A Book WHICH SHOWETH THE life and manners of all true Christians, and how unlike they are unto Turks and Papists, and Heathen folk. Also the points and parts of all divinity, that is of the revealed will and word of God, are declared by their several Definitions, and Divisions in order as followeth. ROBERT BROWNE. MIDDELBURGH, ¶ Imprinted by Richard Painter. 1582. 6 Which be the three persons? God the Father. God the Son begotten of the Father from everlasting, and after an unspeakable manner, which also is called JESUS CHRIST. God the holy Ghost, proceeding of the Father, and of the Son. 6 What dreams and imaginations have the Heathen of sundry persons in the Godhead? They have their Baal's, Popes, & fatherhood in mischief: They have their sons also & children of their Gods, as mighty Giants & subtle wretches, which draw from their fatherhood a course and force which is mischievous. They have also their seducing and wicked spirits, which they say are of God. 6 A person is a difference of the Godhead in the names and working in one mutual agreement. The persons. The Father is a person of the Godhead, which is, and worketh by his Son begotten of him from everlasting, in a mystery unsearchable. The Father. The Son is a person of the Godhead, which is, and worketh with his Father, who begat him from everlasting. The Son. The holy Ghost is a person of the Godhead, which is, and worketh from the Father, and from the Son. The holy Ghost. 7 How is God all sufficient and most blessed? His all sufficiency and most blessed state appeareth by his incomparable Majesty, & by the show of his wonderful glory. 7 How do the Heathen Gods vanish, and have their wants and harms? They are vile and nothing worth. They are unprofitable and can do nothing, except they be helped of others. 7 The all sufficiency and blessedness of God, is his perfect state, whereby he wanteth nothing, nor hath need of any thing, to better the same, but all things have need of him, and have their being by him. All sufficiency of God. In his Majesty & excellency above al. In the show of his wonderful glory. 8 How is his Majesty incomparable? Because he was never made nor created, nor seen of mortal man. Because he staineth and confoundeth all things being compared with him. And because he is only infinite. 8 How do they show themselves vile and nothing worth? They are made, handled, and led by others. They are worse than their makers, & more vile, than they which handle and use them. They are limited by others which rule them. 8 The Majesty of God is his incomparable excellency or greatness, whereby he differeth from all things, in a wonderful mystery, and staineth and confoundeth them, being compared with him. Majesty of God. Being uncreat and invisible. Being incomparable. Staining & confounding all things. Only infinite. 9 How is he infinite? He is and continueth from everlasting to everlasting. He is unchangeable & without corruption. He is incomprehensible, and contained of nothing. 9 How are they Limited? Their beginning is vile, & their end is worse. They change and fade away. They are caught and taken in their corruption. 9 His infiniteness is a perfection of his Majesty, whereby he limiteth all things, and is limited of nothing: and therefore he limiteth time and place unto all things, and their working & changes. His infiniteness. In his eternity. Without time. Without change. In his incomprehensiblenes. 10 How hath God showed unto us his wonderful glory? First, by his power & almightiness. secondly, by the name of chiefty, which he hath by his power. thirdly, by his holiness in using his power. 10 Why are they unprofitable, & can do nothing, except they be helped? Because of their weakness and deadness in themselves. Because they are mastered, & have their baseness. Because they are misled and do fault by their weakness. 10 His glory is the show of his excellency in all his works. His glory In power In the use thereof. In chiefty. In holiness. His power and almightiness, is a perfection of his excellency, where by nothing is to hard for him, and he bringeth to pass whatsoever he wil His power In creating all things. In guiding all things. Usually. More strangely. 11 How is God known by his power and almightiness? By his creating of all things. By his usual guiding of all. By his marvels & wonders which he showeth beside use. 11 How are they weak, and dead in themselves? They have their making & marring. They are driven & drawn by their course and destiny. Their best work is trifling to no profit. 11 His creating is a work of his allmightines whereby he made all things of nothing. Creating. His guiding is a work of his power, in using all things to serve his purpose, that nothing chanceth but by his will and commandment. His guiding. His marvels and wonders, are his extraordinary works, teaching man that he hath power over all his works, to use them against their nature, to do him service, and set forth his glory. Marvels. 12 How is he known by the chiefty which he hath by his power? He is Lord and Ruler of all. He is God and Possessor of all. He hath the honour and praise of all. 12 How are they mastered, and have their baseness? They are servile and slavish. They are the curse, and the evil of those that seek to them. They are the shame, and scorn of the wiser. 12 His chiefty is the power which he hath to use all things as he will. chiefty in Lordship & authority. Rule. Possession. Honour. His Lordship is his chieftye whereby he hath all things subdued and obedient unto him. Lordship. His Rule and Government, is his Lordship, in using the obedience of all things, to do his will. Rule and Government His possessing of all, is his Lordship in using their service, for his purpose and will. Possession. His honour is the chiefty which he hath by the homage and service of all. Honour. 13 How is he known by his holiness in using his power? He showeth his holiness in perfect wisdom. Also in his justice & righteousness. Also in his goodness and grace. 13 How are they misled, & faulty by their weakness? Those men or evil spirits which have been made Gods, have their fondness or foolishness. Also their unrighteousness. Also their hurtfulness and harming. 13 His holiness is, the right and perfect use of his power, to do all things most uprightly, and innocently. Holiness In his wisdom In using his authority. In justice. In goodness. His wisdom is his holiness, by the perfect use of all understanding. Wisdom of God is In knowing all things. In using the same. By counsel. By the manner of working. 14 What say you of his wisdom? By his wisdom he knoweth all things. He is perfect in counsel. He worketh all things in their due manner. 14 What say you of their fondness and foolishness? They have their ignorance & blindness Also their rashness and lightness. Also their evil handling & marring of matters. 14 His knowledge is that point of his wisdom, whereby nothing is hid and secret from him, but he hath thoroughly found out the same. His knowledge. His counsel is his minding and pondering of all things from everlasting, according to knowledge. His counsel. Devising. Advising. 15 What say you of his counsel? He mindeth and searcheth out all things from everlasting. He remembreth and counteth them. He foreseeth & purposeth all things. 15 How do they show themselves no gods, by their lightness and rashness? Their may carelessness and dullness be spied in them. Also forgetfulness. Also unwariness, and headiness. 15 His devising, and searching out of things, is his counsel from everlasting, how all things shall be and fall out. Devising. For Advising, look after in the wisdom of man. His judging and marking, is his counsel of all things present how they are. Marking. His remembrance, as we understand it, is his advising or counsel of things which are past, as it were, by occasion of things present, though nothing is occasioned to God. Remembrance. His counting, or reckoning, is a whole and full advising of things passed: because he will take accounts of them. Counting. His foresight is his counsel, whereby he is advised of all things coming. Foresight. His Purpose and predestination, is his counsel, whereby he is settled how all things shall be. Purpose and Predestination. 16 How doth he work things in their due manner? He doth all things in perfect readiness and order. Also with speed & forcible endeavour. Also in steadfastness and finishing his enterprises. 16 What say you of their evil handling and marring of matters? They are disordered and untoward. They have their slackness and fainting. They have their backwardness, and disvantage. 16 His manner of working, is the right use of his knowledge, in applying the same unto practice. His readiness is his perfect manner of preparing all things; which may further his works. His order is his perfect manner of setting and compassing the work itself. His speed is his hastening to dispatch the work. His force is the endeavour, whereby the work wanteth no strength to bring it to pass. His Steadfastness and finishing, is the continuance of his enterprise without failing or letting till it be done. Manner of working By preparation. Readiness. Order. By endeavour In taking the work in hand. speed. Forceablenes. In steadfastness therein. prevailing. Finishing 17 How is he just and righteous? His righteousness standeth in esteeming right and due. Also in upholding the same: by appointing to all things their work and duty. Also in taking accounts of their works and duties. 17 How are they unrighteous? They mislike the right, and favour the wrong. They lead others unto wickedness. They suffer and let them ●lone therein. 17 His justice and righteousness, is his holiness, in the right ruling and governing of all things. justice In esteeming right. In doing right. Appointing duties. Taking accounts▪ His Esteeming of right is that point of justice, whereby he is pleased therewith, and displeased with the contrary. Esteeming right. Pleased with right. Love & joy. Zeal and jealousy. Displeased with contrary, as Hatred. Anger and Wrath. 18 how doth he esteem of right and due? He is zealous and jealous for equity and innocency. He loveth those and rejoiceth over them which do right and duty. He hateth all vanity and wickedness, and is angry therewith. 18 How do they mislike right and due? They make light thereof. They loathe it and take grief thereat. They rest and please themselves in evil and wrong. 18 His zeal and jealousy, is his estimation of right and duty, for the worthiness thereof: whereby he is said, as it were, provoked to hasten the same, and maketh it sure with all straightness and watchfulness. Zeal. His Love & joy is his high estimation of any in their goodness, whereby he yieldeth himself to them in one mutual happiness, and taketh them as precious and dear, which have so sought his name and his glory. love. His wrath & hatred is his troubled disliking of wickedness in any, for the contrariety thereof to his holiness, provoking him to pursue them as accursed, and to set himself wholly against them as hateful unto him. Wrath and hatred. 19 How doth he appoint unto all their work and duty? He hath given unto all things power and means to obey and serve him, if they had kept it. He teacheth us his will and word. He directeth us by his example and guiding. 19 How do they misled? They leave them in their weakness, or pervert their gifts. They give them up to their ignorance, or deceive and beguile them. They forsake the untoward, or make them more auke. 19 His appointing of duties is that part of his government, or that work of his justice, whereby all have their office and charge at his hands. Appointing duties. Giving power. Directing the same By teaching. By example & moderating. His teaching is, whereby he revealeth and maketh known his will. Teaching. His Moderating is a work of his government, using the obedience of his creatures in following him, to put in practice, a duty or office appointed unto them. Moderating. 20 How doth he take accounts? He watcheth us himself, and by his Angels and messengers. He examineth, and trieth us by his word and our consciences, and by outward affliction. He recompenseth every one according to his works. 20 How do they suffer, and let alone in their wickedness? They hide wickedness, and shift it away, and seek occasions of evil. They overslip wickedness, and pass by the same. They flatter and excuse them in their sin. 20 His taking of accounts, is a work of his government, whereby he reckoneth with all things, how they execute his will. Taking accounts In knowing right and due. By watching. By examining. In recompensing. His watching is ●his continual minding of all his creatures, whereby he marketh their obedience and service. Watching. His examining and trying is his forcible taking of accounts, whereby he maketh known that which any would hide. Examining. His recompensing is a work of his justice, whereby every thing, as it showeth forth his glory, so it hath the name and the use thereof, in good or evil. Recompensing. 21 Hitherto of the justice of God. what say you of his grace & goodness His goodness is in preserving & blessing his creatures, & especially man: both in his first estate, wherein he was made after the image & likeness of God: And in restoring him again being fallen away from his state. Hitherto of the unrighteousness of Heathen gods. 21 What say you of their cursedness and harming? They are a present mischief. They fail most, when they should chiefly help. 21 His goodness is his holiness in doing good, and increasing his blessings towards his creatures, more than the goodness which is in them deserveth. his goodness In maintaining things in their state. In restoring them being fallen. His preservation or saving of things is, a work of his goodness, whereby he keepeth all his creatures, in their state of excellency and difference of kind, by continuance of his blessing upon them. Preservation. In themselves by their natures, and glory. By outward furniture. 22 How doth he maintain and bless things in their state? He giveth to all their natures. Also their glory and excellency. Also all outward furniture needful unto them. 22 How are they a present mischief? The course of nature is corrupted & changed by them. All things are defaced and stained. All come to marring and spoil. 22 The natures of things, is the proper ableness which every thing hath, to keep itself in his perfect kind. Natures of things. In the working and powers By life & quickening. Without life. In the outward making. Their glory and excellency, is the gift which they have to show forth the glory of their Creator. Glory and excellency. Their outward furniture, is the provision and store of outward helps and furtherances of their welfare. Outward furniture. 23 What say you of the restoring of man being fallen away from his state by the sin of Adam? God hath provided the means of salvation. First, in his secret counsel. Secondly, in his readiness to help us. Thirdly, in the show of his help. That we may apply this unto Antichrist: 23 How hath he most failed us, when he seemed to help us? Antichrist hath ever an evil mind to the church of God. He is always untoward and unfit to help it. He is a plague and destroyer thereof. 23 The image of God in man, was the greatest show of his excellency in man: whereby he resembled his God most lively in a wonderful happiness. The Image of God in man. His restoring and saving of man being fallen away, was the work of his wonderful goodness, whereby he did remedy our miserable estate, and brought us again unto happiness. Our redemption by The causes & preparation of help. The counsel of God. His readiness thereon. The sh●we of his help. In his promises. In keeping the same. Sending his Son. Saving us by him. 24 What is his secret counsel? He knoweth our miseries and wants. He mindeth and counteth them. He foreseeth & purposeth what help● we shall have. 24 Who is an Antichrist by his evil mind to the church of God? The wilful hiders of the woes of the church, & blind to see the gross corruptions thereof. They that forget & overslip the same but watch to uphold their traditions. They which have wicked devices against it. 24 His counsel. His knowledge. His mindfulness. His foresight and purpose etc. His readiness were before defined, but here we have them applied unto our redemption. 25 How is the Lord ready to help us? He is full of mercy and compassion. He loveth his people & desireth their welfare. He is zealous and jealous for them. 25 Who be Antichristes by their towardness and fitness to destroy? They which are fierce, and cruel in a false church government. They which loath the righteous, and are at rest in their absence. They which pursue & put from them the righteous as being their plague. 25 His mercy and compassion, is as it were, a troubled disliking of our miseries, as if they were his own. His mercy. His love was defined before. Likewise his zeal and jealousy. 26 How doth he show his help? He hath given his promises to help. He is faithful of his promise in sending his Son into the world for our redemption. He hath redeemed and saved us, by his son Christ jesus. 26 Who be Antichrists by the plague and destruction which they bring unto souls? They which have professed and vowed it by their calling and state. They which hold the same course of profession, and begin the mischief. They which make the destruction and havoc. 26 The promises are the joyful show and teaching by message, speech, and writing of his purpose to remedy our miseries. Promises. The sending of his Son into the world, was the office and charge which he gave him, to work our salvation, by taking our Manhood unto his Godhead. The sending of his Son By his office & message as before. By generation which was Of the spirit begetting. Of the seed of the Virgin made a quickening spirit, & yet a living soul & body. 27 How did he send his Son into the world? He being God became also man, and took our nature upon him, sin only excepted. He was conceived of the holy Ghost. He was borne of the Virgin Marie. 27 How do all Antichristes hold their course and profession to begin the mischief? They take on them the name and callings of shepherds in the church, but have no message. They are bred from beneath in the bottomless pit, Revel. 9 They break forth as Locusts, out of the smoke of the pit. 27 The Manhood of Christ, was the making of him a reasonable, living man, so that in fashion, nature, & quality, he was like one of us, sin only excepted. The Manhood. His conceiving by the holy Ghost in the womb of the Virgin, was the working of the holy ghost in the womb of the Virgin, without carnal copulation with man, whereby the seed of her body, became a living man, having both soul and body. His conception was without sin, because the cursed seed was sanctified by the spirit, so that it could no more sin, yet must it needs abide the curse and punishment of sin. For the body sinneth not but by the soul. Now his soul was ho●ie, and therefore also his body was holy, though it was of the seed of the Virgin. The conception. His birth was the bringing forth of the living seed into the world, being perfect man, and yet without sin. The birth 28 How hath Christ redeemed us? He suffered our miseries for us. He overcame and took away our miseries. He restored happiness unto us. 28 How do Antichristes destroy, and undo the people? They first will be sure of their outward welfare, and maintenance by the people. Then they uphold or bring in one spiritual plague or other, which perverteth all. They wear, & spend away the whole spiritual welfare of the church. 28 The sufferings of Christ, is the service and yielding up of his body and soul, to feel and endure in them both the extremity of all miseries for our cause. His sufferings. Of the cause of misery. The burden of our sin. The wrath of God. Of the misery itself. 29 How did he suffer our miseries? Because he was man, he did also abide the wrath and dreadful curse of God, which was due unto man. He suffered death, and the torments of hell for us. He suffered also in his members, which are his people and church. 29 How are they sure of their welfare first? They get the favour of some patron or Bishop, or worldly man. They get the grant of some benefice or stipend, without planting the church. They live in jollity, having ease and favour of men. 29 His suffering of the wrath of God, and the burden of our sins, was his forsaking for a time, as unworthy of the favour and blessing of God, being accursed and a castaway. His suffering of the wrath of God and burden of sin. 30 How hath he overcome our miseries, and taken them away? By his righteousness, he overcame sin, the cause of our misery, & took it away. Also by his death and torments, he overcame and took away the wrath of God, and the debt of the Law. Also by his rising again, he overcame the misery and curse itself. 30 How do they uphold, or bring in one or other spiritual plague? By some open wickedness, or false doctrine, they overthrow the grounds of religion, and the government of the church. They make themselves, and their followers guilty of the breach of the whole law, by perverting the chief laws: and so procure the wrath of God against them. The curse of God doth light upon their labours: so that their shame & plague appeareth. 