MILK FOR BABES; OR, A. MOTHER'S CATECHISM for Her CHILDREN.  
Wherein chief saving Principles of Christian Religion, through the body of it, fit first to inform Children in; 

are  
1 Propounded.  
2 Expounded.  
3 Applied.    
The sum of which is set down in the following Pages; Together with the Questions and Answers which are the grounds of the Catechism.  
Whereunto also annexed, THREE SERMONS; Preached at Andrews Holborn at a public Fast, and at Covent-Garden, upon several occasions.  
By ROBERT ABBOT Preacher of God's Word at Southwick in Hantshire.  PSA. 34.11. 
Come ye children, harken unto me, I will teach you the fear of the Lord.  
LONDON, Printed by John Legate for Philemon Stephens, dwelling in Paul's Churchyard at the sign of the gilded Lyon. 1646.   
I Have perused this Catechism, entitled, Milk for Babes: and these three Sermons on several Texts. And approving them as pious and profitable, I licence them to be printed and published. 
JOHN DOWNAME.   

The Sum of the following Catechism, may be conceived thus.  

IT speaks to a threefold state of ours. Our estate  
1 Of Creation: Of which you may find two points; 

1 Our Creator: who is 

1 Confessed: Q. 1.  
2 Distinguished from the 

Son: Q. 2.  
Holy Gh. Q. 3.    
3 Described: 

1 By his unity in Trinity, Q. 4.  
2 By his 

Sufficiency.  
Efficiency.   Q. 5.      
2 His end in making us: which is 

1 Propounded, Q. 6.  
2 Amplified, by the 

1 Manner: Q. 7.  
2 Means teaching. Q. 8.      
1 Commandment 1. Q. 9  
2 Commandment 2. Q. 10.  
3 Commandment 3. Q. 11.  
4 Commandment 4. Q. 12.  
5 Commandment 5. Q. 13.  
6 Commandment 6. Q. 14.  
7 Commandment 7. Q. 15.  
8 Commandment 8. Q. 16.  
9 Commandment 9 Q. 17.  
10 Commandment 10. Q. 18.    
2 Of Corruption: of which it sets down our misery 

1 By sin: Q. 19  
2 By punishment: Q. 20.    
3 Of Renovation: Of which it teacheth us 

1 The means working it [Christ Jesus] Q. 20. Who is further described by his 

1 Natures: Q. 22.  
2 Work for use: Set down two ways; 

1 By the greatest manifestation of it at the latter end: where two, 

1 His Passion: Q. 13.  
2 His possibility to undergo it.    
2 By the efficacy of it: both in respect 

1 Of the end: Q. 24.  
2 Of the persons for whom: Q. 25.        
2 The means applying it [Faith] described. 

1 By the nature of it: Q. 26.  
2 By the working of it: in respect of 

1 The beginning of it: Q. 27.  
2 The growth of it: by means 

1 Without us: which are two 

1 The Word of Christ,  
2 The Sacraments of Christ: Q. 28. which are described 

1 By their Nature: Q. 29.  
2 By their Number: Q. 30.  
3 By their use: both of 

1 Baptism: Q. 31.  
2 Supper of the Lord: about which 

1 What use of it: Q. 32.  
2 To whom: Q. 33.          
2 Within us, and by us, Prayer: Q. 34. Which is further described, 

1 By the nature of it: Q. 35.  
2 By the matter, The Lord's Prayer, Q. 36. Expounded by the 

1 Preface: Q. 37.  
2 Petition 1. Q. 38.  
3 Petition 2. Q. 39  
4 Petition 3. Q. 40.  
5 Petition 4. Q. 41.  
6 Petition 5. Q. 42.  
7 Petition 6. Q. 43.  
8 Conclusion: Q. 44.                

A CATECHISM FOR Children, through the chief points of the Body of Divinity, to prepare them for the Lords Supper.  
1 Question.  
WHo made thee?  
A. God the Father.  
2 Q. Who redeemed thee?  
A. Jesus Christ.  
3 Q. Who sanctified thee?  
A. The Holy Ghost.  
4 Q. How many Gods are there?  
A. There are three persons, and to us Christians but one God.  
5 Q. What is God?  
A. He is that Almighty one, who made and governeth all things.  
6 Q. Wherefore did God make thee?  
A. To do him service.  
7 Q. How oughtest thou to serve him?  
A. As he hath commanded in his laws?  
8 Q. Which are these laws?  
A. Those ten words, which God wrote in two Tables of stone, and are set down in Exodus and Deuteronomy.  
9 Q. What is the first Commandment?  
A. Thou shalt have no other Gods before me.  
10 Q. What is the second?  
A. Thou shalt not make to thyself any graven image, nor any likeness of things, that are in heaven above, nor in the earth beneath, nor in the waters under the earth; thou shalt not bow down to them, nor worship them. For I the Lord thy God am a jealous God, visiting the iniquity of the Fathers upon the children, unto the third, and fourth generation of them that hate me, and showing mercy to thousands of them that love me, and keep my Commandments.  
11 Q. What is the third Commandment?  
A. Thou shalt not take the name of the Lord thy God in vain; for the Lord will not hold him guiltless that taketh his name in vain.  
12 Q. What is the fourth Commandment?  
A. Remember the Sabbath day to keep it holy: six days shalt thou labour, and do all thy work. But the seventh day is the Sabbath of the Lord thy God: In it thou shalt not do any work, thou, nor thy son, nor thy daughter, thy manservant, nor thy maid-servant, nor thy cattle, nor thy stranger that is within thy gates. For in six days the Lord made heaven, and earth, the sea, and all that in them is, and rested the seventh day: wherefore the Lord blessed the Sabbath day, and hallowed it.  
13 Q. What is the fift Commandment?  
A. Honour thy Father, and Mother: that thy days may be long upon the Land which the Lord thy God giveth thee.  
14 Q. What is the sixth?  
A. Thou shalt not kill.  
15 Q. What is the seventh?  
A. Thou shalt not commit adultery.  
16 Q. What is the eight?  
A. Thou shalt not steal.  
17 Q. What is the ninth?  
A. Thou shalt not bear false witness against thy neighbour.  
18 Q. What is the tenth Commandment?  
A. Thou shalt not covet thy neighhours house, thou shalt not covet thy neighbour's wife, nor his manservant, nor his maid-servant, nor his ox, nor his ass, nor any thing that is thy neighbours.  
19 Q. Art thou able to keep these commandments?  
A. No: let me do what I can, yet I break them every day, more than I can express.  
20 Q. What punishment is appointed for the breakers of God's commandments?  
A. God's curse, which is the everlasting destruction of body, and soul.  
21 Q. How shalt thou escape this curse?  
A. Only by Jesus Christ our Lord.  
22 Q. What is Jesus Christ?  
A. He is the eternal son of God, made man.  
23 Q. What hath Christ Jesus done for thee?  
A. He suffered the pains of death for me.  
24 Q. Seeing Christ was God, how could he die?  
A. He was God, and man: as he was God he died not, but as man he died for my sins, and risen again for my justification.  
25 Q. Are all men saved by Christ's death?  
A. No, only they are saved, who have a true faith.  
26 Q. What is this true faith?  
A. It is the resting of the soul upon Christ for salvation.  
27 Q. How must this faith be wrought in thee?  
A. The Holy Ghost must work it in my heart, by the preaching of the Gospel.  
28 Q. How is this faith confirmed in thee?  
A. By hearing the same Gospel preached, and using the Sacraments.  
29 Q. What are Sacraments?  
A. They are signs, and seals, of the righteousness of faith.  
30 Q. How many Sacraments are there?  
A. Two only: Baptism, and the supper of the Lord.  
Q. What benefit hast thou by Baptism?  
A. A new estate in Christ, and so, the forgiveness of my sins, if I, repenting, do believe according to the Covenant of Baptism.  
32 Q. What benefit hast thou by the Lord's supper?  
A. The body, and blood of Christ, verily, and indeed taken, and received by my believing soul.  
33 Q. How must thou reverently prepare for this Sacrament?  
A. I must examine myself, whether I have desire, repentance, faith, thankfulness, and charity, fit for the Lords table.  
34 Q. Is not prayer an excellent means also to make thy faith grow?  
A. Yes: it is a special means appointed by God.  
36 Q. What is prayer?  
A. A religious moving of our souls to God, to draw us into communion with him, against sin, for grace, and all blessings.  
37 Q. Where canst thou more fully learn the matter of prayer?  
A. In that which is commonly called the Lords prayer.  
38 Q. What is the entrance into this prayer?  
A. Our Father which art in heaven.  
39 Q. What is the first petition?  
A. Hallowed be thy Name.  
40 Q. What is the second?  
A. Thy Kingdom come.  
41 Q. What is the third petition?  
A. Thy will be done on earth, as it is in heaven.  
42 Q. What is the fourth Petition?  
A. Give us this day our daily bread.  
43 Q. What is the fift petition?  
A. And forgive us our trespasses, as we forgive them that trespass against us.  
44 Q. What is the sixth?  
A. And lead us not into temptation, but deliver us from evil.  
45 Q. What is the conclusion of this prayer?  
A. For thine is the Kingdom, the power and the Glory, for ever. Amen.   

A briefer Catechism to be opened at first.  
Question.  
GIve me the sum of Religion in one sentence?  
A. A sinner, being justified by faith, is bound to live a godly life.  

Here consider three things:  
1 Thy danger: A sinner; therefore subject to the miseries of this world, and that to come.  
2 Thy deliverance: Being justified by faith; and therefore in Christ, by the Covenant of grace for forgiveness, and all other things promised.  
3 Thy duty: Is bound to live a godly life; and therefore from Christ bound in the Sacraments to faith working by love.   
Or more fully thus:  
Q. Give me the sum of Religion in four words?  
A. My Generation, Degeneration, Regeneration, and Glorification.  

Here thou must consider;  
1 What thou art from God: A creature, brought into the world from thy parents.  
2 What thou art in and from Adam: A sinner, subject unto all miseries, even to the nether-most hell.  
3 What thou art in Christ: A new creature, delivered from the curses of the law, that thou mayst embrace the blessings of the Gospel.  
4 What thou art from Christ: walkin a new course, till thou comest unto Glory.   
Or the words of Scripture, thus:  
Q. Tell me: what is thy Religion?  

A. 1 It is the faith of God's Elect, and the acknowledgement of the truth which is after godliness. Tit. 1.1.  
2 It is my holding fast of the form of sound words which I have heard in faith and love, 2 Tim. 1.13.  
3 It is all things pertaining to life, and godliness. 2 Pet. 1.6.  
4 It is the knowledge and service of God. 2 Chron. 28.9.  
5 It is faith working by love. Gal. 5.6.   
None of these descriptions are contrary either to other, but subordinate: and provided; you comprehend under them, what is necessarily to be believed, and to be practised, all is well.   

TO His much Honoured Patroness, the Lady HONORIA NORTON, of Southwick in Hantshire: All happiness here and hereafter.  
MAdam, I must make my Apology before I say a word more. I present a Catechism unto you who are able to instruct others: and a mother's Catechism for her children, when you have no children of your own under your instruction now. This may seem strange to them that know not you to be to me a great encourager to this little work: & to them that are ignorant of your affections to a common good: You have had experience of the power, and profit of it in your family, and in the Congregation over which you care; and you will have me do some little good by it (as you think) to others that may see, and use it. The blessing of God be upon it: and their blessing fall upon you (if they receive good by it) who have been the main cause, under God, of my setting it forth. I confess that I have, thus many years last passed, been solicited, by many well minded people, (who have had the benefit of my private exercises) to have let this unpolished birth to walk into many houses; But being loath to hold out a little candle to a quicksighted age; or to prevent the more elaborate endeavours of my learned brethren, I have shut it up, rather in my head, where it stuck by judgement, and frequency; then under my pen, which is not so happy as my tongue, in this kind. But now being overcome by your Ladyships entreating-commands, and commanding favours; I can hold it a prisoner, no longer. I let it lose from my head and heart, to my pen, and paper, and from thence to every English soul, to be either embraced, or rejected according to present fancy. If it prove unsuccessful, I'll bear the blame; who, as an old man being ready to deny myself a being in this world, have a little learned to deny myself in this, and suffer words of diminution: But if it prove acceptable to Christ's Church, and profitable to his meanest Members; you (Madam) shall have the thanks, and credit, under whose wings it hath found leisure to be born. I know that you will be commending it to some of your friends, if not out of self-worth, yet out of a conceit and expectation of some such like thing. But, I beseech you be wary. To praise that which deserves it not, may speak well of your affections, but discommend your judgement: and I would not have you engage where it may be a prejudice to you in the issue. Indeed, this little Treatise is a Catechism. And whereas preaching is a speaking unto men to instruction, 
1 Cor. 14.3 Luk. 1.4. Act. 2. Mat. 22.37 Joh. 3.16.  edification, and comfort; Catechising is a speaking to men for instruction mainly: preaching is a dilating of one member of religion into a body; Catechising is the contracting of the whole into a a sum: Preaching is for all sorts; Catechising for the young, and ignorant: this may commend the work, if the workman were answerable, and, as a Masterbuilder did lay the foundation. But I know not how it falls out; this Treatise is much, in a little, and that little derived from the capacity of a mother, to the capacity of a child: & therefore can promise nothing, but poorness of judgement, and plainness of affections.  
Whether it be worthy others view or no, it will be acceptable to them that love and desire it; and so, I humbly present it to you (Madam). Though you have no children of your own, but they that are above these instructions; yet have you many grandchildren, whom, like Olive-branches, you rejoice to see about your table. These, it may be, may be under them, and by the use of this book, grace may by little & little, drop like dew upon them. Be but as you are, like Timothy his mother and grandmother (who trained him from a child in the Scriptures) to train them up in undoubted principles, as often as they come about you; and they will, in after time, thank God that they had such a grandmother. I pray to our good God, that this little Book may but help you a little; and it hath done all the work I can expect from you.  
Be pleased but to take notice of of the honourable work of Catechising, and of the fruit of it. Catechising is very highborn. Before the flood, Adam catechised Abel. 
● ebb. 11.4.  For it is said that Abel offered hyfaith: and faith embraceth a word: therefore, when there was none written; it must be by Adam's catechising Abel, as he had learned of God. After the flood, 
Gen. 14.14 Gen. 17.1.  Abraham had his catechised servants: 
Gen. 18.18.  & we find his Catechism to be the sum of the law: and the sum of the Gospel: which had such sweet fruit upon his family, 
Gen. 24.63  that his son went out to pray, and was willing to submit to be sacrificed: 
Gen 22.  and his servant prayed when he was about his work, 
Gen. 24.12 26.33. Gen. 14.  giveth thanks when he found success, and will not eat before he hath done his Master's business: yea, all his servants, at his word, were ready to hazard their lives in Lot's rescue. In the time of the Law, God commanded to whet the Word upon their children by catechising: 
Deut. 6.7.  in which they were so punctual, that under persecuting Antiochus, and after to Christ, the Rabbis report in jerusalem, not fewer than 400. houses for catechising. This made the jews know the Scriptures as perfectly as their own names, whereas most amongst us know scarcely the names of the Scriptures. 
Luk. 1.4. Act. 18.  In the time of the Gospel, as Theophilus, and Apollo's were catechised: 
Gal. 6.6.  so God appointeth a great reward for Catechizers, even to be made partakers of all our goods. Now, for the fruit of Catechising; certainly it brings a more distinct knowledge of the grounds of religion; a good entrance to eat the stronger meat of the Scriptures; & to learn us to make an Hedge of Divinity, to enclose, all our readings, & hear from the word, within their proper bounds, for the settling of our judgements, and raising up our affections insuperably. This was seen well enough of old. Therefore an Ancient hath observed, that, by virtue of Catechising, there was never a King in the world, but suffered alteration in his Heathenish Religion within forty years after Christ: and the greatest enemy that ever the Christian Religion had (julian the Persecuter), left off inventing of torments, and put down Schools of Learning, and Catechise, the only ways to build up Christianity. By how much more honourable it is, and by how much excellent use it hath had, by so much the more (Madam) love, respect, and countenance it in all yours.  
I confess that this work will help but a little, very little: but better a little, than nothing at this excellent work. We find in these distracted times, the foundation mightily deserted, and some of them shaken: but superstructives, yea antistructives to be pegged up to the highest strains: In which respect it may be said of us, as of the old Philosophers, and newer Schoolmen, that the noise of their disputations so filled the ears of God, that he could not hear their prayers: and even so (I fear) may it be said of us. It behoves us, therefore, to elevate the sure grounds, & to call home to absolute necessaries, lest in finding barks; we lose trees: and maintaining twigs; we lose the sap and comfort of the root. As I began with an Apology, so I had need end with one for my length, but that I am very well assured of your religious love, and patience to him, who is (Madam)  
Yours in the service of the Gospel: ROBERT ABBOT.   

To his much honoured Friends, MARY Lady Bakere, of Sussinghurst: and UNTON Lady Dering, of Surrendon-Dering in Kent.  
Comfort after Crosses.  
WOrthy Ladies, though I have dedicated my ensuing tract (as I am bound) to my Noble Patroness; yet can I not but write a word, or two, to you both. After dedications, custom hath prevailed to draw out an Epistle to the Readers: and because I know not who will read my Book; or, if I did, I had little to say to them, but wish them and theirs as much good as I intent by it: Therefore, because I am sure, that if it fall into either of your hands, you will read, and read, and make use of it, for the benefit of your good children; I cannot but express my intentions fully to you both. God hath set you in high places above many others: and though the Waves have gone over you, and (it may be causelessly) have entered into your souls, by losses, crosses, and vexations in great proximity to you both (though to one more than to the other): yet, as when the Mountains appeared upon the slacking of the flood, the Ark rested upon the top of them, and Noah could easily espy them, when other hillocks, trees, and shrubs lay covered with waters: so when the waters of your miseries lessen, and by the favour of God and man, are dried up, you stand aloft, and the Church can look earnestly at you, when others yet lie under a cloud of sin, and sorrow. I humbly beseech you therefore, that, seeing men and women are like Jaacobs' sheep, which conceived by the eye, all gazers may see you so to steer your courses, that they may behold in you both examples of fortitude to outface the daring world; of wisdom, to bridle tongues, & affections in evil times; and of confidence to live above the highest waves in the rock of your salvation. God seems to smile upon us a little with the sweet beams of peace, through a thick cloud, and it is to be hoped, that God hath other graces in you to be acted in such a time, for your edification, walking in the fear of the Lord, and comfort of the holy Ghost, as the Churches of Judea did, when they had rest round about. But whether he storm you still with the fear of war, and bloodshed; or wrap you up in the sweet swaddling bands of peace; you are aloft, even both of you above your neighbours, to be made a spectacle to the world, angels, and men. Therefore let the counsel of a poor friend be acceptable unto you so to live that ye be not swallowed up of sorrow, so to live, as ye be not devoured by peace. As it was said of Saul and David of old, so may it of prosperity, and adversity, that adversity hath slain 1000 but prosperity 10000 It is a glorious thing to be in prosperity, and not to be worse. It is a glorious thing also to be in adversity and to be better. But to be bad in both is to make both a curse: prosperity, to be made a sweet Ladder from which to break our necks from, when we think we are climbed up to heaven: and adversity to be a sour Ladder to let us down into hell here, and to bring us at last to the burning Lake which torments for evermore. The only way to help all this is, both in prosperity, and adversity, to live in Christ. If like the Eagles you make your Nest in this rock, your faith shall be your victory.  
Let prosperity come; faith in Christ will say; Cursed is he that doth not account one days fellowship with Jesus Christ above all the glistering vanities in this world: I will not be flattered out of Christ. Let adversity come; faith in Christ will say, Farewell money, farewell life, farewell all things for Christ: I will not be frighted from my Christ. That you (good Ladies) may be helped to do so; with all thanks for your loves, I humbly present unto you both, this little Catechism expounded, There is none of you both, but have in your families, heard me open these grounds either to your children, or servants. Then you were pleased to approve them, and now you will be pleased to love them more, because they lie by you for daily use. There will many faults be found with them, as, brevity, plainness, imperfection, and the like: but above all that, they want the living voice, and tender heart to set an edge upon them. As to the first faults, I confess them, and, in truth, I make this but as a forerunner to a larger Catechism, through the whole body of Divinity. If God send me health, life, and leisure, you may see that, (if this, mean while be acceptable to the Church) and it will more copiously handle all the grounds by way of explication, observation, and cases of conscience, which are most obvious. As to the last fault, indeed it wants my voice, but not my heart. For when you are warming your own and your children's hearts with it, I will follow it with my prayers to make it successful. Can I do more, I would do it: Can I do less, I would not: As becomes him that hath been, is, and (by God's blessing) will be, to both of you (worthy Ladies)  
Your poor, yet hearty friend, to serve you and yours in Christ Jesus: ROBERT ABROT.   

Erratá.  
Page. Line. for, Read. 78 15 life, lift. 79 9 blot out then.  89 25 of, in. 110 3 doth, teacheth. 119 3 faith, life. 122 19 of, by. 122 23 wife, house. 122 24 work in, work it in. 124 5 where they, whereby they. 125 6 connexion, conviction. 159 17 The, by the. 163 28 In obedience, In sacrifice. 186 1 must, mayst. 198 21 of both, for both. Epistle. 19,20 Infants of Jews Believers. 242 6 creatures, Creator.   

A Mother's Catechism for her Children.  
MY good Child, 
Gen. 3.16.  I have brought thee forth into this world in great sorrow: I have nourished thee either with my own breasts, or (as I thought) by those that were better able: I now desire not only to see thee a member of the Church by profession, but by the power of grace; and, because thou canst not be thus without the knowledge of God, 
Joh. 17.2 Pet. 3.18.  and of our Lord and Saviour Jesus Christ; from the tender bowels of a compassionate Mother, I desire to inform thee in thy estate by Nature created, by nature corrupted, and nature restored, that, in these things which concern thyself, thou mayst know God, and thyself, and grow out of fellowship with thyself, into communion with God in Christ, that thou mayst have life.  
Tell me therefore,  

1. Q. Who made thee?  
A. God the Father.  
It is true: 
Esa. 44.2.  For thus saith the Lord that made thee. And to make thee is to Give thee a being, that is, a body, and soul, and all the parts, faculties, and powers of them. This is of great use.  
1. To inquire who made thee, and  
2. To resolve that it was God.  
1. Thou must inquire after him that made thee; 
We must inquire who made us.  Both that thou mayst know to whom to ascribe the glory of the work: and to whom to go to supply the defects of thy nature (for he can best repair that first made:) as also that thou mayst be acquainted to whom to go to sustain nature. Nature hath taught every thing to go to that for sustenance, which brought it forth; as the Lamb goes to the Ewe, and the Chicken to the Hen's body.  
Use. Therefore thou mayst see what fools we are by nature, who are more apt to inquire after any thing then after our Maker. Every trick of our Trades, every devise to help us to live, or live comfortably, is attended with all diligence; but we desire not to be acquainted with our Maker. But I hope better things of thee, and that which accompanies salvation. Be thou provoked to inquire after this, and not to sacrifice to thy own nets, or to run to natural means chief for supplies when thou art necessitated.  
2. Resolve that it was God that made thee. Galen himself, when, 
God made us.  as a natural Anatomist, he did consider the frame of Man, said like an Atheist, that he sung a song in the praise of God. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  But thou (my child) needest not to be beholding to his confession: for thou must be made either of nature, or of thy self, or of thy Parents, or of God. But thou art not made of nature; for it cannot give a good reason of every thing in thee. They that have doted most upon nature could never give a prevailing reason of the strength of the nether jawbone, which hath such weak supporters, nor of the heat of the stomach, which consumeth fit things put into it, yet not those parts about it. Nor art thou made of thyself: For though the Maker know the parts of the thing made, yet thou dost not know thine, no, not by anatomy; neither canst thou command, or refrain, the pulse of thy wrist, or the motion of thy heart. Nor art thou made of thy parents: for neither thy father that begat thee, nor I thy mother that conceived thee, knew what was begotten, nor what was conceived; and yet it is necessary that the cause should know the effect. What then remains but that thou shouldst acknowledge thyself to be of the generation of God? 
Act. 17.28.   
Use. Remember this then, and know that God doth know whatsoever is in thee, even thy most secret thoughts, 
Psal. 139.12, 13.  and hidden lusts. A man that made a work, can easily espy the least fault that another makes in it: so God can see all the disorders that Satan, and thy wicked heart hath wrought in thee: and this must make thee walk in fear of offending such a God, and with a resolution to do all things to the honour of him that made thee. Every man that makes a thing, doth desire to have the comfort, and credit of it, much more doth God, who made man for himself, 
Prov. 16.4.  as well as all things else. Use. Therefore, Whether thou eat, or drink, 
1 Cor. 10.31.  or what ever thou do, do all to the glory of thy God. Do to his glory in thought, word, and deed: do to his glory in disposing thyself in all the occurrences of this life. Thou mayst make other comfortable reflections upon thy soul from this point, if thou weigh the Texts in the margin: 
Psal. 149.2. Psal. 119.73. Psal. 100.1, 2, 3. Job 30.13.15.  but I leave them to thy own meditations, as God shall quicken thy heart with a love to the good word of God.  
Tell me next,   

2. Q. Who Redeemed thee?  
A. Jesus Christ.  
Mark, (my good child): 
Christ Redeemed us. 1 Tim. 2.6.  It is Christ that gave himself a ransom for us; even the ransom of his blood, by which he hath redeemed us out of all the world. 
Apoc. 5.9.  To redeem, is to buy thee again when thou wert lost in thy enemy's hands. Thou wert lost by the sin of Adam. As thou seest when a Carp is taken by a Fisher's hook, or net, and dieth, thousands of spawns in his belly are caught, and die with him: so was it with thee, and all mankind. We were all in that one man in his first transgression. Therefore, Blessed Paul saith, 
Rom. 5.12, 14.  By one man sin entered into the world, and death by sin, and passed upon all men, even over those that had not sinned after the similitude of Adam's transgression, for that all have sinned. When thou wast in this cursed condition, with all mankind, Christ came and bought thee again, 
Joh. 10.11.  by laying down his life for thee.  
Use. Remember this, and make such use of it, as Paul would have the Corinthians; Ye are not your own; 
1 Cor. 6.19, 20.  for ye are bought with a prize: therefore glorify God in your body, and in your spirits, which are Gods. If you buy any thing you expect the comfort of it, whether it be for the health of your body, or of your soul. Think but the same of Christ, and you will be willing to live to him that died for you, 
2 Cor. 5.15.  and rose again.  
Tell me next,   

3. Q. Who sanctified thee?  
A. The holy Ghost.  
Mark here: 
The holy Ghost doth sanctify us.  If I should ask thee, What it is to be sanctified? it is, to be made holy. But when I ask thee, who sanctified thee? it is, to make thee holy; and this is the work of the holy Ghost. Therefore Paul tells the Corinthians, when they were changed in their state, That they were sanctified by the Spirit of our God. 
1 Cor. 6.11.  Now, the holy Ghost doth sanctify thee, by taking away of sin, and giving of grace. As, if thou wert to give entertainment to a great and good friend, thou wouldst first sweep out the dust, and brush down the cobwebs, and then lay out thy carpets, cushions, and other ornaments: so the holy Ghost takes the bosom of destruction, the hammer, 
Jer. 23.29.  and fire of the word, and sweeps out thy reigning sins by Repentance, and the spirit of Judgement; 
Esa. 4.4. Gal. 5.22, 23. Eph. 3.17. 1 Cor. 3.16.  and then brings in the graces of the Spirit, to make thee an holy Temple for Christ to dwell in by faith. All this the holy Ghost works by the Word, Sacraments, and Prayer. By the Word: for Christ prayeth; 
Joh. 17.17.  Sanctify them through thy truth, thy word is truth. By the Sacraments: for Paul saith, 
Eph. 5.26.  That he sanctifies and cleanseth his Church with the washing of water, by the word; and that We being many are one bread, and one body: 
1 Cor. 10.17.  for we are all made partakers of one bread; Implying that in the Lord's Supper we are sealed up into the body of Christ; and we cannot be, properly, without holiness. By Prayer: for Christ saith, that if we ask the Father he will give us his spirit.  
Use. Therefore (my dear child) ply the holy Ghost in this way wherein thou art sanctified, and shalt increase it more, and more, 
2 Cor. 7.1.  till thou grow to, or perfect thy holiness in the fear of the Lord. If there were but one Mart, or Market, where all necessary commodities were to be had, thou wouldst ply that upon all urgent occasions: so must thou deal with the Word, Sacraments, and Prayer, if thou wouldst have the holy Ghost shine upon thee in the beauty of holiness.  
Tell me next, because thou namest the Father, the Son, and Holy Ghost, even these three,   

4. Q. How many Gods are there?  
A. There are three persons, and, to us Christians, but one God.  
Go to Jordan, and thou shalt see the heavens opened, 
There are three persons. Matth. 3.16, 17.  whence the Father sent a voice from heaven, the Son baptised, and the Holy Ghost descending like a Dove to make up three persons. Reflect upon thy own Baptism, and thou shalt behold thy admittance into the Church, in the name of the Father, 
Matth. 28.19.  and of the Son, and of the Holy Ghost, to make up three persons again.  
Consider our witnesses, and thou shalt find that we have three that bear record in heaven, the Father, the Word, 
1 Joh. 5.7.  and the Holy Ghost, and that these three are one.  
For though there are three names or persons in the Godhead, 
Yet is there but one God. 1 Cor. 8.5, 6.  and though there be many that are called Gods, and Lords, yet to us Christians there is but one God.  
This heavenly mystery may be shadowed unto thee a little in a fired coal. There is the substance of the coal, the light of the coal, and the heat of the coal, and yet but one fired coal. So soon as ever the coal is fired there are these three, the substance of the coal, the light, and heat of it. So in the same Divine Essence (though in a more transcendent way) is there the Father, the Son, and the Holy Ghost.  
Yea it may be shadowed in thyself. So soon as ever thou art borne into this world thou art a creature to God, a child to thy Parents, and a subject to thy King, and yet art thou but one. So, so soon as ever as God is (that is, from all eternity) he is Father, Son, and holy Ghost, and yet but one God.  
Use. This will help thee mightily in cleaving to the Scriptures, and in all thy devout prayers to God. Art thou tempted to question the truth of the Scriptures? do not yield: 
2 Tim. 3.16. 2 Pet. 1.19.  For all Scripture is given by Inspiration of God; and so, is a sure word, to which thou must take heed as unto a light that shineth in a dark place; because it hath this threefold testimony, in one God, which cannot fail thee. Doth the Scripture give any precept, make any promise, denounce any threatening? Rest upon it, that thou must obey it. Embrace it, and tremble under it as God's truth confirmed by three witnesses which shall stand, when all other witnesses shall fail.  
Wouldst thou pour out thy devoutest prayers to God? Think upon this one God, three Persons as a fountain to supply all thy defects. Hast thou any brack or defect in the nature of thy body and soul? Pray to God the Father, as thy faithful Creator, that, for the merits of Christ, and by the working of the holy Ghost, he would perfect thy parts to do him service. Hast thou sinned against thy good Maker? Pray to God the Son, as thy faithful Redeemer, that from the love of the Father, for his merits, and by the operation of the holy Ghost, he would procure a pardon sealed to thy conscience. Hast thou, for want of believing in his name, sinned against thy good Saviour? Pray to God the Holy Ghost, as thy faithful Sanctifier, that from the love of the Father; for the holy bloodshed of the Son, and by his blessing work of preparation, and Insition, he would apply thee to Christ, and make thee one with him, that thou mayst have all the benefits of his Passion.  
Now (my child) remember what I have said.  
Q. Who made thee?  
A. God.  
Q. What is it to make thee?  
A. To give me that being which I have.  
Q. Who Redeemed thee?  
A. Jesus Christ.  
Q. What is it to Redeem thee?  
A. To buy me again when I was lost.  
Q. How camest thou to be lost?  
A. By the sin of Adam.  
Q. How did Christ buy thee again?  
A. By laying down his life for me.  
Q. Who sanctified thee?  
A. The holy Ghost.  
Q. What is it to sanctify thee?  
A. To make me holy.  
Q. How doth he make me holy?  
A. By taking away sin, and giving me grace.  
Q. By what means doth he this?  
A. By the Word, Sacraments, and Prayer.  
Q. How many Gods are there?  
A. Three persons for all my necessities, and but one God to serve alone.  
Think of these points seriously, and the Lord give thee understanding in all things. It may be, thou canst not so clearly conceive some of these high mysteries, as of three in one, in a more excellent way then can be expressed: or of Essence, which is one Nature in three: or of Persons, which are the several manners of being in the self same God; as in respect of Creation, God is the Father; in respect of Redemption, God is the Son; in respect of Sanctification, God is the Holy Ghost. These things, I say, are above reasonable capacity. But it is otherwise with thee in the understanding of other things, and of these mysteries. In other things thou must first know, and then believe: but in these things thou must first believe, and then know, as Peter said, We believe, and are sure, 
Joh. 6.69.  that thou art that Christ the Son of the living God. And if thou add but this, 
Joh. 7.17.  To will to do thy God's will, thou shalt know of the doctrine whether it be of God, and so, rest with confidence upon these most divine mysteries to comfort thy soul.  
Now let us go on: Tell me   

5. Q. What is God?  
A. He is that Almighty one, who made, and governeth all things.  
Know (my child) that we cannot know God as he is in himself; 
Thou canst not know God as he is.  for he dwells in a light that no man can attain unto: And therefore we may say, as that Heathen did of old, when he was asked what God was? By how much more I think, by so much less I understand what that is which we call God. Yet may we know God's backparts, that is, those works, 
Exod. 34.  and names by which he is made known unto us in the Scriptures. For thus he hath manifested himself unto us for this end.  
Object. Object. It may be, thou mayst think, that if God cannot be known, it is unlawful for me to inquire of thee what he is.  
Sol. Sol. This is true if it were impossible for us to know God any ways.  
But, 
Yet thou must labour to know him as he will.  because we may and must know him as he hath manifested himself unto us; therefore, surely, it is not unlawful to search into him so fare. For otherwise it might be said of us, as Christ of the Samaritans, 
Joh. 4.  They worship they know not what. Yea, without this, we cannot according to our measure, ascribe unto him such excellencies as his nature doth deserve: for we cannot say, that is gold, which we cannot affirm to be gold, or brass. Yea, without this we cannot love and desire God. We cannot desire, and love what we know not. The love of God must not be a groundless love, which is more in the lover, then in the thing loved; but a well grounded love, which must proceed from the knowledge of the amiableness of the thing loved. Of this alone we can give a true reason, from the worth of God, or any person, or thing else which we love.  
Use. Therefore (good child) know the wickedness of all our, and thy natures, which care least to know God. Do but mark, and you shall see yourself ready to know every thing, and yet thou takest no notice of God though thou art continually in his presence. Yet I hope better things of thee, and that which doth accompany thy salvation. If the Heathens groped after him, and rather than they would not find him, 
Acts 17.  erected an altar to the unknown God; much more wilt thou, who art crowned with more blessed favours of light, and love.  
But why should I press thee to inquire after God, when thou tellest me plainly what God is? You tell me, that God is that Almighty one, that doth make, and govern all things. Though thou knowest him not as he is in himself, yet thou describest him as he hath manifested himself to the Church. If I should ask thee what the Apostle Paul was? You would answer, that he was an able and extraordinary Minister of the New Testament. Herein you did not tell me, what he is, or was in himself, (for so he was a living creature endued with a reasonable soul), but you tell me what Paul was as God did employ him in, and for the Church; so in this description thou tellest me what God is, with reference to the whole world. Thus thou tellest me two things of God.  
1. His sufficiency (He is that Almighty one).  
2. His Efficiency, or how he hath manifested it in part two ways: 

