Creatures.  
Contemplation of God's works, 1 King. 4. 33.  
A recreating study of physical and Medicinal things.  
He that useth Medicine, if he mean to be truly cured of his distemper by it, he must first labour to cure himself of his sins by repentance, Matth. 9 2. 6. Joh. 5. 5. 8. 14. 2 Chron. 16 12.  
We may avoid an injury offered 
M P. p. 58  by a private person.—  
— And a man's defending of himself is faultless, if in the doing of it he doth neither purpose his own revenge, nor his enemy's hurt, but only his bodily safety from so imminent danger.  
The Nagative part.  
Here we are forbidden. 
Negative part.   
1. In heart. These things.  
Hatred against our Neighbour, 1 Joh. 315.  
Unadvised anger, Matth. 5. 22. Envy, Rom. 1. 29.  
Grudging against him, Jam. 3. 14.  
Want of compassion and sorrow at the calamities of our Neighbour, Amos 6. 5. 6.  
Frowardness, Rom 1. 30.  
Desire of revenge, Ps. 5. 6.  
2. In word. These things.  
Bitterness in speaking, Prov. 12. 18.  
Reproaches and railing, as to hit a man the teeth with his sins, or wit his infirmities, Matth. 5. 22. 2 Sam. 6. 16.  
Contentions, Gal. 5. 19 Eph. 4. 31.  
Brawlings in any conference.  
Exclaiming against our adversary.  
Complaints to every one of such as offer injuries, Jam. 5. 9  
3. In countenance these things.  
Malicious provoking gestures, Matth. 27. 39 Genes. 21. 9 In this place of Genesis, derision is called persecution, and Gal. 4. 29.  
And mocking, or derision.  
4. In deeds these things.  
To fight with, or to beat, or maim our Neighbour, Levit. 24. 29 20.  
To procure the death of our Neighbour by sword, famine, or poison, Genes. 4. 8.  
To exercise cruelty in punishment, Deut. 25. 3.  
To use any of God's creatures hardly, Prov. 12. 10. Deut. 22. 6.  
To make our Neighbours infirmities, an occasion of our recreation in a discourteous way, Levit. 19 14. 2 King's 2. 23.  
To injure the impotent, feeble, poor, strangers, fatherless, widows, Exod. 22. 21. 22. Deut. 24. 14.  
These are thus injured:  
1. If the labourer's hire be not paid him, Deut. 22. 21. 22.  
2. If the pledge be not restored to the poor, Exod. 22. 26. 27.  
3. If Corn be with drawn from the poor, Prov. 11. 26.  
That Magistrate killeth and murdereth that doth kill him, that deserveth not killing, as when he shall take away the life of a man upon a small occasion, as for the stealing of things of no moment.  
Or when he shall save him that deserveth to be killed, as in any malicious murder, Numb. 35. 16. 33.  
Here is forbidden Duels, 
Duels are unlawful.  as unlawful.  
1. Because they are not equal means ordained of God to determine controversies.  
2. Because by such Combats he is oft the conqueror before men, who indeed is guilty before God.  
Here is also forbidden sanctuary, or protection for wilful and malicious murder, Exod. 21. 14.  
Here we are also forbidden, 1. to be a scandal, or offence to the Soul of our Neighbour, either in life, or Doctrine, Matth. 18. 7.  
2. To Minister occasions of strife and discord, as 1. when we will not remit of our own right, rather than offend our Neighbour. 2. when we shall return him snappish and crooked answers. 3. When we interpret every thing a miss, and take it in the worst part, as did Nabal, 1 Sam. 25. 25. And Hanun, 2 Sam. 10. 3. 1 Chr. 19 2. 4.  
3. Here Ministers sin against their Neighbours, even to a killing of them. 1. When as they do not preach the Word of God to their charge, and when they do not instruct them in the right ways of Truth, and of life, Prov. 29. 18. Isai 56. 10. Ezek. 3. 18.  
2. When they do not preach to all, or when they preach negligently, Jer. 48. 10. Rev. 3. 16. Isai 62. 6. Act. 20 28. 1 Pet. 5 2, 3.  
Ministers may be absent from their charge in the case of sickness. For the necessary and public good of the Church, Colloss. 1. 9 and  
In the violence of persecution, when it is enforced particularly against his own life, and there is no danger nor discouragement to his people by it.  
Here we are also forbidden to sin against ourselves. 1 Either by hurting ourselves; Or, 2. By killing ourselves; Or, 3. By endangering ourselves, Matth 4 6.  
And yet all this doth not hinder us from obeying this command of Christ, viz. If any man will come after me, let him deny himself, and take up his cross and follow me, Matth 16 24.  
For saith Christ learn of me, for I am meek and lowly of mind, and you shall find rest unto your souls, Matth. 11. 29.   

The seventh Commandment. 
The seventh Commandment.   
Thou shalt not commit Adultery.  
The Affirmative part. 
The Affirmative part.   
Here we are commanded chastity in body and mind.  
Chastity is the purity of body and Soul.  
The mind is chaste, when it is free from fleshly concupiscence.  
The body is chaste, when it doth not put in execution the lusts, and concupiscence of the flesh, 1 Thes. 4. 5. 1 Cor. 7. 34.  
Modesty and sobriety do preserve chastity.  
Modesty is a virtue, which keepeth in every work a holy comeliness.  
Modesty is seen in the countenance and eyes, when as they do not express, nor excite the concupiscence of the heart, Job 31. 1. Genes. 24. 56. Prov. 7. 13.  
Modesty is also seen in a man's words, when as his talk is holy decent and comely, Gen. 4. 1. Ps. 51. 1. Isai 7. 20. Judge 3. 24. Matt. 12. 19 Prov. 10. 19  
It is the note of an Adulteress and strumpet to be a giglot, and loud tongued, Prov. 7. 11.  
Modesty is also seen in Apparel, as when it is worn in a holy comeliness, Tit 2 3.  
Holy comeliness is that which expresseth to the eye the sincerity of the heart, and the Godliness, Temperance, and Gravity, either of Man, or Woman.  
Sobriety is a virtue, which consisteth in the holy use of food.  
Rules to be observed in the use of diet; 
Rules to be observed in the use of diet.   
1. The chiefest at the Banquet, or Table, aught to consecrate the meat to God by saying Grace, 1 Sam. 9 13. Mark. 6. 39 41. Act. 27. 35.  
2. We may furnish a Table with store of dishes for necessity, and for good entertainment of a friend, and for delight, Luke 5. 29. Joh. 2. 2. and 12. 2. Ps. 104. 15.  
3. At Feasts we must choose the lowest rooms, Luke 14. 7. 10. Prov. 25. 6.  
4. We must eat at due times, and not at unseasonable hours, Eccles. 10. 16, 17.  
5. We must eat and drink moderately, that is, to strengthen the body, and for the refreshing of the Soul, to perform the actions of godliness, Luke 21. 34. Prov. 23. 29, 30, and 25. 16. and 31. 4.  
6. We must especially think of these things when we eat at great men's Tables, Prov. 1. 2, 3.  
7. At meat we may use Godly mirth, Act. 2. 46.  
8. Table talk must be such as may edify, such as was Christ's talk at the Pharisees Table, Luke 14. 1. 16. Matth. 9 10, 15.  
9 After meat we must not cast away the residue, Joh. 6. 12.  
10. At a Feast we must eat sufficient, and leave the rest, Ruth. 2. 14.  
Chastity is double, 
Rules for chastity.  single life, wedlock.  
Those that are single must first have a care to keep their affections and bodies in holiness, Psal. 101. 9 1 Joh. 2. 13. 14. Eccles. 12. 1.  
2. They must fast often, 1 Cor. 9 27.  
3. They must take heed they burn not in lust, 1 Cor. 7. 9  
Chastity in wedlock is, when the holy and pure use of wedlock is observed, Hebr. 13. 4.  
Cautions for preserving purity in wedlock. 
Cautions ●or pre●●rving ●urity.   
1. Contracts must be made in the Lord, and with the faithful only, Malach. 2. 11. 1 Cor. 7. 39 Deut. 7. 3.  
2. Both parties must separate themselves at the times of a woman's disease, and at the times of fastings, Ezek 18. 6. 1 Cor. 7. 5.  
3. Wedlock must be used rather to suppress, than to satisfy the corrupt lusts and concupiscence of the flesh; and mainly, and chiefly for the enlarging of God's Church by an holy seed, Rom. 13. 14.  
4. It must be used with prayer and thanksgiving, 1 Tim. 4. 3, 4.  
The Negative part. 
The Negative part.   
Here is forbidden the lust of the heart, or the evil concupiscence of the flesh, Matth. 5. 28. Colos. 3. 5.  
Burning in the flesh, that is, an inward fervency of lust, whereby the Godly motions of the heart are hindered, overwhelmed, and as it were burnt up with a strange and contrary fire, 1 Cor. 7. 9  
All strange pleasures about generation, which are forbidden in God's word.  
All pleasure with beasts, Levit. 18. 23.  
All pleasure with Devils, such as Witches by their own confession say that they have; And why may not a Spirit have society with a Witch, as well as eat meat?  
All pleasure of lasciviousness with one of the same kind, or Sex, Levit. 18. 22. This is a sin which they commit, whom God hath given over unto a reprobate sense, Rom. 1. 26, 27. This was the sin of Sodom, and from its being so commonly used there, it was called Sodomy.  
All carnal pleasure with those that be within the degrees of consanguinity, or affinity, are here forbidden, Levit. 18. 6.  
All Fornication, 
Fornication what it is.  that is, the lying carnally with a maid that is not his wife, that lieth with her, Deut. 22. 28, 29. 1 Cor. 10. 8. For this sin with the Idolatrous Moabitish women, there were in one day of the Israelites with a plague twenty three thousand men slain.  
All Adultery, 
Adultery what it is.  that is, all carnal pleasure with one that is married, or betrothed, Deut. 22. 22. to the 24.  
Adultery is a marvelous great sin, as may appear in that it was punished with the punishment of Idolatry, Rom. 1. 23. Prov. 6. 29, 32.  
Adulterers break God's Covenant of marriage, Prov. 2. 16. 17.  
Adulterers abuse their own bodies, and dishonest them, 1 Cor. 6. 18.  
They do bereave their Neighbours of a great, and irrecoverable benefit, namely of chastity.  
By the Law of God, the Children of Adulterers were excluded the Congregation of the Lord, till their tenth Generation, Deut. 23. 2.  
The Adulterer maketh his family a stews.  
David's Adultery was punished in Absoloms' abuse of his Concubines, 2 Sam. 16. 21.  
A man's posterity feeleth the smart of the sin of Adultery, this is a fire which shall devour to destruction, and which shall root out all mine increase, Job 31. 11, 12.  
Though Adultery be never so secretly committed, yet God will reveal it, Numb. 5. 12, 23.  
Adultery hath usually acompanying it a dulness of heart, or a marvelous horror of conscience, whoredom and wine take away the heart, Hos. 4. 11.  
The Patriarchs polygamy cannot be defended, but it may 1. be excused, because it served for the increase of mankind, when as yet, there were but few upon the earth: and 2. Because it served for the propagation of God's Church.  
Here also men are forbidden to abuse their liberty, as by knowing their wives in the time of their flowers, Ezek. 22 10. Levit. 18. 19 and Ezek. 18. 6.  
Here are also forbidden unchaste thoughts.  
Effeminate wantonness, and seeking of occasions to stir up lust, Gal. 5. 19  
Occasions of lust are these: 
Occasions of lust, what they are.   
1. Eyes full of Adultery, that is, eyes which take delight in, and hunt after lascivious objects, 2 Pet. 2. 14.  
2. Idleness, 2 Sam. 1 1. 2, 3.  
3. Riotous, and lascivious attire, 1 Tim. 2. 9 Isai 3. 16, 23.  
Riotous, and lascivious apparel, or Attire is a lavish and Prodigal wasting of God's benefits, that might be employed upon better uses. It is a Testimony and ensign of pride, by which a man would have himself better esteemed than others. It is a note of great idleness and slouthfulness, those that use it cannot endure to take pains, & neglect other business; It is a sign of Levity, and puts men upon the invention of new fashions, and upon the imitation of them. It maketh a confusion among degrees, and callings of men, so that the one can not be known from the other.  
Here also we are forbidden an immoderate, or insatiable fullness of bread, or of meat, for they provoke lust in such immoderation, Ezek. 16. 49. Luke 16. 19 Rom. 13. 13.  
And corrupt, and dishonest, and unseemly talk, I Cor. 15. 33.  
And vain lovesongs & Ballads, interludes and amorous books.  
And lascivious representations of love-matters at any time, Ephes. 5. 2, 4.  
Undecent, and unseemly Pictures, 1 Thess. 5. 22.  
Lascivious dancing of men, and women together, Mark. 6. 22.  
And all society, and company keeping with lascivious, and effeminate persons, Prov. 7. 25.   