30 His overcoming was the work of his patience, whereby he got his whole purpose in discharging all things wherewith man might be charged, and in taking away all things, which hindered our happiness. His victory. Of the cause of misery. Sin by his righteousness. Wrath of God. his torments. Of the misery itself by rising again from death. His overcoming of sin, was his taking away of the guiltiness thereof. Overcoming sin. His overcoming of the wrath of God was the appeasing of his anger, and satisfying of his justice, by enduring the curse thereof. Overcoming of the wrath of God. 31 How hath he restored happiness? He hath himself obtained the love of God by his justification. He hath obtained his own happiness by ascending up into heaven. He hath also obtained the like for us, by his mediation. 31 How do they wear and spend away the whole spiritual welfare of their flocks? The people are under them whom God hateth. Also under them whom God curseth. Also they are made like unto them by obeying and following them. 31 His restoring of happiness was his work of redemption, whereby the means is offered to all men for to be saved. His restoring of good was By getting it himself as the Love of God by his justification. The happiness itself by his ascension By getting it for us. His justification was the perfect fulfilling of the will of GOD, accepted of him by pronouncing his innocency. justification. The Happiness which he got, is the perfect sufficiency or most blessed state which he hath in God, or it is the blessing of God upon him, whereby he wanteth nothing, nor hath need of any thing else to better his state. Happiness. 32 How hath he gotten happiness for us? He hath gotten the causes of our happiness which are in god. Also the means of our happiness as proceeding from God. Also he hath gotten the enjoying of the happiness itself. 32 How do they make the people cursed like to themselves? They are altogether brought into the displeasure and disliking of God. They are left helpless & without the means of salvation. All woe and misery waiteth upon them. 32 The causes of our happiness in God, is the secret sufficiency which he hath in himself ●o save mankind. Christ hath gotten The causes of happiness for us In God. The means from God. The happiness itself. The causes in God His Counsel In electing. In predestinating. His readiness thereon, as before. 33 What be the causes of our happiness in God? His choosing, and predestinating of us unto this happiness. His mercy. His love towards us. 33 How are they brought into this displeasure of God? They show themselves appointed and judged unto damnation. Also that presently they are under the fierce wrath of god & his bitter curse And that God hateth & loatheth them 33 His Electing or choosing is his free consent or will in his eternal counsel, to save us for his name's sake, without any desert of ours, to make known his exceeding great mercies. Election. His Predestinating of us, is his full consent or counsel, whereby he is settled to save those whom he hath chosen, and after that manner which pleaseth and liketh him. Predestination. 34 What be the means of our happiness from God? Our calling & leading unto this happiness. Our obedience thereto in mortifying ourselves. Our raising and quickening again. 34 How are they left helpless, & with out the means of salvation? They are called away, and misled to destruction without any hope of help. They are desperately hardened. They are most fearfully discouraged and troubled, when their evil state appeareth. 34 The means of our Happiness from God, is the help which he giveth us in ourselves, and among ourselves. Means of happiness from God. Calling. Obedience thereto. His calling of us, is his using of all means and occasions, to move us to the seeking of salvation in Christ. His calling of us in truth, is when the means which move us to seek unto Christ, are clear to the conscience, wihthout the outward signs thereof. Calling. 35 What is our calling and leading unto this happiness? In the new Testament our calling is in plainer manner: as by the first planting and gathering of the church under one kind of government. Also by a further planting of the church according to that government. But in the old Testament, our calling was by shadows and ceremonies, as among the jews. 35 How do Antichristes call away and mislead the people? Some are Antichristes, which professing the new Testament, pervert the same: as they which supplant & overthrow the good state and government of the church. Which also establish their false church and government in stead thereof. And some are Antichristes, by perverting the old Testament: as the jews, which hold still the shadows and ceremonies of the old law, & deny Christ to be come in the flesh. 35 The new Testament which is called the Gospel or glad tidings, is a joyful and plain declaring and teaching by a due message of the remedy of our miseries thorough Christ our Redeemer, who is come in the flesh, a Saviour unto those which worthily receive this message, and hath fulfilled the old ceremonies. The new Testament Our calling in plainer manner, is when the means, which move us to seek Christ, are clear to the conscience, without the outward shadows and ceremonies thereof. Our calling in plainer manner. The Church planted or gathered, is a company or number of Christians or believers, which by a willing covenant made with their God, are under the government of god and Christ, and keep his laws in one holy communion: because Christ hath redeemed them unto holiness & happiness for ever, from which they were fallen by the sin of Adam. The church planted or gathered. The Church government, is the Lordship of Christ in the communion of his offices: whereby his people obey to his will, and have mutual use of their graces and callings, to further their godliness and welfare. The church government. Our calling and leading to happiness In the new Testament more plainly By the first planting & gathering of the church under one government By a further building according to the government. In the old Testament more darkly. The first planting & gathering of the Church, By the covenant, On God's behalf. On our behalf. By the Sacrament thereof. 36 How must the church be first planted and gathered under one kind of government? First by a covenant and condition, made on God's behalf. secondly by a covenant and condition made on our behalf. thirdly by using the sacrament of Baptism to seal those conditions, and covenants. 36 How do they supplant, and overthrow the good state and government of the church? They wrist and mock the Lords covenant, as if he offered them grace. The people do yoke and bind away themselves by their covenant, from the Lord and his grace. They make their Baptism a pledge, and seal of gracelessness & mischief. 36 The covenant on God's behalf is, his agreement or partaking of conditions with us that if we keep his laws, not forsaking his government, he will take us for his people, & bless us accordingly. The covenant on God's behalf. His promise. His Spirit. 37 What is the covenant, or condition on God's behalf? His promise to be our God and saviour, if we forsake not his government by disobedience. Also his promise to be the God of our seed, while we are his people. Also the gift of his spirit to his children as an inward calling and furtherance of godliness. 37 How do they wrest and mock the Lords covenant? By a blasphemous abusing of the name and promises of God, they make themselves their Gods, by holding them bondslaves to their government. Also they hold their children and seed in like bondage. Also they entangle them with a spirit of error & continual misgeving from good. 37 His promiss to his church, is his sure covenant, remembered, taught, and held by the church, and the seed thereof: whereby it only hath assurance of salvation in Christ. His promise To the Church. To the seed thereof. The spirit of God in us, is an inward working of the holy Ghost in our hearts, stirring and drawing us to take Christ for our Saviour, and preparing and strengthening us unto all goodness. The Spirit of God in us. 38 What is the covenant or condition on our behalf? We must offer and give up our selves to be of the church and people of God. We must likewise offer and give up our children and others, being under age, if they be of our household and we have full power over them. We must make profession, that we are his people, by submitting our selves to his laws and government. 38 How do the people yoke and bind away themselves from the Lord and his grace? They cut of and keep away themselves from the true church, to be among the wicked. They give up themselves & others to be of their popish parishes, and fellowship. They bear the image and marks of Antichristian people, by obeying and keeping the laws of Antichrist. 38 The covenant on our behalf, is our agreement and partaking of conditions with God, That he shallbe our God so long as we keep under his government, and obey his laws, and no longer. The covenant on our behalf In offering & giving up to be of the church. Ourselves. Our children and seed. In professing & leading a Christian life. The giving up of ourselves and our seed to be of the church, is a dutifulness in seeking holiness and happiness by Christ, in his Church, which only we have, by a covenant to be under his government in the Church, and by obeying thereto. Offering and giving up to be of the Church. Our profession and submission to his jaws & government, is the keeping of our covenant, by leading a godly and Christian life. Professing and submitting to the Church government. 39 How must Baptism be used, as a seal of this covenant? They must be duly presented, and offered to God and the church, which are to be baptized. They must be duly received unto grace and fellowship. 39 How do they make Baptism a pledge and seal of gracelessness & mischief? They are brought to be baptized unto Antichrist, and his popish parishes. Then also in stead of due receiving, there is a graceless forcing, and ravening of them unto damnation. 39 Baptism is a Sacrament or mark of the outward church, sealing unto us by the washing of our bodies in water, and the word accordingly preached, our suffering with Christ to die unto sin by repentance, and our rising with him to live unto righteousness, and also sealing our calling, profession, and happiness gotten by our faith in the victory of the same jesus Christ. The use of Baptism is, By due presenting and offering of the parties to be baptized. By due receiving of them to grace and fellowship. 40 How must they be presented and offered? The children of the faithful, though they be infants are to be offered to God and the church, that they may be baptized. Also those infants or children which are of the household of the faithful, and under their full power. Also all of discretion which are not baptized, if they hold the Christian profession, and show forth the same. 40 How are they given up unto popish parishes? The children of the wicked and unfaithful, are offered by godfathers and godmothers, and brought to their parishes. The parents and governors have no authority to present them. They hold not the christian profession, nor show forth the same. 40 Presenting and offering of persons to be baptized, is a dutifulness in the parents and governors which offer, or in the parties which offer themselves, whereby they seek their salvation by joining with the church in one christian communion. Presenting and offering By the governors, As parents and Rulers which offer their children, or them of their household. By the parties themselves, having discretion. The due receiving unto grace and fellowship is a dutifulness of the Church in partaking with those in one Christian communion, which are mere for the same. Due receiving By due preaching of the word. By right applying of the sign thereto. 41 How must they be received unto grace and fellowship? The word must be duly preached in an holy assembly. The sign or Sacrament must be applied thereto. 41 What is their graceless forcing and ravening of them? A law doth bind the priest and people to a popish reading, or to a dead & fruitless form of words. The sign is made a superstitious trifling & colouring of abominations. 41 By preaching the word of Baptism, we understand not the blind reading, or fruitless prating thereof at random, but a due teaching bylawful messengers, of our redemption, mortifying, and raising with Christ, The word of Baptism preached, as Of our whole redemption, and the promises to the Church. Of taking use thereof By mortifying. By raising. 42 How must the word be preached? The preacher being called and meet thereto, must show the redemption of christians by Christ, and the promises received by faith as before. Also they must show the right use of that redemption, in suffering with Christ to die unto sin by repentance. Also the raising and quickening again upon repentance. 42 What is their dead reading or fruitless form of teaching? A blind guide or priestly Preacher, by a show of reading or telling a redemption by Christ, doth snare them with the abominations of Antichrist They lead them to a desperate hardening, by the wicked guiding of their parishes or charges. They are utterly withdrawn from goodness to set themselves on mischief and wickedness. 42 Our redemption is defined before. Our sufferings and raising do follow after to be handled. 43 How must the sign be applied thereto? The bodies of the parties baptized, must be washed with water, or sprinkled or dipped, in the name of the Father, and of the Son, and of the holy Ghost, unto the forgiveness of sins, and dying thereto in one death and burial with Christ. The preacher must pronounce them to be baptized into the body and government of Christ, to be taught & to profess his laws, that by his mediation & victory, they might rise again with him unto holiness & happiness for ever The church must give thanks for the party baptized, and pray for his further instruction, and training unto salvation. 43 How is the sign made a superstitious trifle? They blasphemously abuse the name of god in baptizing them, whereby they further come under the fierce wrath of god & his bitter curse, to be more desperately hardened in their sins. They are pronounced to be baptized into their wicked fellowship and government, to be taught & to profess with some laws of Christ, the laws of antichrist especially, & to be set on mischief, and left helpless therein. The parish with a false worship and idol service give thanks, and pray unto God as to an idol: whereby there is a further increase of wickedness & misery to the party baptized. 43 baptizing in the name of God, is a due applying of the sign of washing or sprinkling to the word duly preached, by him which is known to be sent of God. baptizing in the name of God. baptizing into the body and government of Christ, is when the parties baptized are received unto grace and fellowship, by partaking with the church in one Christian communion. baptizing into the body and government of Christ. Thanks giving and Prayer do follow after to be spoken of: here they be mentioned by occasion. Hitherto of the first gathering and planting of the Church. 44 How must it be further builded, according unto church government? First by communion of the graces & offices in the head of the church, which is Christ. Secondly, by communion of the graces and offices in the body, which is the church of Christ. Thirdly, by using the Sacrament of the Lords supper, as a seal of this communion. Hitherto of supplanting of the true Church. 44 How do they establish their false church & government in stead thereof? They are first under one chief Antichrist the Pope, or under other Antichrists, which resemble him: or sprang up of him, and receive their image and marks. They draw corruptions, and partake wickedness one with an other, in one common plague. They make their supper of communion, a pledge & seal of their wretched confusion. 44 The communion of graces, is a mutual using of friendship and callings, to pleasure and be pleasured in all christian charity. Communion of graces In the Head & highest, as in Christ, by His Priesthood His rule. In the body which is the church. Christ is the Son of God, made by his Father the Head and Lord of the Church, because he hath anointed and filled him with his Spirit, and hath given him an office and charge, and the fullness of all graces to work our salvation. Christ. Antichrist is the child of the Devil, filled with the spirit of delusion and hypocrisy, who hath an usurped office over false christians, named the church of God, and by the strength of his Laws, government, and superstitious ceremonies, doth overthrow their redemption by Christ. Antichrist. 45 How hath the church the communion of those graces & offices, which are in Christ? It hath the use of his priesthood: because he is the high Priest thereof. Also of his prophecy: because he is the Prophet thereof. Also of his kingdom and government: because he is the king and Lord thereof. 45 How are they under some one chief Antichrist, and receive his image and marks? They put religion, & holiness in their fellowship under his abominations, and so he is their priest. They follow his laws and ordinances: and so he is their prophet. They hold his government, and so he is their king. 45 The Priesthood of Christ is his office of mediation and service in the church, for atonement and sanctification, whereby all sin and uncleanness is taken away. Priesthood of Christ. In making atonement By forgiveness of sins. By justification. In sanctifying us. The Priesthood of Antichrist is his office of tolerating and dispensing with wickedness, that it may remain, and agreement might be made between Christ and Belial. Priesthood of Antichrist. 46 What use hath the church of his priesthood? Thereby he is our mediator, and we present and offer up our prayers in his name, because by his entreaty, our sins are forgiven. Also he is our justification, because by his atonement we are justified. Also he is our sanctification, because he partaketh unto us his holiness and spiritual graces. 46 How is Antichrist their priest? A vile person presenteth their prayers to God, as a spokesman for them and pronounceth absolution of their sins: and that by stinting and limiting in popish wise. Also he tolerateth, and dispenseth with wickedness, to justify iniquity. Also by a vain hallowing and blessing themselves under him, they draw and increase their corruption and filthiness by him. 46 His Mediation is a duty of his Priestly office, in seeking and getting the help & blessing of God towards us, by the favour of God towards him: and therefore he complaineth & entreateth for us, as belonging unto him. Mediation of Christ. The forgiveness of sins is the merciful grant of God to the prayer of Christ, that the sins of his, for whom he answered in righteousness, might be taken away. Forgiveness of sins. Our justification, is the full discharge of all duties wherewith the law charged us, which delivereth us from the guiltiness of sin, by the righteousness of Christ. justification. Our Sanctification is the partaking of the holiness & spiritual graces of Christ jesus, whereby we serve God in newness of spirit. Sanctification. 47 What use hath the church of his prophecy? He himself hath taught us, and given us his laws. He preacheth unto us by his word & message in the mouths of his messengers. He appointeth to every one their callings and duties. 47 How is Antichrist their prophet? He giveth them laws and injunctions, which they receive. He sendeth his hirelings to preach and uphold, with some laws of Christ, his own laws especially. He misleadeth every one to his mischievous business. 47 The Prophecy of Christ is his office of teaching and giving laws to his people, whereby he useth their obedience to learn and know the same. Prophecy of Christ. In teaching By himself. By his messengers In directing By example. By charging. His preaching by his servants, is the message he giveth to those whom he sendeth, to use the obedience of his people in learning, that they might know his laws and his will. His message. His appointing and moderating, is whereby all have their office and charge at his hands. His appointing of duties. The prophecy of Antichrist, is his office of teaching and giving laws to his people, whereby he abuseth their obedience to hold and learn with some laws of Christ his own laws especially. Prophesy of Antichrist. 48 What use hath the church of his kingly office? By that he executeth his laws: First, by overseeing and trying out wickedness. Also by private or open rebuke, of private or open offenders. Also by separation of the wilful, or more grievous offenders. 48 How is Antichrist their king? He forceth his religion by civil power, or by binding their consciences: whereby he hideth & shifteth away their guiltiness, which the word doth bewray. His officers chide and brawl to increase their power & riches by those which offend them. They excommunicate some from their churches, to communicate damnation more surely to those, which are in their churches. 