1. By making all things.  
2. By governing all things.    
First, 
God is the Almighty.  thou sayest (He is that Almighty one), and so he is: for God saith to Abraham, 
Gen. 17.1.  I am God Almighty, and Jeremy calls him, 
Jer. 32.18, 19  The great and mighty God, great in Counsel, and mighty in strength. Almighty, is one mighty to do all, or one that is all-sufficient for all things in himself, and for us.  
This Almightiness, or All-sufficiency stands in his skill, in his will, and in his power. He is Almighty in skill, to know all things: Almighty in will, to will all things that are good: and Almighty in power, to do all things according to his will. Were he not Almighty all these ways, he could not be self-sufficiently blessed in himself, neither could he be almightily sufficient for us. Were he not Almighty in skill, he could not almightily will according to an almighty knowledge. Were he not Almighty in will, he could not almightily do according to an almighty knowledge and will. Were he not Almighty in power, were he never so Almighty in skill, and will, he could not be an all-sufficient worker for his own, and our blessedness. But when these three things meet, his knowing all things, his willing all things good, and doing all things according to his will, nothing can lie between him and his own blessedness, nothing can hinder us from our blessedness in him if we lie in his road.  
Use. The serious thought of this should (my child) humble, direct, and comfort thee. It should humble thee under the mighty hand of God. Power breeds fear; and fear, humility. God made his power known to Job, in the wind, horse, earthquake, and Leviathan; 
Job 42.6.  And then he abhorred himself, and repent in dust and ashes. 
Act. 12.  As when the men of Tyrus and Sidon heard that Herod would wage war with them, they, knowing that they were nourished with the King's bread, feared his power: so, when thou hearest of this Almightiness, thou must not so much fear them that kill the body, 
Matth. 10.  as fear him that is able to cast body and soul into hell; if thou approach not to him with due obedience.  
Again, thou must be directed from hence, to labour to feel this Almighty power of God in thy body and soul for thy sanctification, and salvation. Paul prays for the Ephesians, 
Eph. 1.19, 20.  that they may know what is the exceeding greatness of his power to us-ward that believe, according to the working of his mighty power, which he wrought in Christ, when he raised him from the dead. And how is this? Surely, only by feeling, that as God raised up Christ, so, by their fellowship in, and with them, he doth raise up them from the death of sin, to the life of grace. The good Lord grant that it may be thus with thee: that as the power of that Almighty one did raise up the Lord Jesus, so thou mayst find thyself raised in, and from him to such a new life as may appear before God with acceptance.  
Lastly, thou mayst have singular comfort also, from this meditation, in any adversity that may come upon thee. For this Almighty one can change thy vile body, 
Phil. 3.  and make it like unto his glorious body, according to the mighty power by which he is able to subdue all things unto himself. What though, by affliction, thy face be withered with weeping, thy body crusted like a potsherd, and burnt to ashes, yet this Almighty one is able to raise thee up in the latter day, 
Joh. 6.  and to make those eyes of thine to see thy Redeemer, 
Job 19  when thou shalt arise for thyself, to the glory of God's grace, and thy everlasting comfort.  
Next here, thou tellest me how God hath manifested his Almightiness, 
God made all things.  (By making and governing of all things.)  
That this Almighty God made all things doth appear in Genesis: 
Gen. 1. and 2.4, 5. Esa. 44.24.  and God saith by Esay, I am the Lord that maketh all things, that doth stretch forth the heavens alone, and spreadeth abroad the earth by myself. To make all things is, to give all things their being. God gives the heavens to be, the earth to be, and all creatures in heaven, and earth, their several beings. And do but weigh that it cannot be otherwise. For the world was neither made by chance, nor by nature. Not by chance: For as thou mayest see an excellent order in every thing (and chance is an enemy to order): so mayst thou discern set purpose in every thing. All creatures have every thing provided of purpose to perfect them. An eye hath a colour, an ear a sound, a palate a tastable thing, and a smell, savours; yea, brute beasts have fodder, and man hath heaven and earth of purpose for body, and soul. Neither is it made by nature. For then as nothing could be done above nature, the contrary whereof thou mayst perceive in the very butterflies painted wings, and the little gnats trunk, which can pierce, and draw blood through a tough horses skin; so could nothing be done against nature; but thou mayst observe the contrary: 
Josh. 10.  for the Sun stood still in Gibeon, and the Moon in the valley of Ajalon, in the days of Joshuah; and the Sun went ten degrees backward, as was to be seen on the dial of Ahaz: yea, thou readest of an Eclipse of the Sun, at the death of Christ, when the Moon was at the full, which was quite against nature. If therefore the world was neither made by chance, nor by nature, thou mayst justly conclude, that the Almighty God made all things.  
Use. Therefore (my dear child) learn how to use, and fear to abuse, 
We must use all the creatures from God.  any of God's creatures. Thou must ask God's leave to use any of them: we hold all in God, and from God, and have no freedom to use them; but as we have leave from him. Godless people account every creature, within their power, their own: and because they have a creatures right, and a civil right, by the laws, and compacts of men, they think they have an absolute right without dependence. Therefore they never look to God, but say with Nabal, shall I take my meat, 
1 Sam. 25.  and my bread, and my drink, which I have provided for my servants, and give it unto strangers whom I know not from whence they come, or whither they go? But it must be otherwise with thee.  
Thou hast the use of the Sun, Moon, and Stars, heaven, earth, and all their furniture. God made them all, therefore thou must not dream of an absolute right, but humbly pray that thou mayst have liberty to use them under God, without which thou canst have no sound comfort.  
Besides, 
We must not abuse any of the creatures.  thou must fear to abuse any of them, because they are the good creatures of God. Wilt thou dare to abuse the King's stuff, or furniture of his house, or those provisions which he hath made for his servants? How then wilt thou dare to abuse thy meat for gluttony, thy drink for drunkenness, thy apparel for pride, or the Sun to give thee light to work the works of darkness, or the house, and woods, and shades to cover wicked practices? If thou have right to any thing, and lend it to another, thou wouldst be loath it should be abused: yea, God made provision under the Law, 
Exod. 22.  that the lender should be no loser, but that the thing lent should be made good. Much more is it equal, that, if God lend thee the use of any of his creatures, it should be made good to God when thou hast had the comfort of it. Be sure therefore that thou do it, and do it upon this ground, that God made all things.  
Secondly, this Almighty God doth Govern all things also. Jeremy saith, 
God is the governor of all things Jer. 10.23.  O Lord, I know that the way of man is not in himself, It is not in man that walketh to direct his steps; because it is God that governs him. And Solomon saith, that there is no wisdom, nor understanding, 
Prov. 21.30, 31.  nor counsel against the Lord: the horse is prepared against the battle, but safety is of the Lord; because man is not the Master of his own Issues, but God is the highest Governor above him, and above all the world. As when we have a Journey to go, and get on horseback, with a bridle we guide him onward, and backward; this way, and that way, till we have done our business: 
Psal.  so God rides upon the heavens as upon a chariot. He hath an hook in the nostrils, 
2 Chron.  and a bridle in the mouths of his creatures; and, as he saith to the Sea, Here stay thy proud waves; so he saith, by the active word of his providence, to all his creatures, as that Centurion to his soldiers; Go, 
Luk. 8.  and it goes; come, and it comes; do this, and it doth it; and so he governs all the creatures to the Issue of his will. When a man looks upon the horrible disorders in the world, and sees Atheists, blasphemous swearers, prophaners of the Lords Day, murderers, whoremongers, thiefs, liars, to swarm in the world, a man would think that God did not Govern all things. But thy sense teacheth thee, that if thou ride upon a lame horse, to dispatch all thy business, though he halt, which is from himself, (by leaping over hedge and ditch) yet thou governest him till thy business is over, which is from thee. So though all the men in the world be lame in actions, and all the creatures of the world do groan under the vanity of their sins, yet doth God (as it were) ride about, and govern all, and will bring the wickedest; at last, either to repentance, and to shame and just confusion for ever.  
And thou canst not conceive other, but that God must needs govern all things. For otherwise the flint and steel of contradictions would so kindle the tinder of corruption, that the whole world would have been long ago in the flame of ruin: yea, the Church of God would have been devoured by her enemies. The Church of God, thou knowest, 
Luk. 12.  is but a little flock, and her enemies like the army of the Aramites covering the earth, and their hearts like those of the Edomites, who cried over Jerusalem, Down with it, down with it, 
Psal. 137.  even to the ground. What then can hold them but God's bridle, which restrains the Gates of Hell; 
Matth. 16.  that they cannot prevail over them? Resolve then therefore that God governs all things.  
Use. Hence when thou findest any thing to work together for thy good, give the glory to God who governs all things: and desire this Almighty one to show himself a Governor by governing thee. Thou art not able to govern thy thoughts, words, or actions without God. In conscience of this, David said, Let the words of my mouth, 
Psal. 19  and the meditations of my heart, be always acceptable in thy sight; and set a watch before my lips; and Lord, open thou my lips: even so, 
Psal. 51.  and much more mayst thou. Therefore, by how much less able thou art to govern thyself, by so much more must thou pray to God every day, to govern thy mind, heart, life, will, affections, desires, conscience, and actions, that thou mayst walk through the land of uprightness, 
Esa. 26.  into a place of happiness, where there are fullness of pleasures at the right hand of God for evermore. 
Psal. 16.   
Thus (my good child) thou hast told me what God is. Now tell me next,   

6. Q. Wherefore did God make thee?  
A. To do him service.  
This is God's truth. For, What doth the Lord thy God require of thee, 
We are made to serve God. Deut. 10.12. Joh. 22.5.  but to fear the Lord thy God, to walk in all his ways, and to love him, and (to serve) the Lord thy God with all thy heart, and with all thy soul? and thy blessed Saviour saith, Thou shalt worship the Lord thy God, 
Matt. 4.10.  and him only shalt thou serve. If thou shouldst not be asked to what end thou wert made, thou mightst live to wrong ends, and mightst be ready to do service where thou owest none. Therefore do I put thy soul to this question. When thou dost answer, that thou art made to serve God, thou must mean that thou art made to Do God's work or business. When thou servest a Master, thou dost thy Master's work, when thou servest a Mistress, thou dost thy Mistress' business: so when thou servest God, thou dost God's work, or business, or what he requires at thy hand. Christ saith, 
Joh. 6.  This is the work of God, that ye believe in him whom he hath sent. Paul saith, 
1 Thess. 4.  This is the will of God, or the work which he requires you to endeavour, even your sanctification. Therefore when thou livest or dost the acts of life, this is thy work, or service of God. Thou, by nature art too apt to think that thou art freeborn, as they that said, Our tongues are our own, 
Psal. 10. Psal. 129. Rom. 1.1. Jam. 1.1. Judas 1. Pro. 16.4.  who is Lord over us? But David often professed himself to be God's servant; and so did Paul, James, Judas, and so must thou. For God hath created all things for himself: and he hath committed unto thee a Talon to be employed for his uses: 
Matth. 25.  and hath entrusted thee with a Stewardship whereof thou must give an account as a servant. 
Luk. 19   
Use 1 Be thou therefore sure (my Child) so to carry thyself, as one that may give a comfortable account. If a Master should put his servant in trust with his whole estate, and when he comes to give an account he sets down, Item thus much to maintain Idleness, thus much for Whoring, Drunkenness, Pride, thus much for Profane exercises on the Lord's day, do you think that this account would be taken? No more will God accept of a wicked account from thee who art made to serve him.  
Use 2 Therefore be persuaded (as thou lovest thy soul) to do all things as serving of God. We plough, we sow, we serve Masters, we provide for families in general, and children in special, we obey Masters, Governors, Parents; we eat, we drink, we play, we work, we rest, we sleep, and ordinarily we do all this, and more, as to ourselves, and others either under, or over us. But (my child) learn thou to do all things as serving God. When thou eatest thy meat, do it not so much to fill thy belly, or to satisfy thy appetite, as that in the strength of the creatures thou mayest be able to serve God. When thou cloathest thyself, do it not so much to keep thyself warm, as that in the warmth of them thou mayst be able to serve God. This is to observe that rule, Whether you eat or drink, 
1 Cor. 10.  or whatsoever you do, do all to the glory of God. This will keep thee from Gluttony, Pride, Drunkenness, Covetousness, and every evil way. Without this I shall tell thee of a fearful discomfort which will be brought upon thee at last; when thou art run a long way, and art come to the last hour of the day, and it may be, to the latter end of thy life, God will awake thy conscience, which will cry out unto thee, O Friend, Friend, Friend, thou art quite out of thy way. Thou wast made to serve God, and thou hast run thus long in the service of the world and flesh. Oh this will wound in the latter end. Remember therefore that thou art made to serve God and do it: And next tell me,   

7. Q. How oughtest thou to serve him?  
A. As he hath commanded in his laws.  
Herein thou sayest right also. For God saith, 
Deut. 12.32.  Whatsoever I command thee take heed to do it: thou shalt put nothing thereto, nor pull aught therefrom. God would have us punctual in performing all our service to him as he appoints. Therefore as David did take notice, that God had commanded to keep his precepts diligently: so we must practise. 
Psal. 119.4.   
Remember therefore, first, 
We must seek how God must be served.  that thou must inquire how God must be served. For, naturally, thou knowest not, by reason of that ignorance that is in thee. As a servant, that comes newly to an house, is a stranger to that service which will be required; so art thou to the service of thy good God. Yea, God hath a peculiar service from all false gods; and therefore Balaam said, 
Num. 23.9.  the people shall dwell by themselves, and shall not be reckoned among other nations: they shall have a Religion; and Laws apart. Other gods will be content with service suitable to their natures; but God will be served above the power of nature. Yea, they that have performed God's service for matter, have failed in manner, 
Esa. 1. Psal. 50. Esa. 5.  and have been cursed. Experience teacheth that good meat may be marred in dressing: and so may the service of God in performance.  
Use. Therefore thou may'st justly lament the carelessness of our souls, who either never, or with no delight, do inquire after the service of God. Most may say, as those ancient Heretics, In this faith I was borne, in this I will die. Most take up the service of God by tradition, and custom, without further enquiry. But do thou (my child) stand in the ways, 
Jer. 6.16.  and behold, the good old way, that thou may'st learn to serve him as thou shouldest. Thy soul is like water, or other fluid substances which can never be at rest till it be bounded; and nothing can bond it, but God, and his word, which is thy perfect directory.  
Mark next, 
God must be served by his law. Exod. 25.40. Heb. 8.5.  that God's service must be of Gods commanding. Moses did every thing about God's worship according to the pattern, to the very pins, and snuffers, and besoms, and basins. And God forbids us in his worship, 
Num. 15.39. Deut. 12.8. Ezek. 20.18. Matt. 15.9. Esa. 29.13. Col. 2.23.  to follow after our own hearts, and eyes; or to teach his worship, and fear, by the precepts of men; or to walk in the ordinances of our forefathers: and condemns all voluntary Religion, though it have a show of wisdom, and humbleness of mind. Nature teacheth this equity, that God should have that service which best pleaseth him. If thou serve a Master or Mistress, thou must, in all of it, respect their pleasures. As they are best acquainted with their own natures and dispositions, so is God: and because he is a Spirit, he will be worshipped in spirit, and truth, 
Joh. 4.  which is most suitable to his nature, wherewith he only is best acquainted.  
Use. Therefore (my child) take thou heed of will-worship, whether it issue from thy own will, or from the will of others. 
Esa. 1.  Of this God will say, Who hath required this at your hands? Wilt thou lean unto men's directions? They may deceive, and be deceived in what is pleasing unto God. Wilt, thou follow good intentions? The end of an action is not sufficient to make it good as thou may'st fee in Nadab, 
Levit. 10.1, 2. 1 Sam. 15.15. Judg. 8.27. Rom. 8.7.  and Abihu, Saul, and Gedeon: Wilt thou lean unto thine own wisdom? It is not only an enemy, but enmity against God. Wilt thou follow thy affections? That which is done without God's warrant is not of love: for love is the fulfilling of the law. 
Gal. 5.14. Rom. 12.9.  Therefore let all thy service be reasonable, that is, such as whereof thou canst give a reason from God's word, then shalt thou do it of faith, and with good comfort.  
Now, take a short sight of how fare we are come: and to this end tell me  
Q. What is God?  
A. He is that Almighty one, who maketh, and governeth all things.  
Q. What dost thou mean by Almighty?  
A. One mighty to do all.  
Q. Wherein doth his Almightiness stand?  
A. In skill, in will, in power.  
Q. How in skill?  
A. In knowing all things.  
Q. How in will?  
A. In willing all things that are good.  
Q. How in power?  
A. In doing all things according to his will.  
Q. How hath he showed himself to be Almighty?  
A. By making, and governing all things.  
Q. What is it to make all things?  
A. To give all things their being.  
Q. What is it to govern all things?  
A. To guide all things and actions to a good end.  
Q. Wherefore did God make you?  
A. To do him service.  
Q. What is it to serve God?  
A. To do his work.  
Q. How ought you to serve God?  
A. As he hath commanded in his laws.  
Q. Why must you thus serve him?  
A. Because not we, but he, knows best what will please him.  
Thus (my child) we have briefly summed the three last Questions, and Answers: now let us proceed.  
Tell me therefore,   

8. Q. Which are these laws of God?  
A. 
Exod. 20. Deut. 15.  Those ten words which God wrote in two Tables of stone, and are set down in Exodus, and Deuteronomie.  
Mark here two things: 
Ten Precepts, two Tables. Deut. 4.13. Exod. 34.28.  The number of God's laws; and the course that God took to notice them to us unworthy creatures. As to their Number, they are ten words, or ten Commandments, and must not be made fewer by us. As to God's perpetuattng their notice unto us, after the publishing of them, he wrote them in two Tables of stone. Had we not blotted out a great part of them, and contracted hearts harder than a stone, God would not have written them in stone. Had any stone been sufficient to have written them in, he would not have ordered their publishing again, 
Exod. 20. Deut. 5.  and again, in the second and fifth books of Moses, besides all the explications of Christ, Moses, the Prophets, and Apostles. Now seeing I inquire after these laws, and thou dost , and mark them out, by their Number ten, and by God's perpetuating them to posterity by stones, and writings; do but admire the wisdom of God, who can give so large a Volume in so few words: and remember to take notice of the laws of God in general, and of all ten particulars of them.  
Use. First, 
We must know the laws of God.  thou must take special notice of the laws of God, and therefore I ask, and thou answerest concerning them. Hence the Jews were commanded to write them upon the posts of their houses, 
Deut. 4.6.  and upon their gates: and, in truth, they are thy wisdom out of Christ, they are thy wisdom unto Christ, and they are part of thy wisdom in Christ.  
They are thy wisdom out of Christ: for Moses saith, Do them, 
Deut. 4.6.  for they are your wisdom, and your understanding in the sight of the people. They have an excellent political use to order thy going in, and out, for the good of the commonwealth, and family. They are thy wisdom unto Christ: for they are the best Schoolmaster, 
Gal. 3.19.24.  in thy sinful state, to bring thee unto him. They are like the storm of fire and brimstone which drove Lot out of Sodom. For while they require perfect personal righteousness to justificaion; and, for want of this, do reveal sin, and unclothe thee of all worth: 
Rom. 8. Heb. 12.20, 21.  and by reason of sin, do engender the spirit of bondage, by making thee fear and quake; they make thee haste to Christ, without whom the curse will swallow thee up in sorrow.  
They are, besides, part of thy wisdom in Christ: for, by manifesting the relics of sin, they will keep under thy carnal part, 
Mic. 6.  and, so, make thee walk humbly with thy God; and they will be such an hedge of all moral duties, as they will make thy faith shine, in adorning thy Christian calling with good works to all well pleasing.  
Use. Therefore (my dear Child) neglect not this duty, know the good laws of thy God. They are brief for memory, clear for capacity, and so perfect, that they shall not need either addition, correction, or repealing. It may be thou mayst think, that now thou art not under the Law, but under Grace. It is true, 
Rom. 6.  that, when God hath put thee into Christ, thou art delivered from the exaction, malediction, and irritation of the law: but remember this similitude; So long as an oak grows, it shadows thee from the warmth of the Sun; but, when thou hast cut it down, thou canst make wedges out of itself, to rend it in pieces, and make it serve for thy several uses: so, when the law doth overtop thee, during thy being under the power of nature, thou art deprived of the comfort of the Sun of righteousness, but, when it is thrown down by the power of the righteousness of faith, 
Rom. 7.  then mayst thou make instruments out of itself to kill that sin (by way of repression and mortification) which the law occasioned, and to lay open the path of obedience, wherein (for the justification of thy faith) thou mayst run the way of God's commandments. 
Psal. 119.   
Secondly, 
We must know every commandment.  thou must not only take notice of these laws in general, but of every particular of them: as which is the first, second, third, fourth, and so of the rest. God hath neither swelled them into to twenty, nor shrunk them into nine. And for these ten, 
Deut. 4.13.  he hath given none of them in vain, but hath, in the least, discovered a world of wisdom, and goodness, which is particularly to be noticed to thee, except thou wilt dishonour thy good God.  
Use. Therefore, be thou (my child) sure to be diligent in this duty. When thou prayest, wouldst thou know, in confessing thy sins, how to rise from less sins to greater, till thou shake thy heart, and cover thy face with confusion? then know the commandments, and the power of them distinctly Wouldst thou know to speak supplications to God for for thyself, or others, that he would adorn his providence by thee, and them? Then know the commandments distinctly. Wouldst thou know how to examine thy heart, and life, and to refer virtues, and vices to their proper heads, that thou mayst make use of them accordingly? Then know the commandments distinctly.  
To help thee therefore with the milk of Babes in this particular, we shall pass through a brief sum of them all in order.  
Tell me therefore   

9 Q. What is the first Commandment? 
Exod. 20.3.   
A. Thou shalt have no other God before me.  
Here God requires the having of the true God only to be thy God: 
What God requires in the first commandment.  Thou must have a God; thou must have the true God; thou must have him only; thou must have him to be thy God. 
Gen. 3.  Thou must have a God, or else thy wicked nature will be a God to thyself. Adam was tempted to be so, and it did undo him and us: and thou wilt be so, without further temptation, and be accursedly miserable. Thou must have the true God; for all false gods are dung hill gods, and lying vanities which cannot profit thee. Thou must have him only, for as marriage, and Monarchy, cannot endure corrivals; so cannot God endure that any should be joined with him. Thou must have him to be thy God: for a man is not chief comforted but with that which is his own. A man's own house, land, wife, children, gold, and silver speak best content unto him; and so will God when he is thy own. It may be thou wilt wonder, how thou canst have God? Thou canst not have him as thou hast money in thy purse, 
How God may be had.  cattles in thy ground, or  on thy back; yet mayst thou have him as an husband hath a wife, or a wife an husband. A man and his wife may be a thousand miles asunder, and may not see one another in many years, and yet the husband hath his wife, 
Prov. 2.  and the wife hath her husband by virtue of the Covenant of God, by which they are made one flesh. So mayst thou have God by Covenant when thou cleavest unto him by knowledge, faith, fear, love, confidence, worship, and the like.  
Use. Be thou sure (my good child) to have the true God only to be thy God thus. When thou knowest not God, and dost not believe, love, and fear him, nor put thy trust and confidence in him, that thou mayst enjoy him, and use him as thine, thou hast him not: no nor thou dost not give him these graces alone. Thou hast there articles of the Covenant for him alone, and for other things, and persons, under him, and for his honour only.   

10. Q. What is the second Commandment?  
A. 
Exod. 20.4, 5, 6.  Thou shalt not make to thyself any graven Image, nor any likeness of things, that are in heaven above, nor in the earth beneath, nor in the waters under the earth; thou shalt not bow down to them, nor worship them. For I the Lord thy God am a jealous God, visiting the iniquity of the Fathers upon the children unto the third, and fourth generation of them that hate me, and showing mercy to thousands of them that love me and keep my commandments.  
Here God requires the worshipping of God with his own outward worship. 
What God requires in the second commandment.  God sees the vain wickednesses of Idolaters. Because they are carnal, they must have carnal helps of their own inventions. Hence is it, because they have not bodily communion with their gods; they, ordinarily, see them not, hear them not, feel them not: therefore they set up their Images, likenesses, and similitudes; they do honour and worship to them in the place of their gods: they adorn them, they cense to them, they kneel, bow, courtesy, and pray to them: they think that there is a religious, and divine power and presence in them, to be a chariot of their devotions, and to convey the Influences of their hearts, and words, to their patrons, their great gods. But God will not be worshipped in this carnal way. 
Deut. 4.15, 16, 17, 18.  He manifested no similitude on the day that the Lord spoke out of the midst of the fire, lest we should corrupt ourselves and make a graven Image, the similitude of any figure, the likeness of male or female. God is a consuming fire, 
Deut. 4.24.  and a Jealous God, and will have none of his worship conveyed to any devises of man, or by them, to him: but he will have his own worship, by an acknowledgement of such divine excellencies as are in him, in the way, and by the means that he hath appointed, that is, by the Word, Sacraments, and Prayer.  
Use. Therefore (my child) look upon all Idolaters so as to hate their abominable course. Do not think to please God by devices of thine own, or others. Imagine not that Images, or Idols, either graven, or carved, or painted, can carry thy worship to those Gods, or divine things, or Persons whom they represent. Bestow not thy divine respects upon any thing, or person but God alone. Frame not any will-worship thyself for the true, and good God. But as thou learnest out of the word the worship, to give him all manner of prayers, and praises, to hear his word, to receive his Sacraments, and to offer up any spiritual sacrifices, so do, that thou provoke not God to jealousy, and so to hate thee, and to plague thine before thy face to thy confounding discomfort.   

11. Q. What is the third Commandment?  
A. 
Exod. 20.7.  Thou shalt not take the name of the Lord thy God in vain; for the Lord will not hold him guiltless that taketh his name in vain.  
Here God requires the worshipping of him in his own manner, 
What God requires in the third Commandment.  so as it may not be in vain. If it be not done as he would have it, as good never a whit, as not done as he would have it. The name of God is, God himself any ways made known unto thee. Thou art known by thy name, and God hath a name whereby he is, or may be, made known, to all mankind, to wit, his works, his word, his titles, his attributes, his religion, his worship; this is his name. To take it, signifies to take it up, or to challenge it from contempt, and blasphemy, so as God may not be dishonoured by thine, or others use of it. To take it in vain, is to use it to no end, to a fruitless end, or to a wicked end; as when thou usest the names, titles, and attributes of God, to toss them like Tennis balls to no use, but as fruitless embellishments of thy speech; when thou usest them in asseverations, and oaths, to belch out the passions, and bitterness of thy heart to, or against others; and when thou usest them in word, or actions, to vent the malice, or hypocrisy in thy heart.  
Use. Take heed of doing thus (my child): Thou art a Christian, and wouldst be accounted godly, and so thou takest up God's name. Do it so, as God and his people may not be ashamed to acknowledge thee for such. Thou sometimes takest up the name of God in thy mouth; do it with all reverence. When thou swearest, do it, when thou art justly called unto it, 
Joh. 7. Heb. 6. Jer. 4.2.  to clear the innocency, or to end strife among men, in truth, in righteousness, and in judgement. When thou prayest, hearest, vowest, or receivest the Sacraments, do them as sincerely desiring to draw thyself into communion with God in Christ. If thou do not, though men are found to be careful for preserving of their own names more than Gods, yet God tenderly respects his own name, and will account thee guilty, and bind thee over to be plagued in this world, and for ever.   

12. Q. What is the fourth Commandment?  
A. 
Exod. 20.8, 9, 10, 11.  Remember thou keep holy the Sabbath day. Six days shalt thou labour, and do all thy work. But the seventh day is the sabbath of the Lord thy God: In it thou shalt not do any work, thou, nor thy son, nor thy daughter, thy manservant, nor thy maid-servant, nor thy cattles, nor thy stranger that is within thy gates. For in six days the Lord made heaven, and earth, the sea, and all that in them is, and rested the seventh day: wherefore the Lord blessed the Sabbath day, and hallowed it.  
Here God requires the worshipping of God by his own means upon that time which is appointed. It is said, 
What God requires in the fourth Commandment.  That the Lord blessed the Sabbath day, and hallowed it, which thou must not conceive to be an idle repetition of words of the same value in so short a sum: and therefore compare other Scriptures, and the sense will be clear and distinct unto. Esau cries out to Jacob, 
Gen. 27.  Bless me, even me also my father, and then Jacob gave him a prophetical blessing, the fatness of the earth, and the dew of heaven. 
Judg. 1.  Achsah Caleb's daughter asked him a blessing, and what did she mean? Springs above, and springs below, that is, a convenient situation for dwelling. So when God blesseth he gives a blessing to things, or persons. Thus the Lord blessed, that is, gave a blessing to the Sabbath day. Before the giving of the Law, the blessing of Patriarches who were Priests, Prophets, and Kings of their Families to regulate under, and from God the private, and public worship. After the Law, the blessing of Levites, Priests, and Prophets. So in these times of grace, he gives the blessing of Apostles, Evangelists, 
Ephes. 4.  and Prophets by their writings, and Pastors, and Doctors, by their teachings from the word, to be as blessings to the Lords day. Now, because we are so worldly, and wicked, that we would not make use of this blessing of the means of worship by the Ministry of the Word, if we were left unto ourselves: therefore God hath hallowed the seventh part of time, and set it apart to holy uses, and enjoined us to apply it to such uses, that we making use of this blessing, may learn to know God, and serve him with his own worship, and in his own manner. Mark then, that the means for the advancement of the worship of God is the blessing of the Ministry of the word of God, which is set apart for interpretation, and instruction of us in God's will by the Scriptures. The time that God hath set apart for this end is the seventh part of time at the least. For if he required of a Jew thus much, whose mercies were not so great, much more of us Christians whose mercies are greater.  
Use. Therefore (my good child) think this Commandment to be as Joseph to provide for all the rest: and when thou seest that all men are not Prophets, 
1 Cor. 1.10  nor all Teachers, but God hath gifted, out of all now, some to be apt to teach, by taking more special heed to themselves, to the word of God, to reading, and to doctrine: 
1 Tim. 4.23  and when thou considerest that God challengeth the seventh part of time, that thou mayst make use of the gifts of these men gifted for thy edification: and, lastly, when thou weighest that that seventh part of time which was allotted to the Jews, as a type of Christ's resting in the grave, is now vanished, and another seventh part of time consecrated by the acts of Christ, and his Apostles, and the practice of the Church in all Ages, which is particularly called the Lords day (the like grounds for observing any other seventh part being impossible for us now to have): therefore, with all care, and conscience, do thou remember the time, and apply it unto holy uses, both in preparation, and practise, that by the public Ministry of the Word, and private meditation of it, and conference about it, and prayer to make it profitable to thee, thou mayst make it a market day to thy soul to provide for the knowledge and service of thy God, according to his good will both for matter, and manner.  
Thus have I shown the sum of the four first Commandments, 
The sum of the first Table.  as thou art able to receive it now: and that thou conceive them clearly, I'll thus represent it unto thee. Thou art born into this world, and, when thou comest to years of discretion, then bethinkest thyself how thou mayst live in after time. First, therefore, thou puttest thyself to a Master to bring thee up in some good Employment. When thou hast a Master, thou knowest that thou must do his work. If thou do his work, thou knowest thou must do it in his manner. He had rather thou shouldst let it alone, than not do it according to his mind: and in case he be not bodily present, but hath left his Stewards to give directions at set time, how he would have all his business dispatched according to his will, thou must wait upon them in their seasons, that thou mayst be punctual and exact in all his affairs. Just thus must it be with thee in this business for thy souls good. Thou desirest to know how it may be well with thee in aftertime. Therefore first thou must choose God to be thy only Lord, and Master: there is the first Commandment. Next, thou must do his work, and worship, not according to the fancies of Idolaters, but according to his will: there is the second Commandment. Next, thou must do it in his manner, so as it be not in vain; 
Esa. 1.  for otherwise he will say, Who required this at thy hand? there is the third Commandment. And lastly, because he is not visibly present, but hath left his Stewards and Ambassadors to direct thee in his will, at times by him appointed, therefore must thou, especially at those times, hang upon their lips, to be satisfied in thy Master's will, that thou mayst serve him with his own service, and in his own manner.  
Now proceed, and tell me:   

13. Q. What is the fifth Commandment?  
A. 
Exod. 20.12.  Honour thy father, and thy mother: that thy days may be long upon the land which the Lord thy God giveth thee.  
Here God establisheth Superiors, 
What God requires in the fifth Commandment.  and Ineferiours, and their several duties. When he hath ordered every thing concerning himself, and his worship; then thy good God comes to order the world. And, because it can never be put in order by a parity, and equality, he doth establish first the throne of excellency. He would not have Hail fellow, well met, in the world: but he would have some high, some low; some rich, some poor; some Governors, some governed; and some Superiors, some inferiors, for the better marshalling, and ordering the world. There shall be fathers, and mothers; this he speaketh to superiors. Ye shall honour your fathers, and mothers; this he speaks to inferiors. Fathers, and Mothers, are all those that are in state of excellency above thee. If they be more excellent in Age, as old men, and women, who bear an Image of God's eternity: or more excellent in Grace, who are fuller of God's Spirit, and bear an Image of God's goodness: Or more excellent in Nature, who have priority in time of us, and are instruments of our derivation into the world, and so bear an Image of God's Paternity: Or more excellent in Place, who have power, and government over us, and so bear an Image of God's Sovereignty: all these are thy Fathers, and Mothers. These are commanded to be Fathers, and Mothers, that is, so to carry themselves in nature, in grace, in age, and in place, that they do not lay their honours in the dust, and make their inferiors to despise them. By honouring of father, and mother thou must understand, those respects which are due to several excellencies. To natural excellency Reverence, obedience, and all thankfulness under God. To gracious excellency, acknowledgement, and submission. To ancient excellency reverend deportment: and to powerful excellency, fear, and testification of it by obedience in the Lord, and for the Lords sake.  
Use. Therefore (my good child), admire the wisdom of God here, who for the well ordering of the world hath settled the Chair of state, and put every one within his traces. If ever thou be a Father, or Mother any of these ways, pray to thy God that thou carry thyself so, as honour from others may willingly flow to thee. Thou seest many who are Fathers and Mothers all these ways, who carry themselves unworthy of such honour. This moves many young men to contemn the Aged; many children to despise their Parents; many of no gifts to contemn those that have many; and many underlings to neglect those that are in authority both to their sin and misery. Again, as thou art an Inferior give all due honour to all paternity, and motherhood. Rise up before the hoarhead, and honour the persons of the Aged. Acknowledge all the gifts, and graces of others, and make use of them for thy good. Be subject to the higher powers, not for fear of wrath, but for conscience sake. Be subject unto thy parents, and when they cannot provide for themselves, do thou thy best to provide for them; and than if thou have not a penny, thou shalt have a pound, if thou live not long in this world (which is not good enough for thee), thou shalt live for ever at God's right hand where there is fullness of pleasures for evermore, which God grant unto thee.   

14. Q. What is the sixth Commandment?  
A. Thou shalt not kill.  
When God had set the world in order in the former Commandment, 
What is required in the sixth commandment.  and made some high, and some low, some superiors, and some inferiors, that so his providence might be the more beautified in the sight of men: he comes next to give men in charge things according to the price of them. And because nothing is so precious as life (for the Devil sees, 
Job 2.  that skin for skin, and all that a man hath will he give for his life): therefore he first gives in charge the preservation of life. This is that which God requires in this law, the preservation of thy own, and thy neighbour's life. And because man hath a double life, the life of the soul, and the life of the body, God would have thee have a care of both lives in thyself, and others. There is a difference betwixt killing, and murder: there may be a lawful kill, but no lawful murdering: for murder is an unlawful hurting of the life of self or others. But for killing, though thou must never kill thyself, yet may there be a lawful kill of others when these four things meet, a just Cause, a just Power, a just order and a just Mind. A just cause, as God saith, He that sheddeth man's blood, by man shall his blood be shed: 
Gen. 9  a just power, as God saith, 
Rom. 13.  not the private man, but the Magistrate beareth not the sword for nought a just order, as that Jew said, 
John 11.  Our law judgeth no man before he be heard; therefore there must be conviction, and trial before condemnation: and a just mind, which doth it not out of revenge, but out of love of justice: for though Jehu did execute God's Justice upon the house of Ahab, yet, because he did it with his own revengeful heart, God saith, 
Hos. 1.  I will visit the blood of Jezrael upon the house of Jehu. Thus thou seest, there is a difference twixt killing, and murder; yet because God would have thee see how precious life is before him, he saith, Thou shalt not kill.  
Thou must not kill the soul either of thyself, or others, by yielding, or persuading to any sin, or else by giving a scandal whereby thy brother may be moved to fall. Sin is that alone which murders souls. Thou must not kill the body either of thyself, or others. This wicked murder doth rise by Envy, and carnal Anger; it doth rankle by Hatred, and Malice; it breaks out in the Countenance, by scornful, disdainful, and furious looks; in the Body, by pointing of the finger, or turning the back by way of disgrace; It is executed by wilful hurting of limbs, liberties, or life, when body and soul are parted by an unjust hand.  
Use. Therefore (my dear child) take heed that thy heart be not made a slaughter-house, and then thy hand will never be made a murderer. It is fearful to see what murderings of souls, and bodies there are in the world. Minister's murder souls, either by stabbing them with false doctrine, or by starving them for want of teaching. One Christian murders the soul of another by persuading, and encouraging, or exampling to a thousand sins. And for men's bodies, what envy, hatred, malice? what scorns, diminutions, and disrespects? what hurting of limbs, liberties, and lives do abound, to the sadding of those whose hearts God would not have sadded? But let not thy soul enter into their secrets. Possess thyself in mercy, and love. Be thou able to look upon an enemy without anger, to behold his prosperity without envy, and to bear his wrongs without desire of revenge. Keep thy soul without sin reigning, and do what thou canst to keep others also, and what thou canst not do in answer to this command, mourn for it sadly, and seriously, and fly to Jesus Christ to heal thee that thou mayst be better.   