The eight Commandment. 
Eight Commandment.   
Thou shalt not steal.  
The Affirmative part of this Commandment 
Affirmative part.  is this.  
Here every man is commanded to employ the gift that God hath given him, and the temporal blessings which he hath bestowed upon him. 1. For God's glory. 2. For his own good. 3. To his Neighbours good, 1 Cor. 7. 24. 1 Pet. 4. 10. Gal. 5. 13.  
In the use of the things of this World is required contentation, and thriftiness amongst all men; And a common enjoyment of all worldly things amongst the faithful, and true believers, as Act. 2. 45.  
Contentation in every man is a virtue, 
Contentation.  whereby he is well pleased with that estate wherein he is placed, 1 Tim. 6. 6, 7. Phil. 4. 11. Heb. 13. 5.  
Thriftiness, 
Thriftiness.  or frugality is a virtue, whereby a man doth cheerfully, and without prodigality and profuseness, and riotousness use, and employ temporal, and worldly blessings freely, both for his own refreshing and commodity; and likewise to the refreshing, and commodity of others, Prov. 5. 15, 16. Joh. 6. 11, 12.  
Here we are commanded to speak the truth from our heart, and to use harmless simplicity in all our ways; Psal. 15. 2. Genes. 23. 15, 18.  
And to deal justly with all men, ●Thes. 4. 6.  
Those that buy, or sell, or let, or hire Farms, Tenements, or Lands, or that use merchandise, must not rack, but must keep a just, and true price.  
1. Such as these must keep an equality, and a proportion in all contracts; and in the valuing of things, they must not only consider their own pains, but the buyers profit also; Levit. 25. 14. to 16.  
They must square their dealings according to the Law of Nature, as Christ teacheth; Matth. 7. 12.  
Those that are enriched by the lawful gain of another man's goods have a natural tie, or Obligation upon them, to make recompense in some proportion above the principal.  
For Nature commandeth to do good for good.  
Goods, or temporal things ought to be employed for the good of others; 2 Cor. 8 13.  
In sale, wholesome things, substanstial things, and things fit for use are to be sold.  
Here are commanded just weights, and just measures; Deut. 25. 13. Ezek 45. 16. Mich 6. 11.  
He that hireth must not only pay the appointed hire, but also make good that which is hired if that any evil come to it through his default; Exod. 22. 15.  
But if 〈◊〉 come to it, and he be in no 〈◊〉 ●●ringing the evil, he is to be 〈◊〉 and it must go for its hire; Exod. 22. 15.  
A pledge, or pawn, is to be restored, if he that borroweth standeth in need of it, and that presently; Exod. 22. 26. Deut. 24 6.  
Pledges in those that are to receive them are not to be exacted, 
Pledges are not to be exacted.  but are to be such as the person borrowing offereth; Deut. 24. 10. to the 13.  
A man is bound largely, and freely, to the utmost of his power to help all, but not to make himself a surerety for any; Deut. 15. 7, 8. Prov. 11. 15. and 17. 18. and 22. 26. and 6. 1. to the 5.  
Just Covenants and promises, 
Just Covenants must be performed.  though they be to our hindrance, must be performed; all promises bind, if they be lawful, so far forth as he will, to whom we make the promise; Psal. 15. 4. Prov. 25. 14. Judge 1. 24, 25.  
He that lendeth must do it freely, and cheerfully; 〈…〉 5.  
He that borroweth 〈◊〉 be careful to make restitution, if need be, with the sale of his goods, 2 Kings 4. 2. to the 7.  
Here we are commanded to restore that, which is committed to our custody, without delay; Matth. 21. 41.  
But if the thing committed to our custody be not lost by any default of ours, we are not to be urged to repay it, nor is there any binding of us at all to repay, Exod. 22. 7. 8.  
That which a man findeth he may keep in his own hands, if the true owner cannot be heard of: but if he be, he must restore it, Deut. 22. 1, 2, 3.  
In all injuries done unto men, they must ever have respect to the law of charity, and not so much endeavour to maintain their own right, as to recall an erring brother into the right way; Matth. 5. 39 40. Jam. 5. 20.  
The Negative part of this Commandment 
The Negative part.  is this.  
Here we are forbidden stealing.  
To steal is to convey any thing from another closely, unawares, or by fraud; Genes. 31. 20.  
Here is also forbidden inordinate living, or idle living; 2 Thes. 3. 11. Gen 3. 19 1 Tim 5. 8.  
And unjust dealing, either in heart, or deed.  
Unjust dealing in heart is covetousness; 
Of unjust dealing in heart.  Matth. 15. 19  
Covetousness is Idolatry, Ephes. 5. 5.  
It is the root of all evil, and that which nourisheth all kind of sin, 1 Tim. 6. 10.  
Unjust dealing indeed, is either in bargaining, or out of bargaining.  
1. Unjust dealing in bargaining, 
Of unjust dealing in deed.  is to sell that which is not saleable, 1 Thes. 4. 6. as what ever is unprofitable, or pernicious, either to the Church, or commonwealth.  
Or to think to buy the gift of the holy Ghost for money, Act. 8. 18. to the 20.  
2. It is unjust dealing in bargaining, to use coloured forgery.  
As forged cavillation, Luke 19 8.  
Or to sell that which is counterfeit for good, as Copper for Gold, or to mingle bad with good, Amos 8. 4. to the 6.  
Or to falsify measures, and weights, Deut. 25. 13. Levit. 19 35 Amos 8. 4.  
3. It is unjust dealing in bargaining to conceal the goodness, or fault of a thing.  
Or to blindfold the truth with counterfeit speeches, Matth. 7. 12. Prov 20. 14.  
4. It is unjust dealing in bargaining.  
To oppress in buying & selling, 
The oppressions in bargaining their kinds,  as by raising the just price of things; it is not lawful in bargaining to purse a penny, without giving a penny worth, Matth. 7. 12.  
Or by sale upon a set day, which is, when a day is given that the price may be enhanced, for this is to sell time, and to take more of a man's Neighbour than is right.  
Or by engrossing, which is, when a man buyeth all commodities into his own hands, that he may sell it at his own price, when as no man hath any of it but himself.  
Or by breaking, or becoming bankrupt, that thou mayest enrich thyself by the damages, and goods of others.  
It is unlawful also to oppress, by not restoring that which was lent, pledged, or pawned; Or that which is found, if the owner can be heard of; Ezek. 18. 7.  
Or to oppress by delaying any kind of restitution from one day to another; Prov. 3. 28. Ps. 37. 21. Deut. 24. 14, 15. Levit. 19 13.  
Or to oppress by practising usury; 
Oppression by usury.  Exod. 22. 25. Deut. 23. 19 Levit. 25. 36.  
Usury is again exacted by Covenant above the principal, only in Lieu and recompense of the lending of it; Usury is quite contrary to God's word; Exod 22 14, 15. Ezek. 18. 8. Psal. 15. 2 Cor. 8. 13. This usury is altogether unlawful, and disallowed.  
Cautions in lawful Use. 
Cautions in use, if it be at all lawful.   
1. A man must exact nothing, but that which his debtor can get by good and lawful means.  
2. A man must not take more than the gain; nay, not all the gain, nor that part of the gain, which drinketh up the living of him that useth the money.  
3. Sometimes a man that lendeth must neither take gain nor principal, as when his debtor is by just and inevitable casualties brought behind hand, Deut. 5. 2. And when it is apparent that he could not make any advantage of the money borrowed.  
Here we are also forbidden to oppress, by detaining the Labourers wages; Deut. 23. 14. Jam. 5. 4.  
Unjust dealing out of bargaining is to pronounce false sentence for a reward, either proffered, or promised. This is a grievous sin, which Lawyers and Judges must beware of; Isai 1. 23.  
It is also unjust dealing out of bargaining to feed men that are stout, and lusty, and are offered employment, and yet will take no pains at all, 2 Thes. 3. 10.  
Socrates, In the Tripatite History, saith, that the Monk which laboureth not with his hands, is no better than a Thief.  
It is also unjust dealing out of bargaining not to employ him, who is knowing and able for employments, and desireth to be employed; yea, and also not to further and assist those who do employ themselves in employments lawful, and warrantable by the word of God, that so they may improve their labours and endeavours both for public good, and also for their own particular good, and for the glory of God.  
Gaming for Money is here also unlawful; For we may not enrich ourselves by impoverishing our brethren in any kind.  
Here also is unlawful, The use of unlawful Arts, thereby to get money, whither it be magic, Judicial Astrology, or jugglings, or Stageplays, as is evident, by these Scriptures, Eph. 4. 28. Deut. 18. 11 Eph. 5. 3. 1 Thes. 5 22  
Here is also forbidden stealing; yea, though great good be intended by it; Mark 10. 19 Rom. 3. 8.  
And all removing of bounds, or landmarks; Prov. 22. 28. Deut. 27. 17.  
And all stealing of servants, or Children, or to rob, or commit sacrilege; 1 Tim. 1. 10. Josh. 7. 19 1 Cor. 6. 10.  
And to conspire with Robbers, or Thieves, either in advising them, or countenancing of them for this purpose, Prov. 29. 24.  
Theft by the law of God was not to be otherwise punished, 
Punishment of Theft.  but by enlarging the restitution; Exod. 22. 1. 2 Sam. 12. 6.   