48 The kingdom of Christ, is his office of government, whereby he useth the obedience of his people to keep his laws & commandments, to their salvation and welfare. Kingdom of Christ by overseeing and trying out wickedness. Recompense Rebuke. Separation. The kingdom of Antichrist, is his government, confirmed by the civil Magistrate, whereby he abuseth the obedience of the people, to keep his evil laws and customs to their own damnation. Kingdom of Antichrist. The overseeing and trying out of wickedness, is his forcible taking of accounts, by the watch in his church, and the skamning of things by his word, whereby he maketh known that which any would hide. overseeing and trying out of wickedness by Christ Rebuke, is a pronouncing of the known wickedness of any with condemning the same in the hearing of the offender only if his fault be private, or of witnesses, if he be wilful therein, & openly justify it, or of the church if he yet be more wilful, or else if his fault be open in the presence and hearing of those which see his fault, or if he be wilful, before the church, whereby he may be ashamed and others fear. Church rebuke. Separation of the open wilful, or grievous offenders, is a dutifulness of the church in withholding from them the christian communion and fellowship, by pronouncing and showing the covenant of christian communion to be broken by their grievous wickedness, and that with mourning, fasting, and prayer for them, & denouncing Gods judgements against them. Separation from the Church. 49 What use hath the church of the graces and offices under Christ? It hath those which have office of teaching and guiding. Also those which have office of cherishing and relieving the afflicted & poor. Also it hath the graces of all the brethren and people to do good withal. 49 What is the common plague, in drawing corruptions, and partaking wickedness together under Antichrist? Some have office of deceiving, and misleading the people. Some of providing for the belly and kitchen. All the company do partake, & further wickedness, in a false worship & ungodly behaviour. 49 The office of teaching and guiding, is a charge or message committed by God unto those which have grace and gifts for the same, and thereto are tried and duly received of the people, to use their obedience in learning and keeping the laws of God. Offices of teaching and guiding. Participate. Several. 50 Who have the grace & office of teaching and guiding? Some have this charge and office together, which can not be sundered. Some have their several charge over many churches. Some have charge but in one church only. 50 Who have the office of deceiving and misleading the people? Some have their authority, & power of ravening, joined together and participate. Likewise some have their several power, to ravene many churches. Also some are tied toe particular churches. 50 The offices or charges participate and joined, are, which have their execution and government, with consent and counsel of divers in the same office and charge. Offices participate. With many, as Synods. Prophecy. With fewer, as 51 How have some their charge and office together? There be Synods or the meetings of sundry churches: which are when the weaker churches seek help of the stronger, for deciding or redressing of matters: or else the stronger look to them for redress. There is also prophecy, or meetings for the use of every man's gift, in talk or reasoning, or exhortation and doctrine. There is the Eldership, or meetings of the most forward and wise, for looking to matters. 51 How have they their Antichristian authority joined & partaking? They have their popish Synods, & counsels, and convocations. etc. They have their prophecies, common places, colleges, &c: for the abuse of men's gifts, by triflings and stintings, enjoinings and charging in popish wise. They have their spiritual courts, churchwardens sidemen, etc. 51 A Synod is a joining or partaking of the authority of many Churches met together in peace, for redress and deciding of matters, which can not well be otherwise taken up. Synods. Prophecy is a joining or partaking of the office of many Teachers in peaceable manner, both for judgement and trial, and also for the use of every man's gift, in talk, reasoning, exhortation, or doctrine. Prophecy. Eldership is a joining or partaking of the authority of Elders, or forwardest and wisest in a peaceable meeting, for redressing and deciding of matters in particular Churches, and for counsel therein. Eldership. 52 Who have their several charge over many churches? Apostles had charge over many churches. Likewise Prophets, which had their revelations or visions. Likewise helpers unto these, as evangelists, and companions of their journeys. 52 Who have their false charge over many churches? High popish Commissioners, and Legates. etc. archbishops, and Bishops. etc. Also helpers unto these, as chancellors, Commissaries, Summoners, &c: roving and wandering Ministers. 52 An Apostle is a person having office and message from God, for the which he is meet, unto all persons and churches, to show them their state of damnation for some notable want or wickedness, and to use the obedience of all persons and churches which receive him, to plant, reform, and set order for avoiding that damnation. Apostles. A Prophet is a person having office and message from God, for the which he is meet, to foretell of plagues or of blessings which GOD hath showed to the Prophet, & to use the obedience of all which receive him, to plant, reform, and set order for the avoiding of the plagues, and the obtaining of the blessings. Prophets Evangelists are persons having office & message of God, for the which they are tried to be meet and thereto are chosen where the church is planted, or received by obedience, when they plant the church, to help the Apostles or Prophets, either by preparing a way for them to do the more good, or by holding that way & course which the Apostles and Prophets appoint unto them. Evangelists Teaching and guiding many churches, Chief labourers Apostles. Prophets. Helpers unto them Evangelists. Companions of their journeys. 53 Who have their several charge in one Church only, to teach and guide the same? The Pastor, or he which hath the gift of exhorting, and applying especially. The Teacher, or he which hath the gift of teaching especially: and less gift of exhorting and applying. They which help unto them both in overseeing and counselling, as the most forward or Elders. 53 Who have their false charge over one church only, to deceive and mislead it? Priests, Parsons, Vicars, Curates, and the rest of that rabble, which are thrust upon the flock. And helpers unto these, as every Questman, and the Clarks, and Readers, and Singers, etc. 53 A Pastor is a person having office and message of God, for exhorting & moving especially, and guiding accordingly: for the which he is tried to be meet, & thereto is duly chosen by the church which calleth him, or received by obedience where he planteth the Church. Pastor A Teacher of doctrine is a person having office and message of God, for teaching especially and guiding accordingly, with less gift to exhort and apply, for the which he is tri●d to be meet, and thereto is duly chosen by the church which calleth him, or received by obedience, where he planteth the church. Teacher An Elder or more forward in gift, is a person having office and message of God, for oversight and counsel, and redressing things amiss, for the which he is tried. etc. Single Elder Teaching and guiding in one church only. Chief labourers. Pastor. Teacher. Helpers unto them, as the Elders. 54 Who have office of cherishing and relieving the afflicted and poor? The relievers or Deacons, which are to gather and bestow the church liberality. The Widows, which are to pray for the church, with attendance to the sick and afflicted thereof. 54 Who be for the kitchen, and for feeding the belly? They have their civil collections popishly established. Also, Amners, Almsmen, Bead-houses, Mourners, Stewards, Cooks with all that rabble. 54 The Releever is a person having office of God to provide, gather & bestow the gifts and liberality of the church, as there is need●: to the which office he is tried and received as meet. relievers. The Widow is a p●rson having office of god to pray for the church, & to visit and minister to those which are afflicted & distressed in the church, for the which she is tried and received as meet. widows Officers of outward provision. relievers. Widows. 55 How hath the church the use of those graces, which all the brethren & people have to do good withal? Because every one of the church is made a King, a Priest, and a Prophet under Christ, to uphold and further the kingdom of God, & to break and destroy the kingdom of Antichrist, and Satan. 55 How are the people of the evil churches a plague to themselves, by partaking wickedness one with an other? Every one is a captain and ringleader to mischief. Also a spiritual infection, and abomination. Also a false & wretched deceiver. 55 The kingdom of all Christians is their office of guiding and ruling with Christ, to subdue the wicked, and make one another obedient to Christ. The kingly office of all Christians. Their Priesthood is their office of cleansing and redressing wickedness, whereby sin and uncleanness is taken away from amongst them. The Priesthood of every Christian. Their Prophecy is their office of judging all things by the word of God, whereby they increase in knowledge and wisdom among themselves. Every Christian a Prophet. 56 How are we made Kings? We must all watch one an other, and try out all wickedness. We must privately and openly rebuke, the private and open offenders. We must also separate the wilful and more grievous offenders, and withdraw ourselves from them, and gather the righteous together. 56 How is every one a captain and ringleader to mischief? They all seek occasions of evil, and hunt for the blood of the righteous. They chide & brawl without shame both privately and openly. They drive and chase from them the righteous, and loath their company. 56 Look question 48. For watching & trying out wickedness. For private and open rebuke. For separation. Kingly office of all Christians In watching and trying out wickedness. In recompensing Rebuke. Separation. 57 How are all Christians made Priests under Christ? They present and offer up prayers unto God, for themselves & for others. They turn others from iniquity, so that atonement is made in Christ unto justification. In them also and for them others are sanctified, by partaking the graces of Christ unto them. 57 How are they a spiritual infection and abomination? By a show of devotion in their false worship & idol service, they make others like them in their wickedness. They tolerate & cherish wickedness, to justify the same. In them also and by them others be accursed, by drawing their corruptions. 57 Look question 46. For praying for others. For justification. For Sanctification. Priesthood of all christians. In atonement and appeasing By prayer unto forgiveness. By justification. In Sanctification. 58 How are all Christians made prophets under Christ? They teach the laws of Christ, and talk and reason for the maintenance of them. They exhort, move, and stir up to the keeping of his laws. They appoint, counsel, and tell one an other their duties. 58 How are they false and wretched deceivers? They stand & reason for their laws and traditions. They encourage & strengthen one another, with flatterings & pleasings. They mislead by their counsel and example, to their mischievous business. 58 Look question 47. and 53. For teaching. For exhorting. For appointing duties by counsel and telling. Prophesy of all by Teaching Doctrine and general truth. Exhortation. Especial directing By example. By special telling & counsel, Hitherto of the communion of offices and graces in the Church. Now followeth the right using of the lords Supper, as a seal of this communion. How men should enter and take on them Church callings, and offices, and execute the same: Look question 114. 59 How must we use the Sacrament of the Lords supper, as a seal of this communion? There must be a due preparation to receive the Lords supper. And a due ministration thereof. 59 How do they make their supper of communion, a pledge & seal of their wretched confusion? They are most toward and fit to receive their own supper, but not the Lords. They handle their supper in a vile, & abominable manner. 59 The Lords supper is a Sacrament or mark of the apparent Church, sealing unto us by the breaking and eating of bread and drinking the Cup in one holy communion, and by the word accordingly preached, that we are happily redeemed by the breaking of the body and sheaddding of the blood of Christ jesus, and we thereby grow into one body and church, in one communion of graces, whereof Christ is the head, to keep and seek agreement under one law and government in all thankfulness & holy obedience. The lords Supper. In due preparation to receive it. In the due ministration thereof. A shorter definition. Or briefly, It is a seal of our partaking and growing together in one body, whereof Christ is the head in one christian communion. 60 What preparation ●ust there be to receive the Lords supper? There must be a separation from those which are none of the church, or be unmeet to receive, that the worthy may be only received. All open offences and fault must be redressed. All must prove and examine themselves, that their conscience be clear by faith and repentance, before they receive. 60 How are they most toward and fit to receive their own supper? They partake open wickedness in one wicked fellowship. Open offences & sins, are amongst them incurable. All do flatter themselves with a superstitious liking off an outward show of some holiness. 60 Preparation to receive, is a dutifulness in using means, that it may be in right, and due manner. Preparation. Separation of the unworthy, is a withholding of them from that communion and fellowship in the supper, being not prepared nor meet thereto. Separation. Redressing open offences and fault, is a dutifulness in using means, that the parties which do offend, may be openly known to be amended, or separation made. Redress. Examining our Conscience, is a due applying of the word of God unto the same, to know our good and evil life, lest the guiltiness of our secret sins and private offences, do make us unworthy receivers. Examining conscience. Preparation to receive. Open. By separation. By redress. Secret. 61 How is the supper rightly ministered? The word must be duly preached. And the sign or sacrament must be rightly applied thereto. 61 What is their vile and abominable handling thereof? The law doth bind the priest & people to a popish reading: or to a dead and fruitless teaching. And the sign is made a superstitious trifling, & colouring of abominations 61 Ministration of the Supper, is a due manner of using the same by applying it to a right communion. Ministration of the supper. By preaching the word. By applying the sign. By preaching the word of communion, we understand not the blind reading or fruitless prattling thereof at random, but a teaching by lawful messengers, of the right using of the body and blood of Christ in one holy communion, and that with power. Preaching the word of communion. 62 How must the word be duly preached? The death and torments of Christ, by breaking his body and shedding his blood for our sins, must be showed by the lawful preacher. Also he must show the spiritual use of the body & blood of Christ jesus, by a spiritual feeding thereon, and growing into it, by one holy communion. Also our thankfulness, and further profiting in godliness unto life everlasting. 62 What is their popish reading, or dead and fruitless teaching? By a show of reading, or telling of the body & blood of Christ, which were given for them, they mock them with a shadow of his body, or rather a counterfeit. They make them guilty of the body and blood of Christ jesus. They are emboldened, & made careless in their wickedness. 62 The death and torments of Christ, were defined before. The spiritual use and feeding of the body & blood of Christ, is an applying of his whole work of our redemption by that outward sign, to feel effectually the remedy of our miseries by that partaking & growing together in one body of Christ and spiritual Communion. Feeding by faith of the body and blood of Christ. Thanks giving and profiting in godliness are afterward defined. 63 How must the sign be applied thereto? The preacher must take bread and bless and give thanks, and then must he break it and pronounce it to be the body of Christ, which was broken for them, that by faith they might feed thereon spiritually & grow into one spiritual body of Christ, and so he eating thereof himself, must bid them take and eat it among them, & feed on Christ in their consciences. Likewise also must he take the cup and bless and give thanks, and so pronounce it to be the blood of Christ in the new Testament, which was shed for remission of sins, that by faith we might drink it spiritually, and so be nourished in one spiritual body of Christ, all sin being cleansed away, and then he drinking thereof himself must bid them drink there of likewise and divide it among them, and feed on Christ in their consciences. Then must they all give thanks praying for their further profiting in godliness & vowing their obedience. 63 How is the sign made a superstitious trifling and colouring of abominations? They take bread or a wafer cake, and inchaunte it by reading a grace over it, and a number of other prayers: they read it to be the body of Christ, which is but an Idol in stead thereof, and they feed on it by their superstition, and grow into one wicked communion: so the priest doth eat of it himself, and carrieth it round about unto them, with a vain babbling over every one, which receive and eat it kneeling down before him. Likewise also they take the cup, and inchaunte it, by reading a grace, or other prayers over it: then they read it or by the book pronounce it to be the blood of Christ, which is but an Idol in stead thereof. And so he and they drinking it, do even drink their iniquity, and feed thereon. So are they emboldened and further strengthened in their sin. Hitherto of our calling in the new Testament. 63 Applying of the sign, is a due manner of giving, taking, and using it in an holy communion upon the word preached. Applying the sign. Pronouncing the bread to be the body of Christ, is a warranting and sanctifying thereof, by the authority of God in the message of the Preacher, to be an outward religious sign, seal, or pledge of his body broken for us, and of the spiritual grace received thereby. The bread the body of Christ. Pronouncing the drink to be the blood of Christ, is a warranting or sanctifying thereof, by the authority of God in the message of the Preacher, to be an outward religious sign and seal or pledge of his bloodshedding for remission of our sins, and of the spiritual grace received thereby. The drink the blood of Christ. Now followeth what calling the jews had in the old Testament, as by shadows and ceremonies, which now are abolished. It were to long to write of all the jewish Ceremonies, seeing we would have this Book so small as we could. For the order of handling them, there is no difficulty, for look as the points and matter of our redemption be, so must the ceremonies be applied thereto. 64 What calling is there by ceremonies and shadows? By outward sensible signs, they teach us spiritual graces: as the ceremonies of the old law, which are abolished. And in the new Testament, the two Sacraments before mentioned. To apply this to the jews at this tyme. 64 How are the jews called away, & misled by the ceremonies? Their outward sensible signs, are a mockery of the spiritual graces: yea Idols be they and superstitious trifles in stead of grace and truth, which is by Christ jesus. 64 The old Testament was a declaring & teaching by a due message from God, of the redemption by Christ, who was yet for to come: but yet in darker manner, by shadows and ceremonies applied to the doctrine, to represent Christ jesus. The old Testament. Ceremonies be outward sensible signs, sanctified and applied by the word duly preached, to be religious shows of some spiritual graces, which are meant thereby. Ceremonies Remaining as the two Sacraments. Abolished. Ceremonies remaining (which rather are to be called Sacraments) are Religious Signs and seals, confirming and sealing unto us by the word duly preached, a spiritual Grace received already. Sacraments. For they be rather seals of graces received, then shows and shadows of graces coming. Ceremonies abolished are, which being fulfilled in Christ, whom and whose doings they did signify, do cease to be held any longer: because Christ jesus hath made our salvation so clear, that to use the old ceremonies, were to darken the light with shadows▪ and to change Christ jesus himself, for the signs and shows of him. Ceremonies abolished. 