15. Q. What is the seventh Commandment?  
A. Thou shalt not commit adultery. 
Exod. 20.14. What is required in the seventh Commandment.   
The next precious thing among men is Honesty. If God would have men live, surely, he would have them live honestly: therefore so soon as ever he had commanded that men should live, and not be killed, presently he adds, that they must live honestly. It is better that men were dead then that they should live adulterers: therefore, saith God, Thou shalt not commit adultery.  
Here God requires the preservation of thy own, and thy neighbour's Chastity. Adultery properly, is the polluting and defiling of another man's bed; when men commit folly, and wickedness with another man's wife: but because this is odious to God, as a seminary of corruption both to the Church, Commonwealth, and Family: therefore he comprehends all other uncleannesses under this head. There is an inward, and outward uncleanness. The inward is a wanton nature, lustful thoughts, violent burn, delight in them, and serving their tyranny. The outward uncleanness is either in Preparation, or in Practice. Men and women are prepared for lust by Drunkenness, Gluttony, Idleness, and Wanton apparel. Men and women practise it by wanton eyes, filthy speech, unseemly gestures: and these bring forth fornication, ravishing, adultery, incest, unnatural sins, which I am loath to name unto thee, much less describe. Yet all these God comprehends under Adultery. And, that thou mayst not think that thou art exempted from this law, God speaks to every particular person in this word [Thou]: thou child, thou man, thou woman.  
Use. Therefore (my child) stir up thy strength to keep thy vessel in holiness, and honour. What miserable pollutions are among men? in eyes, as they that had their eyes full of adultery; 
2 Pet. 2.  in speech, as Judah to Thamar, 
Gen. 38.  Let me lie with thee; in gestures, 
Jer. 5. 2 Sam. 13.  as they that neighed after their neighbour's wives; By fornication, as Amnon; by adultery, 
Joh. 8. Gen. 49.  as the woman taken in adultery; by incest, as Reuben, and that incestuous man; 
1 Cor. 5. Rom. 1. & 1 Cor. 6.  and by unnatural sins. How do men and women provide for it by Drunkenness, Gluttony, Wanton apparel, and Idleness? Oh let thy heart bleed to think of these sins committed in secret, and watch over thy nature, crush thy thoughts, quench thy burn with the blood of Christ rested on by faith, that lust never come to delight or tyranny.   

16. Q. What is the eighth Commandment? 
Exod. 20.15. What is required in the eighth commandment.   
A. Thou shalt not steal.  
The next precious thing among men is goods. See carefully, that first we must live, next we must live honestly, next honest persons must live by honest means, they must not steal. Here God requires the preservation of thy own and thy neighbour's goods. God would have every man have his own, and that we might maintain a just possession to ourselves, and others; there God saith to every man, woman, and child [Thou shalt not steal].  
To Steal, strictly taken here, is closely to convey away the goods of thy neighbour without his privity: but it is to be extended to all unlawful depriving thyself, or others, of their goods. All men condemn open theft, and the sword of a Magistrate doth reach to such theft: therefore God is pleased to use that word which signifieth close theft, and under that to comprehend all. This theft ariseth from a distrust of God's providence: it increaseth by love of money, covetousness, and the crafty invention of a thousand deceits, and couzenages to bring in: but it breaks out both against thyself, and others. Thou mayst be a thief to thyself by penuriousness, prodigality, and idleness. If thou refuse to take the comfort of what God hath given thee; or dost prodigally lash out in a day what would serve a week; or art idle and slothful to get what God offers in the ordinary course of his providence, thou art a thief to thyself. Thou mayst be a thief to others by sins of commission, or omission. If thou trust in wrong, or robbery, by deceiving any man, woman, or child in bargaining either by word, or deed; or by secret, or open deceiving them of their goods to the hurt of Church, Commonwealth, or Family: If when thyself, or thy neighbour are wronged in their goods, thou do not discover, and punish, and rescue when thou canst, and cause restitution to be made if thou be able, thou art a thief before God.  
Use. Therefore (my child) do thou give every man his right in that proper state which God hath cast upon him. Our good God hath allotted to every man his own, and therefore he hath appointed buying, and selling, letting, and hiring, borrowing and lending, and hath given bounds to every one. He would have this justly preserved, that thou, 
Rom. 13.7. Luk. 3.14. Luk. 1.75.  and all men might have just maintenance by just getting, keeping, and spending. If thou err from this course, the rack of conscience will so pursue thee, that thou wilt not have peace in any thing thou dost enjoy.   

17. Q. What is the ninth Commandment?  
A. 
Exod. 20.16.  Thou shalt not bear false witness against thy neighbour.  
This is the fourth precious thing would have in a well ordered world. 
What is required in the ninth Commandment.  First he order the world into several ranks of Governors, and governed. Next, he would have a care of life. Next, he would have men live honestly. Next, he would have honest men maintained by honest means: and here, that men may have their honour in the fifth Commandment; their life in the sixth Commandment; their honesty in the seventh Commandment; and their goods in the eighth Commandment; he would have truth. If falsehood may prevail, men shall neither have their goods, nor their honesty, nor their life, nor their honour. Therefore God requires in this Commandment, The preservation of our own, and our neighbour's truth. God is pleased to look upon that order which he hath set in the world: that some are in the throne to be honoured, and some at the footstool to honour. He saw that much disorder and sin would arise about man's life, his honesty, his goods, and his good name: therefore he commands that all falsehood be banished, and that Justice be carried by allegations, and proofs, according to truth.  
Witness may be given either by word, 
Josh. 24.22. Job 16.8.  when the tongue speaks it, or by work, when some doing, or suffering speaks it. False witness is, when it is not agreeable to the thing spoken of, to the mind of him that speaketh it, or to the end of speaking it, that is, Justice, and Charity. To bear false witness is, either to receive, speak, or do any thing that may prejudice charitable truth. Against thy neighbour, is, concerning thy neighbour, in God's language, whether it be for him, or against him. And this thou mayst happen to do in the root of false witness, and in the fruit of it. The root and foundation of false witness may sometimes be uncharitableness to the person thou witnessest against, or flattery, and partiality, to the person thou witnessest for: sometimes suspicion of worse than thy neighbour deserves: but always an inclination to hunt after that which is thy neighbours. This will breed a digging deep to hid the truth, a judging uncharitably, and an augmentation of the report, making a little to be a great deal more. The fruit of it is, when we do not maintain the truth of things, and persons; but fall into many sins, both against truth, and against truth and charity. Thou mayst sinne against truth simply by falsehood in speech, by denying the truth, by betraying the truth, and by counterfeit and feigned actions. Thou mayst sinne against truth and charity both publicly, and privately. Publicly, in the person of a Judge or arbitrator, when thou nourishest strife among neighbours, by delaying sentence, believing the oaths of wicked liars, or by passing rash, or unjust judgements: In the person of the Jury when thou findest not according to the truth: In the person of the Plaintiff, when thou accusest falsely: In the person of the Defendant, when thou accusest thyself unnecessarily, or colourest, or deniest a bad cause: In the person of a Lawyer, when thou pleadest known bad causes, or any cause before thou understand it: In the person of a witness, when thou dost pervert truth, conceal truth, or testify falsehood: and in the person of a Register, when thou dost not record truth as it is found. Thou mayst sinne against truth, and charity privately, either against thyself or others. Against thyself, when thou dost not regard thine own credit, or thinkest either too basely, or boastingly of thy own person. Against others, when thou praisest them above deserts, or praisest men's vices, or givest not them their due truth, by scorning, backbiting, slandering, or the like.  
Use. Thus (my child) mayst thou sinne against truth: but take heed. God would have truth precious with thee and all men. Therefore, discern it as clear as thou canst; honour it, by not withholding the truth in unrighteousness; and maintain it in thyself, and others, that justice may flourish. It is true, that, many times, truth breeds hatred among men, but believe God, who saith, that he that deals truly is God's delight.   

18. Q. What is the tenth Commandment?  
A. 
Exod. 20.17.  Thou shalt not covet thy neighbour's house, thou shalt not covet thy neighbour's wife, nor his manservant, nor his maid-servant, nor his ox, nor his ass, nor any thing that is thy neighbours.  
Here thou art at the very foot of the ladder: and from hence thou mayst rise to the highest pitch of moral virtue, 
What is required in the tenth commandment.  or of sin against it. If thou have this coveting after that which is thy neighbours, thou wilt not spare falsehood to get it. If thou canst once outface truth, then have at thy neighbour's goods for thy profit, thy neighbour's honesty for thy pleasure, yea thy neighbour's life rather than thou wilt miss of either; and next, have at thy neighbour's honour, that thou mayst have none to punish thee; and then have at thy God in all disobedience: for if thou sinnest against thy neighbour whom thou seest, thou wilt much more sin against thy God whom thou dost not see but in his word, and works. Therefore God requires in this Commandment, such an evenness of spirit, that nothing that is thy neighbours do trouble thee. Hath thy neighbour better house, better wife, better servants, better cattles, better any thing then thee? thy eye may not be evil because Gods is good. If thou have God, it is enough, it is all things: nothing that is thy neighbours must trouble thee.  
This Coveting is called Evil concupiscence, 
Col. 3.5.  and is an inordinate motion of thy soul soliciting to evil against thy neighbour. This is of two sorts, original, and actual. Original (referred to neighbours) is part of thy flesh, which, by proneness, poisoneth thy soul, and moveth thee to injustice. Actual, are ill motions rising from thence in thy mind by foolish fancies, thoughts, and judgements, and in thy heart by affections, wishes, and desires, inordinately carried after pleasures (the lusts of the flesh), profits (the lusts of the eyes), and honour (the pride of life). This Coveting must not be carried, in special, after things without life, as thy neighbour's house, nor after things with life, which are reckoned according to their honour, as, thy neighbour's wife, servants, ox, or ass: nor in general, after any thing that is thy neighbours, that so thou mayst know that nothing is to be excepted. These homebred broils and covet are the causes of all evils, when they are yielded unto: therefore God hath set them at the lower end of this Ladder.  
Use. Be careful (my child) to watch with all care and diligence, in thy soul, about these covet. Have such a quiet resting in God, and all that he gives thee, be it little, or be it much, that nothing that is thy neighbours trouble thee. If thou do not, thou wilt trouble thyself, and thou wilt be provoked to hurt and trouble thy neighbour, and to rise higher to a more direct sinning against thy God.  
Thus have I given thee (fit for thy capacity, I hope) a short sum of these Ten Laws of God: now look back, and let me see what thou hast observed. Thou hast told me that God made thee to serve him as he hath commanded in his Laws.  
Q. Where are these Laws set down?  
A. In Exodus, and Deuteronomy.  
Q. How many of them are they?  
A. They are ten, in two Tables.  
Q. What doth God require in the first?  
A. My having the true God only to be my God.  
Q. How canst thou have God?  
A. By cleaving unto God by Covenant.  
Q. How must that be?  
A. By knowledge, faith, love, hope, fear, confidence, patience, prayer, and vows.  
Q. What doth he require in the second?  
A. My giving of God his own worship, and service.  
Q. How canst thou do that?  
A. By abhorring the will-worship of Idolaters, and serving him according to his own will.  
Q. What doth he require in the third?  
A. My worshipping of God in his own manner.  
Q. How must that be done?  
A. By observing not only the matter of his worship, but the manner, that it be done well.  
Q. What doth he require in the fourth?  
A. My worshipping of God by his own means upon that time that is appointed by him.  
Q. What are his means to advance his worship now?  
A. The Ministry of the word of God.  
Q. What is the appointed time?  
A. The seventh part of time; as the Sabbath was in the old World, so the Lords day in the new.  
Q. What doth he require in the fifth Commandment?  
A. Superiors, and Inferiors, with their several duties.  
Q. Whom do you mean by Superiors?  
A. Those that are in state of excellency above us.  
Q. Whom do you mean by Inferiors?  
A. Those that are in several orders under them.  
Q. What is it to honour them?  
A. According to their order above us, to have reverence, obedience, fear and thankfulness.  
Q. What doth he require in the sixth Commandment?  
A. The preservation of our own, and our neighbour's lives.  
Q. May none be killed?  
A. Yes: upon a just cause, by a just person, in a just order, and with a just mind.  
Q. What then is murder?  
A. An unlawful hurting of the life of any man, in thought, word, and deed, or inclination.  
Q. What doth he require in the seventh Commandment?  
A. The preservation of our own or neighbour's chastity.  
Q. What do you mean by adultery?  
A. Properly, the abusing of another's bed.  
Q. What do you mean by it here?  
A. All unchastity in nature, preparation, or thought, word, and deed.  
Q. What doth he require in the eighth Commandment?  
A. The preservation of our own, and neighbours goods.  
Q. What is meant here by stealing?  
A. A close conveyance away of our own, or our neighbour's goods.  
Q. What is comprehended under it?  
A. All hurting of our neighbour in his goods, either in nature, or thought, word, or deed.  
Q. What doth God require in the ninth Commandment?  
A. The preservation of our own, or our neighbour's truth.  
Q. What do you mean by false witness?  
A. Any testimony, by word, or deed, which is either against truth, or against truth and charity.  
Q. What doth God require in the tenth Commandment?  
A. Such an evenness of spirit, that nothing that is my neighbours trouble me.  
Thus thou hast heard what God is, that he made thee to serve him, that thou must serve him according to his Laws, and what these laws are: Now tell me.   

19 Q. Art thou able to keep these Commandments?  
A. No: let me do what I can, yet I break them every day more than I can express.  
Here thou makest a strange accusation against thyself. Indeed, Christ saith, that, out of the heart come evil thoughts, murders, adulteries, fornications, thefts, false witnesses, 
Mat. 15.19.  blasphemies. They are not sent into the heart, but sent out of it, and such an heart, surely, breaks the Commandments: And Paul saith, when he spoke experimentally of his natural heart, I know that in me, that is, 
Rom. 7.18, 19  in my flesh, dwelleth no good thing: for to will is present with me, but how to perform that which is good I know not: for the good, that I would, I do not, but the evil which I would not, that do I: and certainly he that stands in this state cannot keep the Commandments. Yet mark, that thou puttest in an heavy indictment against thyself. I say, mark this, and mark it seriously. Hast thou a strange God to be thy God? Dost thou follow Idolatrous worship? Dost thou dishonour the name of God, in thought, word, action? Dost thou neglect the Ministry of the word, and profane the Lords day? Dost thou rebel against God's Ordinances for the orderly government of the world? Art thou a murderer, an whore, or whoremaster, and a thief? Art thou a liar, slanderer, or backbiter? Hast thou a wicked lustful heart, which boyles with discontents because it is better with thy neighbour then with thyself? If another body should charge thee with all these things, thou wouldst defy him, and be ready to spit in his face; yet thou sayst openly, that thou dost break the Commandments every day.  
I confess it to be a truth, 
How we do break all the Commandments every day.  yet must thou understand it according to the word of God, or else shame, and confusion will lie upon thee more than upon other men, women, and children: know then, that thou breakest all the Commandments every day three ways.  
First, in Adam, we were all in Adam when he sinned, 
Rom. 5.  and in his fall, sin went over all mankind, and so, over thee, as well as any body else. If a Carp eat of a bait, and be taken, and killed, not only she dies, but thousands of spaunes that are in her belly: so when Adam sinned in eating the forbidden fruit, and died to God, we, that were in his loins eat it, and died in him. He sinned against a Sacrament. By eating the forbidden fruit, he made himself unfit, and unworthy, to eat of the Tree of life. In sinning against this Sacrament, he sinned against the whole Covenant of Nature. For thou knowst that he that tears off the labels, and seals of a Bond, sinneth against the virtue of the Bond, and makes it of none effect: so Adam sinning against that Sacrament, the seal of the Covenant, he made it useless. He was neither bound to God now by virtue of that Covenant (because he had made himself unable) nor God to him (because he had made himself unworthy). We therefore being in Adam, and sinning in Adam, do break all the Commandments in him, as we are in the first Adam.  
Secondly, we break all the Commandments in the proneness of our nature to break them. A Fox is chained up in the yard. If he do not kill all the Poultry about the house, no thanks to him, but to his wary Master, who hath tied him up. So, no thanks to thee, if thou do not break all the Commandments, but to God, who hath an hook in thy nostrils, and restrains thee by his providence, before he renews thee by his Spirit: for thy nature is prone unto it. God looks upon the proneness of nature, and according to that doth pass censure upon men, women, and children. 
Heb. 11.  Abraham is said to offer up his son Isaac by faith, though he did it not: because from that principle of grace within him, his nature was now prone to do it, and would have done it, 
Gen. 22.  if God had not held his hands. Christ saith, That he that looks upon a woman lustfully hath already committed adultery with her in his heart, 
Matt. 5.  yet the woman is very chaste, and untouched: because Christ looks to the proneness of the heart. So though thou have not broken any of the Commandments, but art as unrebukable concerning the letter of the Law, 
Phil. 3.  as Paul was; yet so long as God sees the proneness of thy nature, that thou hast a principle of wickedness in thee, which makes thee as ready to break the Commandments as Cain, Achitophel, Peter, yea, Judas, he will adjudge thee a breaker of all the Commandments.  
Thirdly, in breaking one of the Commandments, 
Jam. 2.10.  we do break them all. Holy James saith, Whosoever shall keep the whole Law, and yet offend in one point, he is guilty of all: and surely thou breakest some one of them every day, or else thou couldst not be a sinner; 
1 Joh. 1.  and he that saith he hath no sin is a liar. The whole Law is one body of righteousness. Now, thou knowst, that if I sin against the least member of thy body, I sin against the whole. Let me cut off the least joint of thy little finger, or of thy little toe, I offend thy whole body; Thy eye weeps, thy mouth complains, thy whole body shrinks, because touching is shot through thy whole body. So if thou breakest the least part of God's Commandments, all will feel, and call for wrath upon thee, because thou sinnest against the whole body of righteousness. There is such a linking of all the Commandments together, as is betwixt ten sworn friends; abuse one, and all will fall upon thee. Therefore Paul saith, Cursed is he that continueth not in all things that are written in the Book of the Law to do them. 
Gal. 3.  Thou must have the Law, thou must know it, thou must do it, thou must do all things in it, thou must continue in doing it. thou must continue in doing all things that are in it, or else thou art accursed.  
Yet one thing may seem strange unto thee, that thou confessest thyself a breaker of all the Commandments every day, when one Commandment concerns the Sabbath of old, the Lords day now, which comes but once a week: how then canst thou break this every day? I tell thee sadly, that thou mayst break it before it comes, and when it is gone Before it comes, by doing that upon the week day, which makes thee unfit to keep it when it comes. If I command a servant to do some business for me afar off, put case he do make himself drunk by the way, and so, be unfit to do my business, he sins against my command. So if thou do that upon the week day, which makes thee unfit to keep the Lords day when it comes, thou breakest that Commandment. Thou seest many worldly men; they bury themselves under the earth all the week, and they have neither life, nor leisure to come to the Congregation of God's people on the Lord's day; or if they do, they sit like blocks upon benches, and have more mind of the world, then of the word, of their pence, then of their prayers. So thou seest many a wanton boy, and girl, who would nothing but play all the week, and when the Lords day comes they mind nothing else, and so, are disgraces to the Assemblies where they are. These sin against the Lord's day before it comes, and so mayst thou, and heed it not. Thou mayst also break it when it is gone, by not answering the end of it. The Prophet Esay, 
Esa. 2.  speaking of these days, saith, That we shall encourage one another to go up to the house of the Lord, that he may teach us his ways, and we walk in his paths. This should be thy end, now, of keeping the Lords days. But when God doth not teach thee his ways, and then thou dost not walk in his paths notwithstanding all the teaching which shines about thee, than thou breakest the Lord's day when it is gone. And thus thou now seest how thou breakest all the Commandments every day. And never wonder at it, seeing the Law exacts perfect obedience to justification, but is weak to give it, 
Rom. 8.3.  because of the flesh. Indeed the Gospel gives more strength, so as by grace thou mayst keep it in desires, purposes, endeavours, with all sincerity, and willingness for thy sanctification, though not perfectly for thy justification: but I inquire yet of thy natural state, and of that thy answer is given and opened by me.  
Use. Therefore (my child) seriously think upon it, that it may wound thy heart with the spirit of bondage so fare as to bring thee over to Jesus Christ. 
Rom. 8.  Most men are like Saul, who, when he saw Samuel after the destruction of Amalek, said, 
1 Sam. 15.  Blessed be thou of the Lord, I have kept the commandments of God: so, they have kept them also, they are neither whore, nor thief, they keep their Church, and are good neighbours: and some men say as Shadrach, 
Dan. 3.  Meshech, and Abednego, to Nabuchadnezzar in another case, We are not careful to answer thee in this matter, or to keep thy commandment: so they care not to inquire into it, or know whether they keep, or break them. But as thou lovest thy soul, let it not be so with thee. As I have asked thee carefully, so feel conscionably thy answer, that thou breakest them, that thou mayst lie down in shame, and confusion, in thyself, that thou mayst be prepared for Jesus Christ. Think that thou wert in Adam, when he broke the whole Law of nature. Think how prone thy nature is to all sins, even the worst that ever were committed. Think how thou sinnest daily against the whole body of Justice in many petty sins which makes thee groan and cry daily, forgive us our trespasses. Think, that though there be but one Market day in seven, for provision for thy soul, yet thou sinnest against it before it comes, and when it is gone, as well as when it is, and so barrest the blessing of it from thy soul. And, when thou seriously thinkest of these things between God and thy own soul, think again what will become of thee if thou die in thy sins, and come to answer before a just God who cannot endure to behold iniquity. It may be, that (if God bless) thy conscience may be roused to hearken further concerning thy estate, and never give over harkening, and enquiring, till thou have found a way into Jesus Christ. If thou wilt know more, tell me   

20. Q. What punishment is appointed for them that break Gods commandments.  
A. God's curse, which is the everlasting destruction both of body, and soul.  
Remember how fare thou hast gone. 
Of God's curse upon sinners.  Thou wert made to serve God: thou shouldst serve him according to his laws: thou breakest all these laws; and for this, by nature, thou dost lie under this curse of God, of which thou here speakest. 
Deut. 27.26. Deut. 28. Levit. 26.  Moses speaks of this, Cursed is he that confirmeth not all the words of the Law to do them: and, He shows the particulars of this curse upon body, soul, and state. 
Gal. 3.10.  Paul expounds it more clearly, Cursed is every one that continueth not in all things that are written in the book of the Law to do them. And Christ speaks of the height of it; 
Matth. 25.41.  Depart from me, ye cursed, into everlasting fire prepared for the devil and his angels. It is most miserable to be in such a case: yet thou art in it by nature, 
Eph. 2.  as thou art born a child of wrath, an heir of hell.  
God curseth when he doth inflict punishment. Men curse when they wish ill one to another, as pox, plague, gallows, vengeance, and confusion, or hurt any way to body, or soul. These are kinds and forms of speech, savouring of the belched-up froth of carnal, and devilish hearts. But God curseth when he inflicteth punishments. Thou wouldst think it a great curse to have a father, mother, master, or mistress, who should do nothing but beat, bruise, and wound thee day and night. In stead of feeding thee, beat thee; in stead of clothing thee, beat thee; in stead of refreshing thee, beat thee; in stead of giving thee rest and sleep, beat thee: so is it a fare more miserable estate to lie day and night under God's flails of punishments. The punishment which God inflicts is eternal destruction of body, and soul. To be destroyed in body, is a fearful punishment: to be destroyed in soul, is more fearful: to be destroyed in body, and soul is more fearful yet: but to be destroyed in body and soul everlastingly is most fearful; it cannot be expressed; it is endless, easeless, and remediless. 
What the destruction of body and soul is.  This destruction is double, the destruction of sin, and the destruction of misery. By this thou mayst know that thou hast the destruction of sin, when thou art not used to that end which God made thee for. God made thee to serve him; thou shouldst serve him by keeping the law: thou breakest the law, and hast this part of the curse, the destruction of sin. If I had a piece of timber squared, fawed, and framed; if I use it not to this end, but let it lie and rot in the dirt, it is destroyed. If thou hadst good apparel, and shouldst not wear it, but let it lie in the high way for horse, and carriages to go over, for swine to rend, it is destroyed: so it is with thee when the world, flesh, and devil abuseth thee, and thou art not used to God's end. By this thou mayst know that thou hast the destruction of misery, when thou art subject to the miseries of this life, and of the life to come. The miseries of this life are all crosses to thy person, comfort, credit, and state, as sicknesses, sorrows, disgraces, discomforts both within, and without. The miseries of the world to come are thy separation from the Lord, and his Law (the two principles of life) for ever. As when thy soul is separated from thy body, a natural death is made up: so when thy person is separated from God, and his word of comfort, a spiritual death is made up, which gins in this life, and is continued for ever, and ever.  
Use. Oh (my child) fear, and tremble under this burden. Thou art apt (as all others) to build up thy way to heaven with untempered mortar, saying to thy own soul, that all is well, when all is amiss. This makes thee, with an hard, and impenitent heart, to go on in thy accursed courses. But this doctrine of curses will teach thee that thou wert in danger before thou wast borne, and ever since. Thou mightst justly have been cast into hell before thou didst breath in this open world. Thou hast, all thy life, been under the destruction of sin, and this hath enwrapped thee in the destruction of misery. Thou feelest many pains, and sicknesses, which are but the light flashes of hell fire. Thou art like a man condemned to a tormenting and dying death. As if a man had a Cauldron of boiling lead hang over his head, and he stark naked under it. First one drop falls upon his head, another upon his shoulder, another upon his arm, another upon his hand, another upon his back, another upon his belly, another upon his leg, upon his foot another, which makes him start and shriek: but at the last the whole shower comes, which makes him roar, and tumble like a wild bull in a net. So thou, by this volley of curses, art first nipped in one part, then in another, which makes thy joy to be interrupted, and thy mirth, many times, turned into mourning. But at last, in death, and Judgement comes an whole Sea of them, which makes weeping, howling, and gnashing of teeth. Weigh it seriously before it be too late. It may be that God will leave a blessing behind, to make thee search after a deliverance, which is the next thing that comes to be scanned. But first let me try thy profiting. Thou toldest me that thou breakest all God's commandments according to which thou shouldst serve him.  
Tell me therefore, 
Q. How many ways dost thou break them?  
A. Three ways.  
Q. Which be they?  
A. First, in Adam: secondly, in the proneness of my nature: thirdly, in breaking one I break them all.  
Q. But the seventh part of time comes but once a week, how canst thou break the commandment which concerns that, every day?  
A. I break it before it comes, and when it is gone.  
Q. How before it comes?  
A. By doing that, upon the week day, which makes me unfit to keep it when it comes.  
Q. How when it is gone?  
A. By not learning God's ways, and not walking in his paths.  
Q. Art thou in danger of God's curse?  
A. Yes, both in my body, and in my soul.  
Q. How doth God curse?  
A. By inflicting of punishment.  
Q. What punishment doth he inflict?  
A. A destruction of my body, and my soul.  
Q. How dost thou know thyself to be destroyed?  
A. When I am not used to that end, that God made me for.  
Q. What follows upon this?  
A. A subjection to the miseries of this world, and of the world to come.   
Do not forget how fare thou art gone; God made thee: thou art made to do him service: thou shouldst serve him as he commands: thou breakest all his commands; and therefore, thou art under the curse, and so, a more miserable creature than a toad or any serpent, if thou be not delivered. Tell me then   

21. Q. How shalt thou escape this curse?  
A. Only by Jesus Christ our Lord.  
Thou answerest rightly: 
Christ is our deliverer from the curse. Act. 4.12.  for there is no name under heaven whereby thou canst be saved, but only the name of Jesus; that is, no authority, power, virtue, or merit. 
Gal. 3.13.  It is he that hath redeemed thee from the curse of the law, being made a curse for thee. 
Col. 2.14, 15.  It is he that blotted out the hand-writing that was against thee, and took it out of the way, nailing it to his cross, and having spoilt principalities, and powers, made a show of them openly, triumphing over them, in himself, on the cross: and therefore when Paul groveled under the burden of his sin, he could find no rest for his soul but in the Lord Jesus Christ: 
Rom. 7.24, 25.  and thus must it be with thee; therefore it behoves thee to know him.  
If thou didst owe millions of pounds, yea, and satisfaction to the law by death; and hadst but one friend in all the world that would, and could undertake to discharge thee from all, thou wouldst know him, or else thou wert unworthy to have benefit by him. So thou must know Christ in his names, natures, offices, and uses, by which thou hast saving good by him, or else thou art unworthy of him. And because this is signified in his names, thou must throughly know the sense, and virtue of them for thee.  
He is called Jesus, 
Matth. 1.21.  because he saves his people from their sins. He saves thee three ways; By Ransom, by Rescue, and by Mortification. He saves thee by Ransom, by laying down his life for thee. 
Joh. 10.15.  Thou shouldst have died the first, and second death for ever, and ever: Christ died the first death, and overcame the second for thee. He saved thee by Rescue, by delivering thee by strong hand. When God was satisfied, thy enemies, the world, the flesh, and the devil, would not let thee go. 
Luk. 1.71, 74, 75.  Therefore Christ saved thee from thy enemies, and from the hands of them that hate thee, that thou being delivered from them, mightst serve him without fear (of them) all the days of thy life, in holiness, and righteousness before him. He saveth thee by Mortification, by killing of sin of thee, lest thou be killed in sin. When thou art ransomed, and delivered, yet sin sticks closer to thee then thy skin. Therefore, to perfect thy salvation, Christ strengthens thee with might, by his spirit in the inner man, 
Ephs. 3.16; 17. Rom. 8.13.  and dwells in thy heart by faith, that thou mayst mortify the deeds of the flesh by the spirit.  
He is called Christ, because he is anointed. 
Psal. 2.2. Col. 2.9.  This anointing is, his having the fullness of the Godhead dwelling in him bodily. He was not only made partaker of the divine nature, as we are: but he was full God, and full man personally united; 
Joh. 3.34.  and so he received not the spirit by measure: but was anointed with the oil of gladness above his fellows. 
Psal. 45.7.  The reasons why he was anointed were, that he might be a fit Prophet, 
Heb. 7.25. Joh. 1.18. Ephes. 1.17. 1 Cor. 1.30. Esa. 53.  Priest, and King, to perfect thy salvation. As he was a Prophet, he came out of his Father's bosom, to reveal his will unto thee, that so, he might be thy wisdom to show thee the way to heaven by him. 
Heb. 7.  As he was a Priest, 
Rom. 8.  he offered himself in sacrifice for thee, and still maketh request for thee at the right hand of God. As he was a King, he had all authority, and power committed to him, to rule over thee, and overrule thy enemies. Thus nothing lies in the way to hinder him from being the Prince of thy salvation, by mortification, as a King, and Prophet; by ransom, as a Priest; and by rescue, as a King.  
He is called our Lord, 
Act. 10.36. Rom. 7.25. Phil. 2.8.9, 10.11.  as one that hath power to maintain that salvation which he hath procured thee: because by purchase from God for thee, and conquest over the world, the flesh, and the devil, he doth possess thee as his own, 
1 Cor. 6.19, 20.  and therefore must give an account to him. Thus thou seest him that saveth thee from the Curse.  
Use. Therefore (my dear child), build thyself upon Jesus Christ our Lord, upon Christ for salvation, & for dominion. All his garments smell of Myrrh, Aloes, and Cassia. 
Psal. 45.8.  That which covers thee, and comforts thee from Christ, is preservative, as Myrrh; compurgative, as Aloes; comfortative, as sweet smelling Cassia. Christ will not only comfort thee from guilt, but purge and preserve thee from the body of death. Without Christ nothing can purge thee. 
Mich. 6.6, 7. Luk. 18.11, 12. Esa. 1.11, 12, 13, 14.  Hypocrites will run to thousands of Rams, and ten thousands of Rivers of Oil: Moralists will run to their civil carriages: Formalists will run to the outward acts of God's Ordinances: but nothing will do thee good without Christ. If thou seek to Christ only, than all things succeed to this end. The Holy Ghost purgeth, by way of infusion: Faith, by way of application: Repentance, by way of disposition: Holiness, by way of repression, and mortification: 
Zach. 13.1.  but Christ is the fountain whence all proceeds. Wouldst thou have peace with God? 
Rom. 5.1.  It must be through our Lord Jesus Christ. Wouldst thou have joy? 
Rom. 5.11.  It must be through our Lord Jesus Christ. Wouldst thou have grace reign? 
Rom. 5.21.  It must be by Jesus Christ our Lord. Wouldst thou be justified? 
Phil. 3.8.  It must be by the knowledge of Jesus Christ our Lord. Wouldst thou walk in Christ? 
Col. 2.6.  As thou hast received the Lord Jesus Christ, so walk in him. Wouldst thou have grace and peace? 
1 Thess. 1.1.  It must be from the Lord Jesus Christ. Wouldst thou have any saving grace? 
2 Pet. 1.8.  It must be by fruitfulness in the knowledge of our Lord Jesus Christ. Still whole Christ must be rested on, or it will do thee no good. When a wise Physician gives a certain quantity to purge rebelling humours, thou must take it all: so when God gives the Lord Jesus Christ, thou must apply him all. Christ cannot be divided. Jesus cannot be Jesus except he be a Lord. He was anointed to be a King, as well as a Priest, and a Prophet, and without the exercise of all his Offices, he saves not one soul. There is not the vilest sinner in the Church, but would have Jesus. He would run to his salvation, because he is convinced that he cannot be saved without him: but they cannot abide the Lord Jesus who must rule and reign.  
Ob. It may be thou mayst think that thou runnest to the Lord Jesus Christ daily. Sol. If thou dost, then as a man cannot plunge himself into a fountain daily, and not be cleanner, or as a man cannot live among sweet odours, and not be sweeter: so nor can a man run unto, and use Christ, daily, but he shall be better.  
Ob. It may be thou mayst think, that thou shalt not be the worse though thou lie under the burden of some sin: because we cannot be quite rid of the body of death. But I would have thee know, that there are three sorts of sinners. Sol. 1 Some that neither know the sins they might know, nor desire to know them. These can not make use of Christ: because they have no sight of their foulness; and therefore they can neither renounce it, nor go to the fountain to cleanse it. Some know them, and, when they are convinced, 
Deut. 29.19, 20.  sigh to know them, yet live in them wilfully under hope of mercy. These cannot look for salvation: for God will not be merciful to such. Some are such sinners, as Paul was. These are in the way of salvation by Christ. 
Rom. 7.15. 1 Cor. 9.27.  If thou ask, what manner of sinner Paul was? I tell thee, that he was such a sinner as hated sin, and cared not who knew what was in him: and practised great works of mortification: 
Rom. 7.24.  and accounted himself a base wretch, the least of Saints, the greatest of sinners: and one that walked humbly under the sense of fin, and one that made diligent search after Christ to save him, and when he had found him, thanked God for whole Christ, even for the Lord Jesus Christ. Be thou such a finner (through God's grace) and I shall not fear the Curse of the Law which lies upon thee for sin. Now tell me:   