The ninth Commandment. 
Ninth Commandment.   
Thou shalt not bear false witness against thy Neighbour.  
The Affirmative part of this Commandment is this.  
Here we are commanded to rejoice at the good name repute and esteem of our Neighbour; 
Affirmative part.  Gal. 5. 22. Rom. 1. 8.  
And to acknowledge the goodness which we see in any, Tit. 3. 2.  
And to desire, and receive, and believe the good reports concerning our Neighbours, Act. 16. 1, 2, 3. But so as we must in no kind approve, allow, or countenance them in any of their wickednesses, or vices, which we see, or know, 2 Chr. 25. 2. and 27. 2.  
In doubtful cases we are here commanded to interpret them in the best part, 1 Cor. 13. 5, 7. Genes. 37. 31. to the 33. Matth. 1. 19  
We must not be too credulous, for than we shall oft be over taken with the belief of lies, Joh. 2. 24.  
For this cause we must be ware of evil reports that run abroad amongst people by whisperers, and tale-bearers, Ps. 15. 3. Jer. 40. 14, 16.  
It is good for a man to show himself angry, and displeased, with such flattering tongues, and whisperers, Prov. 25. 23.  
Here we are commanded to conceal, and keep secret, our neighbour's offences of weakness, and imperfection, Prov. 10. 12. Matth. 18. 15.  
And knowing them we must admonish him, that we may mend him, Gal. 6. 1. Jam. 5. 19 21.  
If concealing of his sin, and admonition will not move him to forsake his sin, then, out of love, and charity to him, we must declare it to those that may remove, and amend the same, Gen. 37. 2. 1 Cor. 1 11. Matth 18. 16.  
By Godliness we must seek to get a good name, 
It is lawful to labour for a good name by Godliness.  and when we have so gotten it, we must likewise by Godliness strive to maintain it, Prov. 221. Eccles. 7. 1. Phil. 4. 8.  
A good name is to be laboured for thus:  
1. By seeking the Kingdom of God before all things, by repenting of sin, and earnestly desiring to follow after, and to embrace righteousness. This is the right way to seek the Kingdom of heaven, Prov 10. 7. Mark. 14. 9  
2. By having a care to judge, and speak well of others, Matt. 7. 2. Eccles. 7. 23. 24.  
3. By abstaining from all kind of vice, and wickedness; for evil men will make use of one vice of a man to obscure his good name upon all occasions, Eccles. 10. 1. Yea, and they will openly, and secretly labour to bring him into sin, that they may have occasion of doing this.  
4. By seeking only the glory of God in all things, and not our own glory, Matth. 6. 5, 6. Joh. 17. 18.  
When we thus seek the glory of God, and have the praise of good men for the doing of it, we must not despise, nor contemn their Testimony, and commendation.  
And if we thus seek the glory of God, and they praise us not, nor commend us, yet we must take this in good part, and rejoice that God is glorified; For, to him 〈◊〉 indeed doth belong all the praise, and glory of all our actions, 2 Cor. ●. 12. and 10. 13. 1 Cor. 1. 31. Psal 16. 5. 6.  
The Negative part of this Commandment is this. 
Negative part.   
Here we are forbidden envy, disdain of others, or desire of a man's own glory, Deutr. 19 17. 1 Pet. 2. 1. Matth. 12. 15.  
And evil suspicions, 1 Sam. 17. 28. Act. 28. 4.  
And hard censures, and sinister judgement against our Neighbour, Matth. 7. 1, 2.  
We must not interpret indifferent things in the worst part.  
We must not out of evil will make a small offence great.  
In judging others we may use three ways, 
How we may judge others.  and not sin  
1. By the word of God when we see a sin, we may judge it sin, and reprove it.  
2. The Magistrate may judge.  
3. A friend may judge and admonish, by wishing to abstain from evil company, and by giving warning to beware of sin, iniquity, and vice.  
Here we are forbidden to give the bare words spoken for the full intention of our Neighbour, when as we neither know the sense of them, nor the meaning of our Neighbour, Matt. 26. 59 to the 61. Joh. 2. 19  
And to lie.  
And unjust sentence in judgement.  
An to suborn, or rest in a witness to accuse another wrongfully.  
And to betray a man's cause by collusion, or winking at it, 1 Kings 21. 12. Deut. 17. 6.  
And openly to raise hurtful, tales, and reports of our Neighbour, or privily to devise the same, Levit. 19 16. 1 Tim. 5. 13.  
And to spread abroad flying tales, or to feign and add any thing to them, Prov. 26. 20, 22.  
And to believe the reports of others, Exod. 23. 1. 1 Sam. 24. 10  
And to accuse a man out of malice to his enemy, as Doeg did Abimelech, and David to Saul, Ps. 52. 1, 2, 3, 4. 1 Sam. 22. 9  
And to declare the secrets of our Neighbour, or his sins of infirmity, Prov. 11. 13. Matth. 18. 15.  
And all babbling talk, and bitter words, Eph. 5. 3, 4. Joh. 9 34.  
And jestings, and all scurrility:  
And that——— For these causes.  
1. Because quips, or jests are like the stings of Scorpions, Serpents, and Locusts; For by this means the Devil stingeth those that are jested upon, girding them with these offences; and netleth, or tickleth those with pleasure, which take delight in the hearing of them; And this is his way by which he doth charm, and insensibly sting them also, even as he doth the other to their trouble.  
2. Because a Christians Godliness and Gravity can not stand, or agree with such behaviour.  
And if any object here, that Salt and Tart speeches have been used in Scripture, 
Objection▪  as when Eliah mocked the Priests of Baal, 1 Kings 18. 27. And when Isaiah mocked the King of Babylon, Isai. 14. 4, 9  
Yet such must be thus answered, that these speeches were not to please any withal. But they were reproofs sharply denounced against God's enemies for his glory.  
Here we are forbidden flattery, that is, to praise our Neighbour above that we know in him, Prov. 27. 6, 14. Act. 12. 22.—  
— This is a grievous sin in Ministers, 1 Thess. 2. 5. Jer. 6. 13, 14. Rom. 16. 18.  
Here we are forbidden foolish over-confident boasting, Pro. 27. 1.  
And to accuse, or witness against any falsely, 1 Kings 21. 13. Deutr. 19 17.   

The tenth Commandment. 
Tenth Commandment.   
Thou shalt not covet thy neighbour's house, thou shalt not covet thy neighbour's wife, nor his man servant, nor his maid servant, nor his Ox, nor his Ass, nor any thing that is thy Neighbours.  
The Affirmative part of this Commandment is this. 
Affirmative part.   
We are commanded here to labour, to keep our hearts pure towards our Neighbour, 1 Tim. 1. 5.  
And to endeavour that the cogitations, thoughts, and motions of our hearts may be holy, and our spirits free from such vanity. To this purpose was Paul's prayer for the Thessaloniaus, 1 Thes. 5. 23. Eph. 4. 23.  
And to fight against the evil affections, and lusts of the flesh, Rom. 7. 12, 24. 2 Cor. 12. 7. to the 9  
Cogitations, thoughts, or motions of the heart are of three kinds.  
1. A glancing, or sudden thought suggested to the mind by Satan, 
The kinds of the motions, or thoughts of the heart.  This doth suddenly vanish away, and is not received of the mind; This is no sin, It was in Christ himself, when as he was tempted by the Devil, Matth. 4. 1, 3.  
2 A more remaining, and abiding thought, or motion, which doth as it were tickle, and mingle the mind with some inward joy.  
A thought, or motion, which draweth from the will and affection a full assent to sin.  
To covet is to think inwardly, and to desire any thing, whereby our Neighbour may be hindered, although there doth ensue no assent of the will to commit that evil.  
There is a concupiscence, or coveting which is evil, as when any man doth desire that which is another's, with his loss, damage, and injury.  
And there is a concupiscence, or a coveting, or a desire which is good, as when a man doth desire meat and drink for the body. And the desire of the spirit when it lusteth, fighteth, striveth, and struggleth against the flesh, Gal. 5. 17.  
The Negative part of this Commandment is this. 
The Negative part.   
Here is forbidden concupiscence itself, that is, original corruption, because it is hurtful to our Neighbour, Jam. 1. 14.  
And all sudden corrupt cogitations of the heart, which spring out of the bitter root of concupiscence, Gal. 5 17. Luke 10. 27.  
And all suggestions of Satan, which after the first offer are entertained, and received into the closet of the heart.  
And the entertaining of all tickling cogitations, and motions of the heart that do thus delight it, as to say with prejudice to any, I would such a house was mine, or such a living, or such a thing.  
And all unchaste dreams, which do arise from the force of concupiscence, or from the strength of any lustful desires, which man doth suffer his heart to be possessed withal  
The use of the Law is this▪ 
uses of the Law.   
1. In unregenerate men it layeth sin open, and makes it known to them, Rom. 3. 20.  
2. In unregenerate men it doth increase sin, and that because of the flesh, and this is the cause that men do decline from the Commandment, and incline to that which is forbidden them, Rom 7. 8, 9, 10.  
3. It is to denounce eternal damnation for the least disobedience, without offering any hope of pardon.  
This sentence the Law doth pronounce against offenders; and by it, it doth reign and rule over a man, partly by threatening him, and partly by terrifying him, Rom. 3. 19 Gal. 3. 10. 2 Cor. 3. 7, 8.  
The end of the reigning of sin in men, is to urge sinners to fly unto Christ, Rom. 11. 32. Gal. 3. 22. 24.  
The continuance of the power of the Law is for ever, unless a sinner doth repent.  
The very first act of repentance doth so free a sinner; as that, immediately upon it, he is no more under the Law, but under grace, as we may see by David, 1 Sam. 12. 13. Rom. 6. 14.  
If we mean to have eternal life, we must examine the course of our lives by the square of God's Law; we must set the course due unto our sins before our eyes, and bewail our miseries, and have a holy despair of our own powers, and renounce ourselves, and sue unto Christ Jesus.  
This is the use of the Law, in unregenerate men and women.  
The use of the Law in regenerate men, is,—  
— To guide them to new obedience in the whole course of their lives, and this new obedience is acceptable to God through Christ; Rom. 3. 31. Psal. 119. 24. 105.   

Of the Covenant of Grace.  
The Covenant of grace is God's free promise of Christ, 
The Covenant of Grace.  and his benefits to every repentant sinner, that will receive him by Faith, Hosea 2. 18, 19, 20. Ezek. 33. 11. to the 15. and 36. 25. to the 27. Malach. 3. 1.  
This Covenant is called a Testament, because it is confirmed by the death of the testator; Heb. 9 16, 17.  
This Covenant is like a man's last Will and Testament, it is not for the profit of the testator, but for the benefit of the Heir; we do here receive from God, and not promise, or offer unto God.  
In substance the Old and New Testament is the same.  
The old Covenant, or Testament prefigured Christ in Types, & shadows, who was then to come.  
The New Testament declareth Christ, already come in the flesh, and showeth him apparently in the Gospel.  
The Gospel is that part of God's word, which containeth the welcome message of Christ, and of the benefits that do come to mankind by him; Joh. 3. 14. Act. 10. 43.  
The Gospel doth manifest that righteousness in Christ, by which the whole Law is fully satisfied, and salvation attained, Rom. 1. 16. 17.  
The Gospel is that instrument, or Conduit-pipe, by which the holy Ghost doth convey Faith into the Soul; 1 Cor. 1. 21. Act. 11. 19 to the 21. Joh. 4. 28. to the 42.  
And Faith is the hand by which we do apprehend Christ and his righteousness; Joh. 6. 63.  
The Sacraments are appendants to the word. 
Of the Sacraments.   
A Sacrament is that, whereby Christ and his saving graces are signified, exhibited, and sealed to a Christian by certain external rites; Genes. 17. 11. Rom. 4. 11.  
The parts of a Sacrament are the sign, and the thing signified.  
The sign is the visible, and sensible matter.  
The thing signified is Christ.  
The matter, or signs of the Sacrament have no inherent force, or efficacy at all in them to make any that receiveth them holy; this is the alone work of the holy spirit, which indeed doth ever accompany the signs when at any time they are received by faithful, and believing Souls.  
So that the sign doth only signify grace, either already received, or to be received, and doth not give it.  
The thing signified is, 1. Christ, 2. His Graces.  
The action about Christ is spiritual, and it is, 1. Either of God, or 2. Of Faith.  
The action of God is the offering, and application of Christ, and his graces to the faithful.  
The action of Faith is the consideration, 
M. P. p. 73  desire, apprehension, or receiving of Christ in the lawful use of the Sacrament.  
By a figure called a metonymy, one thing is put for another in the Sacrament:  
As the sign for the thing signified, Joh. 6. 51. 1 Cor. 5. 7. and 10. ●7.  
And the name of the thing signified, is given to the sign, 1 Cor. 11. 24. Matt. 26. 28. Exod. 12. 11.  
And the effect of the thing signified is given to the sign, as circumcision is a Covenant, Genes. 17. 10. Act. 7. 8. Luke 22. 20. Tit. 3. 5.  
And that which is proper to the sign, is attributed to the thing signified; Deut. 10. 16. Joh. 6. 53.  
The ends of the Sacrament are 
The ends of the Sacraments.   