65 Which be the ceremonies of the old law? Some were ceremonies of the whole church, and of our whole redemption: As the Garden of Eden after the fall of man. For the Tree of life which before the fall of Adam was but a token of his obedience, of his welfare and happy life thereby, was now made a sign of life in Christ jesus: Also his driving from the tree & garden, was a sign that he should seek life and redemption, by Christ in his Church. For the Garden also did shadow out the Church, as the Tree did shadow Christ jesus. Also the Altar, and place together where it stood before the Tabernacle was commanded. For the Church of God is as holy ground, for the Altar Christ jesus: and we, are the place which he hath chosen to put his name there. Christ is the Altar, because that as by the Altar, the place and all that was done in it, was sanctified, so by Christ both we and all that we do in our regeneration is cleansed and sanctified. And therefore is Christ the Altar, because that as it was for burnt and sin offerings, and for meat offerings, and peace offerings, etc. So Christ was slain to be our burnt and sin offering, and he overcame and took away sin and misery, and restored our happiness, to be our meat offering and peace offering. The Ark of Noah, and the door thereof, and the safety of his family therein, did signify the spiritual house, and Church of God, whereof Christ is the door: and also the spiritual safety and happiness therein, which shall be perfected after this life. The land of Canaan and the increase, and blessings thereof, were figures of the Lords Church and people, and of the spiritual graces which the Lord bestoweth thereon. For as the lands of the kingdom is the kings inheritance, so we are the Lords spiritual, inheritance, and his Canaan, over which he reigneth. The same also is to be sated of some places in the land of Canaan. The passover and coming out of egypt did foreshow our redemption from Satan and Antichrist, and from all wickedness and misery. For we eat the paschal Lamb Christ jesus, when we feed spiritually on his death and torments, and so die with him by repentance unto sin, and when we receive the graces of his resurrection, and happiness with God, and so partake and grow together in one body and church, in one Christian communion of graces, whereby we go out of Egypt, as did the Israelites. As the Rock from whom doth flow the spiritual drink. The Tabernacle framed and made for a dwelling to the Lord wherein he delighteth. The City jerusalem. Mount Zion. The Temple. The Sanctuary. The Slaughter of the Midianites: and such great Deliverances. The Return from the Captivity. etc. Also certain Families holding the ceremonies, and true Religion: As the family of Noah: and those before him, which were raised up in Abel's room. Abraham and his seed. Moses and the Kingdom of Israel in the hands of good Kings & judges. Aaron & his seed the Priests and Levites. David & his seed in the seat of judgement, till the coming of Christ. And other such like. 65 How do they make the ceremonies Idols, & mockeries of the truth? They have some Ceremonies in place of the Church, and of the redemption by the Messiah, which are Idols in stead of the Church and of the redemption. As the Garden of Eden, and the Tree of life therein, they make an idol in stead of Christ & his church if still they hold them as ceremonies, that the Messiah our tree of life, is not come, & that he daily doth not gather his church, which is our garden of Eden. For therein we have our spiritual beauty, & look for an end of this outward baseness & misery. Likewise, their Altars at this day, and the places where they stand, they do make Idols in stead of Christ and his church, because they hold them as ceremonies, that the Messiah our altar, is not come, & that the true Christians are not the place of the Altar and church of God, which the Lord hath chosen to put his Name there, and there to dwell. But they look to come again to their jerusalem and mount Zion, and that their Messiah shall bring them thither, who as yet they say, is not come into the world. But of this the jews have their Idols and mocks, because they look for safety otherwise then by Christ in his Church. Of this the jews have their Idols and mocks, because they dream of a wordly Canaan, to the which they shall come, not knowing that it ceased to be a figure, when it was polluted with Idolatry, and when Christ came, and reigned in his Church, as a King in his spiritual Canaan. Of this the jews have their passover as an Idol and mockery: because they deny Christ jesus the paschal lamb to be offered already, and because they do not feed on his death and torments, nor receive the grace of his resurrection and glorifying. The like may be said of other such ceremonies and shadows of the whole Church, and of our whole redemption. 66 Some were Ceremonies of some points of our Redemption: as of the Lords secret Counsel and readiness to help us, which are handled in the 24. and 25. and 33. question. For his love and mercy towards his people, and his electing and predestinating of them unto salvation, with care and mindfulness over them were showed, and figured by the Tithe, the first borne, the first fruits, The numbering of families, The choosing of the Levites, The perfect numbering and measuring of things about the Tabernacle and Temple. The paschal Lamb kept till the day of the passover, figured that Christ was appointed for the slain Lamb before the world was. Lots, and divisions of the land by lot. The sums which Solomon raised for the building of the Tabernacle. The casting of lots mentioned in Nehemiah for to dwell in jerusalem. The writings in Ezra made to show their kindred. And other such like. 67 Some were ceremonies of the sufferings of Christ in his Manhood: which are handled in the 26.27.28. and 29. question. For he bore the burden of our sins upon him. Which was shadowed by the sin offerings, with confession of sins upon the head of the sacrifice. Also by the fat and the gall and the kidneys: by the wood whereon the fire did kindle. Also by the false accusations & slanders of those which were figures of Christ. And diverse such like. 68 Also some were ceremonies of the wrath of God upon him for our cause. And of his death, torments, and bitter curse. As the fire of the Altar ever burning. The fire which came from heaven sundry times to consume the sacrifices. The grate of brass like network upon the Altar. The Rod in the Angel's hand that touched the sacrifice. The roasting with fire of the paschal lamb, and the burning of that which remained till the morning. The tables & stones of slaughter. The fleshhooks, the knives for slaughter, the hearth stones, the besoms, the pans, the slaying of the sacrifices, the pouring & sprinkling of the blood, the burnt sacrifice. Also the flaying, cutting in pieces, and cleeving of the sacrifices, the seasoning them with salt, the afflictions, torments, and troubles in conscience of those men which were figures of Christ, as of David, jonas. etc. 69 Some were ceremonies of his overcoming and taking away of our miseries. Look the 30. question. As of the taking away of our sins. As washings and cleansings with water. The cleansing of the Altar, the washing of the Sacrifices, the sending away of the escape goat, and of the live Sparrow, the offering of sacrifice with unleavened bread, the taking away of the excommunicate thing: the high Priest bearing the iniquity ●f the people, the taking away of the Ashes and excrements. And such like. 70 Some were ceremonies of his victory over death and hell, and the power of the wicked, and of our victory with him. As the going out of Egypt by strong hand, the going thorough the red Sea, the passing over Iorden. Great conquests by them which were figures of Christ: the swimming of the Ark of Noah upon the waters: the escaping from the dangers of the captivity: jaacobs prevailing when he wrestled with the Angel: the taking down from the tree, the cursed that was hanged: the eating of the passover, with their joins girded, and shoes on their feet, and staves in their hands, and eating it in haste: the removing of joseph's bones from Egypt. And such like. 72 Some were ceremonies of the happiness, which he also obtained for us. As of the causes of our happiness which are in God: mentioned before: And of the means of our happiness proceeding from God, as first of the communion of the graces and offices in the head of the Church, which is Christ. The ceremonies therefore of his mediation and Priesthood were, Every lawful high Priest and Sacrificer, till his coming. As Abel, Noah, Abraham, Melchizedecke, job, Moses, Aaron, etc. Also the mercyseat upon the Ark, the Altar of burnt offerings, the altar of incense and sweet perfume, the cleansings and perfumings of the high Priest. The high priest going into the holy place for atonement once a year, the Bells on the skirts of his garments, when he went in for atonement. The familiar appearing of Moses and others in the presence of God, and their pleading and praying for the people. Incense of hallowed fire, and not of strange fire, the fiery and brazen Serpent, the door of Noah's Ark and the Tabernacle, the Porch of the Temple, certain Pillars and stones, and such like. 73 Some were ceremonies of our justification by his mediation and Priesthood. As the graving of the names of the Tribes of Israel upon stones, and embossing and setting them in gold, to be presented and borne on the breast of the high Priest, the table of the Showbread with the things thereof: the stones of the Temple perfected before they were brought to be laid on: the pureness and perfection of all the stuff of the tabernacle, and such like. 74 Some were ceremonies of our Sanctification by his priesthood. As the holy garments of the Priests: the ceiling, gild, and hanging of the temple and tabernacle: the anointing of all things with holy ointment: the sanctifying of the Priests: the Sabbath a sign of holiness, and such like. Place this number 71. between 70. and 72. 71 Some were ceremonies of his restoring of happiness, look question 31. And first of his own justification and happiness. As the Sacrifices without spot and blemish: the stones of the Altar whole and unheawen: the writing of holiness to the Lord, to make the high Priest acceptable: the making of the Ark and Altar of Shittun wood. The ceremonies of his happiness were, The precious ointment, wherewith man's flesh might not be anointed: the taking up into heaven of holy men, which were figures of him: the budding and fruit of Aaron's Rod: the riches and glory of Solomon, and such like. 75 Some were ceremonies of the prophecy of Christ, and of his word and promises, and our calling to happiness. As the testimony & Oracles from the Ark: the V●im & the Chummim upon the breastplate of Aaron: the rings and bars to carry the Tabernacle and the things thereof, that the people might follow it to the land of Canaan: the pillar of a cloud, and the pillar of fire, to lead them both day and night, that is the Lords Name of power and Majesty: Manna from heaven: the giving of the Law in glorious manner: the raising up and sending of the Prophets: the trumpets and Lamps, and Lights, and Candlesticks: the windows of the temple: the place where God did put his name by the Ark and Altar therein: the chief workmen about the tabernacle and temple to make and build them. 76 Some were ceremonies of Christ our King, and of his Kingly office. As the lawful Kings and judges of Israel: as Moses, joshua, Gideon, Samson, David, Solomon, etc. The Crowns of gold: the Rod of Moses: the Thrones for judgement, and such like. 77 Some were ceremonies of the communion of those graces and offices, which either the guides and teachers, or all the brethren and people have to do good withal. As the wisdom and towardness of those which made the tabernacle and temple: the sum that Solomon raised to bring and prepare for the building of the temple: the four score thousand Masons, and the seventy thousand that bare burdens. Also the Priests and Levites, were figures of every Christian, a priest and Levite, and such like. 78 Some were ceremonies to us of the using of our redemption. And therefore our mortifying and miseries were shadowed by circumcision, by fastings and sackcloth and renting of garments. The eating of the passover with sour herbs, the going through the wilderness, and through the sea, dwelling in booths, the cry for the bondage of Egipte, buying & selling of bondmen, the blood of the covenant sprinkled on the people, the blood sprinkled upon the door posts, the doings and journeying of Abraham, abstaining from wine & strong drink, the law of the captive maid. The clothes rend, and the head bare, and a covering on the lips of the Leper, the humbling of the people on certain days. Sundry trials of the jews in the wilderness, the vail of separation in the Tabernacle and Temple. The marks and threats that none should touch the mount, the fleeing of the people from the presence of God, the oxen stoned and not eaten, which gored and killed any man, taking usury on strangers, the court of the Tabernacle and Temple, the going out of all, while the high Priest made atonement by incense, separation from all uncleanness. The redeeming of the unclean, by that which was clean, the vail on Moses face, because the people could not look on him. The blood of the sacrifice of consecration put upon the right ears, and thumbs and toes of the Priest, the sacrifice for sins of ignorance and such like. 79 Some were ceremonies of the judging and condemning of ourselves. As the giving of a redemption, when the people was numbered: the cursings upon mount Ebal, the touching of unclean things, the cry of the leper, I am unclean, I am unclean. The law of purifying women, and of cleansing garments and other things polluted, and of receiving a leper, or other polluted, being healed and clean: the bitter and cursed water, and the curse therewithal. And such like. 80 Some were ceremonies of our regeneration and newness of life. As the Nazarites the refraining from fat and from blood, the abstaining from unclean meats, the eating of unleavened bread: the showbread, the offerings to the building of the Temple, or Tabernacle: the making and paying of vows. And such like. 81 Some were ceremonies of the happiness whereunto we are called, and which in Christ we enjoy. As the coming into the land of Canaan, which shadowed the Church, and our happiness in the heavens with Christ. The meat offerings and peace offerings with joy and gladness. The feast of Tabernacles and of especial deliverances. The Sabbaths & jubilees. The blessing pronounced of the high Priest, as of Melchizedeck, Aaron. etc. The beautifying and adorning of the Temple and tabernacle. The outward blessings of the land of Canaan, a figure of the spiritual blessings. Long life in that land, of the everlasting life in the heavens: Also certain Welles and Springs in that land. The best remnant of the meat offerings belonging to the Priests. The redeeming of the freedom of bondmen. The redemption of the sail of lands and houses, and their return to the owner. The law that the Priests should not mourn for the dead, and such like. Hitherto of our calling both in the old and new Testament. Now followeth our obedience thereto, by mortifying, and the contrary of these things in the wicked. 82 How must we obey to our calling by mortifying? We must judge and condemn ourselves. We must suffer affliction. We must repent, and change our minds and disposition. 82 How are the wicked hardened in their sins, and desperately refuse their calling? They flatter and please themselves. They pamper and cherish themselves. They are froward and stiff. 82 Mortifying of ourselves, is a daily decay and wearing away of our wicked nature, and readiness to sin, by an effectual feeling of the curse and misery we are in, whereby the love and liking of ourselves is taken away. Mortifying. By judging and condemning ourselves. Afflicting & killing the flesh By suffering. By repenting judging and condemning ourselves, is a sure and certain consent in ourselves, by due examination of our state, that we are most wicked and wretched. judging our selves by Reckoning The multitude of sins. The greatness. By applying desert. 83 How must we judge and condemn ourselves? We must count & reckon the multitude of our sins. We must know the grievousness of them. We must apply the desert received or coming. 83 How do they flatter and please themselves in their sins? They forget and pass over their sins. They trifle and sport them away. They boast of their worthiness. 83 Reckoning and counting our sins, is a duty of right advising of ourselves, wherein and how often we sin, by a due calling of ourselves to accounts. Reckoning sin. Knowledge of the grievousness of sin, is the understanding or wisdom whereby we have found out how far we have disobeyed and broken the laws of God Knowing the grievousness. Applying desert, is a judging of ourselves worthy of such punishment, as the sin and trespass hath offended and abused the law giver which is God. Applying desert. 84 How must we suffer affliction? We must be inwardly troubled in dread and horror. We must be grieved and heavy unto death. We must suffer outward affliction, and at la●t death itself. 84 How do they pamper and cherish themselves in their sins? They are stout and sturdy against evils. They are merry and pleasant, They have their niceness and tenderness. 84 Suffering miseries is a yielding over of our bodies & souls to feel in them both such measure of the miseries, that Christ endured for us, that the liking of ourselves being taken away, we may only like and take Christ for our happiness. Suffering Inward Fear & dread. Grief. Outward Grief is a troubled disliking of our wickedness, whereby we feel the hurt and danger we are in, by the displeasure of God for our sins. Grief. Fear and dread is a troubled disliking of our curse and misery which shall come upon us by the wrath of God, whereby we fain would escape and get from it. Fear and dread. Suffering outwardly, is in withholding or wanting things needful for the body. And this is defined before. Sufferings outwardly. 85 How must we repent? We must be ashamed of our disposition and state. We must be angry and displeased therewith. We must hate & abhor the desires and thoughts of our hearts. 85 How are they froward and stiff in iustifiyng themselves? They are bold and maliperte. They are still and at rest in their sins. They love their fancies and pleasures and delight in the same. 85 Repentance is an utter disliking of ourselves by the feeling of our misery and contrary nature to God, whereby we wish for the estimation of him, that we had never offended him. Repentance Shame. Anger and hatred. Shame is a troubled disliking of our own vileness, by the feeling not only of the excellency of God above us, but contrary to us: whereby we are stricken as dead at the show of the same. Shame. Anger against ourselves, is a troubled disliking of our shameful injury done to the glory of GOD, whereby we are provoked to afflict, yea to destroy ourselves, wishing that we had never been borne, but that some hope of mercy doth stay us. Anger. Hatred of ourselves, is an utter disliking of our selves, as being contrary to the nature of God and his enemies: and therefore by his hatred against us, do feel ourselves a curse to ourselves, and would that we were not, in respect of ourselves. Hatred. 86 How must we be raised and quickened again upon our repentance? We must have faith to apply our redemption by Christ unto us particularly. We must have clear consciences that our sins and miseries are taken away. We must be sanctified unto newness of life. 86 How are they utterly discouraged upon their frowardness, and fall away more and more? They are unfaithful and withdraw themselves from God. They have their guiltiness as never to be better. They are set on mischief and wickedness. 86 Raising and quickening, is a daily renewing and strengthening of the godly nature and spirit of Christ within us, by an effectual feeling of the remedy of our curse and misery through Christ▪ whereby we profit in grace & godliness unto life everlasting. Raising and quikning. By faith. By working of faith. Clear conscience Newness of life. Faith is a full consent by heavenly inspiration, to our redemption in Christ, provoking us to take him for our happiness, and wholly to yield up ourselves unto him Faith. A clear conscience is a joyful consent, that by repentance and faith in Christ, we have peace with God, and are made his children and heirs of happiness. Clear consciences. Newness of life is, a strait obedience to the will of God, showing the change of our wicked nature for a heavenly and godly nature, which is by partaking the spirit of Christ jesus. Newness of life. 87 What is the happiness which we shall enjoy? A blessed and holy life, which for evermore we shall have with our God in the heavens. The fellowship and communion of saints. The rising again of our souls after this life, and of our bodies at the last judgement day to be blessed for ever. 87 What woes and miseries do they abide? A woeful and wicked life in hell for ever. They have their portion with devils and abominable men. They are condemned both body and soul unto eternal torment. 87 Our happiness is the perfect sufficiency, or most blessed state which we have and shall have in Christ: or it is the blessing of God upon us, whereby we want nothing, nor have need of any thing else, to better our state. Happiness. The fellowship and communion of saints is the enjoying of that happiness which we have & look for, by mutual use of the company, graces and duties one of another. Fellowship & communion. The raising again of our souls and bodies, is a restoring of us in both, by putting away the old nature decayed, and making us new creatures in Christ, having a pure and perfect nature, in stead of our former corruptions. Resurrection. Now follow the duties of godliness, which in newness of life we ought to keep. 88 Which be the duties of godliness in newness of life? All godliness is in the general duties of religion and holiness towards God. Also in the special duties for his name and Sabbath. Also in the duties of righteousness concerning man. 88 What be the sins and faults of the wicked? All wickedness or sinfulness showeth itself in profanes and wordliness. Also in that special sin of hindering God's name, and breaking his Sabbaths. Also in all unrighteousness concerning man. 88 Godliness is the right using, or continual occupying of our gifts and powers, both in soul and body, in such perfect dutifulness, as is taught and commanded us by the Lord our God. Godliness In Religion and holiness towards God. In righteousness with man. Religion and holiness is that part of godliness whereby we continually do glorify God as we ought. Religion. In general duties of holiness. In special duties. 