22. Q. What is Jesus Christ?  
A. He is the eternal Son of God made man.  
This is also God's truth: 
What Jesus Christ is.  for when Christ was baptised, and when he was transfigured, a voice came from heaven, saying, This is my well beloved Son. 
Matt. 3.17. Matt. 17.5.  And that he is the Eternal Son of God, appears; because he was in the beginning, 
Joh. 1.1.  that is, when God made Time, he was before God made that Time, to wit, in eternity, and so, was God. This crowned Peter's faith, in the name of all the Apostles, when he said, Thou art Christ, 
Matt. 16.16 Matt. 3. Luk. 3.  the Son of the living God. And that he was made man, the Genealogies prove. And than the was the Son of God made man, appears from John's testimony, The Word was made flesh, and dwelled amongst us, 
Joh. 1.14.  and we beheld his glory, the glory of the only begotten of the Father: and from the Testimony of the Angel, who saith to Mary, 
Luk. 1.35.  an holy thing shall be borne of thee, which shall be called the Son of God, 
1 Joh. 3.1.  not nuncupatively, by name only, but shall be the Son of God. As God's people are called the sons of God by adoption, and are so; so Christ by nature. As borne of the Virgin, so he was made man, as the Son of God, so was he God. The Son of God must be thy Saviour; 
Luk. 3.38.  because he might give thee what thou wantest. Thou wast, in Adam, the son of God: by falling in him, 
Joh. 8.44.  thou becamest the son of the Devil: thy Saviour comes to make thee the son of God again, without which thou canst not be the heir of glory. Now mark, God cannot give thee what he hath not. The Father is not the Son, neither is the Holy Ghost the Son; but the Son is the Son. Therefore he becomes thy Saviour to give thee sonship. The Son of God becomes the son of man, to make the sons of men become the sons of God. He is made man, that he might be a fit sacrifice. Man is a more noble sacrifice then a woman: 
Mal. 1.14.  for cursed is he that hath a male in his flock, and offers a corrupt thing.  
Use. Now, ponder seriously on this, (my child) with thyself, that thy Saviour is the eternal Son of God. I tell thee that if thou have but any ingenuity in thee, it will make thee both hate, and avoid sin. Hadst thou such a Plague soar, botch, or boil about thee, that nothing could cure but the heartblood of the King's son, and the King should be so loving as to kill his only son for thy health, wouldst thou not hate such a disease, and take heed that thou never didst fall into such a disease again? This is thy case. Thy sin is a sore, wound, and plague, that nothing could cure but the heartblood of the Son of God. God out of his infinite love did send him into the world to take thy nature upon him, that he might be reviled for thee, spit upon for thee, scourged for thee, crowned with thorns for thee, sweat drops of blood for thee, be crucified for thee, and shed the blood of his hands, feet, and heart for thee, and all to cover, and cure thy fin. Wilt thou not now hate thy fin, and be careful to suppress it, and never fall into the like again? I hope thou wilt, or else thy latter end will be worse than thy beginning. Go on now and tell me:   

23. Q. What hath Christ Jesus done for thee?  
A. He suffered the pains of death for me.  
Thou hast seen what Christ was, 
What Christ hath done for us  and is; now sadly consider what he hath done for thee. Thou haply, mayst think it little for him to be borne for thee, to live for thee, (though it were infinite love): but because the purity of his nature, and perfection of his obedience, have influence into the value of his sufferings; therefore thou dost mention only these pains of death. Peter mentioneth these pains of death: 
Act. 2.24.  and Paul calls them, 
Rom. 6.9.  the Dominion of death; 
Phil. 2.8.  and his humbling of himself, and becoming obedient unto death, even the death of the cross. What pains and torments Christ endured for thee then, is unexpressible: yet they may be valued a little, 
Heb. 5.7.  by his offering up prayers, and supplications, with strong crying, and tears to his Father: and by sweeting drops of blood when he grovelled upon the ground, in so cold a season as made Peter creep to the fire in the high Priests Hall. Surely, there was fire nigh which caused this sweat. What may the cause then of these pains and torments be? Surely, the sight of our sins charged upon him, 
Heb. 7.22.  and the sense of his Father's wrath. He stood a Surety in our room, and was to answer for all our sins to God, and not be discharged till he had satisfied for them all. Look therefore, as if a man were bound for a million of thousand pounds for other men; when he was once attached his whole charge would be put in against him: and this sight would be fearful to him, especially if he considered that they were his chief enemies for whom he was bound, and a nest of unthankful creatures, who did load him with disgrace, and obloquy. Just thus was it with thy blessed Saviour. Though he had the testimony of his enemies that never man spoke as he did: 
Joh. 7.46. Mar. 7.37. Act. 10.38.  and that he had done all things well; because the Lord was with him: Yet when he was under arrests, and executions, 
Esa. 43.24.  he was made to serve with our sins, and was wearied with our iniquities: 
2 Cor. 5.21  for he was made sin for us, who knew no sin, when all our sins were charged upon him, and he was to make satisfaction to God his Father for them. And whose sins were these? The sins of those that were his enemies: 
Rom. 5.10.  the sins of his Disciples, who run away from him: the sins of Peter, who denied him: and the sins of Jews, and Gentiles who crucified him. The Jews, and Gentiles bore a world of enmity against him: 
Eph. 2.16.  yet he reconciled both unto God in one body by the Cross, having slain the enmity in himself. Think seriously, whether this was not a torment, and pain of death to have all the debts presented unto him of such sinners to be satisfied for. Besides, when God his Father saw him thus covered with sin in the State of a surety (though the holiness of his person was never polluted), he withdraws the blessed vision of the divine nature. Wheresoever it shined abroad upon others, yet, though he was personally united unto it, it shined not upon himself, but left him to sweat drops of blood, and his soul to be heavy unto death, and his heart and tongue to cry out, 
Psal. 22.1. Mat. 27.46.  My God, My God, why hast thou forsaken me? Is not this an unutterable pain, and torment of death? Was it not enough for him to die, but he must endure the sorrows of death thus?  
Use. Oh (my dear child) forget not this point. It will humble thee for sin, drive thee from sin, and comfort thee against sin. It will humble thee for sin, to think that it should present such a cursed visage to God, that such a fearful load must be laid upon thy Surety for it. It will drive thee from sin, to think, that, if thou neglect so great salvation as Christ hath offered unto thee, thou shalt be, for thy sins in a worse case than he was. He was able to slay hatred, and enmity, but thou canst not by suffering millions of millions of ages: and therefore thou shalt have thy sins lie before thee for ever, and the wrath of God will press thee to all eternity. It will comfort thee against sin, to think, that, thy Surety having endured this for thee, it were unjust for God to impose it upon thee again. Only be sure that thou keep the Covenant of the Gospel, that is, when thou hast been translated out of the kingdom of darkness, into the Kingdom of his dear Son, that thou honour the Father in the Son by believing in him with a faith working by love, and then thou wilt have cause to triumph, as Paul, 
Rom. 7.25.  I thank God through Jesus Christ our Lord.  
Now let me see, what thou remember'st, and understandest of what I have said. Tell me:  
Q. Who must deliver thee from the curse of the Law?  
A. Jesus Christ only.  
Q. Why is he called Jesus?  
A. Because he saves his people from their sins.  
Q. How many ways doth he save thee?  
A. Three: by ransom, by rescue, by mortification.  
Q. How by ransom?  
A. By laying down his life for me.  
Q. How by rescue?  
A. By delivering me by strong hand.  
Q. How by mortification?  
A. By killing of sin in me.  
Q. What means doth he use?  
A. The Word of God, Sacraments, and Prayer.  
Q. Why is he called Christ?  
A. Because he is anointed.  
Q. What is his anointing?  
A. His having the fullness of the Godhead dwelling in him bodily.  
Q. Why was Christ anointed?  
A. That he might be a Prophet, Priest, and King.  
Q. Why was he a Prophet?  
A. To reveal his Father's will to me.  
Q. Why was he a Priest?  
A. To offer himself in sacrifice, and make intercession for me.  
Q. Why was he a King?  
A. To rule over me, and overrule my enemies.  
Q. How is Christ a Lord?  
A. By possessing me as his own.  
Q. Why was Christ a Lord?  
A. To maintain his right in me, and to call me to accounts.  
Q. What is this Jesus Christ our Lord?  
A. The Son of God made man?  
Q. Why must the Son of God be thy Saviour?  
A. Because he might give me what I wanted.  
Q. Why must thy Saviour be a man, not a woman?  
A. Because man is the more noble sacrifice.  
Q. Did this God and man, son, suffer for thee?  
A. Yes, he suffered the sorrows of death for me.  
Q. What were these sorrows?  
A. The sight of my sins, and the sense of his father's wrath.  
Remember (my child) how fare thou art gone. Thou wast made to serve God: thou shouldst serve him as he hath commanded: thou breakest all the commandments, and so liest under the curse of the Law. Jesus Christ came into the world to deliver thee from this curse. This Jesus Christ was the Son of God: and though he were the Son of God, yet becoming thy surety he suffered the sorrows of death, to satisfy God, and discharge thee. It may seem strange that the Son of God (who is immortal) should die: Tell me therefore,   

24. Q. Seeing Christ was God, how could he die?  
A. He was God, and man. As he was God he died not: but as man he died for my sins, and risen again for my Justification.  
Here thou tellest me of the natures of thy Saviour, 
How it could be that Christ could die.  and of the use he made of them for thy good. As to his natures, he was God, and man: as to his uses, he used his humane nature to die for thee, and his Divine nature to rise again for thy Justification. First, he was God and man. Man he was certainly: for in his whole course, and carriage, 
Phil. 2.8.  he was found in fashion as a man; not in appearance only; for (as) is here demonstrative of the truth of his humane nature. As John saith, 
Joh. 1.14.  we saw his glory as the Glory of the only begotten Son of God, that is, his glory was the glory of the true Son of God: so in fashion as a man, that is, a true man. Therefore Paul saith, we have one Mediator betwixt God, and man, the man Christ Jesus, 
1 Tim. 2.5. Matth. 1.2.  who is therefore often called, the son of man, the son of Abraham, the son of David, yea, 
Heb. 2.16.  the seed of Abraham according to the flesh. He was as surely God. For when he was given to us to be a Child, a a Son, his name is, the mighty God, 
Esa. 9.6. Jer. 23.6. Rom. 9.5.  and Jehovah our righteousness, and over all, God blessed for ever. And John saith, that this essential word of the Father, who was with God, was God, 
Joh. 1.1.  even from eternity before, and when, God made the beginning of time.  
Secondly, 
As man Christ died.  Christ made excellent uses of these natures for thee: of his Manhood he made this use to die for thee. For Christ suffered for thee in the flesh, 
1 Pet. 4.1. 1 Pet. 2.24.  and bore thy sins in his own body on the tree. If the Sun shine upon the body of a tree which thou hast a purpose to cut down, thou canst cut the tree, but thou canst not cut the shine of the Sun; that is united unto it, and shines upon the gashes and dints thou makest in the bark, heart, sap, and root. So when Christ God and man was united for thee, the unsuffering Divine nature could not suffer, but the body of his flesh, and blood, that suffered and died for thee. Man had sinned, and man must die. It is not equal that another nature should suffer for man's sin. Therefore verily he took not on him the nature of Angels, but he took the seed of Abraham, that he might taste death, 
Heb. 2.9, 10.  and be made a perfect Captain of thy salvation through suffering.  
Of his Godhead he made this use, 
As God Christ risen again. Rom. 4.25. Rom. 1.4.  to rise again for thy Justification. For he mightily declared himself to be the Son of God by the resurrection from the dead. He was to deliver thee from a world of evil, and to bring thee to a world of good things. The guilt of sin, the wrath of God, the power of hell, the fear of death were to be wrought from thee by him. The pardon of sin, the power from sin, the Inheritance of heaven were to be settled upon thee by him. How could he ever have done any, or all of these for thee, if his Divine nature had not influence into his sufferings to bring thee the righteousness of God? 
Rom. 3.25, 26. Phil. 3.9.  Let him have done all this for thee, thou couldst never have been justified if he had not declared himself to be the Son of God, with power, by his resurrection from the dead. This settles the merits of his death upon thee, and assures thee, that they are accepted by his father for thy discharge; because death hath no more dominion over him, 
Rom. 6.  but he comes triumphantly out of the prison of the grave whither thy sins had cast him. Christ bore a double person for thee; the person of a surety, 
Heb. 7.22. 1 Joh. 2.1.  and the person of an advocate. What he doth for thee for the discharging thy debt, and for the settlement of a full satisfaction upon thee, as a surety, that he doth in thy room, and it stands in the Law of God, and man, as a discharge of thy score: what he doth as an Advocate, in appearing for thee, pleading for thee, and satisfying all offices in thy room, that is interpreted as thy act, & thou must stand to it, and challenge it as thy own. When thou seest, therefore, Christ dying a satisfying death for thee, and rising a discharged resurrection for thee from further imprisonment, thou hast a full quietus est, or assurance that all thy debts are paid. If any man were bound for thee, and cast into prison, and after enjoying the liberty of a free subject, thou mayst conclude that all thy debts are paid: so mayst thou rest thy soul that God is well pleased, and satisfied with what his son hath done for thee when thou seest by miracles, acts, and many testimonies, that he is risen from the dead.  
Use. Therefore (my dear child) feed thy soul comfortably with these natures of thy blessed Saviour, and with the uses he made of them for thy good. He was man to perform lowly offices: he was God to perform exalted offices of love. Is he to die an accursed death? He is a man, 
Rom. 8.3.  in the similitude of sinful flesh. 
Psal. 24.  Is he to rise again? He is the King of Glory, the Lord mighty in battle, who knows how to vanquish the last enemy, 
1 Cor. 15.  death, as well as any that appeared before. He that is thy surety, so able, so willing, will satisfy to the utmost farthing. He that is thy Advocate, so faithful, so wonderful in counsel, will not leave any of thy work behind, till he have brought thee a Certificate of thy full discharge. When thou repentest, and art ready to be swallowed up of sorrow, let thy poor soul rest here, and thou shalt have joy by believing, and come with confidence, and boldness to the throne of grace.  
But, it may be that the extent of this benefit may something damp thy spirit: Therefore tell me   

25. Q. Whether all men are saved by Christ's death?  
A. No: only they are saved which have a true faith.  
Right thus doth the Scripture teach. If all were saved, it were happy for the children of darkness, and sons of Belial: Hell should soon be empty, and heaven fuller than ever God meant it. God should be made the greatest tyrant in the world, if he should require such repentance, faith, mortification, Godly living of some, and yet save all by Christ's death, who never touched any of God's holy rules with their little finger. Therefore, certainly, this salvation must be limited to them that believe. Thus doth Christ; 
Joh. 3.16.18.36.  Whosoever believeth in him shall not perish: and, he that believeth on him is not condemned: and, he that believeth on the Son hath everlasting life: and Luke saith, That at Antioch, when Paul, and Barnabas preached, as many as were ordained to eternal life believed. This was the receipt that Philip gave to the Eunuch, 
Act. 13.48. Act. 8. Act. 16.  and Paul and Silas gave to the keeper of the Prison: and it must be thine. For faith is the eye, the foot, the hand, the mouth of thy soul, yea it is all in all to give thee union with Christ for life, and salvation. It is the eye of thy soul: therefore God saith, by the Prophet, Look upon me and be ye saved, 
Esa. 45.22.  O ye ends of the earth, that is, believe in me. It is the foot of thy soul: therefore Christ saith, 
Joh. 6.35.  He that comes to me shall never hunger, that is, he that believes in me. It is the hand of thy soul: therefore John saith, 
Joh. 1.12.  So many as received him, to them he gave a free right to be the sons of God, that is, believed in him. It is the mouth of the soul: therefore Christ saith, Except ye eat the flesh of the Son of man, 
Joh. 6.53.  and drink his blood, ye have no life in you, that is, except ye believe in him. Yea, it is all in all, for uniting thee to Christ: therefore John saith, 
1 Joh. 3. Rom. 1. Heb. 10. Gal. 2.20. Joh. 14.  He that hath the Son hath life; and Paul saith, By faith we live: because it is that excellent Instrument which unites us to Christ who is both our way, truth, and life.  
Use. Therefore (my dear child) be not beguiled with the deceitfulness of Satan, as too many are, who dream of the saving of all Christians if they do but profess to believe in Christ, upon a general knowledge of the grounds of Christianity. No, no, thou must have faith, and thou must have a true, and a living faith, if thou wouldst have thy salvation by Christ. The faith that ordinary professors at large dream of, is an easy way to heaven. They may swallow down all their sins with greediness, and go thither at an hour's warning. It is but knowing and assenting to the truth of Christianity, and saying, upon presumptuous grounds, that Christ died for them, and they hope to be saved by him, as well as the precisest of them all. But thou wilt find it an harder work to have a true faith of Gods elect. For thou mayst find that when sinners are brought into the straits of death, sometimes they can not believe, and sometimes they dare not believe. They can not believe for their lives, as Francis Spira, who cried out, that he could no more believe then the Devil. If a man will ever run, he will run, when he runs for his life: and if a man will ever believe, he will believe, when he believes for his life. But poor sinners when the sight of their own unworthiness, and Satan's temptations are let lose upon them, can not believe for their lives. Sometimes they dare not believe, as wicked Christians, who see they must lose all if they believe in Christ. They must lose father, mother, wife, children, houses, lands, and all sublunary contentments, if they believe in Christ. As a man that hath gotten a great deal by greedy scraping, ravening, and holding, dares not believe that Covetousness is Idolatry; for than he shall be undone: So dare not a professor at large believe in Christ; 
Phil. 3.  because he knows that he must account all things loss, and dogs-meat for the excellent knowledge of Jesus Christ, and him crucified. He must deny all his rotten grounds of confidence, (as, I keep my Church; I am neither whore, nor thief; I wrong no man; I am a good neighbour; I have a good heart to God-ward; I have a good meaning; though I do not pray as others, yet God knows my heart; though I cannot say as others, yet I know the way to heaven as well as the best; I do as I would be done unto, and the like): he must (I say) deny all these rotten grounds, which he dare not do: for than he sees that he shall be a dunghill, and hath nothing to please himself in. Get thou therefore true faith, even the faith, not of the world, but of the Gospel. In this I'll help thee as I can; and therefore tell me:   

26. Q. What is this true faith of Gods elect?  
A. It is the resting of the soul upon Christ for salvation.  
Understand this well as thou lovest the life of thy soul. 
What true Faith is.  Some will tell thee that it is an assenting to the truth of the Gospel: 
It is not assenting to the truth. Jam. 2.  and in truth, thou must agree to the truth of the Law, and Gospel also: yet Devils and wicked men may do thus much, and yet not have saving faith. Yea, what thou dost not actually know and assent unto now, thou must have a prepared and ready mind to know and agree to it when God shall reveal it unto thee from the Scriptures. Others will tell thee that this faith is a full persuasion of thy heart that what God hath promised in Christ he will make it good to thee. 
It is not a full persuasion.  But take heed: for this will be a rise for fearful temptations. Put case the Devil should tempt thee, and say, If thou be a Christian indeed, thou hast true saving faith. If thou have this faith, thou art fully persuaded that thou art one of Christ's saved ones. Tell me then, art thou fully persuaded thus? If the ground should now open and swallow thee up quite: if thou wert now to give an account of all things that are done in thy flesh whether they are good, or evil, art thou fully persuaded that without more faith, repentance, obedience, thou shalt go to the heaven of heavens? What sayest thou now? faith Satan: art thou fully persuaded? If not, thou hast no faith: if thou hast no faith, thou art no good Christian: therefore go with me to thy own place. Where art thou now? 
Act. 1.  How is thy soul perplexed.  
It is true, that thou must labour to be fully persuaded: for God saith, 
2 Pet. 1.10.  make thy calling, and election sure: and it is proper to faith to work this full persuasion, in God's people, at many turns: but there is a vast difference betwixt the working of faith in itself, and the work of it in thee. Thy handkerchief, band, cuffs, or any part of thy linen may be very white, yet put it into an Ink-pot and it will soon be made black. So true faith works full persuasion of itself: but put it into thy heart, where there is too much flesh, and unbelief, and doubting, and self-policy, and the work of faith is too much, too long, too often hindered, which makes thee cry out, Lord I believe, help my unbeleef. Besides, nothing can work this full persuasion but faith: for faith is an argument to conclude it. Therefore Paul saith, 
Ephe. 1.13.  that after ye believed ye were sealed with the holy spirit of promise: as if he should say, after the spirit had wrought faith in your hearts (for faith is a fruit of the spirit) the same spirit took faith, 
Gal. 5.  and thence concluded to your souls (as with a seal) that the promise of salvation did belong unto you. Thou seest then, that faith is one thing, and a full persuasion is another: a full persuasion is nothing but a conclusion, or consequence that issueth from true faith. Therefore pitch not upon that description of faith.  
Build then upon that which thou hast given, 
It is a resting upon Christ for salvation.  that it is the resting of thy soul upon Christ for salvation. Thou wouldst fain be saved, and lookest through all heaven and earth to satisfy thy weary soul with sin, thou findest Christ, and seest his fitness, and fullness, and then resolvest upon him only, and restest upon him for thy salvation. This is called confidence, affiance, trusting, but this is the plain English sense. 
Esa. 10.20.  (a resting upon Christ) This is described by staying upon the Lord: 
2 Cor. 3.4. Psal. 37.5. Joh. 3.15, 16.  by trusting through Christ to God-ward: by rolling our way upon the Lord: by believing upon Christ, and in Christ: but the plain sense of all is, 
1 Joh 3.23 Eph. 3.12.  thy resting upon Christ. Because Christ is God's only ordinance to keep thee out of hell. Who shall save thee? Christ. How shall he save thee? By his holy death rightly applied. Whom shall he save? Those that trust in him, or rest upon him, 
Joh. 5.  and so, honour the Father in the Son. If thou do thus, thou shalt be guarded by the mighty power of God through faith unto salvation. 
1 Pet. 1.5.9.  Put case that the mouth of hell were opened, and thou wert ready to be tumbled into it. Thou seest Christ set, by God, like the tree of life, in the way, to stay thee from that bottomless pit; and thou rowlest thyself upon him, and resolvest there to live and die what ever comes; this is faith. 
Mat. 16.18  Christ is called A Rock oftentimes in the Scripture. Put case that a man were cast into the sea: he spies a rock, and swims to it, as fast as he can: one wave after another beats him back, yet his face is to the rock, and he will not give over. He strives and strives, and at last he gets hold of it. There he prays, and cries, and looks to heaven, and resolves there to live, and there to die. So thou art cast into a sea of grief, for thy sea of sin: Thou espiest Christ thy rock fastened by God (for him hath God the Father sealed) to keep thee from perishing: 
Joh. 6.  Thou hungerest after him; thou makest to him with the strength of thy heart. Thou art beaten off again, and again, by many temptations, and art ever and anon, ready to give over: yet, at last, by the mercy of thy God, thou dost embrace him, and grasp him. Then thou criest out as Jacob, 
Gen. 28.  I will not let thee go without a blessing. Thou resolvest to live and die with him, in whose bosom thou now dost lie: this is thy faith. And though sometimes thou hast not a full persuasion, yet in this resting, there is more, or less, for thy soul. An old man can rest upon a staff, and so can a young man, and so can a palsy man: one weakly, another strongly, another shakingly, yet all rest upon it according to the measure of strength. So a weak faith, a stronger faith, and the strongest faith of all can rest upon Christ, according to the measure of their faith. There is a latitude in resting to hold up a fainting soul. One rests weakly upon Christ, yet he rests: another strongly, yet he doth but rest.  
Use. Therefore (my dear child) find this faith, this true and living faith to be in thee: without it no salvation; with it are all things belonging to faith and godliness. This faith makes thee one with Christ, and Christ with thee, and so, bringeth thee to suck honey out of the rock. This faith brings Christ in the mouth of it to God the Father, who therefore can deny thee nothing. This faith makes arguments out of the word of God to conclude convincingly for a powerful holiness. He that is in Christ must be a new creature: but I am in Christ by faith. 
Rom. 6.  He that is in Christ must be led with boldness to the throne of grace: 
Col. 3.  but I am in Christ by faith. He that is dead with Christ must not live to sin: but I by faith, am dead with Christ. He that is risen with Christ must seek the things that are above; above sin, grace; above the world, the church; above earth, heaven: 
Rom. 8.1.  but I am by faith grafted into the similitude of his resurrection. He that is in Christ hath no condemnation which shall touch him: but I am in Christ by faith; because I live not after the flesh but after the spirit. This faith can do wonders; pacify God with the blood of Christ shed above a thousand six hundred years ago; purify thy heart; open the windows of heaven, and triumph over death and hell. Rest not therefore before thou find it in thy soul: and if thou canst not find rest unto thy soul with the resting of a strong man, yet comfort thy heart that thou dost it with the resting of a child; and labour, in the use of God's means, and by experience of his love, to increase it more and more. Now look back a little, and let me see what thou hast profited.  
Q. How many natures had Christ?  
A. Two: he was God, and man.  
Q. Why was he a man?  
A. Because man had sinned, and man must give satisfaction.  
Q. Why was he a God?  
A. Because by his sufferings he might bring in the righteousness which is of God.  
Q. What use did he make of his humane nature?  
A. To die for my sins.  
Q. What use did he make of his divine nature?  
A. To rise again for my justification.  
Q. Can the rising of Christ justify thee?  
A. Yes: by certifying me that my surety hath paid all my debts.  
Q. But who shall have the benefit of Christ's death?  
A. Those only who have a lively faith.  
Q. Why so?  
A. Because faith only is the eye, foot, hand, and mouth of the soul for enjoying of Christ.  
Q. What then is this faith?  
A. A resting of my soul upon Christ for salvation.  
Q. Why must thou rest upon Christ for salvation?  
A. Because he is God's ordinance to keep me out of hell.  
Thus have I led thee along (my child) from thy creation to thy misery, and from thy misery to thy deliverance: When thou wast made, thou sinnedst against thy creation: when thou hadst sinned, thou layest under the curse: when thou layst thus miserable, Christ came to save thee: he came to save, in the fine, only believers: and thou hast now heard what this faith is. But, now, thou mayst say, 
Joh. 4.  the well is deep, and there is no body to draw; I cannot tell how to reach this faith, therefore tell me,   

27. Q. How must this faith be wrought in thee?  
A. The Holy Ghost must work it in my heart, by the preaching of the Gospel.  
In this thou sayest right also. Faith is one of the fruits of the spirit: 
Gal. 5.22.  and it was the Lord, 
Act. 16.14.  who opened the heart of Lydia, and made her attend to the preaching of Paul, 
Joh. 6.44.  and draws us unto Christ: and that he doth it by the preaching of the Gospel, may appear to thee in what Paul saith to the Romans, and to the Galathians. 
Rom. 10.14, 15.  To the first he saith, they cannot believe in him of whom they have not heard; and they cannot hear without a preacher, and they cannot preach (now) unless they be sent to preach the glad tidings of good things. 
Gal. 3.2. Act. 11.14.  To the second he saith, that they received the spirit of the hearing of faith. Hence Peter tells that God gave him a Commission to tell Cornelius words (that is, to preach the Gospel) whereby he and his wife should be saved. It is not man that can work in thy heart, were he as an Angel from heaven. He may tell thee the whole history of the Gospel, and all the promises of salvation by Christ, and thou wilt be never the nearer to powerful believing. But if the holy Ghost bring home the word of Christ to the soul, he will write it there, 
Heb. 8.  and so seal it home, that he will make an impression of faith upon thy soul. And in truth, it must be the holy Ghost, that must do it. For Faith is an infinite comfort against an infinite horror of sin. Nothing should deeper wound thee then sin: and thy sins (in respect of thyself) are infinite in guilt, and number. Who can comfort against this but an infinite God who can rebuke thy unbelieving heart? Besides, will it not seem contrary to thy reason, that thou shouldest be made wise by another man's wisdom; righteous, 
1 Cor. 1.30  by another man's righteousness; holy, by another man's sanctification; and persevering by another man's full redemption? But let the holy Ghost bring the Word to thy heart, and convince thee that Christ was thy surety, and so, one person with thee, doing, and suffering in thy room, and for thee, then wilt thou believe that Christ is not another person, but one with thee, and so his riches are thine. Agaiu, thou sayest, that the Holy Ghost works faith in thy heart: 
Rom. 10.10.  for with the heart man believeth unto righteousness. This must put a difference betwixt the faith in the head; and faith in the heart. Wicked men and devils have the faith in the head, where they know and assent to the truth of the Gospel: and they are said to tremble, 
Jam. 2.  because they have no share, and part in it. But good people only have faith in the heart, whereby they savingly rest upon Christ, as a wife upon an husband, for protection, provision, and pleading their cause even to their perfection, in the body of Christ.  
Use. Therefore (my child) depend not upon thy own strength, nor upon the wisdom of flesh and blood, for the attaining of this faith: neither think it an easy work, as they do that lay the weight of their salvation upon an easy possibility of believing at their latter end: but submit thyself to the holy Ghost, 
Eph. 3.  who only can strengthen thee in the inner man, and work Jesus Christ to dwell in thy heart by faith. This will argue a goodness in thy soul, if, when thou comest to hear the Gospel preached, and so often as thou dost it, then pray to God, for Christ's sake, that the spirit of God may accompany the word, according to his covenant; 
Esa. 59.21.  to work faith in thy heart, that Christ may be one with thee, and thou with Christ. And, because thou mayst have a faith in the head, by connexion; and not a faith of the heart, by true conversion unto Jesus Christ, pray also, that by the word, thou mayst not only submit to the truth of the Gospel, but receive it into thy soul so, as thou mayst be changed into the image of Christ thy husband, and be called a true Christian. I remember, I have read of one in the primitive Church, who being examined what he was? he answered, a Christian. What is thy name? he answered, Christian. What is thy profession? he answered, Christian. What life leadest thou? he answered, Christian. What are thy thoughts, words, and deeds? he still answered, Christian. He had so digested Christ into his soul by faith, that he could speak nothing but Christian. So let it be with thee. This can faith do, and it is wonderful in our eyes. Tell me next,   

28. Q. How is this faith confirmed and made stronger in thee?  
A. By hearing the same Gospel preached, and using the sacraments.  
Here thou knowest the means, which confirm thy faith: and truly, there is not a readier way to do it under God. The Thessalonians heard the Gospel preached unto them, 
1 Thes. 3.20 2 Thes. 1.3. Prov. 4.18.  and though at first, there was something lacking in their faith; yet as they heard the Gospel, their faith grew exceedingly; as just men, their path was as the shining light which shined more, and more, unto the perfect day. And for the sacraments, it cannot seem strange that they should confirm thy faith. For if I make a promise unto thee that I will give thee ten, twenty, thirty, forty pounds; if thou think me to be in earnest, and to be able, and willing to give it unto thee, the oftener I promise it, the more thou wilt believe it: but if I set my hand, and seal to it, than thou art sure of it; and mayst sue me for it. Such is the case betwixt God and thy soul. He promises to give thee salvation by Jesus Christ if thou believest. The oftener thy promise repeated, the more thou believest. But when God hath set it under his hand, and seal, in the word of God and sacraments, now thou hast cause to believe it more, and mayst humbly sue him for it at the throne of Grace.  
Use. Therefore (my child) remember this. Thou wilt press after assurances, and confirmations in every thing for thy body, and estate, why not for thy soul? Thou wouldst be sure of houses, lands, portion, and health: do what thou canst to be sure of salvation by Christ. And, because this is the way, to hear the Gospel often, that the word of grace may dwell richly in thee; 
Col. 3.  and to receive the sacraments; as thou lovest the comfort of thy soul, neglect them not. Hear in season, and hear out of season, and as oft as thou canst, ply the seals of God's love that thy faith may be increased. If thou still doubtest whether yet thou shalt be saved or no, God loves the importunity of his children. Go to the throne of Grace, and implead God. Blessed God, hast not thou promised, that if I believe in Christ I shall be saved? Hast not thou sent thy Ambassadors to tender this promise again? Hast thou not set thy hand, and seal to it in the word, and sacraments. Hast thou not made my heart go out of itself to rest upon thy blessed son only? Oh why do I languish in doubting despairs? Why do I begin to sink for want of hold on my Saviour? How long, Lord, how long! Let the light of thy countenance shine upon me, and I shall have peace.  
Thus I have cleared to thee the means to beget, and increase faith: and because the Sacraments are one; therefore tell me,   