1. To confirm our Faith.  
2. To be a badge, or note to distinguish the true Church of God from other Congregations.  
3. It is a means to spread abroad the Doctrine of the Gospel.  
4. It doth bind the faithful to continue Loyal, and grateful to their Lord God.  
5. It is a bond of mutual amity betwixt the faithful.   
The Covenant of Grace is absolutely necessary to salvation; for a man must be within the Covenant, and receive Christ the substance thereof, or he cannot be saved.  
But a Sacrament is not absolutely necessary to salvation; for it is only a stay for Faith to lean on, whilst that it doth assure to us that which God hath bestowed on us.  
The want of the Sacrament condemneth not, 
M. P. p. 72  but the contempt of it doth. For in the 
* (i. e.) Though a man hath never used the Sacraments.  neglect of a Sacrament, true repentance will obtain pardon of God. M. P. 72.  
Unbelievers receive only the sign, and not the thing signified, and therefore it doth not profit them; Rom. 2. 25.  
Only true believers do receive the Sacraments with profit.  
Sacraments and Sacrifices do thus differ. 
Sacraments & Sacrifices how they differ.   
In a Sacrament God doth bestow his Graces on us.  
In a Sacrifice we return thanksgiving, Faith, and obedience unto God.  
The Sacraments of the two Testaments thus differ.  
The Sacraments of the Old Testament were many.  
But the Sacraments of the New Testament are but few.  
These pointed at Christ to come.  
These show him to be come.  
They belonged properly to the posterity of Abraham.  
These are common to all the Church, called out of the Jews and gentiles.  
The Sacraments are two, 
The Sacraments are two Baptism.  Baptism and the supper of the Lord.  
The Fathers had these Sacraments, the first of the Corinth. 10. 1. to the 4.  
Baptism belongeth to all the faithful, even to all the promised seed.  
It belongeth to infants whose parents are believing, or which have but one believing parent; 1 Cor. 7. 14. Rom. 11. 16. Genes. 17. 7, 13. Act. 16. 31.  
It belongeth to all, even young and old that believe; Act. 8. 36, 37, 38. Matth. 3. 6. Exod. 12. 48.  
Baptism signifieth our regeneration by the holy spirit; Titus▪ 3. 5.  
And assureth, or sealeth to us our engraffing, and incorporating into Christ; Gal. 3▪ 27. 1 Cor. 12. 13.  
The parts of Baptism, or of washing, 
The parts of Baptism.  are three.  
1. A putting into the water, to signify that all our sins are washed away by the blood of Christ, and that his righteousness is imputed to us; Act. 22. 16. 1 Cor. 6. 11.  
It doth also signify the mortification of sin, by the power of Christ's death; Rom. 6. 3, 6, 7.  
2. Continuance in the water, which signifieth to us the burial of our sins, and a continual increase of mortification in us by the power of Christ's death, and burial, Rom. 6. 4.  
3. A coming out of the water, which signifieth unto us our regeneration, or spiritual vivification, or a newness of life, or quickening in holiness and justice, which we do obtain by the power of Christ's resurrection; Rom. 6. 4, 5.  
The once administering of Baptism is a sign of the washing away of all sins, both past, present, and to come, 1 Pet. 3. 21.  
And this may be a good encouragement to all those that through infirmity fall into sin.  
The Lord's supper is a Sacrament, 
The Lord's supper.  by which, in the signs of bread and wine, is signified the nourishment of our Souls through Christ, by the holy spirit; 1 Cor. 11. 23. to the 25.  
The receiving of the bread, and wine, signifieth the receiving of Christ, Joh. 1. 12.  
The eating of the bread, and drinking of the wine, signifieth the applying of Christ to ourselves by Faith, that so we may find our Communion with him daily increased, and perceive our Union with him; 1 Cor. 10. 16.  
The whole Scope and intention of the Lord's supper, as it was instituted by our Lord, was for no other end, but to be a remembrance of him; 1 Cor. 11. 24. Luke 22. 19  
Men must not, because of infirmities abstain from the Lord's supper, but they must use it to confirm them, and to strengthen them.  
So much for the outward means, whereby the decree of God's election is executed.  
The degrees of the execution are two. 
The degrees of the execution of Election.   
1. The love of God, whereby he doth freely love us in Christ Jesus, who in ourselves are corrupt; 1 Joh. 4. 19 Rom. 5. 8, 10.  
2. The Declaration of God's love.  
God doth declare his love, either in a secret way by his holy spirit, as to infants; 1 Cor. 12. 13. Luke 1. 35. to the 80. Jer. 1. 5.  
Or to men of ripe years, and that more manifestly; as Rom. 8. 30. 1 Cor. 1. 30.  
As first, 
1. The first degree of the Declaration of God's love is effectual calling.  By an effectual calling, in which God separateth a man from the World, and doth entertain him into his own family, Eph. 2. 17, 19  
And for this cause it is, that the World do hate the faithful; Joh. 15. 19  
In this calling God doth give us to Christ; Eph. 5. 21. 33. Joh 17. 2, 6, 7. and 10. 29. Isai 9▪ 6. Rom. 8. 32.  
And hence ariseth the admirable Union betwixt Christ and his Members, which is the engraffing of a man into him; Joh. 15. 1, 2. and 17. 20, 21. Eph. 2. 20, 21, 22. and 5. 30.  
This Union, or Communion, Conjunction, or engraffing, is wrought by the operation of the spirit, which is an infinite essence, and therefore sufficiently able to conjoin those things which of themselves are far distant, even as the Soul of a man joineth all his Members together, and doth cause them all to grow and move, and live together; Eph▪ 2▪ 22. 2▪ Pet. 1. 4. Phil. 2. 1.  
By this Union it is, that we are said to be Crucified with Christ, to die with him, to be buried with him, and to be quickened, raised and placed in heaven with him; Rom. 6. 4, 6. Eph. 2. 1, 5.  
And by this Union, as we all are said to sin in Adam, so we may be all said in Christ to fulfil the whole Law of God.   

Of the Members of Christ.  
The Members of Christ are either Members outwardly, 
The Members Christ.  and before men, which are only out of charity so called, as externally professing the Faith.  
Or Members in the sight of God.  
Which are, 1. Either decreed so to be, as being elect from all eternity, though not yet born, or not yet called, Joh. 10. 16.  
Or 2. Actually so already, and these are first either actual living Members, as being engrafted through Faith by the holy Spirit into Christ, and therefore grow in the power of holiness, Or 2. Actual dying Members, or decaying Members, that is, such as have not the feeling of the power of the quickening spirit in them, though they be truly engrafted into Christ, of this sort are all those that are yet dead in their sins, till such time as they be again quickened, and regenerated.  
God doth execute effectual calling by these means. 
Effectual calling the means of its execution.   
1. By the preaching of the word, and by hearing of it, Ezek. 16. 6. Isai 55. 1. Joh. 1. 12.  
By the Law God doth show a man his sin, and the punishment thereof, Rom. 7. 7.  
By the Gospel God doth show salvation through Christ, to such as do believe.  
And whilst the word is preaching, God doth inwardly enlighten the eyes of the mind, and open the heart, and the ears, that the word heard, may be truly understood, 1 Joh. 2. 27. Act. 16. 14. Psal. 40. 6. Joh. 6. 44. Isai 54. 6.  
2. By mollifying the heart, and making it fit to receive his saving grace into it, when he offereth it, Ezek. 11. 19  
The hammers by which a stony 
The hammers by which a stony heart is bruised.  heart is bruised, and broken, are these.  
1. The knowledge of the Law of God.  
2. The knowledge of sin Original and Actual, and of the punishment due unto them.  
3. Compunction, or a pricking of heart, that is, a sense, or feeling of the wrath of God for sin, Act. 2. 37.  
4. An holy desperation of our own power in the obtaining of life, Luke 15. 17, 18, 19 Mark. 15. 24.  
Thirdly, effectual calling is executed:  
By Faith receiving Christ, and by the operation of the holy spirit in applying him, Joh 1. 12. 6. 35. Rom. 6. 38. 1 Cor. 2 12. Zach. 12. 10. Rom. 8. 16. Eph. 1. 13. 2 Cor. 1. 22.  
In the work of Faith there are five motions of the heart linked. 
The five motions in the heart upon the work of Faith.   
1. Knowledge of the Gospel by the illumination of God's spirit, Isai 53. 11. Joh. 17. 3.  
To this knowledge in those that are truly humbled is joined a serious meditation of the promises in the Gospel.—  
— Which Meditation is stirred up by a sensible feeling of their own beggary.  
And after this knowledge there doth arise a general Faith in all such as are enlightened, whereby they subscribe to the truth of the Gospel, Heb. 4. 2. 1 Tim. 1. 19 and 2. 4.  
Which knowledge, so soon as it is full and perfect, it is called {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, that is the full assurance of understanding, Col. 2. 2. Rom. 14. 14. Luk. 1. 1. 1 Thes. 1. 5.  
2. Hope of pardon, by which a sinner believeth that his sins are pardonable, though he doth not yet feel them certainly pardoned, Luke 15. 18.  
3. Hungering and thirsting after grace, which is offered to us in Christ Jesus, Joh. 6. 35. and 7. 37. Revel. 21. 6. Matth. 5. 6.  
4. An approaching with boldness to the Throne of Grace, that so we flying from the terror of the Law, may take hold on Christ, and find favour with God, Heb. 4. 16.  
This approaching of the Throne of Grace is done, 1. by an humble confession of our sins in the presence of God, as did David, Psal. 32. 5. 2 Sam 12. 13. Luke 15. 19  
2. By a craving earnestly to God for pardon of our sins, and by perseverance in fervent prayer for the same purpose, Luke 15. 21. Act. 8. 22. Rom. 8. 26. Hosea 14. 2, 3.  
3. An especial persuasion imprinted in the heart by the holy Ghost, by which every faithful man doth apply all the promises of the Gospel to himself, Matth. 9 2▪ and 15. 28. Gal. 2. 20.  
This persuasion is, and aught to be in every one, before he have any experience of God's mercy, Matth. 15. 22, 27. Joh. 20. 29. Heb. 11. 1.  
In natural philosophy we do first see things true by experience, and afterwards assent unto them; Thus we are persuaded that water is hot, because we perceive the heat by putting our hand into it.  
But in the practice of Faith, we must first steadfastly believe, and then the experience and feeling of comfort will follow, 2 Chr. 20. 20.  
It is therefore very ill done of any, that they should doubt of their salvation, because they do not always feel the especial motions of God's holy spirit in themselves.  
The lowest degree of Faith is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, that is, a weak Faith, or a little Faith, like to a grain of mustardseed, or to smoking flax, which cannot flame nor give out heat, but only smoke, Matth. 8. 25. 26 and 7. 20. Isai. 3. 4 2.  
Faith may be then said to be feeble, when either the first of the five motions, or the last of them is weak and feeble; yea, though the other three motions do remain strong, Rom. 14. 2. 3.  
Rules to know this kind of Faith by, are these. 
Rules to know true Faith.   
1. A serious desire to believe, and endeavour to obtain God's favour, is the seed of this Faith, Matth. 5. 6. Rev 21. 6. Psal. 145. 19  
2. An earnest use of means to increase the least spark of Faith, that so it may get growth by little, and little, Luke 17. 5, 6.  
Faith is stirred up by earnest prayer, and meditation, and by making progress, and going on in the ways of perfection, and in the exercise of godliness.  
The highest degree of Faith, is called {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, or full assurance, by this a man doth find in himself a certain persuasion and assurance, that God doth love him, & will together with Christ, and all his graces give him eternal life, Rom. 4. 20. and 8. 38. 1 Sam. 17. 36. Ps. 23. 6.  
A man doth not come to high degree of Faith, till after a sense, and long experience of God's love, and favour.  
2. 
The second degree of the Declaration of God's love.  The second degree of the Declaration of God's love is justification.  
By this, through the obedience of Christ, true believers are accounted just in the presence of God, 2 Cor. 5. 21. 1 Cor. 1. 30. Rom. 5 19  
The parts of justification are, 1. Remission of sins, with a freeing from the guilt, and punishment of them, and that through the satisfaction made to God for them by Christ, Collos. 1. 21, 22. 1 Pet. 2. 24.  
2. Imputation of Christ's righteousness, by this, those that believe have the guilt of their sins covered, and are accounted just in the sight of God, Phil. 3. 8, 9 Rom. 4, 3, 4, 5, 6.  
The obedience of Christ is called the righteousness of God, and of Christ, of God, because it is of God.  
Of Christ, because it is out of us, and in the humanity of Christ, as in a subject.  
To justification is joined Adoption.  
By Adoption we do receive power, to be actually accounted the Sons of God by Christ, Eph. 1. 5.  
Privileges that come unto us by Adoption are these. 
privileges by Adoption.   
1. By it we are made Heirs apparent to God, Rom. 8. 17.  
2. Fellow Heirs with Christ; yea, Kings and Priests, Rom. 8. 17. Revel. 1. 6.  
3. By it all our afflictions; yea, even our wants and offences are turned to trials, or fatherly chastisements inflicted upon us for our good, Rom. 8. 28, 36, 37. Psal. 89. 32, 33. 2 Cor. 12. 7. 2 Sam. 7. 14.  
4. By it we have dominion over all the Creatures; yet, so as that in this life we have only right to the thing, but after this life we shall have right in the same, 1 Cor. 3. 22, 23. Heb. 2. 7, 8.  
5. By it we have the Angels ministering spirits for our good, Heb. 1. 14. Psal. 34. 7.  
The faithful alone have the true use of Creatures.  
1. Because their persons are made acceptable unto God in Christ, and in him they have restitution made them of the right use of Creatures, which was lost in Adam, so that they may use them freely, and with a good conscience.  
The third degree of the Declaration of God's love is sanctification. 
The third degree of the Declaration of God's love.   
By it we are delivered from the Tyranny of sin, and by little and little renewed in holiness, & righteousness, 1 Joh. 3. 9 Rom. 8. 1.  
The parts of sanctification are first mortification.  
By this the power of sin is abated, and sin is killed in the faithful, Rom. 6. 2, 3. 4. Gal. 5. 24. Mortification is wrought in us by the power of the holy Spirit, abolishing sin in us, and regenerating, or renewing our spirits.  
2. Vivification.  
By this inherent holiness is begun in us, and by little and little augmented, and enlarged by the power of the holy spirit.  
For first we do receive the first fruits of the spirit, and then by degrees we have a continual increase of them, Eph. 2. 21. and 4▪ 23, 24. Gal. 2. 20. Rom. 8. 23.  
Vivification is a benefit that springeth unto us by the resurrection of Christ, and is wrought in us by the holy spirit, Phil. 3. 10. It is this that createth holiness in the heart of the adopted ones of God, Rom. 8. 9, 11. Job 33. 24, 25.  
Inherent holiness is distinguished according to the several faculties of the body, and Soul of man, 1 Thes. 5. 23.  
The parts of inherent holiness are these. 
The parts of Inherent holiness.   
1. An illumination of the mind to know, and understand the will of God; which illumination is both the holiness of the mind, and the renewing of it, Colos 1. 9 1 Cor. 12. 8.  
Illumination of the mind is, 
Illumination.   