89 What be the general duties of religion and holiness towards God. They consist in esteeming him. In honouring and worshipping him. And in serving him faithfully with all our endeavour. 89 How doth wickedness show itself in profanes and wordliness? Profanes is in despising God. In making him a shame and a scorn so much as lieth in them. In unruliness. 89 Esteeming God is a duty of Religion and holiness whereby we take him for our only happiness and consent, that he only hath all worthiness in him. Esteeming God. In his Majesty. In his authority In justice. In goodness. 90 How must we esteem and account of God? We must esteem him in his Majesty and excellency. Also in his justice. Also in his goodness. 90 How do profane and worldly men despise God? They make light of his worthiness. Also of his laws and commandments. Also of his grace and blessings. 90 Esteeming God in his Majesty▪ is a duty of Religion, whereby we are stricken with a feeling of the great excellency of God above all, and of our unworthiness in respect of the same. Esteeming in his Majesty Reverence. Bashfulness. 91 What estimation must we have of his majesty? We must reverence him highly. We must be ashamed and abashed in comparison of him. 91 How do they make light of his worthiness? They set vile things before him. They are bold and malapert before him. 91 Reverence of God, is an estimation of God for his worthiness in himself, and for his own cause though he had made none of his creatures. Reverence of God. Bashfulness and shame of ourselves before God, is a troubled disliking of our own unworthiness, by the feeling of the excellency of GOD, which striketh us with the great estimation thereof. Bashfulness before God. 92 How must we esteem him in his justice? We must fear and tremble thereat, lest we displease him. We must be zealous for his right and glory. We must hate all vanity and wickedness, and be displeased therewith. 92 How do they make light of his laws? They have their hardness and stoutness of heart. Also their doubling and halting. Also they rest and flatter themselves in their wickedness. 92 Esteeming God in his justice, is a duty of Religion, whereby we take him for our Lord and governor, for his holiness in ruling us most worthily. Esteeming God in his justice. Fear, zeal. Hatred of wickedness. The fear of God, is an estimation of his justice, whereby we take heed to please him in all things, and abhor to provoke him against us, because we are sure, that as we set forth his excellency, so we shall have the name and the use thereof. Fear of God. Zeal to the glory of God, is an high estimation thereof, for his worthiness, provoking us most earnestly to hasten and further the same as being our happiness. Zeal to the glory of God. Hatred and anger against wickedness, is a troubled disliking thereof, for the cursedness and contrariety thereof, both to God and our godly nature, provoking us to set ourselves wholly against it. Hatred of vanity and wickedness. 93 How must we esteem him in his goodness? We must love the lord our God with all our hearts. We must continually rejoice in his presence. We must all ways hope and trust in his help. 93 How do they make light of his grace and blessings? They have their misgeving from goodness. They take grief thereat. They shrink away & doubt to go forward. 93 The love of God is an high estimation of God for his most perfect goodness, whereby we take him for our happiness in feeling his presence and good will towards us, and therefore yield up ourselves wholly unto him. Our love of God. Our joy in God, is an high estimation of the use of his goodness, whereby we feel him to be our happiness therein. joy in God. Hope and Trust in God, is an high estimation of the help of God towards us, provoking us to do all things in his name, with assurance of his promises and grant to prevail. Hope and Trust in God. We Hope when we have but the promise: we Trust, when we feel a further help upon his promise. The difference of Hope and Trust. 94 What honour and worship is due unto God? We must humble ourselves before him. We must seek to him, for his favour and help. We must be thankful, for his goodness towards us. 94 How would they make God's shame and a scorn? They have their loftiness and pride or else their superstition and Idolatry. They forsake the Lords goodness & withdraw themselves like strange children to seek to false Gods. They esteem their own worthiness and are unthankful to God. 94 The Honouring and worshipping of God is our holiness in showing by our lowliness before him, how much we esteem him above us. The honour & worship of God In humbling ourselves to his greatness In using his goodness In seeking to him. In thankfulness. Humbling of ourselves to God, is an honouring or worshipping of him, by abasing ourselves, according to our unworthiness and his excellency above us. Humbling ourselves inwardly In meecknes. In patience. Outwardly in homage. 95 How must we humble ourselves unto God? We must be meek, as despising our right and welfare. We must be patiented in abiding miseries. We must be lowly in our hearts, and in our speech and behaviour. 95 What is their loftiness and pride or their superstition and Idolatry? They are stout and stubborn: and yet slavish to false gods. They storm and grudge in adversity and yet superstitiously torment themselves. They will be galant and lordly, and yet bow and abase themselves to vile Idols. 95 Meekness is an humbling or abasing of ourselves in despising our right or welfare, as unworthy to have or to seek it. Meekness. Patience is an humbling or abasing of our selves, gladly to suffer miseries and temptations as being meet for us. Patience. Lowliness and homage is an humbling or abasing of ourselves as beseemeth his worthiness, whereby we wholly yield up ourselves to give him his honour. Lowliness and homage. 96 How must we seek to him, for his favour and help? We must confess our faults and offences. We must ask pardon & forgiveness. We must complain of our wants & crave his help. 96 How do they forsake the Lords goodness, and withdraw themselves like strange children to seek to vain gods? They excuse and justify themselves in their sins, or make confession unto Idols. They are froward and wilful in their sins, or seek their false pardons. They challenge deserts or complain and seek help by false gods. 96 Seeking to God is a worshipping of him by a willing desire to use his goodness towards us. Seeking to God. For remedy of sin. Confessing faults Ask pardon. For the remedy of evil for sin. Complaining of wants. Craving help. Confessing faults is a seeking to God for his mercy, by showing wherein and how greatly we have offended. Confessing faults. Ask pardon is a seeking to God to have our sins forgiven us, with an humble entreating of him for his Christ's sake. Ask pardon. Complaining and Craving, is a seeking to God by showing wherein and how much we have need of his help, with an humble entreating him for the same. Complaining and Craving help. 97 How must we be thankful? We must acknowledge his goodness towards us. We must give him thanks for the same. We must praise him in his marvelous works. 97 How do they esteem their own worthiness, and are unthankful to God? They set light and think scorn of his graces. They talk of their deservings. They vaunt and boast in their works. 97 Thankfulness is an honouring or worshipping of God by abasing ourselves for his blessings received, whereby we take our selves wholly indebted unto him, and to be altogether unprofitable unto him, and never able to make him amends. Thankfulness to God. In acknowledging his goodness. In dutifulness for the same, Giving thanks Giving praise. Acknowledging his goodness is a full consent & conscience thereof, by continual mindfulness and examining of his particular blessings. Acknowledging his goodness. Giving thanks is a witnessing or showing of the Lords deservings both in our hearts, or by voice & speech, whereby we confess the greatness of his blessings and our unworthiness. Giving thanks. Praising God is a confessing or reckoning up in ourselves or to others, of his great works and blessings to set forth his glory. Praising God. Hitherto of Esteeming and Worshipping God. Now followeth, How to serve him. 98 How must we serve God? We must learn his will. We must obey thereto in our calling. We must give good accounts of our calling. 98 How are the wicked unruly? They are foolish & full of ignorance and error. They disobey the Lords will. They are altogether set on their wills, and flee from the Lord. 98 Serving God is a dutifulness in following our calling and using our gifts with earnest endeavour, whereby the Lord hath his whole honour by all things we do. Serving GOD By learning his will. By obedience thereto In our calling. In accounts thereof Learning of his will is the service of our minds and understanding, in using his goodness in teaching us, that we may know his will & lead our lives thereafter. Learning the will of God. By getting knowledge. By using the same to follow The example of God. His guiding. 99 How must we learn the will of God? We must get the knowledge of his word and works. We must follow him guiding us. We must follow his example, so far as we are made according to his Image. 99 How are they foolish and full of ignorance? They seek deep to deceive themselves, and increase their follies. They follow lies and the lusts of their hearts. They become clean contrary to God, and are wholly perverted. 99 The knowledge of the word and works of God, is defined before in the 2. question. Following the Lord guiding us, is an using of his government, to put in practise a duty of office by his particular appointing. Following God guiding us. Following his example, is a fashioning of our lives to his image and likeness, in such things as he would we should be like him, to show forth his holiness. Following his example. 100 How must we obey the will of God in our calling? We must take counsel in all things we do. We must be forward thereon. We must do all things in their due manner. 100 How do the wicked disobey the Lords will? They do all things in ligthnes and rashness, or with subtlety and craft. They are backward and untoward. They have their evil handling and marring of matters. 100 Obedience to the will of God, is the service of God by our gifts and graces in using them rightly as his word doth bind us. Obedience In taking counsel. In dutifulness thereby, as Our forwardness upon counsel. Our manner of working. Counsel, is a minding and pondering of all duties, where by we examine and try how the Scriptures or word of God doth warrant them. Counsel Devising. Advising. A more full division of the points of wisdom & counsel, look for in our table of Divinity, & Nature, & of Ordering Common wealths. Advising Of present things. Marking and examining. Consenting judgement. etc. Conscience. etc. Of absent Past— Remembrance. Counting. Coming Foresight. Purpose and decree. 101 How must we take counsel? We must attend and watch to our duties. We must remember and count the same. We must foresee and purpose what to do. 101 How are they light and rash in their doings? They have their carelessness and dullness. Also their forgetfulness. Also their unwariness and headiness. 101 Our attendance and watching, is a continual minding of every duty, whereby we take heed that we fail in no duty. Attendance and watching. Our reckoning and counting is a due advising or counsel of things done, whereby we call ourselves to accounts what things are amiss. Reckoning. Foresight is our counsel whereby we are advised of things which may fall. Foresight. Purpose is our counsel, whereby we are settled, how any thing shall be by the good help of god. Purpose. 102 How must we be forward? We must desire to do our duties, with hope and trust of obtaining our desires. We must have zeal & courage thereto. We must be joyful and comfortable therein. 102 How are they backward and untoward? They have evil will to their duties, with shrinking and doubting to go forward. They are could & do better things by halves. Their duties are wearisome and irksome unto them. 102 Forwardness is a due preparation and stirring up of our minds, whereby nothing can withhold us from beginning the work. Forwardness. Desire to our duties is a liking thereof, whereby we willingly consent for to do them. Desire. Forwardness. Inclining Desire. joy. Provoking Zeal. jealousy. joy, Hope, Trust, Zeal, were defined before. 103 In what manner must we do our duties? We must be active and skilful. We must labour and work. We must be steadfast and constant. 103 What evil handling and marring of matters have they? They are unfit and unskilful. They are idle and slothful. They are wavering and give over. 103 The manner of working is the right use of our counsel and forwardness, in applying the same unto practice. Manner of working. Activeness and skill, is a due readiness in doing things in such due manner, as best may further the business. skilfulness. 104 What skill or activeness is required? We must order things by their times and course. Also by their measure of work. We must be seemly & handsome therein 104 How are they unfit and unskilful? They are disordered and do things by hazard. They have their disvantage. They are untydie and boisterous. 104 Ordering by time and course, is a due manner of setting and compassing our works, to bring them to pass in their due season. Ordering by time. Measuring our work, is an ordering thereof, by dispatching so much as we did wisely purpose. Measure. Seemliness and handsomeness, is a due manner of doing things in discretion and wariness, that nothing be hurt or hindered by hastiness. Handsomeness 105 What labour is required? We must use our force and might. We must be speedy and quick. We must be painful and straight that nothing fail. 105 How are they idle and slo●●hfull? They have their weakness and fainting. Also their slackness and slowness. Also their loathing and letting. 105 Labour is a manner of working whereby we overcome the hardness or hindrances of any work or business. Labour. Force and might, is a labour or endeavour whereby the work wanteth no strength to bring it to pass. Force. Speed is our endeavour in hastening to dispatch the work. Speed Painfulness is a labour or endeavour unto weariness, to bring any thing to pass. Painfulness. Manner of working Gains or activeness. Order By time and course. By measure of work. Handsomeness. Labour and diligence. Painfulness, Speede. Forceablenes. Steadfastness, Patient bearing. prevailing. 106 What steadfastness or constancy is required? We must be patiented, whatsoever success we have. We must prevail & gather strength. We must dispatch and finish our work. 106 How are they wavering and unpleasant? They are discouraged if any thing miscarry. They shrink and fail by their backwardness. They lose their labour and miss of their purpose. 106 Steadfastness and costancie, is a continuance of labour & business, without changing and letting, till our counsel and purpose take place. Steadfastness In patience. In prevailing. Patience in labour is a steadfastness in suffering the evils that come to us by any work, so that they can not discourage us. Patience in labour. prevailing and gathering strength, is a steadfastness whereby we get vantage and further ableness to bring any thing to pass. prevailing Gathering strength. Finishing. Dispatching and finishing is a steadfastness to the end of a work, bringing our counsel & purpose to pass. Dispatching and finishing. 107 What accounts must we make unto God of our service? We should always feel ourselves clear from the guiltiness of sin. We should be free from the troubles and punishments of sin by peace in God. We should use all things as a blessing and token of our justification. 107 How are they set on their wills and flee from God? They have always a guilty conscience for their sins. They are always troubled and afflicted by some thing amiss. In all things they feel the lords curse, and their condemnation, when God doth withdraw his peace from them. 107 Our giving of accounts, is our obedience in the service of God, whereby we make a good reckoning of all duties towards God. Accounts Of duties by a clear conscience. Of blessings by using them A good conscience was defined before, quest. 86. But here we define it as it should have been, if man had not fallen. A good conscience, is a joyful consent upon the examination of our lives, whereby we feel ourselves happy in joy and peace with our God. A good conscience. Without guiltiness of sin. Without trouble. Peace & Quietness in God, and the blessed use of all things, is an enjoying of the goodness of God in all things, whereby we feel him to be our happiness therein. Peace and blessings. Hitherto of the general duties of religion and holiness. Now follow the special duties for the name and kingdom of God, and for keeping his Sabbaths. 108 What be the special duties for the name and kingdom of God? They are for the worship of God, on some special occasions. Or for some special furtherance of his kingdom. 108 Which be the special sins of hindering God's name and kingdom? They be when we give special occasions for men to scorn & be ashamed of our profession. And when we hinder the building of his kingdom. 108 Special duties for the Name of GOD are whereby God is chiefly glorified on greater, or some times more rare occasions. Special duties for The name of God. His Sabbath. The Name of God is the knowledge of his excellency and worthiness, whereby he is glorified accordingly. To use his name rightly, is to glorify him according to the knowledge we should have of his excellency. The name of God By his special worship. By the furtherance of his kingdom. For the difference of the name and glory of God, look the 10. question and this 108. question. The special worship of God is our holiness in giving him honour on greater or more rare occasions. The special worship of God Our special humbling by special judgements. Our special thankfulness in stranger blessings. By praising God. By vowing vows, and performing them. 109 What special worship of God is there? Our special humbling with prayer in stranger judgements. Our special thankfulness, and praising of God in stranger blessings. Our special vows which we are for to keep and perform. 109 What special occasions give the wicked of shaming and scorning the worship of god? They show their hardening and wilfulness in stranger judgements. Also their sottishness, in stranger blessings. Also they hold their wicked course still, and are sold to do evil. 109 The definitions of humbling, prayer, and thankfulness, are given before: but here the special occasions are to be considered. Humb. Pray. Thank. A Vow is a faithful promise made by an oath, unto God in our hearts, or by voice & speech, whereby we bind ourselves to him, for some special blessing which we have or look for, to show our thankfulness in some special dutifulness, which before we knew not, or did neglect. Vows. 110 What special furtherance of the kingdom of God is there? In talk to edify one an other by praising God, and declaring his will by rebuke or exhortation. In doubt and controversy to swear by his name on just occasions, and to use lots. Also to keep the meetings of the church, and with our especial friends for spiritual exercises. 110 What hindrances be there of building God's kingdom? In talk to encourage to vanity and wickedness, and discourage from goodness. To speak blasphemies, or to use idle oaths, or gaming & trifling by Lots. To forsake the church meetings or be negligent therein, and to be near & friendly to the wicked to the increase of wickedness. 110 The kingdom of God which is called his church is defined before. Edifying is a communion or bestowing of our graces in knowledge, counsel, & due behaviour, to further all godliness in ourselves & others. Edifying Rebuke is a pronouncing of the known wickedness of any, with condemning of the same by the word of God, whereby they have shame that others might fear. Rebuke. Exhortation is an edifying by all comfortable words & promises in the Scripture, to work in our hearts the estimation of our duties with love and zeal thereunto. Exhortation. An Oath or Swearing by God is an honouring of God in his justice, when we call him to be a judge and witness of that truth, which can not otherwise be found out, and an avenger of our lies, if we speak any thing falsely. An Oath or swearing Lotting is an applying of some thing which is chance unto us, to be a token of Gods will in such doubts and controversies as he only is to determine. We honour him by Lots when we call & take him for our judge & Guide in them. Lotting The Church meetings are the due resorting & coming together of Christians, for mutual comfort by their presence, and communion of graces to further all godliness. Church meetings Our special furthering of the kingdom of God. In spiritual edifying. In talk by praising God, exhorting & rebuke. In doubt and controversies, as by swearing & lottery. In meetings for the same. With the Church With special friends. 