29. Q. What are Sacraments?  
A. They are signs and seals of the righteousness of faith.  
Here thou layest down the nature of Sacraments. 
The nature of the sacraments.  By the righteousness of faith, thou must understand, that righteousness which thou hast by the Covenant of the Gospel; that is, the meritorious obedience of Christ for thee, as thy surety, rested upon by faith. And the Sacraments, 
Rom. 4.11.  are signs, and seals of this righteousness of faith. They are signs: because they signify something unto thee. Thou knowest that a picture, or similitude upon a post at an Inn, or Alehouse house door, is called a sign; because it signifies, that thou mayst have meat, drink, and lodging there for thy money: so is the Sacrament called a sign; because it signifies something unto thee. When thou seest the bread, and wine set apart on the Lord's table for this special service, it signifies that God the father hath set apart and sealed Jesus Christ for thy salvation. 
Joh. 6.  The bread signifies the body of Christ. The wine signifies the blood of Christ. The breaking of the bread signifies the suffering of Christ upon the cross. The pouring out of the wine signifies the shedding of Christ's blood upon the cross. The Minister presenting these unto thee, signifies God the Father, whose Ambassador he is, offering unto thee his son for thy salvation: and thy receiving of it into thy hand, and mouth, signifies thy faith by which thou makest Christ and his merit thy own. Thus by these signs thou discernest the Lord's body and blood, 
1 Cor. 11.  without which thou catest judgement to thyself, which is damnable, & without repentance will in the issue prove thy damnation. So in the other Sacrament of Baptism, water signifies the blood, merit, and spirit of Christ: laying on of the water as well as dipping and plunging, signifies thy death and burial with Christ: 
Rom. 6.  washing and cleansing signifies forgiveness of sins: and wiping off the water, as well as rising out of it, signifies our rising with Christ to a new, holy, and cleansed estate.  
Sacraments are also seals: As Abraham was said to have received the sign of Circumsion, 
Rom. 4.11.  as the seal of the righteousness of faith: so dost thou receive our Sacraments. Now, thou knowest the use of seals among men. When men make a bargain and set their hands and seals unto it, than the bargain is concluded. When men make a promise, and set their hands, and seals unto it, than their promise is confirmed: we have just cause to believe it. When men convey houses, and lands either to other, and set their hands, and seals, to an instrument drawn to that end, than those houses and land, upon delivery, are conveyed; and therefore it is called a conveyance. For such like reasons, the Sacraments are called seals: because they do conclude, confirm, and convey. In the Sacrament there is a Covenant or bargain betwixt God, 
Heb. 8.6.  and thee. Christ is called the Mediator of a better Covenant. 
Heb. 8.10.  By this Covenant God promiseth, that he will be to us a God, even our God, and we shall be to him a people, 
Jer. 31.33.  even his people. By virtue of this, he gives the forgiveness of sins, 
Jer. 32.40. Heb. 8.10, 11, 12.  illumination, sanctification, experimental knowledge and perseverance in the ways of grace. This blessing, and blessed covenant is concluded in the Sacraments. In Baptism thou publicly interest into this covenant: 
Rom. 4.17.  and that God who calleth things that are not as if they were, is pleased to call thee a believer: not so much by virtue of thy parent's faith, as by virtue of his covenant to Abraham and his seed according to the flesh, 
Act. 2.36.  and according to the spirit, which makes parents, and their children one, and in one covenant. In the Lord's Supper thou publicly renewest thy covenant. Conscience tells thee, that, though thou art sorry for thy sins, by which thou hast broken thy Covenant of Baptism, and purposest to do so no more; and therefore canst look back to thy Baptism with comfort: yet thou failest again and again. And therefore thy God of mercy hath pleased to give thee leave to come and renew thy covenant again, and again, in the Supper of the Lord: and if thou purposest to deal faithfully with God, as thou renewest thy covenant with God, so God renews his Covenant with thee. Therefore it is called a seal to conclude this Covenant betwixt God, and thee.  
Again, 
Joh. 3.16.  in the Sacrament is confirmed thy faith in the promise when thou art of years to judge what thou hast done, and dost. God makes a gracious promise in the Covenant of the Gospel, that if thou believe in Christ thou shalt be saved. Oh how hard is it for thee to grapple with thy unbelieving heart! When thou lookest to God's love, and Christ's merits, thou art cheered; but when thou lookest to thy own unworthiness, thy faith flags, and faints. Therefore thy good God doth send his Ambassador, 
2 Cor. 5.20  with bread, and wine, to confirm thy faith, and assure thee, that as sure as thou hast this bread, and this wine given unto thee: so surely God will make good thy salvation to thee, if thou believest in his Christ.  
Lastly, the Sacrament, as a seal, doth convey Jesus Christ, and all his benefits to thee, so, as thou mayst say, I am my beloved's, and my beloved is mine. Look as houses, and lands may be conveyed unto thee by a sealed writing; and though thou never see either house or land; yet, in a court of Record, thou mayst have it made thine if it be within the King's dominions: So Christ by his promise, and seal is made thine: and though thou see him not according to the flesh, yet thou hast communion with the body and blood of Christ, 
1 Cor. 10.16.  by the court of Record in the Scriptures, in the kingdom of the great King of heaven and earth. The manner of this conveyance is sacramental, that is, as a sign and seal. For it doth not convey Christ as I can convey money to thy purse, or hand; or as  to thy back by natural instruments: but as Sacraments can convey him: that is, they can signify the conveyance of Christ, and seal it unto thee by the covenant and ordinance of God.  
Use. Therefore let me charge thee (my good child) to prise this truth as a seal upon thy heart, and a signet upon thy right hand. Wert thou not most miserable if thou wert not in covenant with God? If he did not take thee into special protection as thy God? If thou didst not engage thyself to be one of his people who have illumination, forgiveness, sanctification, and perseverance? All this God doth assure thee of in the seal of the Sacrament. Wouldst thou not account thyself in a sad condition if God had made thee a promise of salvation by Christ, and, when thou art beaten off by the sin of thy heart, thou hadst no confirmation of it from the God of truth? yet, this is confirmed by the seal of the Sacrament. Would it not add to thy saddest thoughts, If thou hadst many promises of comfort by Christ, and yet hadst not performances? Behold, the seal of the Sacrament doth convey Christ unto thy soul by faith. Is it not registered in the Records of heaven, that this bread is my body, 
Luk. 22. 1 Cor. 11.  this wine is my blood as Christ hath witnessed? Hadst thou but a cut finger, thou couldst not have the virtue of the salve, to cure it, except thou hadst the plaster of the salve itself: nor canst thou have the merits of Christ, except thou hast Christ himself, though not in a carnal way. Use the Sacrament as a sign to signify; but let it be a sign, and not the proper thing signified. Use it as a seal; yet let it be but a seal to assure a possession of what thou hast, though thou seest it not. Get possession of Christ, and it is enough. In the mean time, turn thou this doctrine into practice, and plead with God from the Sacrament. Good father, let these signs signify powerfully thy love to my soul. Let these seals be a sweet conclusion of the covenant of Grace betwixt thee and me: be a confirmation to my doubting faith: and be a conveyance of Christ to me, that he may live in my soul by faith, and confound sin more and more, and quicken me to all Grace to thy Glory.  
Now cast thy eye backward, and tell me; seeing thou must have faith, or else thou canst not be saved by Christ,  
Q. Who must work faith in thy heart?  
A. The Holy Ghost.  
Q. Why must he work it?  
A. Because it is an infinite comfort against the infinite horror of my sin.  
Q. Where must it be wrought.  
A. In my heart.  
Q. Why sayest thou so?  
A. To put a difference betwixt the faith in the head, and the faith in the heart.  
Q. How must it be wrought in thee?  
A. By the outward preaching of the Gospel.  
Q. How many ways is faith increased?  
A. Two ways.  
Q. Which is the first?  
A. By the preaching of the Gospel.  
Q. Why is faith increased thus?  
A. Because the oftener we hear the word of promise the more we will believe it.  
Q. What is the second?  
A. By receiving the Sacraments.  
Q. Why is faith confirmed by them?  
A. Because they are seals to assure God's promises.  
Q. What are Sacraments?  
A. Signs, and seals of the righteousness of faith.  
Q. What is the righteousness of faith?  
A. The meriting obedience of Christ rested on by faith.  
Q. Why are the Sacraments called signs?  
A. Because they signify something unto us.  
Q. What doth the water in Baptism signify?  
A. The blood, merit, and spirit of Christ.  
Q. What doth laying on of the water signify?  
A. My death, and burial with Christ.  
Q. What doth the running, or wiping off of the water signify?  
A. My rising with Christ to a new life.  
Q. What doth washing or cleansing signify?  
A. Forgiveness of my sins.  
Q. What doth the bread signify?  
A. The body of Christ?  
Q. What doth the wine signify?  
A. The blood of Christ.  
Q. What doth the breaking of the bread signify?  
A. The suffering of Christ upon the cross.  
Q. What doth the pouring out of the wine signify?  
A. The shedding of Christ's blood upon the cross.  
Q. What doth the Ministers presenting them to thee signify?  
A. God the Father's offering his son to me.  
Q. What doth thy receiving them signify?  
A. The faith of the Gospel.  
Q. Why are they called seals?  
A. Because they do conclude, confirm, and convey.  
Q. What is concluded?  
A. A Covenant betwixt God, and me.  
Q. What is that Covenant?  
A. That God will be my God, and I will be one of his people.  
Q. What is confirmed in the Sacrament?  
A. Faith in the promise.  
Q. What is that promise?  
A. That if I believe in Christ, I shall be saved.  
Q. What is conveyed in the Sacrament?  
A. Christ with all his benefits.  
Q. How can the Sacrament convey CHRIST unto thee?  
A. Sacramentally.  
Q. How is that?  
A. As a sign, and seal.  
Thus have I (by God's blessing) brought thee from thy creation to thy fall; from thy fall, to thy curse; from thy curse, to thy deliverance by Christ; from thy deliverance to the settlement of it upon thee by faith: and from thence to the means working, increasing, and confirming. Now proceed, and tell me   

30. Q. How many Sacraments there are?  
A. Two only: Baptism, and the Supper of the Lord?  
Here thou tellest me the number, 
The number of the Sacraments and what they are in particular. 1 Cor. 10.2, 2, 3, 4.  and names of the Sacraments. The number; there are but two. For thou findest but two ordained by Christ: and where Paul speaks of purpose of them, he names only two under those that went before them: yea, two are abundantly sufficient for their end; one to sign, and seal, our engrafting into Christ, that is Baptism; and another to sign and seal our growing in Christ, that is the Supper of the Lord: yea last, the true nature and use of a Sacrament agrees only to these two; for only these two are signs and seals of a thing signified and sealed, having a word of commandment, and a word of promise to all believers. 
Act. 10. Matth. 28. Rom. 6.  Their names are Baptism and the Supper of the Lord. Baptism is a washing with water, consecrated by the word, and prayer, by a Minister, in the name of the Father, Son, and holy Ghost, to signify, and seal our grafting into Christ. The Lord's Supper is bread, 
Matth. 26.26. Luk. 22.19, 20. 1 Cor. 11.  and wine, consecrated, and broken by a Minister, given, received, eaten, and drunk, by the Church, to signify and seal our growing in Christ. Thus mayst thou conceive these two.  
Use. Therefore (my child) see the wonderful love of God to thee, who would not only have the fellowship of Christ bestowed upon thee, but will signify and seal it unto thee also. Dost thou doubt of thy union with Christ? Thou hast it by covenant in God's promise; thou hast it by application in the exercise of thy faith about saving Christ; and thou hast it sacramentally, by sign, and seal in Baptism. Dost thou doubt that God will not provide for thee a feast of fat things, 
Esa. 27. Luk. 15.  and fined wines, even that fattest Calf, to nourish, and feed thee to eternal life; because thou hast been a wicked prodigal, sinning against the covenant of Baptism? Do but thou condemn, and alter thy course, and renew thy covenant, and then thou hast God's promise for it in the covenant; the settlement of it upon thee by faith; and thy assurance of it in the Lord's Supper. To make it more plain, tell me   

31. Q. What benefit hast thou by baptism?  
A. A new estate in Christ, and so the forgiveness of my sins, if I, repenting, do believe according to the Covenant in baptism.  
This is an excellent benefit indeed, 
The benefit of Baptism.  if thou rightly understand it, and do make use of it accordingly. Thou hast a new estate in Christ: 
Gal. 2● 7. Rom. 6.3, 4, 5.  for in baptism thou dost put on Christ, and art planted into his death, and resurrection. Thou hast the forgiveness of thy sins: for Peter saith, be baptised for the remission of sins: 
Act. 2.38. Act. 22.16.  and Ananias said to Paul, arise and be baptised, and wash away thy sins: yet know that thy baptism doth not this as the blood of Christ, by way of expiation and atonement: not as the Holy Ghost by an infinite power: 
How in baptism is the forgiveness of sins.  but only as a Sacrament; and that three ways. First by signification; for as the water doth wash thy body, 
Heb. 10.22  so Christ's blood being sprinkled upon thy conscience by faith, doth wash thee from thy sins. Secondly, by the receipt of Believers. As if a Prince made a Proclamation, that he that can bring in the head of a traitor shall have a thousand pounds; so soon as he hath this head, he sees his thousand pound, and is confident upon the word of the Prince: so a believer, when he hears this proclamation of God, Repent and be baptised in the name of Jesus Christ, 
Act. 2.38.  for the forgiveness of sins: when he sees and feels his repentance, and hath notice of his baptism, he is confident for the forgiveness of his sins upon the word of God. Thirdly, by the Covenant of God. God strikes a Covenant with his people upon this condition, that if they believe they shall have their sins forgiven. He gives his seal for it, that certainly he will be as good as his word. When the Christian sees his faith he builds upon this covenant; and says, surely, God hath forgiven my sins. Indeed, it is the blood of Christ that deserves thy forgiveness, the Father that pronounceth it, and the Holy Ghost that effectually applies; but Baptism by God's covenant doth signify and seal it unto thee.  
Use. This may be either comfortable, or terrible to thee to consider. It is terrible if thou keep not the condition of the covenant, that is, if thou repenting believe not. 
Mat. 3.11.  Thou must make thy Baptism a baptism of repentance to amendment of life, 
Mar. 1.4. Mar. 16.16  and God will make it to be a baptism for remission of sins. Thou must believe and be baptised; and then thou shalt be saved. Thou shalt not be made partaker of these benefits without observing the condition. 
Act. 2.  Indeed God accounts thee a federal believer when thou wast an infant, and waste baptised, as he accounted the Jewish children, when they received the sign of circumcision as a seal of the righteousness of faith. 
Rom. 4.11.  But as it was accounted uncircumcision to them if they kept it not when they came to years of discretion (because he is not a Jew which is one outwardly, 
Rom. 2.  neither is that circumcision which is literal; but he is a Jew which is one inwardly, and circumcision is not of the letter but of the spirit) so thy baptism shall be accounted nothing, if, with a penitent heart, thou dost not, when thou comest to years of discretion, believe according to the covenant. But if thou dost, out of conscience, bethink thyself of thy covenant, get into this new estate, wherein thou mayst be baptised into Christ's death and resurrection; then what a sweet comfort to thee is it, to see thy assurance of the forgiveness of thy sins. Be sure therefore that thou have faith working by charity to the author of faith by obedience; to the word of faith by hearing, and the household of faith by love, and then thou mayst look back with joy to thy baptism, and say, surely my good God hath given me forgiveness of sins. For it is not laying on of water that doth forgive thy sins, nor doing of it in the name of the Father, Son, and holy Ghost: but it is God that doth it for the merits of Christ, and by the assistance of the holy Ghost, and sealeth it to thee in the covenant of Baptism, if thou keep it according to the measure of grace given.   

32. Q. What benefit hast thou by the Supper of the Lord?  
A. The body, and blood of Christ, verily, and indeed taken and received by my believing soul.  
Mark this comfortable benefit by the Lord's Supper. 
The benefit of the Lords Supper.  Thy body receives the bread and wine. Thy soul receives the body, and blood of Christ by believing. God offers him in a promise (this is my body, this is my blood) and thou canst not receive a thing in a promise but by believing it. If I promise to give thee houses and lands, and seal a conveyance of them to thee, thou canst not receive it but by believing my words, and conveyance: so it is with thee in this Sacrament. Christ, in respect of his bodily presence is in heaven; for they are not to receive him, 
Act. 3.21.  till the time of the restitution of all things: yet in the Sacrament we have his body and blood taken and received. As a married woman hath her husband, one flesh and heart with her, though he be a thousand miles off, 
Prov. 2.  by virtue of the Covenant of God which they made: so by virtue of the covenant and promise of God in the Sacrament, though Christ be in heaven, and thou upon the earth, thou hast his body and blood. A man may be present in a place, or to a place. In a place, as thou art here with me. To a place as Paul was absent in body, 
1 Cor. 5.  but present in spirit to the Corinthians, that is by his Apostolical spirit, power, and authority. So is Christ's body, and blood, present to the receivers of the Sacrament faithfully. When the Sun shines full upon our window, we say that the Sun is come into the house; yet it is not the Sun, but the shining of it: so we say that Christ's body and blood is in the Sacrament; yet it is not Christ's body, and blood carnally, bloodily, but the Rays of his person and merits to the comfort of thy soul. Every thing is received by us as it is perceived of us. Thou receivest a colour by the eye; because that perceives it. Thou receivest a sound by the ear; because that perceives it. Thou receivest a scent by the nose; because that perceives it. Thou receivest savoury things by the taste; because that perceives it. Thou receivest the Revolution of the heavens by the understanding; because that perceives it: but thou receivest Christ in the Sacrament none of these ways. Thou seest him not, feelest him not, tastest him not, hearest him not, smellest him not, understandest not how bread, and wine, both before, in, 
1 Cor. 10.16. 1 Cor. 11.27, 28.  and after consecration can be the natural or glorified body, and blood, of Jesus Christ, and yet be bread, and wine: & yet set thy faith on work upon God's promise, and thou canst truly receive Christ, because thou perceivest him by faith, and no otherwise. He is given to thee as he may satisfy thee that desires him: but thou desirest him to satisfy not a corporal, but a spiritual hunger. 
Joh. 6.35, 36.62.64. Joh. 6.63.  He is given as he may do the good, but it is the spirit that quickeneth, the flesh profiteth nothing. Ob. If thou think, that, though his natural flesh profits nothing, yet his glorified flesh would: Sol. Christ tells thee, that it is his natural body that comforts thee in the Sacrament, not his glorified: for Christ saith this is my body which is broken for thee: this is my blood which is shed for thee: and I am sure that his glorified body was not thus dealt withal. Ob. If thou ask me, why the bread and wine consecrated in the Sacrament should then be called the body, and blood of Christ. Sol. I tell thee, it is not because it is properly so: but first, because of the Sacramental union between the sign and the thing signified by God's pact and covenant. If thou receive the sign faithfully, 
1 Cor. 10.16.  thou shalt have a real communion with Christ by promise. Next because of the change of the bread and wine from common to holy use. Though there be not a substantial change of them: yet is there a change in use, in name, and in honour. In use: it is not used as common bread and wine, but as the Supper of the lord In name, during the time, it is not called bread, and wine, but the body, and blood of Christ. In honour: It is used by the faithful to give a real communion with Christ's body, and blood.  
Use. Therefore (my dear child) make special use of this sweet benefit. Who would not joy in such a communion? Who would not be glad when he comes unto it? Who (except fools, or mad men) would not cashier all wicked society for this with Christ? Nay, if thou love thy soul, and thy Christ the Saviour of it, thou must abandon it. As David said, Away from me ye wicked, 
Psal. 119.  I will keep the commandments of my God: so thou must say, away ye wicked, I will have communion with the body and blood of Christ. Be of his mind that thought, one day's fellowship with Christ to be more worth than all the world. But remember that thy soul must be a believing soul, or else thou wilt never draw water out of this well, suck honey out of this Rock. There are thousands in the Church who presume to come to the Sacrament, and think they may have fellowship with Christ, & yet keep their old sins, & their old fellowship also: who never look what faith they have to carry Christ home. But what ever they do, be thou sure to follow Gods will, and my counsel about it, forsake all and follow Christ. If thou say, that thou mayst come to the Sacrament long enough before thou be assured that thou dost take, and receive the body, and blood of Christ: I'll tell thee that I have observed two ways whereby thou mayst get some comfortable witness in thy soul of it. First, by the Spirit of Christ. His body and blood were never disunited from his divine nature. 
How we may be assured that we receive Christ in the Sacrament. Ezek. 1.21.  Therefore where his body and blood goes, his spirit goes along with it. As the Prophet saith, the spirit of the horses were in the wheels: so the spirit of Christ is in his body, and blood, to make them act for thy good. Dost thou then find his spirit? Mark what Paul saith, where the spirit of Christ is, there is a kill virtue to subdue the flesh; 
Rom. 8.9, 10, 11.  and a quickening virtue, to raise you from the death of sin, to the life of grace. If it be thus with thee, let thy soul comfort itself that thou dost take the body and blood of Christ. Next, 
1 Joh. 1.6, 7.  thou shalt know it, by thy course in this world. For saith John, If we walk not in darkness, than we have fellowship with Christ, and the blood of Jesus Christ the righteous cleanseth us from all sin: Therefore if thou dost not walk in the darkness of sin, and error, but labourest to know and do Christ's will; then thou takest and receivest the body, and blood of Christ.  
Thus I have showed thee the numbe● names, and benefits of the two Sacraments. 
1 Cor. 11.29.  But, now; because they that eat and drink the Lords Supper unworthily do eat, and drink judgement to themselves: therefore tell me,   

33. Q. How must thou reverently prepare thyself to receive this Sacrament?  
A. I must examine myself, whether I have desire, repentance, faith, thankfulness and charity fit for the Sacrament.  
Mark here. 
Preparation to the Lords Supper.  God requires not any actual preparation of thine before thou comest to Baptism in thy Infancy. If thou wert converted, or convinced, from Heathenism, Judaisme, or Turkism unto Christianity, then must thou be prepared at least with a profession of actual faith, as Simon Magus: 
Act. 8. Act. 10. Matth. 3. Matth. 28. Mar. 16. Act. 2.  and thus thou must understand all those places of Scripture which set down confession of sin, or teaching, or believing before Baptism. But now thou art born in a Christian Church, of Christian parents (at least in outward covenant with God) and art rightly baptised in thy Infancy; and God requires no such preparation. He looks upon his own covenant, and promise; which concerns not only the Jews and their children, 
Act. 2.38.39.  but all that are afar off, even so many as the Lord our God shall call, to the profession of Christianity: and he looks to our parents professing Christianity, as to the Jews former profession of Judaisme: but he looks not upon thy personal preparation, further than he disposeth thee himself, either by sowing seeds of faith in thy soul, which may sprout forth afterwards; or by calling thee a believer by virtue of his covenant with thee. 
Matth. 18.6 Mar. 9.42.  Yet, when thou comest to the Lords Supper God doth require an actual preparation.  
This preparation (thou sayest) must be by examination. 
Preparation must be by examination. 1 Cor. 11.28.  Thou sayest, thou must examine thyself. This, Paul enjoined the Corinthians, to redress the wicked abuses which had crept into the Lord's Supper: and this is as necessary for thee. Thou wilt find thy heart mainly apt to judge too well of thyself: yea, there is many a traitorous sin in thy bosom which steals thy heart from thee, and spoils thy fellowship with Christ. Besides this, thou lookest for comfort when thou comest to the Sacrament; and all thy comfort depends upon thy disposition before hand. As it is with a tree; if it be well rooted, the rain falls, and the Sun shines upon it, and the more it grows and flourisheth: but if it be plucked up by the roots, the more the rain falls, and the Sun shines upon it, the more it rots. So is it with thy body and soul, if thou art well stated in Grace, the more Christ, in the Sacrament shines upon thee, the more thou flourishest: but if thou be dead at heart, and plucked up by the roots, the more he shines upon thee, the more thou rottest, and perishest.  
This examining thyself is ask thy soul questions. 
What examinationis.  Thou lookest into the Word, and searchest for qualifications which God requires to make Christians fit communicants. Thou dost, in the presence of God, apply them to thy soul, that thou mayst pass censure accordingly: and therefore, that this work may be done thoroughly, thou settest some time apart for this work; that so thou mayst rise, or fall to thyself. 
Psal. 4.4.  David said to saul's Courtiers, common with your own hearts upon your beds, and be 〈◊〉 that is, when you have set yourselves apart from all the businesses of the world, and be quiet, then talk with your souls. And David himself, when he found turmoil in his soul, calls his soul to a reckoning, 
Psal. 42, & 43.  why art thou so heavy O my soul? Why art thou so disquieted within me? So must thou before thou come to the Lords Supper. As if thou shouldst say, O my soul, now thou shouldst go to the Supper of the great King. 
Matth. 22.  If thou go without thy wedding garment, thou wilt be convinced, made speechless, and hear at last that fearful sentence, bind him hand and foot, and cast him into utter darkness, where there shall be everlasting weeping, wailing, and gnashing of teeth: tell me therefore, art thou fit to go to it? Hast thou such qualifications as Christ's requires? Try, my soul: look unto the word: see what it says of this business: apply it impartially to thyself, that thou mayst be humbled, or cheerful according to several states, etc.  
But about what must thou examine thy soul? Thou tellest me that thou must do it about Desire, Repentance, Faith, 
Desire.  Thankfulness, and Charity fit for the Sacrament.  
First, thou must examine the fitness of thy desire. 
Luk. 22.15.  As Christ said, with desire have I desired to eat the Passeover with you: so must thou desire to eat the Lords supper. Christ doth invite such unto his feast; Ho, if any man thirst let him come. 
Esa. 55.1. Joh. 7.37.  Others come as unworthy guests; but these have Christ's hearty welcome. Christ's bowels are moved over such. As he had compassion towards them that had continued with him, 
Mat. 15.32.  and had nothing to eat: so hath he over the thirsty. He fills the hungry with good things. 
Luk. 1.33.  These desires fill up the gap where other graces are wanting. For, 
2 Cor. 8.12.  if there be first a willing mind, it is accepted according to what a man hath, and not according to what he hath not.  
Use. Therefore (my child) before thou come to the Lords Supper, get these desires fit for the Sacrament. Let them not be grounded upon the commandment of superiors only, nor upon old custom, nor upon the fashion and practice of others, nor upon a superstitious conceit of the work wrought, that that will be for thy souls health; but from an humble willingness to renew thy Covenant with God, and to have a virtuous communion with Christ. Thy covenant was publicly struck with God in Baptism: but thou hast all along dealt falsely with God concerning it. Therefore, now, thou must earnestly desire it. And that thou mayst do it aright, thou must examine thy knowledge of God the great covenant-maker; the knowledge of thy sin, the great covenant-breaker; the knowledge of Christ, the great covenant-founder; and the knowledge of the nature, and use of the Sacrament, the great covenant-confirmer. Thou wilt not desire any thing but according to the knowledge thou hast of the nature and use of it. Speak therefore on this manner to thy soul.  
O my soul, thou art now going to the Lords table: dost thou know that God, 
Nah. 1. Mal. 4.  with whom thou haste to do, who is a Lord of Anger, and a consuming oven to approaching stubble, and a God of mercy to humble souls? Dost thou know thy sin so fare as to hate it for drawing thee from thy God, and making thee a stranger to the covenant of promise? Dost thou know thy Christ who is the Covenant of his people? Dost thou know the nature, and use of the Sacraments which binds God to thee on his part, and thee to God on thine? If thou do not thou wilt never desire to come unto the Sacrament as thou oughtest; to renew thy covenant with God. If thou knowest all this, which is the ground of thy desires, dost thou find thy desires carried aright? What dost thou principally desire when thou comest to the Lords Table, dost thou not desire Christ? Sayest thou not, 
Ps. 42.1, 2.  my soul panteth after thee O God, even for the living God? Dost thou not desire all Christ, a Jesus to save thee, a Christ to anoint thee, a Lord to rule over thee? Dost thou not throw away what ever may hinder the comfort of the Sacrament? He that desires to fill his hands with gold, and silver, will lay aside what ever base matter he hath in them. Dost thou desire to cast away thy old transgressions that thou mayst become a new creature in Christ? Dost thou find that thou hast no contentment without Christ, no rest till thou enjoy Christ, and that when thou hast him, he is all in all unto thee? Then comfort thyself from thy fit desires.  
Secondly, thou must examine the fitness of thy Repentance. 
Repentance.  The King never offers a sealed pardon before Delinquents are sorry for their faults, and promise amendment: neither will God seal thy pardon in the Sacrament before thou do thus. 
1 Cor. 5.7, 8. Exod. 12.  Thou must purge out the old leven, and then keep the feast. The Paschal Lamb must be eaten with the sour herbs of Repentance. As the Jews did not eat the Passeover before they had separated themselves from the abominations of the heathens: 
Ezr. 6.21, 22.  so nor thou must come to the Lords table before repentance hath disengaged thee from thy sins. 
Tit. 1.15. Hag. 2.13, 14.  Conscience defiled with any known sins corrupteth the holy thing of God to thee. Now, this Repentance stands in grief for thy sins past; hatred also, and loathing of sins past, and present; and an holy purpose, and endeavour to forsake them. This is that repentance which thou must examine. Speak therefore on this manner to thy soul.  
Use. O my soul, 
Lam. 3.39.  thou art now going to the feast of fat things and fined wines. Dost thou search and try thy ways that thou mayst turn unto the Lord? Dost thou know what sins of thine have made a separation betwixt God, and thee, and kept good things from thee? Dost thou see how these things gape upon thee, thy ignorance, infidelity, security, deadness of heart, profaneness of spirit, and the like? Are these and other sins, as pride, hypocrisy, gluttony, drunkenness, whoredom, envy, hatred, malice, and all thy injustice, so noticed unto thee, as thou grievest to think that thou hast offended so good a God, 
Judas.  and hatest the garment spotted of the flesh, and resolvest never to do the like again? Art thou full of care to forsake thy sins, and to keep thyself from offending thy God? Art thou full of clearing to pacify thy conscience from wrath present, & to come. The blood of Christ rested on by faith? 
2 Cor. 7.11  Art thou full of indignation against thy sins, and thyself for sin, as David, who chides himself, so foolish was I, and ignarant, 
Psal. 73.  and as a beast before thee? Art thou full of fear of offending God, lest thou should fall into the same sin a 2d. time? Art thou full of desire, to walk with thy God, and to do his will with all well pleasing? Art thou full of zeal to run the way of God's commandments, and to purify thy self from sin? Art thou full of indignation to beat down thy body by holy acts of mortification, to bring it into subjection to the will of God? If thou art, than thou hast this Repentance fit for the Sacrament.  
Thirdly, 
Faith.  thou must examine the fitness of thy faith. The Sacrament is not appointed to begin faith, but to increase, and confirm it, 
Rom. 4.11.  and therefore is it called a seal. And as a man will not be such a fool, as to set his hand, and seal to a blank; for then any man that hath it may put in any covenants, and conditions: so nor is God so unwise, as to give a seal to thy soul, where faith hath not written thy obligation, and Gods promises. 
Heb. 4.1.  As the word of God profits not except it be mixed with faith: so nor the Sacrament. It is faith which is the eye, foot, hand, and mouth of thy soul, as I have said. Besides, when thou comest to the Sacrament thou drawest near to God, and art at peace with him: and thou must draw near to God by faith: 
Heb. 10.22  and being justified by faith, thou art at peace with him, though not with his enemies.  
Speak then (my child) on this manner to thy soul. O my soul, now the fatted Calf is provided for thee in the Sacrament, hast thou a fit faith to feed upon him? Dost thou cast thy eye upon sin and hate it because it is against thy word of faith? Dost thou cast thy eye upon Christ, and rest with confidence upon him for thy salvation? Hast thou a licence of Christ to rest upon him? Thou knowest that every slovenly Clown, with his dirty hands, must not rest upon a King: nor must every wicked sinner rest upon Christ. There is not the wretchedst beast in the world but will say, (if he know Christ) that all the world shall not beat him off from resting upon him. But hath Christ given him a licence? If he have not, he will say, Touch me not. Depart from me, I know thee not. 
Mat. 11.28.  He doth give a licence to some, saying, Come unto me all ye that labour and are heavy laden, and I will give you rest. Dost thou labour under the burden of sin, crying out with David, my sin is an heavy burden too heavy for me to bear? Art thou heavy laden to think that thou canst not be so good as thou wouldst, and therefore criest out with the Apostle, 
Rom. 7.24.  Oh wretched man that I am, who shall deliver me from the body of this death? Dost thou find that thy faith works purgation, and charity? True faith doth purify the heart, 
Act. 15.  fundamentally in Christ, derivatively from Christ, 
Rom. 6.1, 2  and argumentatively, by drawing such reasons from the Scriptures as may beat down sin. Doth thy faith work thus? 
Gal. 5.  True faith worketh by love: and in truth it will work thee to love the word of Christ as the means, Christ as the meriter, (and therefore thou must set an higher price upon Jesus Christ then all things else) and the Saints, 
Phil. 3.  and members of Christ, as those that are in communion with thee for salvation. For we must not struck the head, and strike the members: pretend to love Christ, and hate those that are Christ's. Indeed thou must not so fare dote upon Christ's members, as therefore to suck in all errors and miscarriages in them, who do but know in part, 
1 Cor. 13.  and therefore may aim, and practise imperfectly: but so fare as we see Christ in them, so fare we must love them: and is thy faith thus, then hast thou this faith fit for the Sacrament.  
Fourthly, thou must examine the fitness of thy thankfulness. 
Thankfulness. Luk. 22.19.  This is one of the main duties of those that partake at the Lords Table: and it will argue thy love to it, and thy need of it, and thy desire to enjoy the benefit of that for which thou art thankful; yea it is that rent, 
Ps. 116.13. Psa. 107.1.  and tribute which the Lord requireth upon the receipt of any favour. Therefore thou must perform this both in word, and work. In word: for, before thou comest to the Sacrament, thou must praise God, who is pleased to ordain so familiar a means to confirm thy faith, and give thee communion with Christ: when thou art in the use of it, thou must thankfully remember the Lord's death which is signified and sealed unto thee, with the fruits of it: And when thou hast received, thou must thank God for the benefit and comfort thou hast enjoyed by it, yea, though for the present thou feel it not. Thou must be thankful in work, by a constant obedience unto his will, 
1 Sam. 15.  for obedience is better than sacrifice. In obedience thou mightst offer beasts, and goods, but in obedience thou offerest thyself.  
Use. Therefore (my child) put thy soul to the question here also. O my soul, hast thou this thankfulness meet for the Lords Supper? Dost thou know the benefit of thy redemption, of which this Sacrament is a seal? Hast thou a secret joy in heart for it? Dost thou admire the mercy providing, and performing it? Dost thou resolve to love God for it, and to set forth his praises to him, and his praises to others? Dost thou resolve, and endeavour, by grace given, to obey him in all things, who hath comforted thee in this which is above all things unto thee? If it be thus with thee, than hast thou this thankfulness fit for the Lords Supper.  
Lastly, thou must examine the fitness of thy Charity. 
Charity.  I would have thee know that there is no service acceptable without this charity. If thou prayest, thou must lift up pure hands without wrath. 
1 Tim. 2.8.  If thou hearest the word, thou must be slow to wrath; 
Jam. 1.19, 20.  because the wrath of man doth not accomplish the righteousness of God. If thou sacrifice, thou must leave thy gift at the Altar and go, 
Matth. 5.23 24.  and be reconciled. And thus it is, by way of proportion, when thou comest to the Lords Supper. Yea, mark, that it is impossible that sound faith should be without charity. The pulse of faith beats this way: therefore James saith, 
Jam. 2.  show me thy faith by thy works. Yea, thy very coming to the Sacrament doth require charity. A loaf of bread is made of many grains, and we that are partakers of one loaf, must be one bread. 
1 Cor. 10.16, 17.  We come to have communion with Christ our head: and when members attend for direction, and comfort from the head there must be no jars. The shoulder must not say to the arm, nor the arm to the hand, nor the hand to the foot, I have no need of thee, and thee. The God of peace will fill thee with all peace by believing, and practising this. Q. If thou ask me to whom thy charity must have respect? A. I tell thee first to God in Christ, and next to all Christian brethren for Christ's sake. Thou must love God any way made known unto thee, but especially in Christ thy Saviour. 
〈…〉  He that that loves not the Lord Jesus Christ let him be an execration, Maran Atha. What? Not to love him that is an Advocate, a Surety, all, in all to us, in us, for us? Too great punishment cannot be inflicted on such: too much unworthiness to come unto the Lord's Supper cannot be imputed unto them. Next, thou must show thy charity to all Christian brethren, both by forgiving and performing the offices of reconciled persons. In forgiving, thou must pacify thy heart from all bitterness, 
Ro. 12.19.  and desire of revenge; Vengeance is mine, and I will repay, saith the Lord: and thou must discharge them from the offence to thee, though thou canst not discharge them from the offence to God. Indeed thou art not bound to think, and judge him good, or a friend, who by long proof hath manifested himself otherwise: neither art thou always bound to discharge a penalty, if it be great: for then, Christianity should give a licence to ungodly men, to offer all manner of injuries to the godly: but thou must discharge so fare from the offence as it may seem to deserve the least revenge: For thou must not be overcome of the evil of thy enemy, 
Ro. 12.21.  or of thy own malicious heart: but thou must overcome thy enemies, and thy own evil also, with goodness. In performing the offices of Charity, thou must labour to unite others, by making them friends, if thou canst, that all our matters may be done in love: and thou must communicate to the necessities of the Saints. For thou receivest an inestimable favour from God, and therefore thou must do good, 
Heb. 13.  and to distribute thou must not forget; for with such sacrifices God is pleased.  
Use. Therefore (my dear child) reflect once again upon thy soul, and examine it. Hast thou (O my soul) that charity which fits thee for the Lords Supper? Hast thou a ground of all true charity to men, the love of God in Jesus Christ? Dost thou love to walk before him that he may see, and correct all thy ways? Dost thou love his familiar presence above the greatest presences of the world? Dost thou love to hear him speak unto thee in the word, and to speak unto him in prayer? Dost thou rejoice when thou seest the tokens of his love in his graces, and Sacraments come rolling upon thee? Dost thou for his sake love all that are his, his ministry, his worship, his ordinances, and his Saints? Dost thou love to have peace with all men, 
Rom. 12.  so fare as is possible, and to be friends with Christ's members, as they are such? Dost thou really discharge thy heart from all desire of revenge, and canst thou be content to be nothing for Christ? Art thou willing to perform all offices of charity, in working reconciliation betwixt neighbour, and neighbour, and communicating to the necessities of the Church? If it be thus with thee, thou hast that Charity which is fit for the Sacrament. Now look backward, and let me see what thou hast profited. Seeing there are but two Sacraments, Baptism, and the Supper of the Lord; Tell me  
Q. What is Baptism?  
A. A washing with water, consecrated by him that hath authority to preach, in the name of the Father, Son, and holy Ghost, to signify, and seal, our grafting into Christ.  
Q. What is the Lords Supper?  
A. Bread, and wine, consecrated, broken and given, by a Minister; received, eaten, and drunk by God's people, to signify, and seal, our growing in Christ.  
Q. What comfort do you receive by Baptism?  
A. A confirmation of my new estate, above what I had by nature.  
Q. What gottest thou in this new estate?  
A. The forgiveness of my sins.  
Q. How can Baptism forgive thy sins?  
A. As a sign, and seal, Sacramentally.  
Q. How is that?  
A. With reference to the covenant, when I make it a baptism of Repentance to amendment of life, God makes a baptism for forgiveness of sins.  
Q. Why then shouldst thou be baptised before thou repentest and believest?  
A. Because I am while I am in Infancy a believer in state though not in manifested act.  
Q. How doth that appear?  
A. By the promise which GOD makes to believers and their seed.  
Q. Was not this made only to the Jews?  
A. No: but to them also that were a fare off, even to so many as God shall call.  
Q. What follows hereupon?  
A. That if Jew's children had right to circumcision, which was a seal of the righteousness of faith; so have the children of Christians to Baptism, which is no more, though more clearly.  
Q. What comfort dost thou receive by the Lord's Supper?  
A. A real communion of the body, and blood of Christ.  
Q. How canst thou do that seeing Christ is in heaven?  
A. By virtue of the covenant of God with my believing soul.  
Q. How doth God offer Christ unto thy soul?  
A. In a promise.  
Q. How doth thy soul receive him?  
A. By believing Gods promise.  
Q. How must thou prepare thy soul to receive Christ in the Sacrament?  
A. By examining myself.  
Q. What is it to examine thyself?  
A. To commune with my heart by ask my soul questions, how fit it is.  
Q. What must thou examine thyself of?  
A. Whether I have a fit desire, repentance, faith, thankfulness, and charity.  
Q. Why must thou have desire?  
A. Because God filleth the hungry with good things.  
Q. What must thy desire be grounded on?  
A. Upon the knowledge of my God, my sin, my Christ, and the doctrine and use of the Sacraments.  
Q. What must thou desire?  
A. To renew my Covenant with God.  
Q. Why must thou have repentance?  
A. Because there can be no communion betwixt light and darkness.  
Q. What must be the ground of thy repentance?  
A. An assurance that I have broke my covenant in Baptism.  
Q. How dost thou know thy repentance?  
A. By sorrow for my sin, and a conscionable care to do the will of Christ with all my strength.  
Q. Why must thou have faith?  
A. Because the Lord's Supper is appointed to increase, and confirm faith.  
Q. What must be the ground of thy faith  
A. The offer of Christ's body, and blood in the Lord's Supper.  
Q. How knowest thou whether thou hast faith?  
A. If my heart close with Christ's promise, and I rest upon him for salvation with confidence, and rejoicing.  
Q. Hast thou a licence to rest upon Christ thus?  
A. Yes: if I am weary and heavy laden under the burden of sin.  
Q. Why must thou have thankfulness?  
A. Because the end of the sacrament is a thankful remembrance of Christ's death.  
Q. What must be the ground of thy thankfulness?  
A. A special love to God for this high favour.  
Q. How knowest thou whether thou art thankful?  
A. If I speak of this mercy to others, praise God himself for it, and submit unto him in all things.  
Q. Why must thou have charity?  
A. Because we that are partakers of one bread, are one bread, and one body.  
Q. What must be the ground of thy charity?  
A. The Communion of Saints, and sameness of nature.  
Q. How knowest thou whether thou hast charity?  
A. If my heart be pacified from all desire of revenge, and I be willing to live in love with all, especially with the household of faith, and communicate to their necessities.  
Thou must remember now (my good child) how fare we are gone. I have learned thee to know God, and thyself. Thou hast seen thy creation, thy fall, thy curse, thy remedy by our Lord Jesus Christ. Thou hast seen that Christ must become thine by faith. I have discovered how faith is begotten in thee, and how it is increased, namely, by the word of God, and Sacraments. I have showed thee the nature, the number, and the use of the Sacraments from God. I have showed thee how thou shouldst use them for thy comfort; and especially, how thou must prepare thyself for the Lord's Supper; so, as thou mayst carry Christ home with thee from thence. There is but one thing more wherein I desire to inform thy childish understanding in, and that is prayer. Tell me then,   