1. Either spiritual understanding, by which it acknowledgeth the known truth of the word of God,  
2. Or spiritual wisdom, by which the same truth is applied to the good ordering, both of particular things, and of particular actions, as persons, place, and time require.   
The effects of spiritual understanding, and of spiritual wisdom are these.  
1. To discern betwixt good and evil, Heb. 5. 14. Phil. 1. 10.  
2. To discern spirits, 1 Joh. 4. 1. 1 Thes. 5. 21. Act. 17. 11.  
3. To meditate upon the words, and works of God, Ps. 1. 1. and 119. 33.  
4. To know, and acknowledge a man's own inward blindness, Psal. 119. 18, 33.  
2. 
2. Part of inherent holiness, is sanctification of memory.  A sanctification of the memory, by which it is enabled to receive a good thing offered to the mind, and to keep it; and remember it as there is need, Psal. 16. 7. 119. 11. Luke 2. 51.  
3. 
3 Part. Sanctification of conscience.  Sanctification of conscience, This is a grace of God, by which a man's conscience excuseth him for all sins, after they are once pardoned in Christ, and also of his upright walking in the whole course of his life, 1 Tim. 1. 19 1 Cor. 4. 4. Act. 23. 1. and 24. 16. Ps. 26. 1, 2, 3. 1 Joh. 3. 21.  
The inward peace of God doth arise from this sanctity of conscience in all godly men; yea, and the outward alacrity and cheerfulness of countenance also, Phil. 4. 7. Prov. 28. 1. Job 33. 24, 25.  
4. Sanctification of will, 
4. Part. Sanctificaton of will.  by which through the renewing of the affections by the holy Spirit, a man doth begin to will that which is good, and to refuse evil.  
This is such a state, as that the will is partly freed from bondage, and partly in bondage to sin, Phil. 2. 13. Rom. 7. 18. to the 22.  
5. Sanctification of affections, 
5. Part. Sanctification of affections.  by this, in the power of the holy Spirit the affections move well, and rightly, 1 Thes. 5. 23. Rom. 7. 24.  
The chief affections are these. 
The chief affections.   
1. Hope, by this, with sighings we look and wait for the accomplishment of redemption, Rom. 8. 23.  
This Hope, when it is grown strong and lively, hath its {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, that is, It's full assurance, even as Faith hath, Heb. 6. 11. 1 Pet. 1. 3.  
2. Fear of offending God, because of his mercy, 1 Pet. 1. 17. Psal. 130. 4.  
3. A contempt, or a base account of all worldly things, in respect of Christ Jesus, Phil. 3. 7, 8.  
4. A love of God in Christ, which is as strong as death, and as a fire that cannot be quenched, Cant. 8. 6.  
5. An fervent zeal to God's glory, Rom. 9 3.  
6. An anguish of mind for our own sins; and also for the sins of others, Psal. 119. 136. 2 Pet. 2. 7, 8.  
7. An exceeding great joy in the holy Ghost, Rom. 14. 17.  
The sixth part of inherent holiness, 
6. Part. Sanctification of body.  is sanctity of body.  
By this in the power of the holy spirit, the body is made a fit instrument for the Soul to accomplish that which is good by it, Rom. 6. 19   

Of Repentance, and fruits thereof.  
Repentance doth follow Faith and sanctification, 
Repentance.  and yet in such as are converted it doth first manifest itself.  
Repentance is when a sinner turneth to the Lord, Act. 26. 20. Ezek. 33. 11, 19 1 Joh. 3. 3.  
Repentance is then true, when as any one, by the motion and instinct of the holy Ghost, doth purpose, will, desire, and endeavour, to forsake his sins, and to turn unto the Lord, and to become a new man, Psal. 119. 112. Act. 11. 23.  
The fruits of repentance is Christian conversation, 
Its fruits.  in which we bring forth fruits worthy amendment of life, Matth. 3. 8.  
A Christian conversation is such a course of life, as in which we do follow Christ's example, & through the power of his spirit dwelling in us, perform new obedience to God, Matth. 11. 29. 1 Pet. 4. and 2. 21. and 3. 10, 11.   

Of new obedience. 
New obedience.   
The parts of new obedience are these.  
1. The denial of ourselves, Matth. 16. 24.  
2. The profession of Christ.  
The denial of ourselves consisteth.  
1. In Christian warfar. 
Parts of self-denial.   
2. In the patient bearing of the Cross.  
The parts of Christian warfar are.  
1. The preparation to the battle. 
1. Part of Christian warfar.   
2. The combat.  
The preparation to the battle consisteth in the use of the complete armour of God, Eph. 6. 13.  
The pieces, or parts of the complete armour of God are these. 
The complete armour of God.   
1. Truth, Eph. 6. 14.  
2. Justice and righteousness, Eph. 6. 14.  
3. Evangelical obedience, which is the shoeing of the feet with the shoes of the preparation of the Gospel of peace, Eph 6. 15.  
4. Faith, (Eph. 6. 16.) as the shield whereby we must quench all the fiery darts of the wicked.  
5. The sword of the spirit, which is the word of God, Eph. 6. 17.  
6. The Helmet of salvation, Eph. 6. 17.  
7. Continual, and fervent prayer with watching and fasting, Eph. 6. 18. 1 Pet 5. 8.  
The Combat is a mutual conflict of them that fight spiritually. 
A Christians Combat.   
The Combatants, 
The Combatants.  or warriors are the Tempter, and the Christian soldier, Eph. 6. 12.  
The tempter is the Prince of the power of the air, that is, the Devil and his Angels, which are spiritual wickedness in high places.  
Their helpers are the flesh and the world.  
The conflict of all these enemies is temptation, by this they do provoke a man to commit such wickedness, as is hurtful to the salvation of his Soul, 1 Pet. 2. 11.  
In the soldier we must consider his resisting, and his fall.  
Resisting is an action, whereby the soldier through grace working inwardly in him, doth withstand temptation, 1 John 2. 14. 1 Pet. 5. 8. Eph. 6. 16. Psal. 91. 13.  
The soldier must strengthen, and confirm himself with these preservatives.  
1. When a man is tempted to sin, 
Confirmation of the soldier, consisting in three things.  he must not only abstain from it, but also earnestly love, and follow after the contrary, viz. righteousness, and holiness, 1 Pet. 5. 9 Eph. 4. 27. Jam. 4. 7.  
2. He must never consent to Satan's words, whether he speak truth, (Mark. 1. 24.) or accuse falsely, (Joh. 8. 44.) or flatter dissemblingly, Act. 16. 17.  
3. He must look for one temptation after another, and then especially when his enemy seemeth to be at rest with him, as though he had made a truce with him. For, Satan is such an enemy, as will never make an end of his malice, 1 Pet 5. 8.  
The fall of the soldier is then, when he fainteth through infirmity, and as being subdued by the power and violence of his enemy, Gal. 6. 1.  
The remedy for the restoring a man thus fallen, must be by instructing him in the spirit of meekness, Gal. 6. 1.  
Here for encouragement every man may remember this for his comfort.  
1. That in whomsoever there is a willing heart, That man shall be accepted for that grace which he hath, and is manifested in the willingness of his heart, & not for that which he hath not, 2 Cor. 8. 12.  
2. He that will live godly in Christ must always remember in all these things, that the power of God is made perfect through our infirmity, 2 Cor. 12. 9, 10.   

Of the assaults in this Combat.  
1. 
Assaults in the Combat.  The Devil assaults a man about his effectual calling.  
The temptation here is this.  
The Devil striveth to blind a man's mind, and to harden his heart, lest the word of God should work in him to salvation, Matth. 13. 4. to the 19  
This temptation must be resisted by giving ear, and endeavouring to receive the word, that so through the spirit of God it may be grafted in our hearts, and spring in us, Luke 8. 15. Heb. 4. 2. Jam. 1. 21.  
Preservatives for the resisting of this temptation are these.  
1. Meditate on the power, and use of the word, Eccles. 1. 17. and 5. 1.  
2. Attend diligently unto it with thy mind, Acts 16. 14.  
3. Hunger after it with the longing desires of the heart, Joh. 7. 37.  
4. Labour to be pure in life, Psal. 26. 6.  
5. Cast away evil affections, Jam. 1. 21.  
6. Be doers of the word, Jam. 1. 22.  
7. Consent always to the truth of the word preached, Act. 2. 37.  
8. With David hide, or treasure up the word of God in your hearts that you sin not, Psal. 119. 11.  
9 Reverence, and tremble at the presence of God in the assembly of the Church, Isai 66. 2. Act. 10. 33.  
In the hearing of the word the fall is coldness in hearing, or receiving of it, or else a falling into errors.  
The remedy here is to restore by the spirit of meekness, and that, because we ourselves are also subject to be tempted, and thus doing is to bear one another's burdens, and to fulfil the Law of Christ, Gal. 6. 1. 2.   