111 What special duties be there for the Sabbath? All the general duties of religion & holiness towards God, and all the special duties of worshipping God, & furthering his kingdom, must on the Sabbath he performed, with ceasing from our callings & labour in worldly things. Yet such business as can not be put of till the day after, nor done the day before, may then be done. 111 What is the special sin of breaking the Lords Sabbath? It is notable profanes and wordliness, and a chief hindrance of the name of God, when we follow our worldly business, and callings on the Sabbath, or give ourselves to other vanity and wickedness. 111 The Sabbath or rest, or keeping of the Sabbath is an holy using of every seventh day in all duties of Religion and holiness & worshipping God and furthering his kingdom, and that with resting and ceasing from our calling and labour in worldly things. Our Sabbath is on the lords day which is the day of his rising from the dead, and is held by the church for a Sabbath or rest unto God, the next day after the jewish Sabbath. The Sabbath. So that we count every Sabbath from one Lords day to another. Hitherto of the duties of religion & holiness. Now follow the duties of righteousness concerning man. 112 Which be the duties of righteousness concerning man? They be either more bounde●, as the general duties in government between governors and inferiors: Or they be more free, as the general duties of freedom. Or else they be more special duties for each others name, and for avoiding covetousness. 112 Which be the sins of unrighteousness concerning man? They be either in the abuse of government: Or in the abuse of freedom and liberty: Or in special faulting by our own and others evil name, and by covetousness. 112 Our government is our Lordship, authority, or chiefty over any, whereby we use their obedience and service, to partake unto them the use & graces of our authority and guiding. Government In the entrance of that calling. In the due execution thereof. The definition above, set under this. Righteousness concerning man, is that part of godliness, whereby we keep and do all duties both towards ourselves, and towards all men, & fail in none of them. Righteousness concerning man In general duties More bound concerning Government. Submission. More free for Our own and other men's persons. Furniture and goods. In special duties For name and credit. For contentation and avoiding covetousness. 113 What be the duties of Governors? They consist in the entrance of that ralling. And in the due execution thereof by ruling well. 113 How is government abused? By an ambitious seeking and usurping of that calling which belongeth not to them. And by an evil handling thereof for their pleasure and lusts. 113 Entrance or taking on us the calling of government, is a due manner of beginning the same, being prepared and meet thereto. Entrance of that calling. By assurance of our gifts. By our calling to use them. By God's commandment. By agreement of men. 114 How must Superiors enter and take their calling? By assurance of their gift. By special charge and commandment from God to put it in practice. By agreement of men. 114 How do the wicked ambitiously seek and usurp their government? They are unfit and unskilful to govern. They are forbidden by God, and unsent to that calling. They steal into that calling, or get it by force and ravening. 114 Assurance of our gift, is a conscience of our ableness to follow that calling, because we know our own readiness, to do all the duties thereof, with prevailing and prospering by the help of God. Assurance of our gift In ourselves Knowledge, age, godliness. etc. Outward furniture. etc. By others, as parentage & birth. & 115 What gift must they have? All Governors must have forwardness before others, in knowledge and godliness, as able to guide. And some must have age and eldership. Also some must have parentage and birth. 115 How are they unfit and unskilful to govern? They are untoward through their ignorance, & are worldly minded men. They are children or of childish conditions. They have no right nor succession by parentage or birth. 115 Knowledge is the right judgement or wisdom which they should have, whereby they should have all things sought and found out belonging to that calling. Knowledge. Godliness is defined before. Age and Eldership is a gift whereby they have greater authority as by natural desert of their wisdom, if so be by continuance of time they have gotten that wisdom. Age and Eldership. Birth and Parentage, is a gift whereby they have greater authority as by natural desert of kindred and blood, or of begetting and bringing up, if so be they answer in worthiness otherwise. Birth and Parentage. 116 What charge or commandment of God must they have to use their gift? They have first the special commandment of furthering his kingdom, by edifying and helping of others, where there is occasion and the persons be worthy. Also some special prophecy and foretelling of their calling, or some general commandment for the same. Also particular warnings from God unknown to the world, as in old time by vision, dream and revelation, and now by a special working of God's spirit in our consciences. 116 How are they forbidden by God and unsente to that calling? They are chief forbidden to hinder the building of the Lords kingdom. Also their is some general commandment, or some special warning and example to stay them from that calling. Also their own fancy, ambition or lust doth thirst them on to that calling. 116 A commandment to use our gifts is a pronounced or written law or form of words, appointing unto us that duty, by the authority of God in the pronouncer or writer. Commandment to use their gift. General law. Special Prophecy. Warning. The special commandment for this is defined before. Prophecy or foretelling of their calling, is the pronounced or written decree or will of God for their calling showed before hand, which appointeth unto them that calling, by the authority of God in the pronouncer or writer. Prophecy of their calling. Particular warnings is the stirring up and provoking of them, by the word, their consciences, and the spirit of grace in them, and by the occasions of doing good by their gifts, whereby they are compelled to use their gifts in that calling. Particular warnings. 117 what agreement must there be of men? For Church governors there must be an agreement of the church. For civil Magistrates, there must be an agreement of the people or Common wealth. For Householders, there must be an agreement of the households. As Husbands, Parents, Masters, Teachers, or Schoolmasters. etc. 117 How do they steal into that calling, or get it by force & ravening? They will shift & thrust themselves into the Church government as Antichristes. They will shift or thrust themselves into the civil government, as Tyrants. They will shift and thrust themselves into home government, like Lord-danes, or masterly troublers. 117 Church governors are persons receiving their authority & office of God, for the guiding of his people the Church, received and called thereto, by due consent and agreement of the Church. Church Governors. The Church government and governors are defined before. Civil Magistrates, are persons receiving their authority & office of God, for the due guiding of the common wealth, whereto they are duly received and called, by consent and agreement of the people and subjects. Civil Magistrates. A larger definition may be this: Civil Magistrates are persons authorized of God, and received by the consent or choice of the people, whether officers or subjects, or by birth & succession also, to make & execute laws by public agreement, to rule the common wealth in all outward justice, & to maintain the right, welfare, & honour thereof, with outward power, bodily punishments, and civil forcing of men. Civil Magistrates. Householders or house keepers are persons authorized over their households and charges. Householders Agreement of men. Ecclesiastical. Civil For Magistrates In peace In war. For householders. 118 What agreement must there be of the church, for the calling of church governors? They must try their gifts and godliness. They must receive them by obedience as their guides and teachers, where they plant or establish the church. They must receive them by choice where the church is planted. The agreement also for the calling of civil magistrates should be like unto this, excepting their Pomp and outward power, and orders established meet for the people. 118 How do they shift or thrust themselves into the church government, as Antichristes? They hide away their untowardness and wickedness, and colour the same by an outward brag, or countenance of authority, or by flatterings and pleasings. They undermine, and take away by craft the liberty of the church, and bring them into bondage. They come upon them by power and force, and yoke them by cruel laws and penalties. The like may be said of tyrants which usurp civil authority. 118 Agreement of men is the willingness or glad consent both of the Governors to rule, & the people or inferiors to obey, for the assurance they have in God, of welfare by each other. Agreement of men. Trying of their gifts and godliness, is a taking of accounts of the same, by a right judgement of them, by that which we have known and seen in them, which doth sufficiently warrant their meetness. Trying gifts & godliness. receiving of them by obedience, is a dutifulness in partaking to them the use of our submission or service, because they partake unto us the use of their authority and guiding. Receiving by obedience. receiving by choice, is an agreement or partaking of conditions between Governors and inferiors, That so long as the Governors have right use of the submission and service of inferiors and the inferiors also have the right use and welfare of their authority & guiding, they shall hold that communion, or else make a breach thereof, when once it shall tend to confusion and destruction. Recyving by choice. We give these definitions so general, that they may be applied also to the civil state. Agreement of the Church. By trying their gifts and godliness. By prophecy. By life & manners. Receiving thereon By obedience. By choice. 119 What choice should there be? The prayers and humbling of all, with fasting and exhortation, that God may be chief in the choice. The consent of the people must be gathered by the Elders or guides, and testified by voice, presenting, or naming of some, or other tokens, that they approve them as meet for that calling. The Elders or forwardest must ordain, and pronounce them, with prayer and imposition of hands, as called and authorized of God, and received of their charge to that calling. Yet imposition of hands is no essential point of their calling, but it ought to be left, when it is turned into pomp or superstition 119 How do they come upon them with power and force, and yoke them with cruelty? With pride, threats, or wicked laws, they are thrust upon the people, by their own might or by the strength of others: As of Bishop's patrons. etc. The most wicked have gotten from all, the liberty of using their voice and sentence: and do at their pleasures present, name and approve whom they will. As the Examiner, the Patron, the Bishop. etc. They command and give licenses with seals and fees and kneel, and blasphemously also will give the holy Ghost and the authority of preaching, though they have not the gift: both which the lord only can give. 119 Prayer at the choosing is upon the word preached, a pronouncing of their earnest desire to have God their gracious Governor, in so weighty a matter, with an humble confessing wherein and how much they have need of his help, & an entreating for the same in the name of Christ jesus. Prayer at the choosing The gathering of voices & consent of the people, is a general inquiry who is meet to be chosen, when first it is appointed to them all, being duly assembled to look out such persons among them, & then the number of the most which agree, is taken by some of the wisest, with presenting and naming of the parties to be chosen, if none can allege any cause or default against them. Gathering voices The ordaining by some of the forwardest & wisest, is a pronouncing them with prayer & thanksgiving, & laying on of hands (if such imposition of hands be not turned into pomp or superstition) that they are called and authorized of God, & received of their charge to that calling. Ordaining. Choosing. By God which authorizeth and sendeth. By men which receive and confirm the authority By gathering voices. By ordaining With prayers and thanksgiving. With pronouncing them called. 120 What agreement must there be in the households, for the government of them? There must be an agreement of Husband and Wife, of Parents & Children: Also of Master and Servant, and likewise of Teachers & Scholars. etc. This agreement between parents and children is of natural desert and duty between them: But in the other there must be trial and judgement of each others meetness for their liking and calling, as is showed before. Also there must be a due covenant between them. 120 How do they shift and thrust themselves into home government? There is some disorder, wiliness, or wrong in their agreement. There is unnatural hardness in the parents towards the children: or the children do refuse and cast of their parents. They hide away their untowardness by some outward brag and countenance. By craft, fear or power, they undermine them and bring them into bondage. As for the covenant here between husband and wife, we understand not the covenant which is in the communion of marriage, but that which is in the communion of government. And this covenant is broken if either do seek the destruction of other, or do persecute religion or goodness: likewise also it is broken, if by keeping together the one can not hold the true religion through the untowardness of the other in a wicked and false religion. And therefore in such cases a brother or a sister is not in bondage but that the husband may departed from the wife or the wife from the Husband 1 Cor. 7. Yet this departing is not a breach of the covenant of marriage, but of that communion in government, through leaving one an other for a good conscience. 120 The government of the Husband is, his authority, lordship and chiefty over the wife, whereby he useth her obedience and service, to partake unto her the use and graces of his authority and guiding. The government of Husbands. Parents are persons authorized over their children to rule them, by natural desert of begetting and bringing them up. Parent's masters are persons authorized over their servants to rule them, by covenant of some maintenance, wages, or benefit, for their bodily service. Master's Teachers are persons authorized over scholars to rule them, by covenant to have maintenance or benefit by them, for the learning which they get under their guiding. Teachers. Trial of each others gifts & meetness is defined before, quest. 118. The covenant of Government, is an agreement or partaking of conditions to hold the communion thereof, so long as it tendeth not to the confusion or destruction of either party. Covenant of government. Home government. By natural agreement, as between Parents. Children By covenant and choice made, as Between husband & wife. Masters and Servants. etc. Let this Definition be equally weighed, and it will appear whether wives may depart from their Husbands, when the untowardness of the Husbands in a false religion, and persecution withal, doth drive them to seek their safety with true Religion and a good conscience. Hitherto of the entrance and taking on us the callings of government: now followeth the due execution of those callings. 121 How must Superiors execute their calling by ruling their inferiors? They must esteem right and due. They must uphold the same: By appointing to others their duties. They must take accounts. 121 How do the wicked handle their government amiss, and abuse the same for their pleasure and lusts? They mislike the right, and favour the wrong. They lead others unto wickedness. They suffer and let them alone therein. 121 For the definition of rule & government, look question 112. Execution of their calling is a dutifulness in them, in partaking unto them, which obey and serve them, the whole use, and all the graces of their authority and guiding. Execution of calling By esteeming right and due. By upholding the same, By appointing duties. By taking accounts. Esteeming right and due in inferiors, is a duty of their calling, whereby they are pleased with the worthiness thereof, and feel or know the use of the same. Esteeming right. Pleased with it. Love and joy. Zeal. jealousy. Displeased with contrary Hatred. Anger and Wrath. 122 How must they esteem right and due? They must be zealous for equity and innocency. They must love those and rejoice over them, which do their duties. They must hate all vanity and wickedness and be angry and grieved thereat. 122 How do they mislike right and due? They make light thereof. They loathe it and take grief thereat. They rest and please themselves in evil and wrong. 122 Their zeal and jealousy, is the estimation of right and duty, for the worthiness thereof: which provoketh them to hasten the same, & to make it sure with all straightness and watchfulness. Zeal. Their Love and joy is their high estimation of inferiors in their goodness, whereby they yield themselves to them in one mutual happiness, and take them as precious and dear, which are so obedient and ruly. love. Their anger and hatred is their troubled disliking of the wickedness of inferiors, for the contrariety thereof, to their just guiding and authority, provoking them speedily to redress such wickedness, or if that can not be, to cast them off and forsake them. Hatred and anger. 123 How must they appoint unto others their work and duty? They must teach them. They must direct them by their guiding and help. They must give them good example. 123 How do they mislead? They give them up to their ignorance, or deceive and beguile them. They forsake the untoward or make them more auke. They go before them in wickedness. 123 Appointing of duties is that point of government, or dutifulness in Governors, whereby their inferiors have their office and charge at their hands. Appointing duties By teaching. By special directing. Their Teaching is their dutifulness in using the obedience of inferiors, to learn and know their duties. Teaching. Teaching Delivering the grounds of Religion and meaning of the Scriptures. By interpreting and opening The words. The matter, as The whole meaning The sum & whole matter briefly laid out. The method and order. The parts. Proofs. Sentences. By gathering upon it General knowledge Of Religion and holiness Of righteousness with men. Applying to reform Scanning duties by Moving affections Cimending, discommending. Exhorting, dehorting. Confirming the same. By requiring again, and private applying. By trying in practice. 124 How must they teach them? They must teach them the grounds of religion, and the meaning of the Scriptures. They must exhort and dehort particularly for reformation of their lives. They must require things again which are taught, by particular applying and trying their gift. 124 How do they give them up to their ignorance, or deceive and beguile them? They teach them heresies, or let them alone therein, and withhold them from searching and learning the truth. They encourage & strengthen them in wickedness by flatterings and pleasings: but discourage from goodness by taunts and threats. They scoff & mock at their graces and knowledge, if they have any, or little regard their ignorance. 124 The grounds of religion are the pronounced, written, or known laws & doctrine of God, teaching us the first necessary and chief rules of our christian profession, whereof if one of them be denied or refused, it is the overthrow of all religion, & of our whole redemption. Grounds of Religion. Applying is an examining or trying out of the lives of men by the truth of God's word, to make known the secrets of their hearts unto them, and their just deserts for the good or evil that is in them, or proceedeth from them. Applying. For the definition of Exhortation, look quest. 110. Dehorting is an edifying by sharp & blaming words with threatenings of judgement, to work in their hearts a misliking of some vice and error, with a hatred and grief against it. Dehorting. Requiring again is a second or after teaching to confirm things which are taught. Requiring again 125 How must they direct them by their guiding and help? They must guide them in the worship of God, as in the word, Prayer, Thanksgiving, etc. They must gather their Voices, Doubts and Questions, and determine Controversies. They must particularly command and tell them their duties. 