34. Q. Is not prayer an excellent means to make thy faith grow?  
A. Yes: It is a special means appointed of God.  
Mark this truth. 
Prayer is an excellent means to increase faith.  The word of God, and Sacraments are sweet means: But how these will be made effectual, without thy prayer, thou canst not tell. Christ saith, 
Matth. 7.7.  Ask, and ye shall have; seek, and ye shall find, knock, and it shall be opened unto you. All these phrases press upon thee prayer, for the enjoying of any blessing. 
Act. 4.31.  When the Disciples had prayed, the place was shaken where they were assembled, and they were all filled with the Holy Ghost. God answered them extraordinarily to confirm them upon their prayers. And therefore, when the Apostles found their faith weak for the forgiving of wrongs, 
Luk. 17.5.  they prayed, Lord, increase our faith. God's promises go along with power. 
Psal. 145.19. Psal. 34.15.17.  He will fulfil the desire of them that fear him. His ears are open to their cry. Therefore David looks upon God with confidence, and saith, 
Psal. 4.3;  The Lord will hear when I call. And thou canst not wonder that prayer should be such a powerful means to increase thy faith. For it moves God to be mindful of us amid a thousand vexations. When Christ was on the cross, and vexed from heaven and earth, yet, when the good thief prayed, Christ, he answered, This day shalt thou be with me in Paradise. Yea, prayer doth, in a manner bind God: and therefore when Moses prayed, God said, Now, Moses, let me alone: 
Exod. 32.16. Gen. 18.33.  and God went not from Abraham a foot, before he had left praying; yea, further, and let it be spoken to the honour of our great God countenancing of his own ordinance, prayer doth (in a manner) command God. 
Esa. 45.11.  Ask of me (saith he) and, concerning the works of my hands, command thou me; as if he should say, if I am able to do it, I will do it, if thou pray. Yea, in truth, prayers are so powerful, that, when God purposeth not to grant, he shuts them out. When I cry, and shout, 
Lam. 3.8.44.  he shuts out my prayer: he covereth himself with a cloud that prayer should not pass through. It is no marvel then that it should be so effectual to increase faith.  
Use. Therefore (my child) if thou wouldst have faith, and have it in abundance, be sure that thou duly add this to all other means. Oh, it is a comfortable thing to have the word of God, and Sacraments: but these will never work kindly upon thy soul, without God's blessed assistance, and that must be obtained by prayer. God's nature doth assure thee that he will hear thee. He is prone to do us good above all that we can speak, or think. The Egyptians made Gods of wood, and not of gold, and silver, and other more untractable metals, to signify the easiness of their nature to work upon. 
Joh. 5.6.  And Christ, at the pool of Bethesda, to show his readiness, went to the man of infirmities, and said, without being asked, 
Numb. 20.  Wilt thou be made whole? God bade Moses, take his rod, and speak to the rock. Moses he struck, and struck twice, and God was angry: because it might bring a slander upon him, that he was hardly to be entreated to confirm his people's faith. Again, this assures thee, that he will hear thee, because prayers are most acceptable to God. He is ready to hear at all times. Moses saith, 
Exod. 8.9.  when shall I do it? When shall I pray for thee? As if he should say, he is a God of all hours. He is angry when we sue to others not to him. When Ahaziah received an hurt, 
2 King. 1.2, 3, 4.  he went to Baalzebub the God of Ekron for his cure, and not to him, God was angry, and Ahaziah must die for it. God puts his own son to his prayers for what he hath purchased: He hath a double right to all the world; a right of inheritance, and a right of purchase: yet God saith unto him, 
Psal. 2.  Ask of me, and I will give thee the heathen for thine inheritance, and the uttermost part of the earth for thy possession. Yea, God hath so ordered the matter, that his servants have nothing to give that is better than prayer. What shall I give unto the Lord, 
Psal. 116.  saith David, for all his benefits? I will call upon the name of the Lord: As if he should say, because he hath given me many blessings, I will honour him by ask more. All this shows that prayers are most acceptable to God, and therefore thou hast no cause to doubt, but, if thou prayest to God to increase thy faith, that God will grant it. Let me therefore ask thee further,   

36. Q. What is prayer?  
A. It is a religious moving of our souls to God to draw ourselves into Communion with him against sin, and for grace, and all blessings.  
Mark this seriously. 
The nature of Prayer.  When thou lookest upon thyself, thou seest thousands of wants. Thou dost not know how to help thyself. Thou seest an all-sufficiency in God thy faithful creator, redeemer and sanctifier. 
The souls moving to God.  If thou hast not communion with him, thou shalt have none of thy necessities relieved. Therefore thy soul must move out of itself into communion with him, that thou mayst gain his help against sin, and for grace, 
Phil. 3.  and all other blessings. This is prayer: and by this, thou shalt be able to do all things through Christ, that helpeth thee. 
Psa. 10.17. Rom. 8.26. Lam. 3.41. Psal. 25.1.  Prayers are a motion towards God: and therefore they are called, our desires: and sighs that cannot be expressed: and lifting up of our hearts with our hands to God in heaven: of our hands to help us, of our hearts to do the work: and our drawing near to God. Wherein thou must not exclude the motion of the understanding; 
1 Cor. 14.13.  for as thou must pray with the spirit, thou must pray with the understanding also. Thou must mind God thou prayest unto. Thou must mind the things thou prayest for. Thou must mind the disposition of thy own heart from which thou prayest, and without which thou canst not watch in prayer: wherein though thou hast not a constant and distinct attendance; yet thou must have a constant desire, endeavour, and disposition. Yet principally thou must desire the motion of thy will to honour thy God in thy prayer. First, by presenting no desires but good and honest. Next, by stirring up such affections as are fit for the presence of God, as such as immediately follow faith, hope, and charity: and lastly by resting upon Christ for the obtaining of whatsoever thou desirest.  
Secondly, 
A religious moving to God.  prayer is a religious moving of the soul to God. A man may civilly move his heart to any of his superiors, that have a civil excellency in them: as when they pray to them to help them according to their civil, or natural power to help them to any good, or to remove any evil in their power: but for the religious motion of the soul, 
Rom. 10.14. Exo. 14.31.  it must be only to God. For how shalt thou call on him in whom thou hast not believed? And, I am sure that thou must believe only in God, and in these that are immediately sent from God, for God's message sake. Thus must thou move to God in prayer to draw thyself into communion with him. 
For communion with him.  For as a man that is fallen into a pit, and catcheth hold of a bough, doth not desire to pull the bough to him (for that will drown him the sooner) but doth desire to pull himself to the bough, that he may escape danger: so he that prayeth, doth not desire to pull God down to him (for this would overwhelm him), but doth desire to pull himself to God that he may have the love of the Father, 
2 Cor. 13.  the grace of the Son, and the communion of the Holy Ghost to bring him to life. Lastly, thou must desire this, 
Rom. 15.30.  and strive with God in prayer, to have his assistance against sin, for grace, and all other blessings. 
Against sin, and for grace. Job. 20.12.  To the ungodly, wickedness is sweet in his mouth, he hides it under his tongue, as one loath to confess it. He cares not for any of God's graces, because they are enemies to his lusts, and corruptions which he loveth. He saith to God, 
Job. 21.14. Rom. 6.  depart from me, I desire not the knowledge of thy laws: I will sinne, that grace may abound: 
1 Cor. 15.  let us ● at, and drink, for to morrow we shall die. But let it not be so with thee. Let thy soul move to God against sin by confession, and suits for pardon; For grace by petitions, and thanksgiving; yea and for all other blessings, that thou mayst acknowledge him the fountain of them, & serve God with joyfulness and gladness of heart, for the abundance of all things. 
Deu. 28.47   
Use. Thus mayst thou (my child) conceive what prayer is; and therefore be sure that thine be such. The wicked are ready to say, 
Job. 21.15.  what is the Almighty that we should serve him? 
Eph. 6.18.  And what profit should we have if we should pray unto him? But let thy soul always move to God with all religion against sin, and for grace. 
1 Thes. 5.17  If thy prayers be like the golden sockets of the holy lights, boiling with speculations, and not like the Bowls of the Altar, full of the liquor of heavenly religion, they will prove but like the Egyptian fleshpots reeking out the hot vapours of the onions, and garleek of thy own vain heart. If they be fair words of uncharitable hearts, they are like Ezekiahs' bloody pots, 
Ezek. 24.6.  that boil with the scum of rust, and lust. But if they be the interpreters of a broken, and bleeding soul moving to God, they shall be Zacharies pots, 
Zach. 14.20  and the bowls of the Altar, sending up sweet incense, which shall fill the whole heart with the savour, as the house was filled with the odour of Mary's ointment. 
Joh. 12.3.  The moving of thy feet to the assemblies of God's people, the moving of thy body by kneeling, and beating thy breast, and lifting up of hands, and eyes to heaven: the moving of thy tongue, and lips, will be nothing without this moving of thy heart, and soul for fellowship with God in Christ. Oh, let thy heart move against sin. O Lord, it hath oppressed me, undertake for me. My sin in Adam, my sin of nature, my sins of life in thought, word, and deed are before thee: O pardon them for Christ his sake. Let thy heart move for grace. O Lord, I want thy preventing grace, thy assisting grace, thy pardoning grace, thy sanctifying grace, thy sealing grace, thy persevering grace. Oh give them for Christ, from Christ, or else I die, and perish. Let thy heart move for all blessings. O Lord, I have nothing but under thee, from thee. Thou hast given me a natural right to meat, drink, and apparel, health, peace, and liberty. Oh give me the right of a child, of an heir, and accept my body and soul as holy, living and acceptable sacrifices in Jesus Christ thy Son in whom thou art well pleased. The God of heaven enlarge thy heart, and give thee by his helping spirit, 
Rom. 8.26, 27.  to vent thy soul with groans, and sighs that cannot be expressed. These, God that searcheth the heart, and knows the mind of the spirit, will understand to thy eternal peace.   

37. Q. Where canst thou more fully learn the matter of prayer?  
A. In that which is commonly called the Lords prayer. 
The Lord's prayer is the matter of prayer.   
Thy blessed Saviour made many prayers, which may be called the Lords prayers: but there is one which he hath set down as a doctrinal matter of prayer, 
Matth. 6.9.  when he saith, after this manner pray ye; and as a formal prayer, when he saith, 
Luk. 11.2.  when ye pray, say, Our Father; which is more peculiarly called the Lords prayer. This is a brief comprehension of all confessions, suits, for or against, of all intercessions, and praises. This hath the best authority in the world; the wisdom of God, the Son of God, the only beloved of God, who is in the bosom of the Father, and so, of God's nearest Court, and nearest counsel. This must give the grains of weight to all thy Petitions without which they will be found too light.  
Use. Therefore (my dear child) learn to pray from this thy blessed master. 
Joh. 3.31.  Christ, that is from heaven, is above all: earthly masters will learn thee earthly prayers, but he that is from heaven will learn thee heavenly. 
Joh. 1.  He is full of grace, and truth, for the perfections of thy understanding, and of thy will. He is the way, wherein all thy prayers must walk to God. 
Joh. 16.23.  To ask in his name is to ask salvation; and this is to ask himself, which he cannot deny. To ask in his name is to use his mediation; and this is the right way to the throne of grace. God the Father bears singular love to him: 
Matth. 3.17  and and the efficacy of his merits are such, as if they be presented in prayer, they are powerful and prevailing, 
Revel. 8.2.  as the golden Altar before the throne, on which are offered the prayers of all the Saints. Wouldst thou have any grace? learn of Christ to pray. Wouldst thou forsake any sin? learn of Christ to pray. Prayer is a most important duty. 
Dan. 6.  Daniel chose it rather than to avoid Lions: and David gave himself unto prayer. Other duties are for certain seasons, but this must must be continually in habit, or act. 
Luk. 18.1.  Thou shalt find thyself hardly drawn to prayer. Easy businesses we are easily drawn unto, because they are of quick dispatch, but weighty businesses stick, as the flaying of an Ox at the head. Thou must have many motives to draw thee to pray; Christ's command, Christ's promise, Christ's example, and Christ's doctrine. This shows the weight of this duty, and how necessary it is to learn the matter of it from thy best Master. Ob. Thou must think that every good Christian hath ability to pray, and that therefore thou needest not learn; 
Zach. 12.10  especially considering the promise, I will power out upon them the spirit of grace and supplication. Sol. But understand that there is a double power and ability: an inward power, by which the heart moves, and goes out of itself after God for all good. This all good Christians have from the Spirit, which they vent, 
Rom. 8.26.  by groans, and sighs, which cannot be expressed: an outward power, by which they are able distinctly to express the motions of their hearts about fit matter. This they have not all: neither haste thou. Therefore must thou be willing to learn it from this blessed sum of Christ, even all things to be hoped for. I tell thee that it is much abused by three sorts of persons: Ignorant persons who understand it not: Impenitent persons, who practise it not: and careless and superstitious persons, who mind it not in sense and power, but rest in the empty repetition of the words. Be thou none of these: know the words and sense of it: use it as a penitent believer: and possess the matter and contents of it so fully, that thou mayst with reverence, attention, feeling and desire, go out to God for necessary materials to furnish thee in all briefer, or larger supplications. Which that thou mayst do, go along with me, and tell me,   

38. Q. What is the entrance into this prayer?  
A. Our Father which art in heaven.  
Here thou dost bespeak God with an humble salutation. As when thou hast any suit to a great man, thou dost humbly salute him with his fit titles: so here, when thou hast many suits to thy God, Christ learns thee to salute him with a title fit for prayer. For God is here described, by his goodness, and by his greatness. He that is good, and great too, will be as well willing as able to help thee. The title of his goodness is, Our Father. Thou canst not spare either of these words. Father is a title of immutability, and of excellent love. A father offended is a father still: a prodigal son is a son still. A man may be a friend to day and an enemy to morrow: but a Father to day is a father so long as he is. What will not a father do for his child by indulgence, compassion, and bounty. This then is a word of faith, to hold up thy hands in prayer. Our, is a word of love to keep thee in Christian charity. It includes thyself; charity gins at home. It includes, also, all that are, or may be, in communion and fellowship for life; charity looks abroad to the salvation of all Christ's body. The title of his Greatness is, which art in Heaven. He is here, and there, and every where, yet must thou look upon him in prayer as being in heaven. This will keep thee from sauciness. He is Our Father, because thou shouldest not faint: He is in heaven, because thou shouldest not presume. This will raise up thy affections in prayer above all the world. Earthly fathers are mutable in affection, may fail, and want power to their hearts: but no father like this father which is in heaven. This will keep thy heart in tune to pitch upon chief things in prayer, 
Eph. 1.3.  spiritual blessings in heavenly things: other moveables are for the sons of Keturah, but these for God's isaac's. This also will prepare thee to pray with all devotion. Which art in Heaven, are words of devotion: for it tells thee that prayer is the work of Eagles that look against the Sun, and not the work of Moles that dig in the earth: and therefore thou must clarify thy sight to converse with thy father in heaven when thou prayest: and then as it was with Christ, when he prayed, 
Luk. 9.29.  the fashion of his countenance was altered, and his raiment was white, and glistering: so he will transform thee from Glory, to Glory, till thou come unto his full image as thou art capable.  
Use. Now (my dear child) make the right use of this preface. Let it raise up thy faith, because thou prayest to thy Father: kindle thy charity, because thou goest out after the good of others: and blow up thy devotion, because thou forgettest the earth, and conversest with thy father which is in heaven. Use it as a means to prepare thee to prayer by answering of it, by the spirit of adoption to cry Abba, father; by the spirit of charity, to make thee lift up pure hands to God without wrath to men; and by the spirit of devotion to seek heavenly things, and earthly in an heavenly way.  
Lastly, be sure to use it aright, by excluding no person in Trinity when thou prayest; by excluding all creatures when thou prayest; by conceiving God aright in prayer, as a Father in Christ, who being in heaven can shower down upon his inheritance all fruitful blessings; and by learning never to pray to God without due preparation.   

39 Q. What is the first petition?  
A. Hallowed be thy Name.  
Here thou prayest for the chief end of thy creation, 
What is prayed for in the first Petition.  and all blessings upon thyself, and others. By the Name of God, thou must understand God himself any ways made known unto thee. Name is taken for person, as Esay hath it; 
Esa. 26.8.  The desire of our souls is unto thy name: and when God is made known by his nature, word, worship, or works of creation, or providence, this is his name. By hallowing of God's name, thou must understand, the manifesting of God to be, as he is in himself, high, and excellent. Thou canst not do it by separation, and application, of God's name to holy uses, as thou dost the Lord's day, and the Sacraments: but thou mayst do it by declaration of what God is in his work in thee, and in thy worship, and service of him to life. Now, God's name cannot suffer from God himself, Angels, and Saints in heaven (though they will, and must glorify him): but from thee, and us poor sinful men, women and children. And we hollow his name, when we challenge it from Ignorance, by knowledge, and acknowledgement: from oblivion, by the remembrance of thee, from contempt by confession, praise, and swearing by his name in truth, holiness, and righteousness: And from profanation by blasphemy in tongue or life, or any other profanation of his Justice, mercy, goodness, truth, or the like.  
Use. Therefore (my good child) take diligent care of this petition. Thou knowest that God's name is holy and Reverend: that none can hollow it but the holy; for praise is not comely in the mouth of a fool. Thou knowest that God is thy Father; and it is a debt of charity to honour thy father. Thou knowest that all the servants of God, when they see God's name advanced will know him and trust in him. Seeing therefore thou hast so many ties, strive with God in prayer that thou mayst do this work. 
Pro. 18.10.  God's name is a strong tower: and our help stands in the name of the Lord our God. Thou seest how little God's name is sanctified: God passeth by, and we know him not. Thou seest how the wicked profane it; and knowest that God will honour them that honour him. Therefore be thou sure to aim at the hallowing of God's name. If the Devil should stand up in Judgement against thee, and plead; Great God, thou hast done wonderful works for this thy creature, and yet he doth dishonour thee in thought, word, and deed. I have done nothing but sought his ruin, and burning in the pit of hell; and yet he serveth me deedily: what wouldst thou answer for thyself? wouldst not thou be speechless? Take heed. If any work be wrought, if it be wrought basely, and bunglingly, he that wrought it hath no credit by it. If it be wrought curiously, every man that passeth by takes notice of it, and praiseth the workman. This is thy case. Thou art the workmanship of God. If thou show thyself forth like God's workmanship, and live to his honour, thou dost hollow God's name, but if thou live wickedly, as if the devil made thee, thou dost not hollow God's name. Therefore pray that thou mayst know, and acknowledge him, that thou mayst remember him in his ways; that thou mayst honour, confess, and praise him; that thou mayst not profane his Name either in tongue by vain swearing, cursing, and blasphemy; or in life, by wicked life: and thou shalt hollow God's name. Now tell me,   

40. Q. What is the second Petition?  
A. Thy Kingdom come.  
Here thou askest the first principal means for the hallowing of God's name. Thou canst never do it savingly, 
What is asked in the second Petition.  except thou be a subject of Christ's Kingdom; because without faith it is impossible to please God to life: therefore next after, hallowed be thy name, thou prayest, Thy Kingdom come. By Kingdom thou must principally mean the Kingdom of Grace, and the Kingdom of Glory. The Kingdom of grace, is that sovereignty which Christ exerciseth over us by grace. Of this it is said, 
Rom. 5.21.  that grace reigneth through righteousness unto eternal life: 
Luk. 17.21. Rom. 14.18.  and that the Kingdom of God is within us; and stands in righteousness, peace, and joy of the Holy Ghost. The Kingdom of Glory, is that Sovereignty which Christ exerciseth over us by Glory; that is, when Christ and his members are in full glory: 
Mat. 25.34.  of which Christ speaketh, Come ye blessed of my father, receive the Kingdom prepared for you. By the coming of Christ's Kingdom, thou must understand, the Erecting of it where it is not: 
Psal. 24.9.10. Act. 2.41.47. Gal. 6.1.  the Enlarging of it where it is, by adding new souls to the Church: the repairing of it where it is decayed, when broken Members are jointed again: and the perfecting of it fully, 
1 Cor. 15.  when God is all in all. Next, mark that thou sayest not the Kingdom, but thy Kingdom; Because Christ would oppose this against all other Kingdoms. Thou knowest what Esay saith, 
Esa. 26.13. Revel. 12.4  O Lord our God, other Gods besides thee have had dominion over us. The Kingdom of Grace is opposed by Satan, 
Act. 28.23.  by the world, and self-carnall hearts. The Kingdom Glory is opposed by loving the world and the things that are in this world; 
1 Joh. 2.  by rotting in sin, and by persecution of God's servants, which would make Gods servants come short of glory. But thou desirest here, that the Kingdom of the world, flesh, and devil may be cast out, and that the Kingdom of grace may be established, which may fit us for the Kingdom of glory. And that all this may come to pass, mark what thou prayest for. That thou mayst have all means for Christ's Kingdom of grace and glory. For the Kingdom of grace, that thou mayst have inward, and outward means. Inward, thy subjection to the word of God, the spirit to create new hearts, & the fruits of righteousness, peace, and joy in the holy Ghost. Outward means, are either in the Church, Common-wealth, or both of them. In the Church thou prayest for Schools of good learning, faithful Ministers, and their peace. 
Act, 19.9. Matth. 9.28 2 Thes. 3.1.  In the Commonwealth, thou prayest for godly Magistrates, good Laws, and and execution of them. In both, thou prayest that thou mayst have the Scriptures, the Laws of the Kingdom, and the blessing of God upon all for good government. As for the Kingdom of Glory, thou prayest that thou mayst have the Kingdom promised by a glorious resurrection, and a speedy coming to judgement: and that God, and Christ may have full glory manifested against all our enemies.  
Use. Therefore (my dear child) prise this petition. Thou canst not hollow God's name before thou be in his Kingdom. They that are without it are against it, and do quite contrary to it. This Kingdom is not yet fully come. Though he be fully King, yet in respect of us, he is not in quiet and peaceable possession; because we suffer yet from the Kingdom of the flesh, the devil, and the world. Therefore pray hearty that Christ's Kingdom may come. Pray that the Kingdom of grace may come. 
Phil. 3.9.10 Ephe. 3.14.16, 17.  Thus did Paul for himself, that he might be found in Christ: and for others, I bow my knees to the Father of our Lord Jesus Christ, that Christ may dwell in your hearts, that you may be strengthened by the Spirit in the inner man, in the holy use of all these inner, and outward means which God hath ordained. Pray hearty that the Kingdom of glory may come. The whole Creation groans under the burden of vanity, and we ourselves do groan: 
Rom. 8.19.23. Rev. 22.17.  and the spirit, and the bride say, come. Till than God hath not the full glory of his mercy and justice. If thou do but see the largeness of the Kingdom of sin, and Satan; 
1 Joh. 5.19.  that the whole world lies in wickedness: If thou consider the many enemies of Christ's Kingdom, who say, depart from us, 
Job. 21.  we desire not the knowledge of God's laws: who is the Almighty that we should serve him: we will not that he rule over us; therefore let us break his bands, and cast away his cords from us: If thou weighest how ready thou art to rebel against the Kingdom of Christ, and to admit of the Kingdom of darkness, thou must zealously pray, Thy Kingdom come.   

41. Q. What is the third Petition?  
A. Thy will be done on earth as it is in heaven.  
Here thou cravest the second principal means for the hallowing of God's name, that is, the acts of grace. 
W ha' is prayed for in the third Petition.  It is not enough that God's Kingdom be within thee by grace: but thou must also act it, by the doing of Gods will. Put case that thou be in his Kingdom, it is not every one that saith Lord, Lord, that shall be of his Kingdom, 
Matth. 7.  but he that doth the will of our Father. When this Kingdom is come, we are enabled to hollow his name: but how? By doing of his will: therefore next thy Kingdom come, is set, thy will be done.  
God hath but one will, yet he doth not reveal all to us. Some part he keeps to himself, till the event make it known. This is called his Counsel, 
Psal. 33.11. Rom. 9 Rom. 11.  or thought of his heart. Of this Paul saith, who hath resisted his will? and who hath known his will? Some part he makes known to us, and would have us to do for the exercising of grace. 
Ephes. 5.17.  Of this Paul saith, understand what the will of the Lord is. This is the Scriptures; which are called Gods will from the common course of speech, as our words are called our will, which are but a sign of our wills. Of both these thou prayest here, both that God do as he please, 
Act. 21.14.  as Paul said, The will of the Lord be done: and that we do as God requires in the volume of his book. 
Psal. 40.  By doing his will, 
Revel. 2.6.  thou must understand, that God works his whole will to be our will both for submission and obedience. And that thou mayst do it most acceptably, Christ doth teach thee to pray for an elevating qualification, that Gods will may be done on earth as in heaven. By Heaven, thou must understand the heaven of heavens, where the will of God is gloriously done. In this heaven, there are Christ, Angels, and Saints that do it. Christ professed that he came not to do his own will, 
Joh. 6.38. Psal. 104.  but the will of him that sent him. The Angels fulfil his commandment: and the Saints have leisure to do nothing else. Thou must not look to equality of measure, but likeness of manner in their doing of Gods will: that as they do the will of God first, willingly, speedily, faithfully, and zealously: so must thou pray to do. Yea, thou must lift up thy obedience above the earth that thou mayst bare the image of heavenly things. If now, thou wouldst frame thy heart in prayer according to this petition, have an eye to God's secret will, and pray that thou mayst submit to it when it is revealed. Thou knowest not; for present, how God will deal with thee in body, soul, state, or friends: but, when he hath revealed his pleasure, pray that thou mayst submit. Again, have an eye to Gods will in his word, and pray that thou mayst have it, know it, believe it, and love it. Have an eye also to thy conformity to Gods will, and pray hearty, that thou mayst basely esteem of thine own will, and deny it: that thou mayst have power to submit, and bring it into act in all things as they do that are in heaven.  
Use. Therefore (my dear child) learn, that it is not enough to be a subject in God's Kingdom, except thou live answerably. Thou mayst hear many say, God knows my heart, that is good to God-ward. This is but a vain plea where there is not submission to, and doing of Gods will in life. When therefore thou seest how willing thou wouldst live at liberty what ever the will of God is. When thou seest what enemies we are to Gods will, and how few do it. When thou thinkest what dishonour it is to God to have so many servants, and so few to do his will. When thou considerest how many do it, and do it amiss by failing in faithfulness: then stir up the grace of God in thee to pray the more earnestly, Thy will be done. To this end know the word of God. Remember those parts of it most which concern thine, and others salvation. Talk and confer with God's skilfullest workmen about thee. Practise the doing of so much of the will of God as thou knowest, and avoid the course of sin: and than what thou prayest, thou shalt do about God's will, to God's glory, and the good of thy soul.   

42. Q. What is the fourth Petition?  
A. Give us this day our daily bread.  
Here thou prayest for the best principal means for the hallowing of God's name. 
What is prayed for in the 4th. Petition.  Thou canst not hollow God's name without grace; therefore thou prayest, Thy Kingdom come. The plea of grace is but poor except there be practice; therefore thou prayest, Thy will be done. And, now, because thou art unfit to seek God's Kingdom, and to do his will, except thou hast the supplies of this life: therefore thou callest for bread. Abraham, Isaac, and Jacob, were distracted in famines. Israel did want bread and murmured. Many poor Christians shine not as they should for want of necessary provisions: and so it may be with thee. Therefore that they, and thou mayst hollow God's name, by being in his kingdom, and doing of his will, therefore Christ learns thee next to pray for daily bread.  
By Bread, thou must understand all worldly necessaries. 
Luk. 14.1.  Bread in the Scripture doth sometimes signify a Feast, as when Christ went into the Pharisees house to eat bread, that is, to feast with him: 
Matth. 14.2  sometimes it signifies ordinary diet, as when it is said of the Pharisees, they wash not before they eat bread, that is, take their diet: sometimes it signifies fruit, 
Jer. 11.19.  as when the Prophet saith, destroy the tree with the bread, that is, the fruit of it: 
Prov. 31.14.  and sometimes it signifies provision of all sorts, as when it is said of the good housewife, she fetcheth her bread from afar, 
Ezec. 4.16. Psal. 104.15.  that is, all provision from her family. All this is asked under the name of bread, both because bread is the staff of life, and strengthens man: and because the very name of bread only might restrain from gluttony, and drunkenness. Thou cravest that t u mayst obtain bread by gift (Give us). 
Psal. 105.15.  Thou dost not say, let me enjoy what I have, or render my own bread unto me, or let me be my own carver; but Give us. God gives it by blessing the earth with plenty: 
Hos. 2.21. Psal. 128. Psal. 104.  by making thee to eat the labour of thy hands: by blessing the creatures to strengthen thee: and by giving an holy use of them. He gives it to wicked men and sends leanness withal into their souls: 
Matth. 4.  but he makes his people live not by bread only, but by every word of God. Thus thou dost acknowledge God, the supreme Lord of all creatures, that thou mayst be humbled under his hands for wants, and thankful to him for enjoyments. Thou cravest not only that bread thou hast use of, but what thou hast right unto, (Our bread). Though thou possessest it, 
Job 20.14.23.  yet it will do thee no good except God bless it. Though God bless it, it will do thee no good except God keep it, 
Psal. 127.1.  and preserve it for thee. Though God keep it for thee, it will do thee no good except thou be enabled to make use of it: for when sickness comes, 
Psal. 107.  thy soul will abhor all manner of food. Yea, though it be possessed, and blessed, and kept for use, yet will it do thee no good if it be another's bread, and not thine. There are that eat the bread of violence, 
Prov. 4.17. Prov. 20.17.  and the bread of deceit; but thou wouldst not, and therefore thou sayest, Give us our bread. Thou cravest this bread not only for thyself, but for others, under this word, (us). Men are apt to think their throat cut with all fat morsels that go besides themselves. But Christ learneth thee to pray for others, and for thyself for others uses. Thou wouldst have this bread given thee this day, or day by day. The fool saith, 
Luk. 12.19.  Soul thou hast stored up much for many years: but the wisdom of God teacheth thee to crave but for the day. Not as if thou mayst not provide as the Ant, and Joseph for a rainy day; 
Joh. 6.  for Christ will have thee to gather up the broken meat that nothing be lost: but because he would not have thee distrust, or be discontent, or self-confident. Lastly, 
1 Tim. 6.9, 10.  thou cravest this day our daily bread, that is, fit, and sufficient to support thy essence, and being in nature, and state. Thou wouldst have it fit to do thee good: not a stone for bread, or a scorpion for a fish. Thou wouldst have it bread of necessity, not of wantonness. And thou wouldst have it food convenient for thy nature, and person. 
Prov. 30.8.  Oh the wisdom of Christ who teacheth thee in so few words to ask for so much? under bread thou prayest for meat, drink, and cloth, health, peace, liberty, fruitful seasons, and joy of heart, that thou mayst be the better able to hollow God's name. Under the word, Give, thou prayest God to dispose to thee an honest course of life, and his blessing upon it. Under the word, Our, thou prayest God to sanctify thy right in things, and to apply them unto thee by honest labour, and prayers. Under the word, (us), wherein thou includest others, thou prayest for contentment, against repining at others, or engrossing to thyself: and for willingness that all men may have their share. Under the word (this day), thou prayest for painfulness, against idleness; for frugality, against riot; and for liberality, against covetousness. Under the word (Daily bread), thou prayest for supply in due season, and for sufficiency both for thy nature, and person.  
Therefore (my child) set thy heart aright for grounding thy prayers upon this Petition. Pray it for thyself: for he that is wicked to himself cannot be good to any man. Pray it for thy family, when thou hast one. 
1 Tim. 5.8. Prov. 31.15 28.  Thou must not pluck out feathers from thy wings, that thou canst neither fly thyself, nor shelter them. Pray it for the household of faith, that they may not want bread that call upon the name of the Lord. Pray it for the Poor, 
Joh. 31.17, 18, 19, 20. Prov. 30.9. Rom. 12.20.  that they may have bread to keep them from stealing, and so, taking God's name in vain. Pray it for thy enemies also. It is strange fire to offer thy prayers to the God of peace, with any revengeful anger in them. Do but think what dishonourable shifts men may be put unto if they want bread, as to lie and flatter for a morsel of bread. This made David play the fool before Achis, and to beg his bread of churlish Nabal. Think how few use the creatures aright, and what worlds of gluttonies, drunkennesses, thefts, oppressions, covetousnesses do fly for vengeance on all hands. Think how apt we are to be without piety, and charity, in the use of creatures. And think how comfortable it will be to enjoy every thing from God's gift and blessing, both in life and death. This will make thee zealously put up this Petition both for thyself, and others, Give us this day our daily bread.   