The second Assault. 
The second Assault.   
The second assault is concerning Faith.  
The temptation here is this, the Devil putteth it into the heart of a godly man that he is not elect, that he is not justified, that he hath no Faith, and that therefore he will be condemned for his sins, Matt. 4. 3.  
To weaken a man's Faith, the Devil will take occasion to tempt him.  
1. From his adversities, dangers, losses, persecutions, and grievous offences. Thus he dealeth with David, Psal. 73. 12. and Job 13. 23, 24, 25.  
2. From the remembrance of sin past, Job 13. 26.  
3. From a feeling of death, even already at hand.  
Here resistance must be thus made. In the power of true Faith, we must apply Christ, and all his benefits to ourselves. Thus  
I assuredly believe that I shall not be condemned, that I am elected, and justified in Christ, and I am out of all doubt that all my sins are pardoned, Isai 53. 11. Rom. 8. 38, 39  
In this temptation the preservative from the fall is steadfastly to look unto, and rely upon Christ, the object of our Faith, Phil. 3. 12. to the 14. Joh. 3. 14.  
The fall upon this temptation is doubtfulness, and distrust of God's mercy, and of our own elections, as in David, Ps. 76. 6, 7, 8. and 21. 1. The remedies to recover this fall are  
1. The powerful operation of the holy spirit in increasing Faith, and stirring of it up, Phil. 1. 6. Luk▪ 17. 5. 2. Holy Meditations, as  
1. That it is the commandment of God that we should believe in Christ, 1 Joh. 3. 23.  
2 That the promises of the Gospel exclude none, but those that exclude themselves, Isai 55. 1. Matth. 11. 28. Joh. 3. 15.  
3. That doubtfulness, and despair are most grievous sins.  
4. That with Abraham we must under hope believe against hope, Rom. 4. 18.  
5. That the mercies of God, and the merits of Christ's obedience do belong unto all those that believe, Isai 54. 10. Ps. 103. 11. 1 Joh. 2, 1. 2. Ps. 130. 7.  
6. That God measureth the obedience due unto him more by the affection, and true desire of the heart to obey, than by the external act, and outward performance of obedience, Rom. 8. 5, 7. and the 7. 20, 21, 22. Malach. 3. 17.  
7. That when one sin is forgiven, all▪ the rest also are forgiven; For, forgiveness being once given without any limit of time, is given for ever, Rom. 11. 29. Act. 10. 43.  
8. That Grace and Faith are not taken away by sins of infirmity; but they are hereby declared, and made manifest, Rom. 5. 20. 2 Cor. 12. 7, 8, 9  
9 That God works by contrary means, and his power is made perfect through weakness, 2. 12. 9   

The third Assault.  
The third assault is concerning sanctification. 
The third Assault.   
Here the temptation is a provoking to sin.  
The Devil provoketh to sin according as he findeth a man's disposition.  
Secondly, as occasion offereth itself, thus he provoked David to number the people, 1 Chron. 21. 1. And Judas to betray Christ, John 13. 2.  
Here the Devil to further his temptation will diminish the sin, that he would have a man commit, and that  
1. Either by closely objecting to us God's mercy. Or 2. by covering and hiding from us the punishment due to sin.  
Helps by which the Devil furthereth himself in his temptations, are  
1. The flesh.  
The flesh lusteth against the spirit, 1. by getting evil motions and affections, 2. by overwhelming and oppressing good intents and motions, Gal. 5. 17. to the 21. Jam. 1. 14.  
2. The World.  
The World helpeth the Devil by its pleasure, profit, honour, evil examples, by which the Devil laboureth to bring men into disobedience and sin, Ephes. 2. 3. 1 John 2. 16.  
These temptations may be resisted by desire of the holy spirit, for it worketh good motions and affections in the faithful; And it doth drive forth evil motions, Gal. 5. 22. 26.  
We may strengthen ourselves in resisting thus: 1. If we count no sin light, or small, Gal. 5. 9 Rom. 6. 23. 2. If we do avoid all occasions of sin, 1 Thes. 5. 22. Judge 23. 3. We must accustom ourselves to subdue the less sins, that so we may the more easily overcome the greater, Rom. 13. 4. 4. We must ever employ ourselves in employments, good and warrantable by the word of God. 5. We must oppose against the rebellion, and looseness of our flesh. 1. The Law. 2. The judgements of God. 3. The last judgement. 4. The glorious presence of God, and the like, Prov. 28. 14. Gen. 39 9  
Remedies against unjust anger, 
Remedies against unjust anger,  and against private desire of revenge are these.  
1. If we do consider that injuries happen unto us by the appointment of the Lord for our good, as David speaketh of Shemei cursing him, 2 Sam. 16. 10.  
2. If we consider that God of his goodness forgiveth us more sins than it is possible for us to forgive men.  
3. If we consider that it is the duty of Christian love to forgive others.  
4. If we consider that they are the redeemed of Christ as well as we, and that therefore we must not desire to destroy them.  
5. If we consider that we are in danger of the wrath of God, if we suffer our anger to burn against our brother, Matth. 6. 14.  
6. If we consider that we do not rightly understand the circumstances of the facts, or what the mind, or purpose was of those against whom we swell.  
Remedies, 
Against wrath.  or bridles against wrath are these:  
1. If we do imitate the Lord in mercy, who doth bear long with the wicked, Matth. 11. 29. 2 Pet. 3. 9  
2. If we make a pause, or a delay betwixt our anger and the execution of it.  
3. If we go out of the place where those are with whom we are angry.  
4. If we endeavour to avoid contention, both in word and deed.  
5. If we will but oft meditate on this, that he shall have judgement without mercy that showeth no mercy, and that mercy rejoiceth against judgement, Jam. 2. 13.  
Remedies against desires of riches and honour are these: 
Against covetousness.  

1. If we consider, that in famine God doth quicken and revive those that fear him, Psal. 33. 18, 19  
2. That godliness is great gain, 1 Tim. 6. 6.  
3. That we are not to make our abode upon the earth, but travelling through the world to Heaven, and waiting here for the resurrection, and inheritance of eternal life.  
4. That we are here servants of God, and that he therefore will provide us conveniencies.  
5. That ambition and pride blindeth a man's mind, and thus maketh his downfall greater. An ambitious man feareth to be humbled, lest he should not be exalted.  
6. That pride, and ambition brought ruin upon mankind even in Paradise.  
7. That he robs God of his honour, that taketh that glory to himself, which is only due to God.    
Remedies against the desires of the flesh are these: 
Against the desires of the flesh.  