125 How do they forsake the untoward, or make them more auke? They are a spiritual infection, and mislead others in a false worship and idol service. They make them slavish to their decrees and traditions. They force, control and turn all duties which way they will. 125 Their directing and guiding is a duty of their government, using the obedience of others in following them, to do any thing with them or after them. Directing To do things with us In religion & worshipping God▪ In all other affairs In doubts & controversies to decide matters. In business to command & tell them their duties. To do things after us by our example. Guiding in the worship of God, is when they worship God with us, and after our manner. In the worship of God. Gathering voices, doubts, etc. is a diligent inquiry of them: and determining controversies, is an using of their obedience to follow our judgement in them, set down by the word of God. Deciding matters. Particular commanding and telling of duties, is a pronouncing with authority what we appoint them to do: whereby we use their obedience to follow our will. Particular commanding. Good example is a duty of their government in forwardness before them, to show unto others, how they should follow them, & do any thing after them. Good example. 126 How must they take accounts? They must continually watch them by visiting and looking to them themselves, and by others helping unto them. They must try out and search their state and behaviour by accusations and chargins with witnesses. They must reform or recompense by rebuke or separation the wicked and unruly. 126 How do they suffer and let alone in their wickedness? They hide wickedness and shift it away, and seek occasions of evil. They overslip wickedness and pass by the same. They flatter and excuse them in their sin. Hitherto of the duties of Governors, now follow the duties of submission unto them. 126 Our taking of accounts is a duty of our government, whereby we reckon with them, how they do their duties. Taking accounts In knowing right & due By Watching. By examining. In recompensing. Watching, is our continual minding of them, whereby we mark their obedience and service. Watching. Examining and trying, is a forcible taking of accounts, whereby we make known that which any would hide. Examining. Recompensing is a duty of government, whereby as they do their duties, so we give them the name and the use thereof in good or evil. Recompensing. For rebuke and Separation, look question 48. 127 what say you of the duties of submission to Superiors? They consist in esteeming them. In honouring them. In serving them. 127 How are inferiors undutiful and faulty▪ They despise their Governors. They make them a shame and a scorn. They are unruly. 127 Inferiors or persons governed are, which give use to their Governors of their submission and service, and receive the use of their authority and guiding, and hold this communion so long, as it tendeth not to the confusion, or destruction of either of them. Inferiors and submission. In esteeming them. In dutifulness thereon by Honouring them. By serving them. Esteeming Superiors, is a duty of submission, whereby we consent, that they are worthy and meet for to guide us. Esteeming In their persons Reverence. Bashfulness. In their authority In justice. In goodness. 128 How must we esteem them? We must esteem them in their persons. Also in their justice. Also in their Goodness. 128 How do they despise them? They make light of their worthiness Also of their will and pleasure. Also of their goodness, and the graces, and blessings which they may have by them. 128 Esteeming them in their person, is whereby we are moved at their presence, and are stricken with their worthiness, for their continual good example and due behaviour. Esteeming their persons. 129 How must we esteem them in their person? By reverence. By shamefastness and bashfulness. 129 How do they make light of their worthiness? They are too homely with them. They are bold and malapert. 129 Reverence is an estimation of them for their own worthiness, though we had not to deal with them. Reverence. Bashfulness or shamefastness, is a troubled disliking of our own unworthiness, because of their presence, whom we better account of then of ourselves. Shamefastness. 130 How must we esteem them in their justice? By fear. By zeal for their right. By grief for their displeasure. 130 How do they make light of their will and pleasure? They have their hardness and stoutness of heart. Also their doubling and halting. Also they rest and flatter themselves in their wickedness. 130 Esteeming them in their justice, is a duty of submission, whereby we take them to be meet and righteous Governors. Esteeming them in their justice. In well doing Fear. Zeal. In evil doing as grief. Fear is an Estimation of their justice, whereby we take heed to please them in all things, and abhor to provoke them against us, because we are sure, that they will recompense us according to our deservings. Fear. Zeal for their right is an high estimation thereof, for their worthiness, provoking us earnestly to hasten and further the same, as feeling it our curse if they lose their right. Zeal. Grief for their displeasure, is a troubled disliking of our wickedness, and injury done to them, whereby we feel the hurt and danger We are in, by their displeasure against us. Grief. 131 How must we esteem them in their goodness? We must love them. We must rejoice in their presence & welfare. We must hope and trust of their help in God. 131 How do they make light of their goodness, and of their graces & blessings which they may have by them? They have their misgiving from them. They are grieved and heavy before them. They shrink away, and doubt of their help. 131 Love and joy is an estimation of them in their goodness, whereby we yield our selves to them in one mutual happiness, & seek their welfare before our own. Love & joy Esteeming in goodness Present love. joy. Coming Hope. Trust. Hope and Trust is an high estimation of their help and favour, provoking us to do any thing, wherein we have assurance of their good will or promise. Hope and Trust. Look question 93. 132 How must we honour them? We must humble ourselves before them. We must seek to them for their favour and help. We must be thankful for their goodness towards us. 132 How do they make them a shame and a scorn? They have their loftiness and pride or else toe much slavishnes. They forsake their goodness and cast them of. They esteem their own worthiness and are unthankful. 132 Honouring them is a duty of submission, whereby we set forth their worthiness. Honouring them. In humbling ourselves to them. In using their goodness. Humbling ourselves, is an honouring of them, by abasing ourselves, according to our unworthiness and their excellency above us. Humbling. Inwardly In meekness. In patience. Outwardly in homage. 133 How must we humble ourselves? We must show the lowliness of our hearts by our speech and behaviour. We must be meek in despising our right and welfare. We must be patiented in abiding their chastising. 133 How have they their loftiness and pride, or their toe much slavishnes? They will be gallant and lordly, or over wretched in flattering. They are stout and stubborn. They murmur or rage when they are corrected. 133 Homage is an Humbling or Abasing of ourselves in our behaviour towards them, as beseemeth their worthiness, whereby they have honour therein. Homage. Meekness is an humbling or abasing of ourselves, in despising our right and welfare, as unworthy to have or to seek it at their hands, when they wittingly withhold it. Meekness. Patience is an humbling or abasing of ourselves, gladly to suffer their corrections as being meet for us Patience. 134 How must we seek to them for their favour and help? We must confess our faults and offences. We must ask pardon and forgiveness, We must complain of our wants and crave their help. 134 How do they forsake their goodness and cast them of. They excuse and justify themselves in their faults. They are froward and wilful in the same. They challenge their deservings▪ 134 Seeking to them, is an honouring of them by showing of our willing desire to use their goodness. Seeking to them. In faults Confessing faults Ask pardon. In other misery or need. Complaining of wants. Craving help. Confessing faults is a seeking to them for their favour and good liking, by showing wherein and how greatly we have offended. Confessing faults. Ask pardon is a seeking to them to have our faults forgiven us, with an humble entreating them for the same. Ask pardon. Complaining and Craving, is a seeking to them by showing wherein and how much we have need of their help, with an humble entreating them for the same. Complaining and Craving help. 135 How must we be thankful? We must acknowledge their goodness towards us. We must confess the same in our words. We must show kindness and duty again. 135 How do they esteem their own worthiness and are unthankful? They set light and think scorn of good turns and benefits. They talk and vaunt of their deservings. They upbraid them and are undutiful. 155 Thankfulness is an honouring of them by abasing ourselves for the good we have by them, whereby we take ourselves indebted unto them and unable to make them amends. Thankfulness to them. In acknowledging goodness. In dutifulness for the same, Giving thanks Kindness and duty again. Acknowledging goodness is a full consent and conscience thereof, by mindfulness and examining of their particular good turns towards us. Acknowledging their goodness. Giving thanks is a witnessing or showing of their deservings, whereby we confess their goodness towards us, and our unworthiness. Giving thanks. Kindness or duty again, is a thankfulness in pleasuring them for all the goodness which they have showed towards us. Kindness and duty again. Hitherto of esteeming and honouring Superiors: Now followeth serving of them. 136 How must we serve them? We must learn of them. We must obey them in our calling. We must give good accounts of our calling. 136 How are they unruly? They are foolish and ignorant. They are disobedient. They are masterly and set on their wills. 136 Serving them is a dutifulness in giving to Supetiours the use of our calling and gifts, with earnest endeavour to pleasure and profit them. Serving them By learning of them. By obedience thereto. In our calling. In accounts thereof. Learning of them, is the service of our mind and understanding, whereby we use their goodness in teaching us, that we may know our duties, and do thereafter. Learning of them. By getting knowledge. By using the same to follow Their guiding. Their example. 137 How must we learn? We must get the knowledge of such things as they teach us, and reform ourselves by them. We must follow them guiding us. We must follow their example. 137 How are they foolish and ignorant? They are dull and deceived. They become more untoward and auke. They are contrary and against them in unlike behaviour. 137 Knowledge of our duties, is the right judgement and wisdom we should have, whereby we should have all things sought and found out belonging to our calling. Getting knowledge by them. Following them guiding us is a duty of submission in using of their government, to put in practise any duty by their particular appointing, or as we see them to go before us. Following them guiding. Following their example, is an using of their godly life, to frame our own lives accordingly. Following their example. 138 How must we follow them guiding us? We must worship God by their guiding, and daily keep the meetings thereto appointed. We must yield and stand to their judgements, and debatings of matters by the word of God We must take and fulfil our task and duties at their appointing. 138 How are they untoward and auke? They hold a superstitious or false worship with them. They are froward and contentious. They are unprofitable, and bring loss or disvantage. 138 The worship of God, and the meetings for the same, are defined before. Yielding and standing to their judgements, is a duty of submission in using of their judgements, and answers to learn what is truth and meet in any matter, to follow the same. Yielding to their judgements. For Taking and fulfilling our task & duties, look number 146. 139 How must we obey them in our calling? We must take counsel. We must be forward thereon. We must do all things in their due manner. 139 How do they disobey them in their calling? They do things in lightness and rashness, or with subtlety and craft. They are backward and untoward. They have their evil handling and marring of matters. 140 How must we take counsel? We must attend and watch to our duties. We must remember and count the same. We must foresee & purpose what to do. 140 How are they light and rash in their doings? They have their carelessness and dullness. Also their forgetfulness Also their unwariness and headiness. 141 How must we be ready and forward upon counsel? We must desire to do our duties, with hope and trust of obtaining our desires. We must have zeal & courage thereto. We must be joyful and comfortable therein. 141 How are they backward and untoward? They have evil will to their duties, with shrinking and doubting to go forward. They are could and do better things by halves. Their duties are wearisome and irksome unto them. 142 In what manner must we do our duties. We must be active and skilful. We must labour and work. We must be steadfast and constant. 142 What evil handling and marring of matters have they? They are unfit and unskilful. They are idle and slothful. They are wavering and give over. 143 What skill or activeness is required? We must order things by their times and course. Also by their measure of work. And we must be handsome and tidy in our work. 143 How are they unfit and unskilful? They are disordered and do things by hazard. They have their disvantage. They are untydie and boisterous. 144 What labour is required? We must use our force and might. We must be speedy and quick. We must be painful and strait that nothing fail. 144 How are they idle and slothful? They have their weakness and fainting. Also their slackness and slowness. Also their loathing and letting. 145 What steadfastness and constancy is required? We must be patiented whatsoever success we have. We must prevail & gather strength. We must finish & dispatch our work. 145 How are they wavering and unconstant? They are discouraged if any thing miscarry. They shrink and fail by their backwardness. They lose their labour and miss of their purpose. ¶ For the Definitions and Divisions of all these before from number 138. until number 146. Look the number 100 to the number 107. 146 What accounts must we make of our calling? We must clear ourselves from all accusation and suspicion of evil. We must show and appreve our faithfulness. We must fulfil our task. Hitherto of bounden duties. 146 How are they masterly, and obstinate in their wickedness? They excuse and justify their faults. They hide their unfaithfulness, and shift it away. They fail of their work & duties, and do them by halves. Hitherto of abuse in government. 146 Giving accounts is our obedience in serving them, whereby we make a good reckoning, of all duties towards them. Accounts In word In clearing ourselves. By showing our faithfulness. In deed by fulfilling task. Clearing of ourselves is a giving of accounts, whereby we discharge ourselves of all things wherewith we are, or might seem to be charged. Clearing. Showing faithfulness, is a giving of accounts whereby they mark and perceive, that we keep trust and credit with them. Faithfulness. Fulfilling task is an accounts in our deeds, discharging us of that work and service which they appointed unto us, because we have duly dispatched the same. Fulfilling task. 147 What be the more free duties? They are concerning other men's persons, in goodness towards them. Or concerning our own. Or concerning outward furniture. 147 What abuse is there of freedom and liberty? The wicked are cursed and ungracious to others. Also to themselves. Also they mar & spoil all things. 147 Goodness towards others is our righteousness in yielding and applying ourselves unto them to their behoof rather than to our own. Goodness By esteeming and accounting. By dutifulness thereon In honouring them. In pleasuring them. 148 What be the duties of goodness towards others? They be either in esteeming them. Or in honouring them. Or in pleasuring them. 148 How are they cursed and ungracious to others? They despise them. They shame them or make them a scorn, so much as lieth in them. They are hurtful and mischievous. 148 Esteeming them is a duty of our goodness, whereby we judge and take them, as worthy thereof, and yield ourselves to them. Esteeming them In prosperity In their persons. In their goodness. In misery 149 How must we esteem them? We must esteem them in their person. In their goodness. And in their misery. 149 How do they despise them? They have respect of persons. They cast them of, and make light of their worthiness. They forsake them in misery. 149 Esteeming them in their person is a duty of goodness whereby we yield ourselves to them, for their own cause and worthiness though we had no good by them. Esteeming person Reverence. Shamefastness. 150 How must we esteem them in their person? By reverence. By shamefastness. 150 How do they respect persons? By slavish abasing, by wondering, or by disdain. By boldness and malapertness. 150 Reverence is an estimation of them for the image of God in them, or for some show of his excellency. Reverence. Shamefastness is a troubled disliking of our unworthiness, which we feel the more by the show of their excellency. Shamefastness. 151 How must we esteem them in their goodness? By love towards them. By joy in their presence & fellowship. By hope and trust of their favour towards us. 151 How do they cast them of and make light of them? They have their misgiving & anger. Also their envy and grief. Also their shrinking & withdrawing. 151 Esteeming them in their goodness, is our dutifulness in yielding ourselves to them, for some communion of graces or duties which we have with them. Esteeming them in goodness love. joy. Love is an Estimation of them, in their goodness, whereby we yield ourselves to them in one mutual happiness. love. There is also a love of our enemies, which is but an estimation of the show of some excellency of God in them, which driveth us for the lords cause to seek their welfare. These we can not love in their goodness, being wicked, nor yield ourselves to them in one mutual happiness. Love of our enemies. joy is an estimation of them, whereby we feel the blessings and graces we have by them, how much they further our happiness. joy. The definitions of Hope and Trust look before. 152 How must we esteem them in their miseries? By mercy and compassion. By partaking their grief. By partaking their shame. 152 How do they forsake them in misery? They are savage and unmerciful. They are glad and merry in their evils. They disdain them and think scorn of them. 152 Mercy is a troubled disliking of their miseries as if they were our own. Mercy. Partaking grief is a feeling with them, of the hurts and dangers they are in, as if they were our own. Grief. Partaking shame, is a troubled disliking of that vileness they are in, as if it were our own. Partaking shame. 153 How must we honour them? We must humble ourselves to them. We must seek to them, and request them for their favour and help. We must be thankful. 153 How do they shame them, or make them a scorn? They have their loftiness and pride, or their slavish pleasing. They forsake their goodness and cast them of. They esteem their own worthiness, and are unthankful. 153 Honouring is a duty of goodness towards them, whereby we set forth their worthiness. Honouring By humbling ourselves to them For their worthiness reverent speech. Courtesy and Ministering. For agreement Meekness in pleasing. Gentleness in sparing. By using their goodness. Humbling ourselves is an honouring of them by abasing ourselves, according to our unworthiness which we feel in comparison of them. Humbling. 154 How must we humble ourselves to them? By lowliness in speech & behaviour. By meekness in pleasing them. By gentleness in sparing them. 154 How are they proud, or slavish in pleasing? They are gallant and lordly, or wretched flatterers. They are stout and wilful. They are disdainful and spiteful. 154 Lowliness is an humbling or abasing of ourselves, whereby we prefer them before us. Lowliness. 155 How must we be lowly in speech and behaviour? By using reverent names and speech towards them. By courtesy and homage. By waiting and ministering. 155 How are they galant and lordly. They rail, mock and jest, or otherwise abuse them by speech. They are to homely, uncourteous, or barbarous. They are nice and strange. 155 Courtesy or civility is an humbling or abasing of ourselves in our behaviour towards them, as beseemeth their persons, or deserts at our hands. Courtesy. Ministering is a duty of humbling or abasing, whereby we apply ourselves to help & serve them as their need is. Ministering. 156 How must we please them in meekness towards them? By yielding to their request, or opinion. By pardoning them any thing. By appeasing them being angry. 156 How are they stout and wilful? They are contentious and churlish. They are fierce and furious. They make trouble and provoke others. 156 Meekness is an humbling or abasing of ourselves in despising our right or welfare, as unworthy to hold or seek it with their displeasure. Meekness in pleasing By yielding. By appeasing anger. Yielding to them is a duty of meekness, fulfilling their desire and suit, though it be against ourselves. Yielding To request Of suit. Of pardon. To him that striveth for his opinion Pardoning is a duty of meekness in receiving them to favour, and showing our love, as if they had not offended us. Pardoning. Appeasing their anger, is a duty of meekness in using soft words and kind behaviour to get their favour in their wrongful disliking of us. Appeasing. 