43. Q. What is the fift Petition?  
A. And forgive us our trespasses as we forgive them that trespass against us.  
Here thou beginnest to beg the removing of such impediments as hinder the hallowing of God's name. 
What is prayed for in the fift petition.  There are two sorts of Impediments: the first are our sins past. Sins do make a separation betwixt God and thy soul, and keep good things from thee. They keep thee both from grace, and glory, and so, thou canst not honour God: therefore here thou dost pray against the guilt of them, Forgive us our trespasses. 
Matth. 6.  By trespasses thou must understand sins, that is, all errors in thy nature, and in thy life, against the rule of God's word. These are called Debts. Because thou canst not perform the debt of obedience to God, therefore, for sin, thou owest the debt of satisfaction. Under this, thou must conceive thy sins, thy daily sins, and thy sins of all sorts, and sizes whether five hundred pence, or ten thousand talents. To forgive, 
2 Cor. 5.21 Phil. 3.9.  is, freely to discharge thee for the merits of Christ accounted thine by faith. It is as much as, let them go; have not to say to them; 
Psal. 32.1. Esa. 38.17. Mich. 7.19. Jer. 50.20.  Cover them; Cast them behind thee; throw them into the depths; make them become as no sins, like daniel's Lions, and Paul's Viper, that could not hurt, or like a Debt book that is crossed. To this Forgiveness thy God leads thee by these ways, the way of procuring, the way of conferring, and the way of receiving. 
1 Joh. 1.7.  It is procured for thee by the blood, and merits of Christ. It is bestowed upon thee, 
Rom. 8. 2 Sam. 12. Act. 2.38. Mat. 26.28.  by God the Father pronouncing it, and tendering of it unto thee in the holy use of the word of grace, and the two Sacraments. And for thy receiving of it, first thou art made capable by a contrite, 
Psal. 50.  and broken heart: Next, thou dost receive it by faith. 
Rom. 3. Phil. 3.  Now, mark for whom thou wouldst have this forgiveness. Forgive (us) that is, thyself and all that are in communion and fellowship with thee for a pardon. Thou must include thyself. Though Christ have satisfied for thee by way of remedy, 
Esa. 53.5. Mat. 18.32.  yet not by way of application of it without prayer. Thou must not exclude others of all sorts who stand for a pardon. 
Psal. 65.2.  All flesh comes to him that heareth prayers: and if it come for a pardon, thou hast no authority to shut such an one out. Lastly, the argument by which thou cravest thy pardon is (for we forgive those that trespass against us). 
Matth. 6.14  This is not a cause of thy forgiveness, but an argument of thy ask it from God's promise. It is true, that thou canst not forgive, as thou desirest that God should forgive thee, in Equality, so perfectly as God forgives; nor in quality so purely: but yet thou mayst, in likeness. Though thou be a drop, and God be an Ocean of mercy; yet a drop of water may wet as well as the whole sea, though not as much: so mayst thou forgive as God forgives, but not so perfectly. Wonderful is the wisdom of Christ in helping thee about the forgiveness of sins in this Petition. Consider the Procurer of thy forgiveness, thou prayest that Christ's worth, and merits may be made thine: Consider the forgiver, thou prayest that God the father would accept thee in Christ, and hid thy fault, and guilt. Consider the setlers of forgiveness upon thee, thou prayest that the word may work a sight, sense, and confession of thy sin; and that the Sacraments may be means to seal, and assure thy pardon. Consider thy receiving of it, and thou prayest that thou mayst have contrition, desire, and faith: and consider the promise of Christ, and thou prayest that thou mayst have true mercy in forgiving others, without which thou shalt not be forgiven thyself.  
Use. Therefore (my child) ply God here. Neither thou, nor any body else, can hollow God's name under the guilt of sins; for praise is not comely in the mouth of a fool. Therefore, what ever thou dost, pray that this guilt may be taken off both from thee and others. The odiousness of sin is such, that it is worse than Satan, and hell. Hell could not be hell unto thee, were it not for sin; and Satan could do thee no mischief, 
Act. 8.  had not thy own sins bound thee hand and foot first. Therefore we read of an old Christian in former times, who said, that if he were set to choose heaven, or grace, he would choose grace before heaven; because without grace, heaven could not hold him: and if he must choose hell, or sin, he would choose hell before sin; because hell without sin could not possess or hurt him. Again, the danger of sin is fearful, it defaceth the image of God, woundeth conscience, hindereth peace, and keepeth good things from us. If thou add but to this thought, the plenty of sin, that the whole world lies in wickedness, and that the sins of all sorts of people cry to heaven, thou wilt then cry for a pardon for thyself, and others, that for the merit of Christ's blood God would discharge us, and by the word of God and Sacraments would assure it, that we may comfortably walk before him all the days of our life.   

44. Q. What is the sixth Petition?  
A. And lead us not into temptation but deliver us from evil.  
Here thou prayest to remove the last impediment which hinders the hallowing of God's name, that is, sins to come, 
What is prayed for in the sixth petition.  and the issues of them. Thou art born to honour God, and thou prayest that thou mayst answer God's end. This thou canst not do, as thou oughtest, without grace in God's Kingdom, exercise of grace, in the doing of Gods will, and the ordinary supplies and additions of this life's necessaries: and therefore thou cravest them. But because thou canst not have these without a pardon of the guilt of sin, and a power against the filth of sin: therefore as thou didst crave that in the former; so thou cravest this in this latter petition. None own more to God, than they whose sins are pardoned: 
Joh. 5.14.  therefore he that saith, thy sins are forgiven thee, saith also, sinne no more. None are more in danger then they whose sins are forgiven: for when the unclean spirit is gone out he is never quiet till he return with seven Devils worse than himself. 
Matth. 12.  Hence Christ teacheth thee after forgive us our sins, to pray, not to lead us into temptation.  
Thou first, prayest against temptation, not that of trial: for God will make proof of thy wisdom, faith, hope, and charity, 
Gen. 22.1.  as he tempted Abraham: but that of seducement, by which thou art seduced from the way of God, 
1 Thes. 3. 2 Pet. 1.  and persuaded to the way of sin. This the Devil, and the corruption that is in the world through lust, sets on upon thee, by the force of adversity, or by the fraud of prosperity to gain thee to their party. Thou wouldst not be led into these temptations, that is, thou dost not desire to be found trading that way, and so, justly to be given over to the power of thy enemies, and to be deserted by God. 
Rom. 1.24.26.28. Psal. 77.7, 8, 9  Tempted thou must be so long as thou art militant; but thou wouldst not, for a world, that God should lead thee into them, by leaving thee to thyself, 
Psal. 119.8. 1 King. 22. 1 Chr. 21.1.  and letting Satan justly lose upon thee, and leaving thee under his power. Secondly, thou prayest for deliverance from evil. By Evil, thou must understand that evil one, the evil of sin, and that evil thou deservest for being drawn. That evil one is Satan, 
Joh. 17.15. 1 Joh. 2.13. & 5.8.  who is full of power, malice, methods, depths, and assistants to negotiate for him. The evil of sin, he draws thee unto, is continuance in sin as a thing loved, and liked, and presuming to lay hold of the promises without faith, and of safety without holiness. The evil thou deservest for being drawn, is an evil conscience, and the full shower of miseries whereto thou mayst be subject in this life, and in the life to come. By Deliverance, thou must understand, prevention of evils, that they set not upon thee as Philistims upon Samson: supply in evils, that they oppress thee not no more than Daniel in the Lion's Den: and full deliverance from evils that they destroy thee not, no more than they did Joseph, when the irons entered into his soul.  
Use. Therefore (my child) labour to make good use of this Petition. Thou wouldst take on grievously if God should say unto thee, I will not forgive thy sins. It is as sure as if God had spoken it, that he will not do it if thou wouldst have only pardon for sin, and not power against it. They that truly desire a pardon do zealously desire preservation. Wilt thou ask pardon to day, and wilfully trade in sin to morrow? Shall thy present prayer be but a preparation to thy future sinning? God forbidden. Consider, that thou hast gotten nothing by sin but blows. That Satan aims at thy soul in drawing thee to sin. That glorious Saints have now, and then, been caught in the snares of sin. That many evils attend thee, if thou sin, both of further sin, and misery. Therefore pray, and pray, for prevention of sin, that thou mayst have power against sin: that thou mayst not be left to temptations: that thou mayst not love them, or have thy heart hardened by them. And for deliverance from evil, pray, that Satan do not captivate thee: that thou mayest not love, and like, and continue in sin: that the ill of a wicked conscience be removed; and thou be everlastingly preserved from hell, and condemnation. Tell me now once more,   

45. Q. What is the conclusion of this Prayer?  
A. For thine is the Kingdom, the Power, and the Glory, for ever, Amen.  
Here is an allegation of reasons, 
The sum of the conclusion of prayer.  why thou prayest and trustest to be heard: and a confident expectation of an answer from God. The reasons why thou trustest to be heard are five. First, because thine is Kingdom. Whether should subjects go, but to them that have Kingdom, to free them from distresses? Secondly, because thine is power. Whether should weaklings go but to power? Power will help weakness. Thirdly, because thine is Glory. If thou help me, thou wilt glorify thyself. If thou help me, I shall glorify thee. Fourthly, because thine is The Kingdom, 
Psal. 47. Psal. 72.  The power, and The glory over all. For generality, God is King over all the earth, and for superiority, all Kings shall fall down before him. Why shouldest thou not trust to be heard by such a God? Fifthly, because all these are thine for ever: for God only hath immortality: therefore why shouldst thou not depend upon him that lives for ever, and can help for ever? These are thy reasons.  
The confident expectation of God's answer is in this word, Amen: By this thou sealest thy consent, and dost signify thy desire, and confidence. And thou must do it. For it is but a toy for one man to say the prayer only, and another man to say Amen. Amen is part of thy devotion, and all, both Ministers and people, or all others, that pray must say, Amen.  
Use. Therefore (my child) once more hear this word of exhortation. Use all these reasons, and this Amen so, as thou mayst pray with success, and confidence. O my God, am not I in thy Kingdom? Art not thou the God of power? Will it not end in thy glory, which was also the end why thou madest me? And dost not thou only live for ever, everlastingly to help me? I cannot but depend upon thee, and confidently say Amen,  
So be it.   

Now in this close let me see how thou hast profited by what I have opened to thee about prayer.  
Q. Why is prayer a means to increase faith?  
A. Because God must do it; and he will be sought.  
Q. How dost thou know that thou prayest aright?  
A. When my soul doth religiously move out of itself too God.  
Q. To what end?  
A. To draw myself into fellowship with him against sin, and for grace.  
Q. Where dost thou learn the matter of prayer?  
A. In that which Christ taught his Apostles.  
Q. Tell me the entrance into it?  
A. Our father which art in heaven.  
Q. Why callest thou him Father in prayer?  
A. Because it ensureth my faith.  
Q. Why sayest thou Our?  
A. Because in love I must pray for all that are in communion with me to life.  
Q. Why sayest thou which art in heaven?  
A. Because it might raise up my heart thither.  
Q. What dost thou aim at in prayer?  
A. The hallowing of God's name.  
Q. How canst thou hollow it?  
A. When I live like a creature of God, not of Satan.  
Q. What dost thou need to this end?  
A. Grace in my heart.  
Q. How shalt thou get it?  
Q. By God's Kingdom coming into me by faith.  
Q. Is it enough to hollow God's name if thou have grace in thy heart?  
A. No: I must act grace in my life by doing of Gods will.  
Q. How must thou do it?  
A. By faithful, and zealous doing of it as they that are in heaven.  
Q. But to hollow God's name dost thou not need the things of this life?  
A. Yes, therefore I beg daily things convenient for my nature, and person.  
Q. What must be removed from thee for the hallowing of God's name?  
A. My sins past, and sins present and to come.  
Q. What wouldst thou have done against thy sins past and present?  
A. I crave a discharge from them for the merits of Christ made mine by faith.  
Q. What wouldst thou have done to prevent sin to come?  
A. I would not be left to myself, or to the power of the Devil, and the world?  
Q. Why wouldst thou not be in such a state?  
A. Lest I fall into the evil of sin, and the evil of punishment.  
Q. What is the evil of sin?  
A. Out of an evil conscience to love sin, and to like it.  
Q. What is the evil of punishment?  
A. To be left in the hardness of my heart to the condemnation of hell.  
Thus (O my child, 
Prov. 31.2.  the child of my womb, and the child of my desire) I have, as I have learned, given thee to hear the instructions of a mother. I have been an instrument to bring thee into the world of sinners, wherein thou art too like me and thy father, in that wherein thou art most unlike unto God; oh that I might be a means, also, to bring thee into the world of saved ones! In the bowels of a tender mother, let me persuade thee in time, 
Jer. 8.6.  to smite thy hand upon thy thigh, and say, what have I done? It is enough (yea too, 
1 Pet. 4.3, 4  too much) that thou hast spent the time past, of thy life, after the lusts of the world, walking in wantonness, and in other abominable wickednesses. 
Eccles. 12.1  Now remember thy Creator in the days of thy youth, and though, when thou runnest not with others into the same excess of riot, thou be spoken of as an evil doer, yet be not discouraged: 
Esa. 66.5.  God will appear to such persons shame, and thou shalt be comforted. If thou wert of the world, the world would love thee: 
Joh. 15.19.  but if thou be taken out of the world, and keep faith, 
1 Tim. 2.19 Joh. 15.10.  and a good conscience, the love of the Father shall abide in thee, and lead thee to everlasting life. And because it cannot be thus with thee except God open thine eyes, 
Act. 26.18.  and turn thee from darkness to light, to receive forgiveness of sins, and inheritance, among them that are sanctified by faith in Christ: therefore I charge thee, as thou wilt answer it to God in the dreadful day of judgement, that thou suck into thy soul this milk for babes. It will plainly open unto thee, thy Creation from God, thy corruption by sin, thy cursedness for sin, and thy deliverance by Jesus Christ. If thou be careful feelingly to know these things, together with Faith, which is thy only way to make Christ thine: and canst but sensibly perceive the working, and growth of it by the Gospel, seals of it (the Sacraments) and prayer, the work is done. I will not say thou art a stranger to the Covenant of grace, or that thou art not fare from the Kingdom, but thou art a child of the Kingdom, and heir of life. As therefore David said to Solomon, up, and be doing, about the house of God: so say I, be diligent to learn, and to feel this doctrine distil as the dew upon thy soul that thou mayst pass from death to life. 
Heb. 13.20, 21.  Now, the God of peace that brought again from the dead the Lord Jesus Christ, that great Shepherd of the sheep, through the blood of the everlasting Covenant, make thee perfect in every good work to do his will, working in thee that which is pleasing in his sight, through Jesus Christ, to whom be Glory for ever and ever. Amen.   
FINIS.   


1 Secret Sins discovered.  
2 Christ exalted amongst men.  
3 The Soul secured.   
OR, THREE SERMONS; The first preached at Andrew's Holborn at a public Fast: The two other, preached, upon several occasions, at the Covent-Garden, near Martin's in the Field, in the Month of February 1645/6.  
By ROBERT ABBOT Preacher of God's Word at Southwick in Hantshire.  PROV. 28.13. 
He that covereth his sins shall not prosper: but who so confesseth and forsaketh them shall have mercy.  GEN. 48.19. 
I have waited for thy salvation, O Lord.  
LONDON, Printed by John Legate for Philemon Stephens, dwelling in Paul's Churchyard at the sign of the gilded Lyon. 1646.   

The Texts and Sum of what is handled in the following TREATISES.  Psal. 119.12. 
Who can understand his errors? Lord cleanse me from my secret sins.  


Where is considered,  
1 A disease: about which 2 

1 A concession (we have many errors)  
2 A confession (we cannot know them) yet we may know more than we do by means propounded in the Sermon.    
2 A remedy, flying to God by prayer: About which 2 

1 The Object (secret sins) which are 

1 Demonstrated by the several eyes 

1 Of God  
2 Of the world  
3 Of a man's own conscience.    
2 Discovered by five means applied in the Sermon.    
2 The act or work against them, prayer, confessing their pollution as well as of other sins.      Matth. 13.45, 46. 
The Kingdom of Heaven is like unto a Merchantman, seeking goodly pearls: who when he had found a pearl of great price he went and sold all that he had and bought it.  

Whence is discovered,  
1 The worth of the Gospel, which is valued, 

1 By the place where it is (In the Kingdom of Heaven)  
2 By the person that trades for it (A Merchantman)  
3 By the commodities of it (Pearls, a pearl of great price)  
4 By his invincible diligence about it (he seeks till he find it)    
2 What a good Christian will bid for it (He sells all that he hath) which is demonstrated; 

1 Negatively, what he doth not sell.  
2 Positively, what he doth sell for the enjoyment of Christ this pearl.     Psal. 31.5. 
Into thy hands I commit my spirit: thou hast redeemed me, O Lord God of truth.  

Where is discoursed,  
1 Davids confession of God 

1 For sovereignty to be his (Lord)  
2 For the sign of it (Thou hast redeemed me)  
3 For his veracity (God of truth)    
2 David's profession for himself: where he presents 

1 The nature of his soul (a spirit)  
2 The Castle of his soul (into thy hands)  
3 The Care for his soul (I commit it unto thee.)     


The sum of all is;  
1 Secret sins discovered.  
2 Christ exalted among men.  
3 The Soul secured.     

To his Worthy and Noble Friends 

1 Mrs. ELIZABETH NORTON, wife to Colonel NORTON Esquire.  
2 Mrs. KATHERINE MAY, wife to JAMES MAY, Esquire.  
3 Mrs. HONORIA ELIOT, wife to JOHN ELIOT Esquire.  
4 Mrs. MARY NORTON.    
All daughters to the Noble Lady Honoria Norton of Southwick in Hantshire, my much honoured Patroness.  
Robert Abbot doth dedicated these three ensuing Sermons, as a testimony of my dearest respects to that Noble Family, and doth humbly pray for their souls and bodies happinesses to Eternal Glory.  
MY Noble Friends, God hath joined you together by blood, and marriage, and I durst not separate one from the other. It is all your goods I aim at, and therefore I resolved not to make one beholding to another for a gift, but all to be thankful to that Noble Mother, who set me on work. On my part, I can do nothing that may deserve a public eye: but if others think otherwise, I cannot help it. If they tell me that I have a talon; I have known that a long time. If they tell me it may profit by way of preaching, I must put that to the success which Gods blessing will give it. If they tell me it may profit by writing, here only I stick. I am altogether ignorant what I can do in this kind. I have nothing to direct me but others opinions and desires: and if they be no sure Cards and Compasses to sail by into this censuring world, I may suffer shipwreck. Howsoever it fall out, I must now take my Lot, and if with Ionas I be cast into the Sea, it is because I have obeyed, and not because I have rebelled. It is possible for a man to know when he is called to do any work, though it be a work of hazard. He is called, surely, when he hath a voice from heaven to design him as Paul had; and when he hath a particular instinct of spirit, as many worthies in the first ages; and when he hath the prophecies go of him, as Timothy had; and when he hath the approbation, and imposition of hands of the Eldership, as ordinary servants of Christ for the benefit of the Church, Pastors, and Teachers have; or lastly, when he hath the engagement of the hearts of God's people attending upon his dispensing of the mysteries of grace, and pressing the public use of what he doth more privately. As I have had long ago, and ever since, some comfortable approbation at, and since the imposition of hands, so have I had some closing of the hearts of the godly, for the bringing into the public, of what I have done in this service, in the private. This I have accounted an invitation to do something by the pen, as well as in the Pulpit. As I would not be so running out, as to make all my diviner thoughts visible to the Sun (because there are many that can do it better): so would I not be so bound up, as to be unwilling to profit some in this way, though others may think it not worth the looking on. That which is as gold to some, may be as brass to others: and that which is as silver to some, is as lead to others: and yet variety of spirits may be helped according to various touches, and impressions, of fancies, judgements, conceptions, and opinions from the spirit of Christ.  
I therefore being emboldened to do something in this kind, was not long to study to whose hands to present it first, and thence to have it derived to all English hands, and hearts, that we are willing to receive it. To you therefore (my noble friends) is it come, only craving your acceptance, according to the worth of the matter, not of the person that exhibits it unto you. I am a poor old man, clogged with many infirmities, who have been tossed, and bandied up, and down in the world; who yet, want nothing but a fuller measure of Jesus Christ to dwell in my soul by faith. I have learned you the fountains of secret sins, and the means how to discover them in yourselves, that it may bow you before the God of heaven, to make you fit to hold Jesus Christ. It must be an hollow vessel which must hold water, and an hollowed heart; that must lie under the fountain of David for sin and for uncleanness, to carry away the water of life to the soul. I have taught you the worth of the Glorious Gospel, that you may be willing to hunt after Christ, and, when you have found him, to part with all that is yours for his embracements. And, because your precious souls are in much danger in these distracted days, both by prosperity, and adversity, I have learned you, from the best assurance office in the world, to secure your souls; that while you enjoy them you may have faith, while you have faith, you may have Christ, and while you have Christ, you may have the love of God for your eternal good.  
I must confess, that if ever Christian souls were in danger, they are in danger now. We are fallen into the last, and perilous days: wherein while the Drum, and Canon are the best music, and Commission is given to the sword to cut off not a few, and to gild the Land with crying blood; the Enemy sows tares to an abundance at home, to the hindrance of Reformation, and to the disjointing of many a good soul. Some of the ancient exploded heresies are revived; and such wide ruptures are made, that a devout soul can scarce tell at which door to go in to Christ: my heart bleeds to see with what daring, and violence private opinions are maintained. I believe that I may have some private opinion, of my own; but I will rather bury it within my breast, then suffer it to make a public disturbance. If others would do so too, we might (it may be) have been wafted to our wished for haven before this day. But (alas) all cry up the ways of Christ, the ordinances of Christ, the Kingdom of Christ; but when it comes to be examined it is found to be nothing but self opinions, and self practices. Some look upon the Law as a Schoolmaster unto Christ, and, when they have learned him, they would walk in Christ, not only by believing, but by doing, such holy & charitable duties as the Law propounds and commands. Some would have no use of the Law among Christians, but pin all upon faith, as if faith did not work by love. Some look upon Baptism as unuseful in our Infantry, though the beginning of it cannot be concludently grounded but from the Apostles, and the practice of it was never opposed till this last age. Some are for the grafting of it into the place of Circumcision; because it can be no other than that was, A sign and seal of the righteousness of faith: and God, who caleth things that are not as if they were, calleth, by virtue of his Covenant, Infants of Christians Believers, much more them infants of Jews. Some again are for congregational Churches only, as if Christ had given any such precept, or as if there were any such practice according to undoubted rule. Others will have Classical Churches under sweet and amiable subordination to help the Communion of Saints, as in the days of Timothy, and Titus. Some would have excommunication in the power of the whole Body; some in the power of the Presbytery; some in the power of a mixed Presbytery, some of an Eldership of Ministry, which seems to be the rightest way; and some would have none at all, though, haply, if excommunication be not a delivering over to Satan; yet it may, justly, be a wary casting out, and removing stones of offence till they are humbled, and reform. Some would have all punishments in the power of the Magistrate; some would have none but for such faults as clash against Public Peace of the Commonwealth: though it cannot be denied, but that the sword of a good Magistrate, for virtue, and against vice is a back of Steel to a good Ministry. Some are for admittance of members of the Church by I know not what Covenant (because it is variously practised). Others know no covenant but that of grace, made in Baptism, and renewed in the Supper of the Lord, except voluntary Covenants, and according to the Rules of Christian liberty. Now (my much honoured friends) when these digladiations are sharpened amongst good men, great men, will it not be a beam in the eye of many a good soul, even to hinder them from walking with such a steady foot, in the ways of Christ, as were to be wished? I know no better way to help all, then to follow Melancthons' counsel to his Mother, when she was troubled with the controversies of her time, that she stick to her old principles of saving doctrine, and practise, and for the rest to wait the issue of God's providence. This is my humble, and hearty counsel to you all. Look upon the goodness of every good man, and so far as you see Christ in them, so far honour, and secure them: but for other opinions engage you not. It will be more unseemly at last to cast out an error, upon further trial, than not to admit it at first. God hath his mighty work in these stir, for the clearing of some truths, yet, more confusedly known. When this is brought unto an issue, it will more sweetly content you, than a present engagement in the premises of many stirring spirits who do too much trouble themselves and others. This is all I aim at, and therefore present you with old quiet grounds of faith, and practise, as well becometh me who am the servant of Jesus Christ, and under him  
From my Study in Southwick, Feb. 8. 1646. Yours to serve you in the Gospel: ROBERT ABBOT.   


Secret Sins discovered. OR, A Sermon of secret Sins preached at a Public Fast, UPON  PSAL. 19.12. 
Who can understand his errors? Lord cleanse me from my secret sins?  
WE are come to an humbling day: and this is an humbling Text. It points at an infinite company of sins; but it laments & prays against secret sins. Every Pulpit, all the Town, words it against open sins; and if we amend not, it is not for want of light, but for want of love to piety: but if we can make some discovery of Secret sins, it makes us suspect the more those that are known, and, it may be, casts us upon a bed of sorrow for all, because our secret ones are so many, and so bad.  
David sues here to God for two blessings justification, and sanctification. The motives to set him on, are the glory God hath by the Creatures, and by the word. By the creatures he is wonderfully glorified: 
V 1, 2, 3, 4, etc.  The heavens declare the glory of God, and the firmament shows his handiwork. They glorify God by working according to the Law which God hath put upon them: and by bearing forth impresses of God's Majesty, wisdom, and goodness. By the word God is more glorified yet. 
Vers. 7, 8, 9, 10, etc.  It is his law, his testimonies, his statutes, his commandments, and his fear. It is perfect, it is sure, it is right, it is pure, it is clean, it is truth, and righteous altogether. It converts, makes wise, rejoiceth, enlighteneth, and is everlasting. It is desirable above the best Gold, and sweeter than honey, yea it brings great reward along with it.  
David was so in love with the glory that God had both these ways, that, no doubt he was hearty wishing that all men would honour him too. But for himself, he sets himself earnestly upon it: and because he cannot do it without a Pardon of sin, and power against sin, 
Ver. 12.  he prays, first, for justification, Lord cleanse me: next for sanctification, 
Ver. 13.  Keep back presumptuous sins, let them not have dominion over me: and lastly for the fruit of both, let my words, 
Ver. 14.  and meditations be acceptable in thy sight. He knew that praise is not comely for the mouth of a sinful fool. He would not therefore care how fare he were from it, even from the whole body of it, that he might glorify God as he should.  
The first suit is that which I present unto you here: and in it consider with me seriously two points; 

1 A Disease.  
2 A Remedy.    
The disease. The disease are Errors: Who can understand his errors? It is propounded interrogatorily by way of question; who? and there are five kinds of interrogations in the Scriptures. 
1. Dubitans. 

Ps. 77.7, 8, 9  A doubting question: Will the Lord cast off for ever? Will he be favourable no more? Is his mercy clean gone for ever? Doth his promise fail for evermore? Here, in case of desertion, the Prophet is full of doubts.  2. Docens. 

Esa. 60.8.  A teaching question: Who are these that fly as a cloud, and as Doves to their windows? This teacheth the multitude of those that shall fly to the means of salvation in these times of grace.  3. Discens. 

Mar. 10.16.  A Learning question: What shall I do that I may possess eternal life by inheritance? This is desirous to learn the way to heaven.  4. Affirmans. 

2 King. 12.19. 2 King. 14.18.  An affirming question: such often in the book of the Kings: Are they not written in the Books of the Kings of Judah, and Israel? They are: they stand in the public records, and in their Chronicles.  5. Negans. 
Lastly, there is a denying question: and such is this here, Who can understand his errors? None can to the depth, and bottom.   In this question there are two considerables; 

1 A Concession.  
2 A Confession.    
He makes a grant, that our life is full of errors: 
A Concession.  and the Scriptures say the same, 
Esa. 53.6. Ps. 119. ult. Math. 10.6.  while they affirm, that all we are like lost sheep: and I have gone astray like lost sheep: and the house of Israel hath lost sheep. I need not reckon up the particulars, as the errors of our senses, understandings, consciences, judgements, wills, affections, desires, actions, and occurrences. The whole man in nature is like a tree nipped at root which brings forth wormeaten fruits. The whole man in life, is like an instrument out of tune, which jars at every stroke. If we cannot understand them, certainly, they are very many.  
Use. 1 Therefore, we may wonder at God's mercies towards us, and acknowledge, a wonderful difficulty to stand under our burdens imposed by God. First, we may wonder that God is mindful of us, as David, 
Psal. 8.  what is man that thou art mindful of him, and the Son of man that thou dost so regard him? He is a thing of nothing: Nay, worse than nothing. Nothing hath never offended God; but we have done nothing but offended him in our whole course. If we had but two, or three errors, it were the less wonder: but the wonder is, because we have so many. We were as a piece of Tapestry curiously wrought; 
Psal. 139.15.  and now we are torn in pieces by sin, and Satan, and have errors to a wonder, and yet are laden with benefits, and crowned with loving kindness, and favours, on the right hand; and on the left. This must quicken your love to God, and your thankfulness, for the enjoyment of the least blessings.  
Use 2 Secondly, feelingly acknowledge how hard it is to stand under our own burdens before God. Our many errors make great weakness in all our parts, 
Facilitas cadendi, difficultas standi, Imbecillitas surgendi, debilitas perseverandi. Psal. 38.4. Rom. 7.24.  and powers. We are easily drawn to fall, we are hardly able to stand, we are weak to arise when we are down, and unable to persevere when we are up without a covenant of mercy. If David could not bear his burden; nor Paul his burden, what shall we do, except we fly to the stronger man than he in the house, Christ in his way? Therefore as Benhadabs' servants came to Ahabs' servants with sackcloth, and ropes; so do you come in humility to Christ, and say, Oh seek thy servant that puts his trust in thee. If you doubt whether he will help you, being clothed with errors as with a garment: think that the Lord is thy Shepherd: 
Psal. 23.1. Joh. 10.  and that Christ is the good Shepherd of his sheep. Therefore as they defend their sheep, as David did from the Lion, and the Bear: as they pasture their sheep, as Moses did in banishment: as they water their sheep, as the Patriarches servants, and children did: and as they seek their sheep when they wander and go astray: so will God in Christ every way provide for thee against thy many errors if they be not wilful, and settled by cursed custom, and resolution to do as thou hast done. But I settle not here any longer.  
Come next to the Confession. David hath granted that man hath many errors; and now he confesseth, 
Confession. That We cannot know our errors.  that we cannot know our errors. Put it to the question, who can know his errors? The Answer is negative, man cannot know them: you will say then, it is in vain to search. True, if it were impossible for us to know them, or to know more than we do: but it is but difficult in itself, and for us. But you will say, on the other side, why should it be so difficult, 
1 Cor. 2.11  when the spirit of a man doth know the things of a man. It is true he knows the thoughts, purposes, and devises of his heart; but not every winding, turning, nor the issue of them, and so it is difficult still.  
You will inquire after two things, how comes it that we know not our errors? and how we may be assured that we know them not? It comes to pass four ways.  
First, 
How comes it that we know not our errors.  from the infinite number of them. Infinite I say, not with reference to God (for the imperfections of the creature cannot, numerally exceed the perfections of the creatures) but with respect to us. They are more than the hairs of our heads, more than the sands of the Sea shore which cannot be told by us. The little Buckets of our understandings can no more hold the drops of this Ocean, than we can hold the Sea in our fists, or number the drops of it.  
Secondly, it comes to pass from the root of hypocrisy that is in us. This makes us not only deceive others, 
Gal. 6.3.  but ourselves in our imaginations: and so, we think them few, when they are like the Army of the Aramites that covers the earth.  
Thirdly, 
Plenitudinem, rectitudinem, & claritatem intellectus.  it comes to pass from the pravity and miscarriage of our understandings. We have lost the fullness, the clearness, and the rectitude of our understanding of good; and therefore we cannot understand our errors by the opposite good. If we have lost our Grammar rules we cannot know the incongruities of our speech; if we have lost our squire, we cannot find out the errors of our building.  
Lastly, it comes to pass by the sleepiness of our consciences. If the Sentinel sleep, who so will may come into the Garrison unespied. If the Shepherd sleep, the whole flock may be overgrown with flye-blowes: so may thy soul with errors if conscience be drowsy, and have the spirit of slumber. Then cry as to Dumah, Watchman, what was in the night? It cannot be told because conscience slept. Thus it comes to pass that we know not our errors.  
It may be demonstrated, and we may be assured that we know not our errors three ways. First, by our security. 
How we may be assured that we know not our errors. Jud. 18.10.  If a man live carelessly as the children of Laish, it is a sign he knows not of his enemies. If a man come without care bemired into company, it is a sign that he knows not his foulness: so nor we know our errors when we live as if we cared not to get to heaven, or avoid hell, or to purge away any impurity which is presented with us into the sight of God, and man. Secondly, By our pride. If a man do highly prise his own real, or seeming excellencies, it is a certain sign that he knows not his own wants. If a man be proud of his knowledge, he knows not that what he knows is not the thousand part of what he is ignorant of. If a man be proud of his graces, and begin to point at, and contemn others, who do not so shine, certainly he knows not that his sins outweigh his graces if they were brought to the balance of the Sanctuary. Thirdly, by our hard hearts. The heart of Josiah melted when the Law shown his errors: and the heart of Paul was wounded, and he died, when the Law came and made his errors live before him. 
Triplex circa praecordia ferrum.  But we have armour of proof about our hearts. They do not melt, die, nor are wounded with the sight of our errors: therefore we know them not.  
Use. 1 Therefore (I beseech you) make good use of this point for information, humiliation, and exhortation. First, let it teach us not to dream of a fulfilling of the Law in this life of ourselves. If a man cannot know his errors, surely, he shall never find his full obedience. What is unknown of his errors will have such an influence upon his conscience, that he will still suspect his obedience to be but a polluted clout. Papists speak of a double fulfilling of the Law: the first is the travellers fulfilling it, 
1 Viatorum. 2 Comprehensorum.  which is while men are militant in this life: this they say, is, to love God above all, and our neighbours as ourselves. The second is the possessors fulfilling of it, which is, when men are in Glory: this, they say, is to love God with all our heart, mind, will, and strength. But indeed we have but one rule of righteousness, which should be fulfilled with all our powers: and when God saith, 
Gal. 3.  Cursed is every one that continueth not in all things that are written in the book of the Law to do them, it is not spoken of glorified persons. We speak of a threefold fulfilling of the Law. 


Inchoata  
Imputatae  
Personalis    Inchoate and begun, by equal, and sincere obedience according to grace given. Imputed, by the satisfaction of our surety made ours: for the Law is then fulfilled when the breach of it is satisfied. And personal, and perfect, which Paul teacheth to be impossible because of the flesh. And, 
Rom 8.3.  in truth, it must needs be so: for personal fulfilling cannot stand with corruption in nature, and sin in life. Besides, our love cannot be greater than our knowledge, 
2 Cor. 13.  which is imperfect: yea, and ignorance of errors cannot stand with fulfulfilling. Therefore be not you in your eyes better than you deserve: think not of fulfilling the Law, when you know not how many breaches you make against it.  
Use. 2 Secondly, be humbled under the consideration of this point. A man that knows enough to condemn him before a Judge, yet he knows not all, walks weakly before a Judge, he hath not the confidence of an innocent: So when you know enough to cast you to the nether-most hell, yet not all, it ought to make you, as Hezekiah, to walk in the bitterness of your soul all your life, yet with due remembrance of the Lord Jesus to lift up your heads with confidence.  
Use. 3 Thirdly, be exhorted to stir up your willing minds to look into yourselves to find those errors out. Ob. I know, you will say, that if there be no understanding there is no hope. We cannot hope after that which is impossible. Sol. It is true, 
De impossibilibus non est spes.  if it were impossible for you to know more errors in yourselves than you know yet. He that knows not now, may know by search, and the rest will be wrapped up in a general repentance, and will find a pardon of course.  
There are three ways by which more may be known then now: 
How we may know our errors.  the knowledge of God, the knowledge of ourselves, and humility. As to the knowledge of God, you see when Job had got some sight of God more than before, and had not only heard by the hearing of the ear, 
Job. 42.5, 6  but his eye had seen him, he saw so many errors in himself, that he abhorred himself, and repent in dust, and ashes. 
Esa. 6.1.  And the Prophet Esay, when he saw God upon the throne, saw such errors in himself, that he cried out, woe is me, I am undone: 
Esa. 6.5.  because I am a man of unclean lips, and dwell among such a people: for my eyes have seen the King the Lord of Hosts. Such a sight will show us such purity, as we shall see nothing but errors in ourselves. Set this light before your souls, and then you will cry out with Paul, I was a blasphemer, 
1 Tim. 1.13 15.  a persecuter, injurious, yea, the chief of sinners. You will see all your errors clearly enough. 
Gehenna sum domine.  You will say, with that blessed Martyr, I am hell, Lord, I am hell: Oh take away my hell, 
Hei mihi, quid sum? vas sterquilinii; concha putredinis; plenus foetore Facti sumus fugitivi a cordibus nostris. Hei mihi, quam contrarius sum egomet mihi! ego in spiritu & ego in carne.  and give me thy heaven: and with Augustine, Alas, wretched man, what am I? A very close Stool, a shovel full of dung, full of stink. As to the knowledge of ourselves, the more we see ourselves in our right lineaments, and proportions, the more we shall say, (when we are asked, what we see?) more abominations yet. The truth is, that we are runagates from our own hearts. Whatsoever we pretend, we know not ourselves as we ought to do. But stand at this Bar, and we shall be driven to word it as he of old, Alas, that I am, how contrary, am I to myself? I in the flesh, and I in the spirit! Now errors appear, which will make us groan, the worst that I feel is better than the best I do deserve. And for humility which is the last, though not the least; means to make us to know our errors, 
〈◊〉 l. 25.  the spirit doth assure us, that the humble God will teach: and, if they be of Gods teaching, surely they shall know so many errors as may make their hearts to ache: and thus of the disease which was not my aim to be insisted upon.  
Now, for the remedy, David flies to God by prayer, and so must you. 
The Remedy.  He is the Physician, and the balm in Gilead who is only able to cure our errors, though we know them not: therefore, (Cleanse me from my secret sins). There are two parts here, do offer a view.  