1. If we consider, that none can be Christ's Disciples but those that live in a continual self denial, Luke 9 23.  
2. That those that are of the spirit ought always to savour the things of the spirit, Rom. 8. 15.  
3. That those which walk after the flesh, shall die, Rom. 8. 13.  
4. That, even here; for holiness and righteousness, we ought to walk as Citizens of the Kingdom of Heaven, Phil. 3. 20.  
5. That our bodies are the Temples of God, 1 Cor. 3. 16.  
6. That our Members are Members of Christ, 1 Cor. 6. 15.  
7. That we must not grieve the spirit of God which dwelleth in us, 1 Cor. 6. 16. Rom. 8. 9 Eph. 4. 30.    
In these temptations by the flesh the fall is, any offence through infirmity, which a man by these temptations of Satan is overtaken withal, gall 6. 1.  
In these falls Satan will much aggravate, and make greater the offence committed than it is. And he will also terrify the offendor with the judgements of God, Matt. 27. 3, 4, 7.  
Here the remedy is  
To renew our repentance.  
The beginning of this repentance is godly sorrow, or sorrow towards Godward, 2 Cor. 7. 9, 11.  
The fruits of this repentance are seven. 1. A purpose, and endeavour to live according to the rule of God's word. 2. Confession of sins before God, and an earnest entreaty of pardon for the offence at his hands, Ps. 32. 5. 2 Sam. 12. 3. 3. An holy indignation against a man's a self for his offence. 4 A fear, not so much because of the punishment, as lest God should be highly displeased with the sin, Ps. 130. 3. 5. A desire to be delivered from sin, and to be fully renewed in life. 6. A fervent zeal to love God, and to embrace, & keep his Cammandments. 7. A holy revenge, which a man must take of himself for the taming, & subduing of his flesh, lest afterwards he should again fall into the same offence. 
Second part of self denial.   
The second part of self-denial is, The patient bearing of the Cross.  
The Cross is nothing else but that measure of afflictions, which every faithful man, by the will of God, passeth under, in his travelling through the World to Heaven, Matth. 16. 24. Colos. 1. 24. No man is to seek affliction, or to multiply his own troubles, but when God layeth affliction upon a man, he is to bear it willingly, and patiently, Colos. 1. 11. Luke 21. 19  
Patience is thus strengthened. 
To strengthen patience.   
1. By the holy Ghost, Phil. 4. 13. and 1. 29. 2. By holy Meditations. As 1. That afflictions come not to a faithful man by chance, but through the counsel and providence of God, Gen. 4 5▪ 4, 5. 2 Sam. 16. 10. Psal. 119 71. The afflictions of the godly are inevitable, Act. 14. 22. Matt. 7. 14. Joh 16. 33. 2 Tim. 3. 12.  
Secondly, That though they be grievous, yet they are good and profitable, in that by them we are humbled for our sins before God, and obtain peace, and holiness of life, 2 Cor. 1. 9 Isai 26. 16. Hos 5. 15. Psal. 78. 34. Jer. 31. 18. Heb. 2. 10. and 12. 11. Ps. 30. 5. Joh. 15. 2. 
Afflictions are the godly men's high way to Heaven.  1 Pet. 1. 6. 2 Cor. 1. 4. Rom. 5▪ 3.  
Afflictions in the godly are signs of their adoption, Heb. 12. 6, 7. It is a praise for the godly to do well, and for it to suffer evil patiently at the hands of the wicked, 1 Pet. 2. 20.  
They are a godly man's highway to Heaven, Jam. 1. 12. 2 Cor. 4. 17.  
Thirdly, That God hath promised favour and mitigation of punishment, his presence in them, and deliverance from them, 1 Cor. 10. 13. Phil. 1. 29. 2 Sam. 7. 14. Ps. 50. 15. and 121. 4. Isai 43. 2.  
Fourthly, That in all our troubles and afflictions, we do but take part in that which Christ our Lord hath suffered before us, 1 Pet. 4. 13. 2 Cor. 4. 10. Colos. 1. 24.  
Fifthly, That in all our afflictions we have Angels ministering for our defence and comfort, Ps. 34. 7. 2 King's 6. 16. The Prophet Elisha saw the Mountain full of Angels for his defence.  
So much for the denial of ourselves.  
The second part of new obedience is the profession of Christ. 
The profession of Christ.   
This profession doth concern either Christ himself, or us his Members. The profession of Christ, which doth directly concern Christ from us, is, 1. Either continual, or 2. In time of danger.  
1. Our continual profession, 
Continual profession.  which doth directly concern Christ, is the calling upon the name of God; this is a duty that is always required of us in the name of him our mediator, 1 Cor. 1. 2. Act. 9 14. Colos. 3. 17.  
God's name is called upon, 1. by prayer, or 2. thanksgiving, Phil. 4. 6.  
Prayer hath two parts, 1. Petition, 2. Assent.  
Petition is an asking things necessary at the hands of God in the name of Christ, according to the rule of God's word, 1 Joh. 5. 14.  
In every petition we must express a sense of our wants, and a desire of the grace of God to supply those wants, 1 Sam. 1. 10, 15, 17. Dan. 9 4, 20. Ps. 130. 1. and 143. 6.  
By assent we do believe, and profess before God our belief, that he in his due time will grant us our requests, which we have made unto his Majesty, 1 John 5. 14, 15. Matth. 6. 1.  
Though the faithful may discover many infirmities in their prayers, yet they have a notable sense of God's favour, Psal. 6. 1, 2, 3, 4. and 8. 9 and 16. 7. and 20. 5. and 3 5. 9, 8, 20.  
And especially when they do pray zealously, Jam. 5. 16) And when they do pray often to the Lord.  
Examples of infirmities discovered in prayer. 
Infirmities in prayer.   
Zacharias feared when he prayed, Luke 1. 13.  
Jonah was displeased and angry, Jonah. 4. 12.  
Thanksgiving is a calling upon God's name, by which we do with joy and gladness of heart praise God for his benefits; Either received, Ephes. 5. 20. or promised, Psal. 36. 8, 9 Collos. 3. 16, 17.  
This for the continual profession of Christ.  
2. 
Profession in time of danger▪  Our profession of Christ in time of danger, is either, 1. In word, or 2. In deed.  
Profession of Christ in word, is called Christian Apology, or the confession of Christ, as Rom. 10. 10. Psal. 22. 22.  
Christian Apology, or profession of Christ in word is, when with fear and meekness we are always ready to confess the truth of Christian Religion as often as need requireth, and that in the presence of unbelievers, that the name of God may be glorified, 1 Pet. 3. 15, 16. Act. 7. 1. to the end.  
We are not bound to make this confession of our faith before unbelievers that are past all hope of repentance; For holy things must not be given unto Dogs, Matt. 7. 6.  
Profession of Christ in time of danger indeed; is called Martyrdom.  
Martyrdom is an undergoing of the punishment of death, for the profession of Christ in the Doctrine of Faith, and for Justice, and for the salvation of the brethren. For Justice, John Baptist was beheaded of Herod, Mark. 6. 18. 27. 28.  
Christ laid down his life for us, so ought we, if need require for the brethren, 1 John 3. 16.  
For maintaining the Doctrine of Faith, Stephen was stoned, Act. 7. 59  
And yet this doth nothing let Christians the using of all holy security, for the safety of their own lives.  
For (as Christ hath showed in the Gospel.) It is lawful for Christians in times of persecution, if they find themselves not sufficiently resolved, and strengthened by the holy Spirit to stand, to fly from place to place for the security of their lives, Matt. 10. 23. Joh. 10. 39  
This Christ did, and advised his Disciples to do the like.  
Upon such occasions as these, Paul fled to Tarsus, Act. 9 30.  
And upon like occasions Eliah fled for his life from Jezabel, 1 Kings 19 3, 4.  
Thus much for the profession of Christ, which concerneth Christ himself.  
The profession of Christ, 
Profession of Christ, as it concerneth his Members.  which concerneth his Members, is, either, 1. Edification, or 2. Alms.  
Edification is every particular duty of us towards our brethren, which may further them in their growing up in Christ, and Unite them more surely to him, Rom. 14. 19  
To edification belong these things:  
1. To give good example, Matt. 5. 16. 1 Pet. 2. 12.  
2. To exhort, Heb. 3. 13. Rom. 1. 12.  
3. To comfort, 1 Thes. 5. 14. and 4. 18. Jam. 5. 16, 20.  
4. To admonish, Rom. 15. 14. 1 Thes. 5. 14.  
They do observe a holy manner of admonishing, who do ever admonish in the spirit of meekness, and so, as if they themselves were guilty of the like infirmities, and of such faults, as they do certainly know by them whom they admonish out of God's word, gall 6. 1. Matt. 7. 5. 2 Tim. 4. 2. Matt. 18. 15. Rom. 15. 14. Levit. 19 17.  
Alms, 
Alms.  or relief is that, whereby the rich out of their abundance ought freely, largely, and with open hands to supply the wants of the poor, and that to the utmost of their ability, and sometimes beyond it, 2 Cor 8. 3. Acts 2. 44, 45.  
In the days of the Apostles all those that were converted to the Faith by the powerful operation of the holy Spirit, esteemed no worldly thing they had their own, but held all their worldly store, Treasures, and inheritances in common; yea, they sold their possessions and goods, and parted them to all men as every one had need.  
So much for Edification & Alms.  
The fourth degree of the Declaration of God's love, 
Fourth d●gree of the Declaration of God's love.  is Glorification, Rom. 8. 30.  
Glorification is the perfect transforming of the Saints into the image of the Son of God, 
Glorification.  Phil. 3. 21. 1 Cor. 15. 14, 49. Psal. 17. 15.  
Glorification is begun in this life, and exceedingly enlarged at the day of death, and will be fully, and throughly perfected at the general resurrection in the last day: death of the faithful is a sleep in Christ; In this sleep the Soul is for a time severed from the body, 1 Cor. 15▪ 17. Act. 7. 60.  
The body lieth in the earth and seeth corruption, and at length is raised to greater glory than at first it had, 1 Cor. 15. 36.  
The Soul is severed from it, that being fully sanctified it may immediately upon its departure from the body be transported to Heaven, Luke 13. 42. ●3. Rev. 14. 13.  
Remedies against death, 
Remedies against death.  or the fear of it are these:  
1. If we consider that it is nothing else but a freeing of the faithful from the Tyranny of the world, flesh, and Devil, and a placing of them safe under the shadow of the wings of Christ.  
2. If we consider that death, and the grave are sanctified to us through the death of Christ.  
3. If we do consider that Christ is gain unto us as well in death as in life, Phil. 1. 21.  
4. If we consider that the pains of death are nothing to the comforts after death.  
5. That we shall see God in the brightness of his glory and Majesty, and be received into the company of glorified Spirits, in Heaven.  
6. That our Souls shall be clad with glory instead of our bodies, 2 Cor. 11. 5.  
7. That we are by it free from all the power of the Serpent, and of the sting of death, 1 Cor. 15. 55. Heb. 2. 15.  
8. If we do not so much think of our death as exactly, and diligently consider our life; For he that liveth well cannot die ill, and he that liveth ill doth seldom die well.  
9 That the Angels of God are ready to carry our Souls into Heaven, so soon as they do depart from our bodies.  
And our Souls being by them brought into Heaven shall there magnify the name of God;  
And shall there wait for, and pray for the consummation of the Kingdom of glory, and for the full and perfect felicity of body & Soul, Rev. 5. 8, 9 and 14. 2, 3. and 6. 10.  
The estate of the Elect at the last judgement. 
The state osf the Elect at the last judgement.   
The manner of the last day is this.  
1. Immediately before the coming of Christ, the powers of heaven shall be shaken, the Sun and Moon shall be darkened, the Stars shall fall from Heaven, Matth. 24. 29, 30. Then the elect and faithful seeing this, shall lift up their heads and rejoice. But at this sight the Reprobate shall fear and tremble, Luke 21. 26, 28. 2 Tim. 4. 8.  
2. The Heavens being on fire, shall suddenly pass away with a great noise, and the Elements shall melt with fervent heat, and the earth, and the works therein shall be burned up, 2 Pet. 3. 12, 13.  
At the same time when all these things shall come to pass, the sound of the last Trumpet shall be heard sounded by the archangel, Matt. 44 31. 1 Thes. 4. 16.  
Then shall Christ the Lord come suddenly in the Clouds with power and glory, and great train of Angels, Matt. 24. 30. 1 Thes. 4. 17.  
3. At the sound of this Trumpet all the dead shall rise.  
And those that are found alive shall be changed in the twinkling of an eye, which change shall be in stead of death, 1 Cor. 15. 51, 52, 53.  
Then shall all the bodies of the elect and faithful be glorified, and made glorious like the body of Christ; Then, their bodies shall be spiritual, immortal, glorious, and free from all infirmity, 1 Cor. 15. 43, 44.  
4. They being all thus gathered together before the Tribunal seat of Christ, he will forthwith place the elect at his right hand, and the reprobate at his left hand; Then will he say, come ye blessed, to the elect, and they shall be taken into Heaven, and he will say, go ye cursed, to the reprobate, and they shall be cast into Hell, Matth. 25. 33. 1 Thes. 4. 17. Rev. 20. 15.  
The state of the Elect after the last judgement. 
The state of the Elect after the last judgement.   
The last judgement being finished the elect shall immediately enjoy an everlasting blessedness in the Kingdom of Heaven.  
Blessedness is that, whereby God himself is all in all his elect, 1 Cor. 15. 28. This is the reward of the good works of the faithful, their works being accepted of God for the merit of Christ's righteousness imputed to them, Rom. 6. 23. 2 Tim. 4. 8. Rev. 22. 12.  
Blessedness doth consist in eternal life, and perfect glory.  
Eternal life is that fellowship with God, 
Eternal life what it is.  by which himself is life unto the elect, through the Lamb Christ Jesus, John 14. 23. 1 John 4. 15. Rev. 2●. 3, 23. and 22. 2, 5.  
For, in the Kingdom of Heaven they shall neither need meat, drink, sleep, air, heat, cold, physic, apparel, or the light of the Sun, Moon, or Stars.  
But in the stead of all these they shall have in them God's holy spirit, by which they shall immediately most gloriously be quickened for ever, Revel. 21. 3, 23. and 22. 2, 5. 1 Cor. 15. 45. Rom. 8. 11.  
Perfect glory.— 
Perfect glory what it is.   
Is that wonderful excellency of the elect, by which they shall be in a far better state than any tongue can utter, or any heart can here wish, or think.  
This glory consisteth in these things:  
1. We shall see God face to face, we shall ever behold his face; which is, his glory and his Majesty, Rev. 22. 4. Psal. 17. 15.  
2. We shall be most like to Christ, that is, we shall be just, holy, incorruptible, glorious, honourable, beautiful, strong, mighty, nimble, 1 Joh. 3. 2. Phil. 3. 21.  
3. We shall ever inherit the Kingdom of Heaven, for the new Heavens and the new Earth shall be our inheritance, 1 Pet. 1. 4. Matth. 25. 34. Revel. 5. 10. and 2●. 7.  
The fruits of this blessedness are: 
The fruits of eternal life, and perfect glory.  

1. Eternal joy.  
2. The perfect service of God, Ps. 16. 11, 36, 8, 9    
The parts of this service are: 1. Praise, 2. Thanksgiving, Rev. 5. 12 and 19 5 and 11. 17.  
The manner of performing this service is this:  
We shall immediately worship God, by God himself; For in Heaven there is neither Temple, Ceremony, nor Sacrament; For God and the Lamb is the Temple thereof, and God himself together with the Lamb shall supply all, Rev. 21. 22. And this service shall be daily, for ever, and without intermission, Rev. 7. 15.    

A Corolary, 
A Cororaly.  or the advantage, overplus, or last conclusion.  
GOd in thus saving the elect, doth clearly set forth his Justice and his mercy.  
His Justice appeareth in, that he punisheth the sins of the elect in his Sons own person.  
His mercy appeareth, in that he pardoneth their sins for the merits of his Son, Ephes. 1. 18, 19, 20. and 3. 18. 19  
These things the Lord hath thus decreed, and in his good time he will accomplish them, to the glorious praise of his name, Pro. 16. 4. The Lord hath made all things for himself; yea, even the wicked for the day of evil.  

Of the Decree of Reprobation. 
The Decree of Reprobation.   
The decree of Reprobation is that part of predestination, by which God, according to the most free, and just purpose of his will, hath determined to reject some to eternal destruction and misery, and that for the praise of his Justice, Rom. 9 21. 1 Pet. 2. 8. Jude 4. 1 Thes. 5. 9  
In the Scriptures, Cain and Abel, Ishmael and Isaac, Esau and Jacob are propounded to us as Types of mankind partly elected, partly rejected.  
The decree of damnation is not here absolutely set down, as that we should think that any man is condemned by the mere, and alone will of God, without any causes inherent in themselves.  
The decree of God is secret, it doth arise only from the good pleasure of God. It is unsearchable and adored by the Angels. It is not known, but by that which followeth it, namely by the effects thereof.   