157 How ●ust we spare them in gentleness? We must be mild in talk or rebuke. We must forbear their infirmities. We must be patiented in their injuries. 157 How are they spiteful? They are wayward and bitter in talk and rebuke. They stomach infirmities and seek vantage against others. They are malicious & seek revenge. 157 Gentleness in sparing is a duty of humbling or abasing ourselves gladly to suffer their untowardness and weakness, though it be against ourselves. Gentleness in sparing By mildness, By patience in forbearing Infirmities. Injuries. Mildness in speech is a duty of gentleness in applying of our words to their liking though it be against ourselves. Mildness in speech In talk. In rebuke and admonishment. Patience is a duty of gentleness in sparing and forbearing them, dealing wrongfully against us. Patience. Forbearing infirmities is a duty of gentleness in sparing of them in their unadvised or unwilling dealing against us. Forbearing infirmities. Forbearing iniviries, is a duty of gentleness in sparing of them in their wilful dealing against our known right. Forbearing injuries. 158 How must we seek to them for their favour and help? We must complain of our wants, and crave their help. We must confess our faults and offending of them. We must ask pardon & forgiveness. 158 How do they forsake their goodness, and cast them of? They match and compare them selves with them, and scorn their help. They excuse & justify their faults. They are froward therein. 158 Seeking to them, is an honouring of them by showing of our willing desire to use their goodness. Seeking to them. In faults Confessing faults Ask pardon. In other misery or need. Complaining of wants. Craving help. Confessing faults is a seeking to them for their favour and good liking, by showing wherein and how greatly we have offended. Confessing faults. Ask pardon is a seeking to them to have our faults forgiven us, with an humble entreating them for the same. Ask pardon. Complaining and Craving, is a seeking to them by showing wherein and how much we have need of their help, with an humble entreating them for the same. Complaining and Craving help. 159 How must we be thankful? We must acknowledge their goodness. We must confess the same. We must show kindness and goodness again. 159 How are they unthankful and esteem their own worthiness? They set light by and think scorn of their good turns and benefits. They talk and vaunt of their deservings. They upbraid them and are undutiful. 159 For the Definitions and Divisions in this number 159. look number 135. 160 How must we pleasure them? By prayer for them. By directing and furthering them. By maintaining them. 160 How are they hurtful and mischievous? They curse and wish evil unto them. They mislead and hinder them. They forsake them and fail them, when they should help them. 160 Pleasuring them is a duty of goodness and charity towards them, whereby we do them good. Pleasuring them Secret by prayer for them. showed By directing and furthering them. By maintaining them. Prayer for them, is a seeking to God for his help and blessing upon them, by shewing wherein and how much they have need of his help, with an humble entreating him for the same. Prayer for them. For Directing, look number 125. Furthering is a duty of goodness, whereby they get vantage, and are profited by us. Directing & furthering In word by Teaching. Counsel. In deed By aiding, moderating By example. 161 How must we direct and further them? By teaching and counseling. By aiding and moderating. By our example. 161 How do they misled and hinder them? They corrupt them and hold them in their error and ignorance. They trouble or withdraw them from their duties. They are captains and ringleaders to mischief. 161 For Teaching and Counsel, look number 125. and number 53. And also 47. Aiding and helping is a duty of goodness, whereby we use means or endeavour our selves to remedy their wants and necessities. Aiding and helping. For Moderating and example, look number 125. and number 19 162 How must we teach and counsel them? We must use mutual conference and edifying in the Scriptures. We must exhort and comfort. We must dehort and rebuke. 162 How do they corrupt them, & hold them in error and ignorance? They stand and reason to withdraw and pervert one an other. They encourage & strengthen in wickedness by flatterings and pleasings. They discourage from goodness by taunts and threats. 162 For Conference and Edifying, Also for exhorting and dehorting, look number 110. and 124 Comforting is a duty of goodness towards them, whereby we use kind words and full of godly hope, either to remedy grief or impatience, or to make them more glad and comfortable. Comforting 163 How should we maintain them? By judging and defending their person and cause, and reconciling parties By giving and lending and suertishippe, as they have need. By visiting and ministering to them in their distress, though it cost us our lives. Hitherto of duties concerning goodness towards others. 163 How do they fail and forsake them? They reproach, condemn, and betray them. They are unkind, hard, and pinching, and lend upon usury. They have their strangeness, niceness, and loathing. Hitherto how they are a curse and ungracious to others. 163 Maintaining is a duty of goodness & pleasuring them, whereby they want no helps nor furtherances of their welfare, so much as lieth in us. Maintaining, In strife & controversy, by judging and defending their cause and person, and reconciling parties. In peace & quietness In providing good things for them. In doing good. judging their cause is an assurance or conscience of their right and innocency, whereby we determine accordingly. judging. Defending is a maintaining of them in strife by using of law, power or strength, to uphold their right. Defending. Reconciling is a duty of goodness in judging and determining their cause, whereby the parties offended, do willingly agree and strive no further. Reconciling. Providing things, is a dutifulness in using means to have them ready, that we may bestow them. Providing. Giving or liberality, is a duty of goodness, whereby we bestow good things upon them without their cost. Giving Lending is a duty of goodness in laying out and bestowing of our goods to their use upon trust or assurance of payment again. Lending suretyship is a warranting of their faithfulness towards others by standing bound in their behalf, upon trust of their faithfulness towards us. suretyship. For ministering, look num. 155. Visiting is a duty of goodness in partaking unto them the use and comfort of our presence and company. Visiting Doing good In bestowing our goods Lending. Giving. In bestowing ourselves & our service suretyship Visiting and ministering etc. 164 What duties are for our own persons? We must defend and maintain our state and welfare. We must use it comfortably, and remedy our griefs. We must use it seemly & honourably, as beseemeth Christians. 164 How are they a curse and ungracious to themselves? They fail and are wanting to themselves. They are their own grief, and increase their misery. They shamefully abuse their welfare, and make themselves vile. 164 Defending and maintaining our state & welfare is a duty of pleasuring & helping ourselves by all lawful means. Defending Duties for ourselves In maintaining our Welfare In defending and keeping it. In remedying it. In using it— Comfortably. Honourably. 165 How must we defend our state and welfare? By withstanding the violence of the enemy, when it is for God's glory. By boldness in answering and pleading our cause. By assailing the enemy with force, when the cause requireth. 165 How do they fail, and are wanting to themselves? They miscarry or perish through shrinking, or through wilful endangering themselves. They are fearful or overmatched in holding their cause, & betray the same By flight or other unwariness, they betray their safety or welfare. 165 Withstanding is a strife against enemies, whereby we defend ourselves, upon trust of some ableness in God to resist them. Withstanding Pleading our cause is a defending of our right, making it known by proof & examination. Pleading Assailing is a strife against enemies, first provoking them to defend themselves. Assailing. Defending By with standing In deed. etc. In word etc. By assailing 166 How must we use our state comfortably? We must use the blessings of God both mutual and several, as a remedy against dullness and grief. Also against weakness and weariness. Also against hurt, or uncomeliness. 166 How are they a grief and misery to themselves? They cast themselves into further heaviness and care. They pine away or break themselves, with fasting and toiling. They increase their disease & beastliness. 166 Using our state comfortably is a bestowing or applying of the gifts and graces of God to have the full joy and glory of the same. Using state comfortably. Remedying of dullness, grief, weakness, weariness, hurt, and uncomeliness, is an using of such blessings and graces of God, as may take them away. Remedying want of comfort. 167 How must we use our state seemly and honourably? We must refrain from lawful pleasures, as there is need, and bridle our lusts. We must be pure and chaste. We must be sober. 167 How are they shameful and vile? They pamper & cherish themselves. They are unchaste and filthy. They are given to wantonness and pleasures. 167 Using our state seemly and honourably, is a bestowing and applying of the gifts and graces of God, to have our full reverence and honour thereby. Using state honourably In abstinence In nature, as lust, appetite, delights, ease. etc. In other pleasures. In moderation By pureness & chastiti●● By soberness. Refraying and abstinence is a dutifulness in disliking and refusing such pleasures as being lawful in themselves, yet by some occasion are unmeet for us. Abstinence. Moderation is a dutifulness in góuerning pleasures, that we exceed not measure and honesty. Moderation. 168 What chastity and pureness must we use? We must use marriage duly. We must have no filthy thoughts nor lusts. Neither words nor behaviour, nor outward helps to further the same, as, evil company, excess in eating & drinking, bravery, niceness, etc. 168 How are they unchaste and filthy? They abuse marriage. They have filthy thoughts & lusts. Also words and behaviour, & outward helps to further the same. 168 Pureness and chastity is a moderation of natural lust, that no filthiness be in us. Pureness & chastity In marriage By preparing thereto. By due joining. In single life 169 What is the right use of marriage? There must be a due trail and judgement of each ohers' meetness. Also a due covenant made on all parties. Also due joining in marriage. 169 How do they abuse marriage? They are deceived by some foolish fancy, & drawn together for some worldly cause. By shifting and wiliness, or some wicked bondage, they make the match sure. They come together by some wrong and disorder. 169 Marriage is a lawful joining and fellowship of the husband and wife, as of two in one flesh, by partaking the use of each others love, body, and gifts, in one communion of duties: and especially in generation and bringing up children. Marriage By preparation thereto By trial of meetness i● the parties to be married. By a due covenant. By a due joining. Trying their meetness is a taking of accounts with ourselves and others to have warrant of the same, by a right judgement of them, in those things which we have known and seen by them. Trying their meetness By nature Sex, age, kindred. parsonage to our ●●king. By nature & bringing up Godliness. Meetness by trade. The Definitions of Sex, age, kindred, persons, look for in our table of Nature. 170 What trial of their meetness must there be? They must be two only, the man and woman, which for age, sex and kindred are meet each for other. They must be meet for each others liking in behaviour and parsonage. They must be meet for each others state and calling. 170 How are they deceived, and drawn away by their fancy, & c? They fall to all filthiness, as incest buggery, filthiness with beasts, & untimely matching &c. or else forbidden marriage altogether to some persons. They take them meet for their lust, as for beauty, riches, or for some outward countenance or benefit. They trouble and hinder their state and calling. 171 What covenant must there be? There must be a betrothing of each to other. Also an espousing of the parties by witnesses. Also an agreement of parents or friends, if the parties to be married by under their full power & government But if not, & the parents or friends be froward and none of the church, the marriage of the godly is not in bondage to their agreement. 171 How do they make the match by shifting, wiliness or some wicked bondage? They get a promise each of other by forcing, or by some craft & flattery, Likewise in espousing there is some such craft, wrong and disorder. Also the parents by craft, fear or power do bring them together: or they are stolen or withdraw themselves from the authority of their parents in that matter. 172 How must they be duly joined in marriage? Their betrothing & espousing must be further made known unto witnesses. Their friends must be glad and rejoice together, in some joyful and seemly manner. They must give the use of their body for generation of children each to other, and must not give that use of their bodies nor any token thereof to any other, while they live together, and lawful divorcement with death both not follow. 172 How do they come together by some wrong and disorder? They have grant of secret licenses to marry, or their popish banes are asked in churches, and without a ring and babbling prayers, and the minister to marry them they can not be married. And so they make it a sacrament. They have their feasts, dancings, & vain pleasures in heathenish wise. By rape, force, fornication or adultery, or by unlawful divorcements, etc., they defile marriage. 173 What soberness must we use? We must have no wanton thoughts nor delights. neither words nor behaviour. neither outward helps to further the same. Hitherto of free duties concerning persons. 173 How are they given to wantonness and pleasures? They have their wanton thoughts, delights, words & behaviour, also the outward helpless to further the same: as evil company, excess in eating & drinking, bravery, niceness, etc. Hitherto of the abuse of freedom in undutifulness to persons. 174 What be the duties concerning goods and furniture? They consist in getting, and increasing furniture and goods. In saving them being gotten. In doing right unto others about them. 174 How are they undutiful in goods and furniture? They are unprofitable, and live up on others. They are unthrifty, and their goods go to decay. They do injury and wrong. 175 How are we to get and increase things? By our callings in studies of learning. By work of body in sciences and crafts. By the manner of labouring in these, as appeareth before. 175 How are they unprofitable, and live upon others? They are untaught and without learning. They have no trade nor occupation. They have their evil handling and marring of matters. 176 How are we to save things? By placing and counting them, that they be not lost. By mending and dressing them before them be marred. By spending and bestowing them without any waist. 176 How are they unthrifty, and let their goods go to decay? They cast and lay things disorderedly, and are careless of them. They spoil and mar them. They wast and lavish them away. 170 Their meetness each for other is their state or blessing of God upon them, whereby they are both most ready and prepared for the use each of other, both for liking and calling. Meetness. Meetness for liking, is the blessing & grace which they have of behaviour, parsonage, and comeliness, not to be disliked as unmeet for each others degree. Meetness for liking. Meetness for calling is the blessing and grace which they have, whereby each others calling and skill may serve sufficiently to their mutual maintenance and profit. Meetness for calling. For meetness by godliness, look num. 118 171 The covenant of Marriage is an agreement or partaking of conditions, to hold the communion thereof, so long as death or lawful separation and divorcement doth not break it. Covenant At marriage to give No use of their bodies for generation to others. Nor token thereof. Before marriage In the parties Betrothing. Espousing. In friends as their agreement. There is also a covenant before marriage as by bethrothing, espousing, and agreement of friends and kindred. Bethrothing is a covenant between the parties to be married, whereby they give their troth that they will and shall marry together, except some lawful unmeetnes and disliking each of other do hinder it in the mean time. Bethrothing. Espousing is a covenant between them, whereby they are pronounced before witnesses, to give themselves, and to be given each to other to become husband and wife. Espousing. 172 Making it further known is the professing and showing thereof, whereby it is further found out and manifest. Making it further known. Gladness and joy of friends, is a blessed partaking of the use and comfort of each others presence & company, with mirth & feasting, for the blessing of God towards them in that marriage. Gladness in meeting of friends. The Marriage and joining itself, is defined before, num. 169. 173 Soberness is a moderation of joy and delight, that no wantonness be in us, neither in thought, word, nor behaviour. Soberness Inward. Outward In speech. In behaviour and furniture. Dutifulness concerning goods and furniture is our righteousness in using them, and occupying ourselves about them for profit and benefit. Dutifulness in goods By getting them. By saving them being gotten. 174 Getting and increasing goods, is a duty of using the blessings of God, unto further vantage and gain. Getting By labour in our calling In studies of mind as the arts. In work of body as sciences and trades. By the manner of labouring, as before. Our calling is our appointed charge and manner of life in some honest work wherein we are daily to labour as we may best profit therein. Callings. 175 Studies of learning are callings wherein the mind laboureth to enable us with knowledge and wisdom, the better to govern and reform us in all duties. Studies of learning. Trades & sciences in bodily work, are callings wherein the body also laboureth by skilful and diligent stirring, to make or do somewhat for living and maintenance. Trades and Sciences. For the manner of labouring, look numb. 100 176 Saving goods, is a duty of profitableness whereby we use means that goods gotten, may be well kept. Saving by Keeping from the loss By reckoning and Counting. By placing. Bestowing and using well By spending without waste. By mending hurt and uncomeliness. Keeping from loss is a saving of them by a diligent watchfulness, to make them sure, and to have them ready when need requireth. Keeping from loss. Counting them is a saving of them by the help of their number. Likewise placing by help of their place. Counting and placing. Bestowing them is a saving of them by heedines to have the full use and benefit by them. Bestowing. Spending is a wary bestowing of them, as they may reach furthest and last longest in profiting ourselves and others. Spending. Mending them is a saving of them by remedying their hurt as there is need. Likewise dressing is in remedying the foulness or uncomeliness. Mending and dressing. 177 How must we do right unto others in goods and furniture? We must deal faithfully with them. Also innocently in agreement and covenant. Also uprightly in general equity. 177 How do they injury and wrong unto others? They are unfaithful and deceitful. They are hurtful and oppressors of others. They are unjust & common doers of wrong 178 How must we deal faithfully? We must pay our debts, and keep our promiss. We must restore that which is borrowed. We must deal truly with other men's goods, being in our hands or keeping. 178 How are they unfaithful & deceitful? They are bankrupt and break promiss They borrow, and restore not again. They defraud, cousin, or beguile men of their goods. 179 How must we deal innocently in agreement and covenant? We must bargain, buy or sell, with equal vantage in price and stuff: as by goodness of stuff, by weight, number, greatness, measure, time. We must do our work for our wages. We must give the wages for work. 179 How are they hurtful, and grypers of others? They bargain, buy and sell to the loss of others, as by evil ware, false weight, evil measure, tale and count. They are deceitful labourers, & work by halves for their wages. They give wages by halves, or keep it wholly back. 180 How must we deal uprightly in general equity? We must permit unto every one their liberty and goods without robbery and oppression. We must not steal nor beguile with craft. We must make amends, when we have hindered or defrauded any. Hitherto of the general duties of righteousness with men. 180 How are they unjust and common doers of wrong? They are exactors, robbers, and oppressors. They are thieves and pilferers. They hold what they have evil gotten, and count it their own. Hitherto of general undutifulness towards men. Eldership. By a clear conscience. Grief, mercy and compassion.