Of the execution of the Decree of Reprobation.  
The beginning and the foundation of the execution of this decree of reprobation is the fall of Adam. 
The execution of this Decree.   
He by his fall made himself, and his posterity subject, both to sin and damnation, Rom. 5. 12, 13. Rom. 6. 23. and 11. 32.  
God so hath decreed to condemn some, as that notwithstanding all the fault and desert of condemnation remaineth in themselves, for they fall into sin, and God hateth them for their sins.  
This hatred which God hath to man cometh by Adam's fall; And it is neither an antecedent, nor a cause of God's decree, but it follows the decree as a consequent.  
Reprobates are some of them called, by an uneffectual calling, and some of them are not called at all.  
In those that are called by an uneffectual calling God's decree of reprobation hath three degrees in its execution. 
There are three Degrees of the execution of God's Decree of reprobation.   
1. An acknowledgement of God's calling.  
2. A falling away again. 
1. Degree of the execution of the Decree of reprobation is the acknowledgement of God's calling.   
3. Condemnation.  
1. The acknowledgement of God's calling is, when Reprobates do for a time subject themselves to the calling of God, which calling is worked by the preaching of the word, Matth. 22. 14.  
There are of the acknowledgement of God's calling five degrees.  
1. An enlightening of their minds, whereby they are instructed of the holy Ghost, that they may understand and know the word, Heb 6. 4. 2 Pet 2. 20.  
2. The second degree of the acknowledgement of God's calling, is a certain kind of penitency, by this penitency the reprobate do acknowledge their sins, as did the Children of Israel, Deut. 1. 41.  
And are pricked with a feeling of God's wrath for sin, as was Cain, Gen. 4. 13.  
And they are grieved for the punishment of sin, as was Ahab, 1 Kings 21. 27.  
And do confess their sin, as did Judas, Matth. 27. 3.  
And do acknowledge God to be just in punishing of sin, Num. 23▪ 10  
And do desire to be saved, as Baalam, Numb. 23. 10.  
And do in their misery and afflictions promise repentance, saying, we will sin no more, Psal. 78. 32, 33, 34, 35.  
3. Degree of the acknowledgement of God's calling is:  
1. A Temporary Faith, for a reprobate is content with a general Faith, he doth confusedly believe the promises made in Christ, but he doth never apply the promises of God to himself; Nay, he hath no purpose to desire, or endeavour to apply the same; he hath no wrestling, or striving against security, carelessness, or distrust, he believeth that some shall be saved, but not particularly that he himself shall be saved, Jam. 2. 29. Matt. 13. 20, 21. Joh. 2. 23, 24.  
4. The fourth Degree of the acknowledgement of God's calling is:  
A tasting of heavenly gifts, as of 1. Justification, 2. Of sanctification, 3. Of the powers, and virtues of the world to come.  
This tasting of heavenly gifts is a sense in their hearts, by which they do feel and perceive the excellency of God's benefits, but they do not enjoy the same; For they do not feed on these banckets, nor are they nourished by them, but they do only taste of them, Heb. 6. 4, 5.  
5. The fifth Degree of the acknowledgement of God's calling is:  
1. An outward holiness of life for a time, under this is comprehended a zeal in the profession of Religion, 2. A reverence and fear towards God, 3. An amendment of life in many things, as it was in Herod, Mark. 6. 20. and in Simon Magus, Acts 3. 13.  
2. 
2. Degree of the execution of the decree of reprobation is a falling away after calling.  Degree of the execution of the decree of reprobation in those that are called by an uneffectual calling is:  
A falling away again after calling, this cometh to pass after this manner. 1. The reprobate is deceived by some sin. 2. His heart is hardened by the same sin. 3. His heart being hardened becometh wicked, and perverse. 4. Upon this followeth unbelief, so that he will not consent unto God's word, though he heareth it, & knoweth it. 5. There doth immediately upon this unbelief follow an apostasy, or a falling away from Faith in Christ, Heb. 3. 12. 13. 1 Tim. 1. 19  
Apostasy is sometimes a sin against the holy Ghost; The sin against the holy Ghost is so called, because it is done contrary to the illumination of the holy Ghost: It is a set, and a stubborn, obstinate malice done knowingly, against God and against Christ, and that after illumination, or enlightening by the holy Spirit, Heb. 10. 29. It is a general, or total defection, and apostasy from God, after enlightening by the holy Spirit, out of mere stubborness, and malice of heart, Heb. 10. 29. and 6. 5, 6.  
It is hard to know when a man committeth this sin, 1. because the root of it, which is malice, lurketh secretly in the heart, and therefore it cannot be easily discerned. This sin is not found in all the reprobates, because many of them die before they are enlightened by the holy Spirit of God.  
Those that commit this sin do never repent, and therefore can never receive pardon.  
The elect cannot commit this sin, therefore those, who do feel in themselves a sure Testimony of their election need never despair.  
After apostasy followeth pollution, which is the very fullness of all iniquity, and it is altogether contrary to sanctification, Gen. 15 16.  
He doth not Apostatise, nor sin against the holy Ghost▪ that in time of persecution doth either rashly, or for fear deny Christ, for Peter thus for fear did deny Christ, Matth. 29. 73, 74, 75.  
He that doth ignorantly persecute the Church as did Paul, doth not sin this sin, 1 Tim 1 13. And as did the Jews, Act. 3. 17. and 2. 37.  
3. 
3. Degree or the execution of the decree of reprobation is damnation.  The third degree of the execution of the d●cree of reprobation in those that are called by an uneffectual calling is:  
Damnation, by which they are delivered up to eternal punishment. The execution of damnation beginneth in death, and is finished in the last judgement, Luke 16. 22, 23.  
The execution of the decree of reprobation in those which are not called▪ is this: 
The exec●●●●n of this decree, in those that are not called, & the state of reprobates whilst they live.   
1. They have by nature ignorance and vanity of mind, Eph. 4. 18. 2. Hardness of heart followeth this, by which they do become void of all sorrow for their sins, Ephes. 4. 18. 3. There doth follow this hardness of heart a reprobate sense, that is, an extinguishing of the natural light of reason, or of the judgement of good & evil. And 4. when the heart doth cease to sorrow for sin, there doth follow a committing of sin with greediness, Eph. 4. 19 5. Upon this followeth pollution, which is the fullness of sin. And then 6. a just reward is given to all these, viz. fearful condemnation, Eph. 4. 18. Rom. 1. 28.  
The estate and condition of reprobates when they are dead, is this  
1. 
Their estate when they are dead.  Their bodies being dead lie in the earth.  
2 Their Souls are tormented in hell, Luk. 16. 25 1 Pet. 3 19 2 Pet. 2. 4.  
And in the last judgement their bodies and Souls being united shall be cast into the most fearful, and terrible fire of Hell, Matth 25. 41.  
Reprobates when they die do become senseless, and astonished like unto a stone, as did Nabal, 1 Sam. 25. 37, 38.  
Or else they are overwhelmed with a terrible horror of conscience, and with a despairing of their salvation, as if they were overturned and swallowed up, as with a gulf of the Sea, as Judas, Matth. 27. 5.  
Their condemnation is this:  
At the sound of the last Trumpet they that are alive shall be smitten with horror, and with fear, 
Their condemnation.  and they shall be changed in a moment, and those of them that are dead shall rise again, and their bodies shall then be made immortal, and cast into eternal torments, Matth. 25. 41. Joh. 5. 29. 1 Thes. 4. 16. 17.  
Christ will pass this sentence of go ye cursed upon them, and this being by him pronounced against them, immediately everlasting death shall follow.  
The manner of which is this: 
The manner of it.   
1. They shall be separated from the glory, and presence of God, 2 Thes. 1 9  
2. They shall be punished with eternal confusion, and with bitter reproaches▪ For, all their secret wickedness and sins shall be revealed, 2 Thes. 1. 9 Isai. 66. 24.  
3. Their fellowship shall be with the Devil, and his Angels for ever, Matth. 25. 41.  
4. Their bodies and Souls shall be tormented with horror, and exceeding great anguish, through the sense and feeling of God's wrath, which shall be poured out upon them for ever, Isai 66▪ 24.  
And by reason of their great tortures, their punishment is called Hell: fire, a worm, weeping, and gnashing of teeth, and outer darkness. Rev. 21. 8. Matth 13. 42. Isai 66. 24.   

A Corolary, 
A Corolary.  or the advantage, overplus, or last Conclusion.  
IN this, which hath been spoken concerning reprobation, the Justice of God in punishing sin doth appear.  
And from it ariseth God's glory, which is the end of punishment.  
For this cause also every good Christian must in all things propound God's glory, as the end of all his actions, Rom. 9 14, 15, 16, 17. 1 Cor. 10. 31.   

The Application of Predestination.  
How to discern, and judge of our own predestination.  
Rules:  
1. 
Rule.  All the elect in God's good time are assured, and sure of their election in Christ to eternal life, Rom. 9 14, 16. John 15. 5, 18, 19 1 Cor. 2. 12. 2 Cor. 13. 5.  
2. 
Rule▪  The elect do come to the knowledge of their election by the effects of their election.  
1. The effects of election are the Testimony of God's Spirit, Rom. 8. 10.  
2 The works of sanctification, 2 Pet. 1. 5. to the 10.  
3. If any doubt of this Testimony, 
Rule▪  it may be known whether it doth come from the Spirit of God, or from her own carnal presumption, thus:  
1. By a full persuasion which they shall find in themselves, for the holy Ghost will not only say it, but persuade them that they are God's children.  
And the flesh can in no wise do this.  
2 By the manner of this persuasion, the holy Ghost doth not persuade men that they are elect by reasons drawn from their own works, or worthiness, but by reasons drawn from the free grace, love, and favour of God. And this persuasion doth exceedingly differ from that which Satan useth.  
3. By the effects of this Testimony, or persuasion; For  
If this persuasion cometh from the holy Ghost, it is lively and stirring. But if it doth arise from carnal presumption, it is a dead and liveless persuasion.  
For all such as are truly persuaded that they are elected, and adopted Children of God, will love God, and trust in God, and call upon God with their whole heart.  
4. 
Rule.  If the Testimony of God's Spirit be not so powerful in the elect, than they may judge of their election by their sanctification, which is an effect of the holy Ghost, even as we may judge by heat, that there is a fire, though we see no flame.  
5. 
Rule▪  We may know whether we be predestinate, or elect, or no, by these notable effects of sanctification.  
1. By feeling our wants, and by bewailing, in the bitterness of our hearts, our offending of God by our sins.  
2. By our continual striving against the flesh, by our resisting and hating the godly motions thereof, and if with grief we do think them burdenous and troublesome.  
3. By an earnest and fervent desire of the grace of God, and of the merit of Christ, that thereby we may obtain eternal life.  
4. By a true esteem of it when we have obtained it, even as a most precious Jewel, Phil. 3. 8.  
5. By our love to Christians, to Ministers, to Brethren, and by our readiness to lay down our lives for them, and with them if need so require, Matth. 10. 42 1 Joh. 3 16.  
6. By our earnest and fervent calling upon God, and that with hearty tears, in the sensible perceiving of those sins which we commit to his dishonour, and therefore may have just cause to think he may be displeased with them.  
7. By a desire and love to the coming of Christ, and to the day of judgement, that there may be an end of the days of sin, 1 Joh. 4. 17.  
8. By our flying all occasions of sin, and endeavour seriously to come to newness of life.  
9 By our perseverance in such good actions and endeavours, and in such good thoughts as these, even to the last gasp of our lives.  
Luther saith, 
Luther's saying.  he that will serve God must believe that which cannot be seen, and hope for that which is deferred, and love God even then when he showeth himself an enemy, and thus he must remain to the end.  
6. 
Rule.  If so be that the godly find all these notable effects of the spirit feeble in them, and their Faith weak and faint, yet they must not doubt of their election; but they must know that God doth thus try them, and therefore they must not be dismayed: for a weak Faith is sufficient to engraf them into Christ.  
7. 
Rule.  He that as yet feeleth none of these effects in his heart, must not upon this conclude himself to be reprobate, but he must endeavour by the reading of the word of God, and by the use of the Sacraments, and chiefly by fervent and earnest prayer to come to an inward sense of the power of Christ drawing him to himself by his Spirit, and thus to come to an assurance of his redemption by Christ's death and passion.  
8. 
Rule.  No man can certainly say of himself, or of any other that he is reprobate, for God doth oftentimes prefer those to be in his Kingdom, which in the sight of men seem to be most estranged from his favour; and above them also which in outward appearance, and in the judgement of men are the Children of the Kingdom; Thus were the publicans and Harlots, preferred before the Pharisees by Christ, Matth. 21. 31.  
And many a man is called even at the eleventh hour. Matth. 20. 6.  
A notable example of this we have in the Thief upon the Cross; Luke 23. 40, 43.  
The uses of this Doctrine for instruction be these: 
The uses of this Doctrine.   
1. There is no justification by works, nor any works of ours that are Meritorious.  
For election is by the grace of God, and therefore justification also.  
In the work of Salvation, grace challengeth all to itself, Rom. 11. 5. 2 Tim. 1. 9 Phil. 1. 29. Rom. 3. 24. Tit. 3. 5. Ezek. 36. 27. Rom. 6. 23.  
2. Hence we learn that judicial Astrology, or the foretelling of what men will be by the casting of their Nativities is false: For this doth determine such and such men shall be like in life and conversation, whom God in his predestination hath made unlike; As for example, Jacob and Esau were born of the same parents, and almost in the same moment of time, and yet they were most unlike in disposition, and had divers events  
The like we may see in all Twins born at the same time.  
3. Hence we learn that God is most wise, omnipotent, just, and merciful, Rom. 11. 33. Eph. 1. 5.  
Here we are advised, 1. to fight against all doubtings & distrust of our Salvation, because it doth not depend upon our works, but upon God's grace Luke 10. 20. Rom. 8. 33.  
2. To humble our Souls under the mighty hand of God, because we are in his hand, even as clay in the hand of the Potter, Rom. 9 20. 21.  
3. To give all the glory to God, as to whom alone it is due, 2 Thes. 2. 13.  
4. To bear crosses, or afflictions patiently, Rom. 8. 29. And that because by this means we are conformed to Christ, and made like unto him, Phil. 3. 10  
5. To do good works, and that because God hath created us in Christ Jesus unto this purpose, Eph. 2. 10.  
To whom with the Son and holy Spirit be all glory, honour & praise, now and ever, Amen.   
The end of the sum of Divinity. 
The 〈◊〉 of the doc●●   
FINIS.