1 The object (secret sins.)  
2 The act, or work about them, (cleanse me.)   
1 In the object, learn you, that the best have secret faults. 
The best have secret faults.  I must demonstrate this: and therefore know, that if they be secret, it must be with respect to some eyes that see them not: and there are three sorts of eyes; of God, of the world, and of a man's own conscience. From the eye of God there are no secret sins: yet wicked man labours to hid them two ways; Negatively by not confessing them, and of this Solomon speaks, he that hideth his sins shall not prosper. 
Prov. 28.  Positively, as much as in us lies, by the impiety of our desires, that God could not see them; and by foolish hope that he doth not pierce through the dark cloud: for we do easily believe that which we would earnestly have come to pass: 
Facile credimus quod valde volumus.  and this makes so many flying lies of that to be done, which we would fain have done, and of that not done, which we cannot endure to hear should be done. From the eye of the world God will have many secret sins. He knows that he can make good use of such secret sins; and that the people of God can make good use of them also. God can make excellent use of them, because he knows that they have an Infective and Destructive power. 
Potentia, 1 Infectiva. 2 Destructiva.  If every of our secret sins were known, they would have a power to infect others. Men are like jacob's sheep, which conceived by the eye: 
Gal. 2.14.  and Peter by his dissimulation compelled some that saw him to walk with an uneven foot. Had it not been better that his sin had been secret, and that no eye had seen it? Again, if every of our secret sins were known, they would have a power to destroy ourselves, from doing what we ought. As Moses fled, when he had slain the Egyptian; and did not cherish that heroical motion which God had given him for the vindicating of the cause of his people: so if all our secret faults were written in our foreheads, would we not be ashamed to walk in any calling wherein the Lord had set us? Would we not run away and hid ourselves in bushes, and eat Nettle-rootes, and Juniper-roots, as Jobs sons of Belial did, rather than to come into the sight of men? Seeing therefore that God can make such excellent use of a secret sin, he will have many sins to be secret from the eye of the world.  
God's people can make excellent use of secret sins also. They can make them a seed of humility, compassion, 
Semen 1 Humilitatis. 2 Compassionis. 3 Gratitudinis. 4 Pietatis.  thankfulness, and piety. They are a seed of humility when others praise them. Oh why am I praised thus? I must not be proud, for, if they knew all my secret sins, they would not praise me so much. They are a seed of Compassion, when others sin. Oh how can I deal extremely with poor sinners! I must be compassionate: for if others knew my secret sins, I should deserve as severe a censure myself. Can I be as Judah to cry out of Tamar, let her be burned, when I remember the ring, and the staff laid to pawn to her in secret? No, no, the Judge was wiser, of whom we read of in the Primitive Church, who when he was seriously invited into the place of Judgement to pass sentence upon another, withdrew himself; and at last, being earnestly pressed, came with a Bag of sand upon his shoulder to the Judgement seat, saying, you call me to pass judgement upon this poor sinner. How can I do it, when I myself am guilty of more than this bag hath sands if the world saw them all. Which, though it were not well done, if he were a public Judge to pass sentence upon public crimes (because then he should not be suspended by private guilts from public censures and amendments), yet it shows that our bosom sins should work compassion. They are a seed of thankfulness, when God spares them, and doth not entrap them in common miseries. Oh why am I not plagued with sword, famine, and poverty as well as others! Were all my secret sins open to the eye of the world, I should be as bad as they, 
Psal. 103.  and yet am I spared. O my soul, praise the Lord, and all that is within me praise his holy name. Lastly, they are a seed of Piety, to provoke them to do good in secret. I have sinned in secret, Oh why should not I do good in secret? I'll fast, and pray in secret, I'll give Alms in secret, I'll do what good I can though no man look upon me: for I am sure I have too many secret sins which the world little thinks of, or imagineth. Seeing therefore that God's people can make such good use of a secret sin, or sins, he will have many sins to be secret from the eye of the world.  
From the third eye, that is, from the eye of a man's own conscience, there are many secret sins also, and of these principally doth David speak here. It may seem strange that a man should commit sins, and yet his own conscience should not take notice of it: yet a man's own sins may be secret to his own soul three ways; by Nature, by Art, 
Secretum 1. Natura. 2. Arte. 3. judicio.  and by the Just Judgement of God.  
First, by Nature, when the natural conscience takes no notice for want of light. 
Joh. 16.2.  You read of those that shall cast God's people out of the Synagogue, and shall kill them, and yet shall think that they do God good service, and all for want of light, as it was with Paul when he was a persecuter. So you read of strange things done by men and women in heathenish Rome not to be named for want of illumination also. 
Rom. 1. Act. 17.  Yea amongst us, are there not thousands that do things in public, and private practice which they would not do if their consciences had light to do better? Oh therefore shut not your eyes against that light which the Lord offers in the word by the preaching of his faithful servants: for if conscience be imperfectly sighted, there will lurk many a secret sin, which will wound at the latter end.  
Secondly, by Art, when the devil useth all his skill, his methods, and depths, to make a sin secret to us. Ordinarily he useth four. Commendation of others: thus pride is commended for cleanliness, drunkenness, for good fellowship, duelling for gallantness of spirit, and then conscience sleeps, and there lies a secret sin. Custom is a second, when men have long traded in it, the guilt lies hid. 
 quum fuit mos, nec fuit culpa.  Thus came in the Polygamy of the Patriarches: and thus bribery, extortion, and common-swearing by God, or faith, or troth, come to be hid from conscience. Yea, have not we done many things of custom about the Lords day, the Lords worship, beside in our ordinary course, which upon better Information, we rejoice now to be rid of. Profit is a third. When a course brings in gain, lulls the conscience in the glorious sight of it awhile, and it falls asleep. Then you may bring in profit enough and conscience takes no notice of it, and thus lurks a secret sin. This makes covetousness to many, counting gain godliness to some, and many lying, and cozening tricks in trading to be secret sins seldom or never noticed to Conscience. Pleasure is a fourth. When thoughts, words, or deeds have pleasure in them, conscience is soon charmed to take no notice of them, and so grows a secret sin. Thus pride, wantonnesses, drink, and a thousand dalliances are hid from the eyes of this world's wantoness to be sins, through the pleasures of them; and this is Satan's art to make many sins secret sins.  
Thirdly, sins may be secret by the Just Judgement of God: When God justly blinds the eyes of sinners, that will not come to Christ that they might be saved, 
Joh. 5.  and gives them to blindness of mind, that seeing they may see, 
Rom. 1.  & not perceive. Of this we have three fearful examples in Scriptures. The Gentiles whom God gave over to vile affections, to which they Indulged without sense, because they basely dishonoured God in their heathenish Idolatry. The Jews who because they shut their eyes against the beams of Christ's Majesty in his preaching, and miracles were given up to call for his blood upon them, and upon their children. This was a secret sin to them: 
1 Cor. 3.  for if they had known, they would not have crucified the Lord of life. Antichristian Christians, who because they receive not the love of the truth, 
2 Thess. 2.  that they might be saved, God gives them over to believe lies that they might be (without repentance) damned: and so all their foolish abominations, and wicked Idolatries are secret sins to them. And thus have I demonstrated this object, that the best, in some kind, or other, have secret sins.  
Use. Therefore this must stir up your care to set your watches, to find out these secret ones as well as you can. If you knew there were a thief lurking secretly in your house, you would fear the danger, set watches, and search every corner: much more must you do it for your souls which are in danger every minute by your secret sins. Nature is blind; fly to the light of God's word. The course of the world is deceitful; walk in the path of the righteous. God's Judgement is grievous; provoke him not with the love of any sin. The very thought of a secret sin, me thinks should make you watch, and watch, again, and again.  
Ob. You will say, that you have enough sin which you know, to look unto. Sol. That is true; and more then enough. For sin is worse than hell: and to be in sin's hand is worse than to be in Satan's; for sin only makes him hold fast.  
Ob. But if sins are secret (you will say) surely they are of little value. Sol. But I tell thee, sins are not valued by their secrecy, but by their nature, and object against whom, etc. The smallest sins do no small hurt. Drops of rain are very small, yet may they make great floods. A bird may be caught by one claw, as well as by the whole body. A boy may creep in at a window, better than a man, and let in the strongest thief that is to come in: so may the smallest sin let in the greatest. Therefore I say to all, watch against secret sins.  
If you will close with me now, & ask. Q. How you may find out a secret sin? 
How secret sins may be discovered. Prov. 28.  I shall give you the best light I can. First, you may find them out by fear. Blessed is he that feareth always: for such a man will not harden his heart. Fear will make a man suspect every thing that hath not sound warrant: and thoroughly to examine all thoughts, words, & deeds. A man finds by the daily loss of things, that a secret thief doth haunt his house. He is loath to suspect those that are approvedly known to be honest people: but he will have a strict eye upon every man else, and examine his business, his calling, 
Jon. 1.  his living, and his expenses, and so, at last he will discover him. So you lose, every day, some strength in grace, some comfort, some peace, some good or other. You will not suspect known inclinations, thoughts, words, or deeds which are approved by the plain words of Scriptures. But if they be other grounded upon ignorance, custom, profit, pleasure, honour, suspect and try them, and out will the secret sins come which must be abandoned.  
Secondly, thou mayst find them out, by drawing things from trade to truth. To make a trade of any sin doth at last make a sin secret. Commit it once, and it is grievous. Commit it a second time and it is light. Commit it a third time, and it is . Commit it a fourth time, and it is delightful. Commit it a fift time and it is defensible. Commit it a sixth time, and it is insensible, and so it becomes a secret sin. But now, draw it before the truth of God's word, and the light of it will show the foulness of it, and the foulness of it will make it questionable: the questioning of it will open the guilt: the guilt binds the conscience: and then, except conscience be outfaced by impudence, it will be secret no longer.  
Thirdly, thou mayst find them out by Repentance. Let the terrors of the Almighty, the love of God, the blood of Jesus Christ, and the ghastly sight of death and judgement work thy guilty soul but to repent, or to repent of one sin, and thou wilt find out many secret sins. A penny is but a little piece of silver in itself: but put it into a Pail of fair water, and it seems as big as a shilling. So put thy least sin into a watery and penitent soul, and it will be of a vast bigness. Thou shalt see that in due proportion, and thy eyes being exalted, and clarified, thou shalt see, beside this great Leviathan, creeping things, or sins, innumerable. For as in a train of gunpowder; set one grain on fire, and all will be in a blaze: so let thy soul be fired with godly sorrow for one sin, and thou shalt quickly see those thou never sawest before.  
Fourthly, thou mayst find them out, by bringing sin to a propimity, or nearness. As sinners put fare from them the evil day: so they put as fare as they can from them the sight of sin. When they do it they are loath to see what they do, because it is a work of darkness. It is a bastard brood betwixt Satan, and a wicked soul; and therefore they remove it into the Country, as fare as they can; because they would not see it themselves nor suffer others to see it. But bring it to a nearness, and that which seemed no sin will appear to be a sin, and what seemed a little one will be a very great. A man upon the top of an high hill, looks as little as a child, but bring him down, and you shall see his proportion. So bring sin to a present view, as it wounds the conscience, defaceth God's image, and hindereth our traffic with our God, we shall see it big enough to a miracle in itself, and all the brats, and brood's of many secret ones which are as a retinue, and hangs upon it.  
Fifthly, thou mayst find them out, by declining such ways as bring the judgement of God upon thy soul. If, because thou art filthy, God say, be filthy still; and because thou wilt not see, God give thee over to blindness of mind; thou wilt see but a few of thy sins till destruction come like an armed man. It was a fearful speech, hear ye indeed, 
Esa. 6.9, 10.  but understand not: and ye see indeed, but perceive not. Make the heart of this people fat; and make their ears heavy, and shut their eyes, lest they see with their eyes, hear with their ears, and understand with their hearts, and be converted. Even so, it is a lamentable thing that God's judgement should seal thy eyes up, from seeing thy sins: for than thou mayst suddenly be wasted, and made desolate, and removed fare away from God. Therefore if thou wouldst discover thy secret sins keep off this judgement of God by sinning against conscience. Conscience is God's deputy: and the affront that is offered unto it, is offered to God, who gave it authority over thee. Sin against it, and thou sinnest against God's officer; and God cannot but take it as an unworthy act. It makes him angry, brings his judgement, and then where art thou? Thy eyes are blinded, thy heart is hardened, thy sins, like Philistims, are about thee, and thou seest them not. Therefore decline this thunderbolt of judgement, and God will be eyes to thy blind soul to see secret sins.  
Lastly, thou mayst find out thy secret sins, by not believing the world, and the ways of it. If thou believe the world, that will praise, and flatter thee; and offer thee so much profit, pleasure, 
Excellens sensibile destruit sensum.  and honour, that the splendour of these will dazzle thy eyes, and hinder the sight of thy secret sins. There are none that live in strong Garrisons, and feel not miseries abroad where sight is more clear, but are so flattered, and fawned upon with the lust of the eye, the lusts of the flesh, and the pride of life (to patching, painting, and a thousand disguises (besides other voluptuous sins) that their eyes are put out from seeing some open, and all secret sins. Hence is it that they swim in the Kingdom of pleasure, and, with their eyes to heaven, are going as fast as they can to hell in a featherbed. But take heed: believe not the world, and thou wilt have leisure to see that, and those secret sins which will make thy heart ache.  
Thus have I discovered some means by which you may know your secret sins. It may be (now a way is broken open) better light may discover better helps. Yet, in the mean time, take these, and use them, in God's strength, to the glory of God, and to the humbling of thy soul.  
But, 
What we must do when we have found out secret sins.  it may be, you will ask me, when I have found them, what shall I do with them? In general, you must make head against them. Let them not rest in you, as in their proper places, but groan under their burden, complain of them to God, cast off what you can, and use means to mortify the rest: But, more particularly, 
Zach. 13.1.  look to Christ the fountain opened for sin and for uncleanness. When Alexander the Great saw Jaddus the high Priest coming towards him, out of Jerusalem in all his Priestly attire, he, of reverence, spared the City: and when God sees you come towards him in the garments of your brother Christ, made yours by faith, out of love to him, 
Psal. 45.  whose garments smell of Myrrh, Aloes, and Cassia, he will spare you. We read, that when Antonius the Roman Orator did uncover the shoulders of Aquileus, before the Senate, he caused the sentence of death to be reversed from him. Much more when you show the fresh bleeding wounds, and merits of Christ rested upon by faith, before God your judge, he will take off the sentence of death from you, pronounced both against open, and secret sins, and give you life. Therefore, in the bowels of Jesus Christ take a double prospect. First, cast your eyes down into yourselves, and see, what you can, all your secret sins, whose guilts gape for vengeance, as well as open, being as contrary to God's nature. Next, lift up your eyes to heaven and see Christ appearing with all his merits, as your Surety and Advocate, and making request for you, and rest upon him with confidence, as those that are weary, and heavy laden under the burden of sin, and are willing to honour the father in him his son, and the work is past, neither open, nor secret sins shall appear against you to your confusion.  
But now, at length you must not forget David's Act about this Object, that is, 
Act: cleanse me.  his prayer, that God would cleanse him. Hear a word of this, 
Sins have a pollution.  That even secret sins have a pollution as well as other sins, from which we must desire cleansing.  
That other sins have a pollution, is visible enough from many Texts, and other grounds. The Text doth speak, 
Psal. 51.2. Ezech. 16.  Wash me from mine iniquity, and cleanse me from my sin: and makes a fearful description of the pollution of sin: and compares it to the vomit of a Dog, and mire of a Sow: 
2 Pet. 2.22.  yea, and makes God look with an ill eye upon his own till they be washed. 
Joh. 13.8.  As to other grounds, the Father of sin is an unclean spirit, 
Matth. 12.  and the mother of it, an unclean soul. The property of sin is to make a blot which is so running an infection that it makes you prone to fall into the same sin a second time. And the effects of sin, are such stains, and pollutions, such blots, and spots which stick to our persons, goods, and all utensils, even to heaven itself (and therefore all creatures groan under the burden of vanity) that they must be purged by fire. 
Rom. 8. 2 Pet. 3.   
If you say, though it be a pollution, yet it is easily washable. I would not have you deceived: for then Christ should never have been sent, Who by himself purged our sins; 
Heb. 1.3. Psal. 51.2.  nor David would have prayed wash me thoroughly from my sins; nor would Peter have wept so bitterly; nor would Mary Magdalen have taken such pains with her tears, and locks at Christ's feet. If Abanah, and Pharphar, Rivers of Damascus would have deeded it for Naaman's Leprosy, he would not have been sent to Jordan: nor should high means, and such strong pains have been used, for the cleansing of sin, if a lesser matter would have fetched it off.  
Ob. But be it so, you will say, of other sins, yet what is that to secret sins? Sol. Much everv way. They have all the same nature. A man is a man, though he be hid among the bushes, as Adam; A man is a man, though he lie secretly among the stuff, as Saul. Yea, a child is a man in kind, though in stature he be not so. So is it with sin: and therefore secret sins are pollutions as well as others.  
Use. Therefore as you love your souls; forget not David's sins: Oh cleanse me from my secret sins. The very thought of it may make you tremble, when you find your souls under greater guilt: and the very thought must make you careful to brush off the least rubbish. What ugly creatures are we by sin? Job was so full of scabs, and sores, that he was scarce known to his friends, and odious to his wife: So is every sinner in the sight of God, who is a God of pure eyes, and cannot endure to behold iniquity. Therefore say you as Peter to Christ; 
Joh. 13.  Lord, not only my feet, but my head, and hands.  
But alas, you will say, my sins open, and secret, have been of so long continuance, that they will not out. Be not deceived: it is God that must do the work; not with soap, and niter, but with Christ's blood. Christ's blood must do it, by way of expiation; the holy spirit, by way of immediate application; faith, by way of instrumental application; and holiness, and righteousness, by way of infusion, repression, and mortification. God can make our garments white by the blood of the Lamb. He that could create all things of nothing, can create clean hearts, and hands, against all the world.  
Only be sure that you cast yourselves upon God for the purity of your souls against all sins whatsoever, open, and secret. God will not cleanse one except you be weary of, & are willing to cleanse all. One favoured sin is like a dead fly which corrupts the whole box of ointment. Have you souls to cleanse? Have you a Saviour to cleanse them by his blood, spirit, and word? Engage your Saviour to this work, and put the whole work to this Saviour in his way, or else you show but little care of your souls. Remember what one said well of old: thou hast two eyes, if one be out, the other will help thee to see: two ears, if one be stopped, the other will help thee to hear: two hands, if one be cut off, the other will help thee to work: two feet, if one be lame, the other will help thee to walk: but thou hast but one Soul, lose that, and lose all; let that lie rotting in sin, thou lettest all thou hast lie rotting. Take heed: be not so desperately prodigal. Let this day be the last day of thy presumptuous sinning: put thy soul upon God both against open, and secret sins; and for these last, go in his way of righteousness, and holiness, and cry out unto him; Lord, cleanse me from my secret Faults. Amen.   

CHRIST EXALTED amongst men, OR, A Sermon preached in Covent Garden upon  MATTH. 13.45, 46. 
45. The kingdom of heaven is like unto a Merchant man seeking goodly pearls:  
46. Who when he had found a pearl of great prize, he went and sold all that he had and bought it.  
THis is a Parable, and it lies in a goodly bed of many others. The whole Scripture is like a garden: particular places are like a quarter, in which are many choice beds for rarest flowers; and this Text is one among the rest.  
This Chapter speaks, under fimilitudes, many excellent things concerning the Gospel of Christ Jesus. The entertainment of the Gospel, in the parable of the seed sown in four sorts of ground, whereof there is but one good. The opposition of the Gospel, in the parable of the tares sowed among the good corn. The power of the Gospel, in the parables of the Musterd-seed, and leaven. And the prize of the Gospel, in the treasure hid, and this of the Merchant man.  
You therefore now (good Christians) are to attend, from hence, unto the prize of the Gospel: about which I'll commend but two considerables.  
1. The worth of the Gospel.  
2. What a good man will bid for it.  
The worth of the Gospel is here valued four ways,  
1. By the place where it is; In the kingdom of heaven: not of the world.  
2. By the person that trades for it; A Merchant man: no base beggar.  
3. By the commodities of it; Pearls, of great prize: no rattles, nor babies.  
4. By his Invincible diligence about it; He seeks it, till he finds it: no slothful sluggishness.  
It being thus valued, the good man will bid highly for it: for he sells all he hath to buy it. Thus you have it in sum. I will not crumble out this bread of life, and trouble you with intricate particulars, but wind up all in the two propounded heads.  
First, That the Gospel is of great worth: and to make good this, 
The Gospel is of a great worth.  let us look to the four valuations of it: and first by the place where it is, in the kingdom of heaven. This represents unto us, the Church of Christ. 
The place of the Gospel. Dan. 4.39.  God hath a threefold kingdom: of Power, of which it is said, his kingdom is from generation to generation, that is, the power, and sovereignty, which he exerciseth over all: of Glory, of which it is said, 
Matth. 19.33.  A rich man shall hardly enter into the kingdom of heaven, that is, into that estate over which God ruleth by unmoveable Glory: and of Grace, wherein Christ doth rule graciously by his word, and spirit, that is, his Church; and of this he speaketh here. This is the place in which this Merchant trades. And, in truth this is called the kingdom of heaven in six respects. 

In respect of Christ; because the Church is the royal seat of Christ: he is in it as in his kingdom, 
Apoc. 1. Matth. 28.  and walks in the midst of the seven candlesticks; & is with them always to the end of the world.  
In respect of laws; because the Church hath heavenly laws, given by the King of heaven, and earth, even the everlasting laws of Charity to God in Christ, 
1 Cor. 13.  and all the Saints.  
In respect of the plants which are planted in it. All God's people in the Church are like trees planted by the rivers of waters, 
Psal. 1.3.  but to be transplanted, in God's due season, to heaven. The Church is the nursery depending upon the great orchard, or garden of heaven (where only no weed grows); and therefore is it called the kingdom of heaven.  
In respect of the Inhabitants of the Church. They are, in their better parts Citizens with the Saints, 
Eph. 3. Gal. 6. Col. 3. Eph. 2.  and of the household of faith, who have their conversation in heaven, and sit in Christ in heavenly places.  
In respect of the order, and reference that God hath made between heaven; and the Church. As Jacob said of Bethel, so may we of the Church, 
Gen. 28.17.  This is none other but the house of God, and the gate of heaven. As a great house which hath an hall for the family to meet in, and chambers to rest in, for them who properly belong unto it: so is the Church and heaven. The Church is the place of repast, 
Joh. 14.  and heaven of many mansions for rest.  
Lastly, in respect of the use that is made of it.   As heaven doth help these inferior bodies three ways, by motion, and light, and influence. So the Church doth help to all that she can reach unto, moving up, and down, 
Man.  like a company of pilgrims, 
1 Pet. 2.  and strangers for the gathering together of the body of Christ out of all mankind. It carried the law out of Zion, 
Esa. 2.  and the word of the Lord from Jerusalem, to bring us poor heathens to be of the inheritance of Christ, 
Psal. 2.  and to make the uttermost parts of the earth to be his possession. It is like the heavens, and firmament, 
Psal. 19  which declares the Glory of God amongst every speech and language that Christ may rule there. It carries light to them that sit in darkness, 
Lumine. Matth. 4.  and in the region of the shadow of death; giving the light of knowledge as from the face of Jesus Christ, and the light of life, that others seeing their good works, 
1 Pet. 2.  may glorify God in the day of their visitation. It gives the Influences of grace from their faith, hope, and charity, 
Influentia. 1 Cor. 1●.  to warm the hearts of those that belong to Christ, and to help forward their new birth, and their growing in grace by the knowledge of the Lord Jesus Christ. 
Jam. 1. 2 Pet. 3.  Seeing therefore that the Church is the royal seat of Christ, hath the laws of Christ, is a nursery for heaven, is Jerusalem which is from above full of heavenly Citizens, 
Gal. 4.  is the place of repast for God's servants before their rest, and hath such an heavenly use by her motion, light, and influence; it is no wonder that it should be called the kingdom of heaven.  
Use. 1 Let every one of us think of it to our comfort, and to our exhortation. Be comforted (I beseech you) to see the glorious privileges of God's people, that, even in this world, they dwell in the kingdom of heaven (yet in heaven on earth, not in heaven). Travellers tell us that they that are on the top of the Alps may see showers under them which they overlook, but they come not at them: and if you make use of this privilege to live in the kingdom of heaven, ye may overlook your troubles, and not be disjointed by them. The very Philosopher could say, out of all well pleasance with his moral and natural fancies, unto the tyrant that beat him in sunder piecemeal; Beat, Beat, 
Tuned, tuned Anaxarchum non tundes.  thou shalt not beat out Anaxarchus. He would keep his heart in the ruins of his body. Much more may a Christian keep his life of faith when the outer man, and all things belonging unto it doth utterly perish, and come to this worlds nothing.  
Use. 2 Be exhorted also (all you Christians, who profess yourselves to be members of the Church) to live like those that are in the kingdom of heaven. Some live in a region of darkness: and some live as in the confines of hell. God forbidden it should be said so of you. Hear that fearful speech, the fearful, who dare not show themselves for Christ, but fear man more than him, the unbelieving, who, 
Apoc. 21.8. Apo. 22.15  notwithstanding the offers of grace, do stand out against Christ, and not rest upon him for salvation, the abominable, who think and do abhorred things, the murderers, who are cruel against God's people's bodies, and souls, and whoremongers, who give themselves to the uncleannesses of body, and soul; and sorcerers, who give themselves to spells, enchantments, delusions, conjurations, and witchcrafts to dishonour Christ, and Idolaters, who think to convey God's worship to him by Saints, and Angels, or Images, or any other superstitious way, and therefore do fall down, or do other respects before them with reference to God, and all liars, who forge and feign devises in hypocrisy to bring in false ways in hypocrisy; or otherwise, are enemies to that truth which belongs to their neighbours, shall have their part in the lake which burns with fire, and brimstone; which is the second death. Take heed: and be none of these if you would live in the kingdom of heaven. Otherwise the kingdom shall be taken from you, notwithstanding your strength and confidence, and given to a nation which will bring forth amendment of life answerable to this good kingdom of heaven.  
Secondly, the Gospel is valued by the person that trades for it (A Merchant man). 
The person that trades for the Gospel.  This doth represent a true Christian in the Church, who is more honoured by the Gospel, than the Gospel can be honoured by him. Yet the honour of the Gospel upon them seems to reflect upon itself. For as the Merchants of Tyrus are called by Ezechiel, the companions of Princes: so Christians are Christ's fellows who trade for the Gospel, 
Psal. 45.7.  which surely shows the worth of it. Mark then, 
Christians are Meachants.  That Christians are Merchants: and, truly, this may easily be demonstrated by comparing what we find to be proper to Merchants, with that which answereth in a Christian state.  
First, a Merchant hath his sea, his ship, his Merchandise, and his losses: and so hath a Christian. His Sea, that is, the world. This tosseth him up, and down, and he sees the wonders of God, in this deep. As John saith in another case, I saw before the throne a Sea of glass: 
Apoc. 4.  such is the world to the Christian, troublesome as the sea, and transitory as glass. His ship, that is, the Church, which like Noah's Ark floats upon the flood; and makes him cry out, as the Disciples in that storm, save Master, we perish. His Merchandise, that is, true and heavenly wisdom, 
Pro. 3.14.  whose Merchandise is better than silver, and whose gain is better than gold. His losses, that is, his houses, and lands, 
Mar. 10. Matth. 16.  his father, mother, wife, children, life, yea, and his soul too if he do not watch, and pray; and then, what will it profit him to win the whole world if he lose his own soul?  
Secondly, a Merchant lends upon adventure. He commits what he hath to the mercy of the sea; to the unsafety of a ship, which staggers up and down like a drunken man, and is subject to many a storm, and leak, and to be endangered by Pirates. So doth a Christian. If he look for comfort he casts his burden upon the Lord, and he knows not when he shall have it. If he look for faith, peace, joy in the Holy Ghost, he casts himself upon the means, and confidently adventures upon the truth of God. If he looks for better times, he casts the Anchor of hope (because he hath them not) and looks for new heavens, 
2 Pet. 3.  and new earth wherein dwelleth righteousness. If he do but a work of mercy, 
Eccles. 11.  he casts his bread upon the waters, hoping after many days he shall find it; but he knows not when the return will come. If he find his expectation to be fruitless, he says, as Peter to Christ, we have laboured all night, and have taken nothing, yet at thy command I'll cast down the Net; and at last finds the success answerable.  
Thirdly, a Merchant fetcheth in the commodities of every Country to enrich himself, and his country: the gold of Ophir, the gums and spices of Arabia, and whatsoever he finds gain and glory in. So doth the Christian. If any thing be heard of, truly good, and honest, 
Phil. 4.  and of good report, he thinks upon these things to do them. He knows how to distinguish betwixt base, and valuable commodities. If he meet with the superstition of Spain, the pride of France, the lust of Italy, the drunkenness of Germany, he hates them, even to the garment spotted of the flesh: but whatsoever he meets withal that may be an honour to God, an ornament to the Gospel, an edification to his neighbour, a comfort to his own soul, that he brings home to enrich himself, and others with it.  
Fourthly, a Merchant fetcheth all he hath from far. As it is said of the good housewife, she is like a Merchant's ship, 
Prov. 31.  she fetcheth her food from a fare. She fetcheth it from the earth to the house, from the house to the wheel, from the wheel to lomb, from the lomb to her household, her own, and her husband's back. Thus doth she her husband good, and not evil all the days of her life. So doth the Christian. He looks to the earth, to the Sea, under the earth, to the air, yea and to the Church, to espy what may be serviceable to him and his, but yet he goes further. He dares not make use of any thing he hath or can have, before he knocks at the gate of heaven. He sees an open trade driven betwixt Christ, and his Church, and he will not have gold, nor raiment, 
Apoc. 3.  nor eyesalve, no nor a crust of bread before he have begged the comfortable use of them from the great owner of heaven.  
Use. Therefore (I beseech you Christians) be persuaded that it is not so easy to be a true Christian as most men think it to be. You know the conceits of too many. What is it? but to believe in Christ: and what is this belief? but to trust in Christ upon the rotten grounds of their own hearts. Oh but a Merchant's life is full of care, full of fear, full of depending prayers, full of hazards, and losses: and so certainly is a Christians also. They are deceived that think to stretch themselves upon beds of Ivory, 
Am. 6.4.  to drink wine in bowls, to eat the calves of the stall, to invent instruments of Music like, and then to go to heaven in a Sedan, Coach, or Chariot as Elias. The Kingdom of heaven must suffer violence, and the violent take it by force. Through Sea, Land, and a thousand difficulties doth a Merchant pass, and so must you.  
Ob. But doth not Christ say, my yoke is easy? why then are we frighted with danger, and difficulty? Sol. It is true, that in many respects, 
Math. 11.  the yoke of Christ is easy, and his burden light. In comparison of the yoke of Moses, exacting perfect righteousness to justification, or else cursing. This was insupportable, 
Act. 15.  neither we nor our fathers were able to bear it. In comparison of the yoke of worldly Princes. These have a double yoke, in penal statutes, and voluntary decrees and resolves. We would account ourselves most miserable if we should be galled with the easiest of them. In comparison of Adam's yoke, exacting the perfecting of the law of nature: 
Posse perseverare non actum perseverandi.  for which he had a power of perseverance though not the act of it. Alas we cannot do it; we have not this power; we cannot bear. In comparison of the excellent helps we have to bear it. Christ puts into one hand, that we may pay him with the other. Thus he saith, they shall not departed from me. 
Jer. 32.40.  Therefore in these respects the yoke of Christ is easy. But in respect of the duties of the Gospel, and our weak natures to perform them, it is very hard. Put your souls to repent and believe: to deny yourselves, to take up Christ, and believe: not only to believe, but to suffer for Christ; to strive unto blood, to deny ungodliness and worldly lusts, and live holily, righteously and soberly in this present world; to beat down the body and bring it in subjection; to mortify the deeds of the flesh, by the spirit; not to care for the flesh, to fulfil the lusts of it; and to walk in simplicity and godly pureness, it is hard, very hard: therefore ye have cause to think of the life of the Merchant. Yet this adds to the worth of the Gospel, that this Christian Merchant trades in this Kingdom of heaven.  
3 What doth he trade for? 
The commodity traded for, is the Pearl Christ.  Pearls, especially for that pearl of great price, that godly pearl. This represents Christ unto to you, who is the Diamond, heart, and soul of the Gospel. And, in truth, Christ is this pearl in five respects. First, in respect of rareness. Pearls are not to be found in every ground, nor Christ in every soul. How many thousands are there where Christ dwells not? It is as impossible not to see a lighted Candle in a clear Lantern, as not to see Christ through the actions and motions of the body, if he dwell in the soul. But alas, in how few is he discovered by life!  
Secondly, in respect of the adorning quality. Pearls are accounted the greatest ornament; but a pearl of great price is a greater yet: therefore do you hang them out, on head, throat, breasts, and fingers. So nothing is such an ornament to a Christian, 
Eph. 3.  as Christ dwelling in his heart by faith. As Albinus, for his worth, was called England's Library: Athanasius, the eye of his time: Melancthon, the Phoenix of Germany: Augustine the Mallet of Heretics: so Christ is called the Glory of Israel. Simeon could see in him nothing but salvation, when he was a child. Talk not of other pearls; this is that only one: therefore Paul desired to know nothing at Corinth, but Jesus Christ, and him crucified.  
Thirdly, In respect of the preciousness of Christ, pearls are accounted the most precious of things: and a thousand worlds cannot procure Christ where he is not. All gold, and gain cannot purchase his miraculous gifts; 
Act. 8.  much less himself, and his invaluable merits.  
Fourthly, in respect of the breeding of pearls. If Naturalists say true (as all Divines of all sides observe) pearls are bred in shelfish, which lie gaping in the air. This air breeds these pearls, and by how much purer the air is that blows then, by so much more pure, and generous are the pearls. So, If I say as Paul, 
Gal. 4.  My little children, of whom I travel in birth again, till Christ be form in you: you will ask me two questions; What is meant by Christ's forming in you? and, How he is form? By forming of Christ in you, you may understand the framing of your Judgements, affections, and actions into the Image of Christ. You know him in his natures, uses, and offices to do you good. 
Esa. 53.  You know this righteous servant to Justify you, and know this Son Jesus Christ to eternal life. 
Joh. 17.3.  You love him as the Saviour of his Church, and Head of his Body, and put your whole trust in him for all the work which his Father committed to him to do. And you do (though not with equal paces) as Christ your Husband did in all Moral Actions according to the measure of grace given. And now when men look upon you in your state, and course, they may say, that you are as like Christ as if you were spit out of his mouth, as we phrase it in our Proverb: Yea, and you may say as Paul, 
Gal. 2.20.  I live, but not I, but Christ lives in me by faith. If you would know, how Christ is thus form in you? You open your mouth wide by enlarged desires going after him, 
Joh. 3.  and the wind that goeth where it listeth, and no man knows whence it comes, and whether it goes, that is, the spirit of the Father, and of the Son, the holy Ghost, works it by the Gospel: and by how much more purely it blows, without intermixture of your flesh, by so much more you are unlike to yourselves, and like to Christ this pearl of great price.  
Fifthly, Christ may well be called this pearl of great price; In respect of the Comparison betwixt the best earthly pearls, and the pearl Christ. Earthly pearls make richer, but no better: for they that will be rich fall into temptation, 
1 Tim. 6.9.  and a snare, and into many foolish, and noisome lusts which drown men in perdition, and destruction. 
Fulgent monilibus, moribus sordent.  They that shine with pearls, are too often sordid, and degenerous in manners. But this precious pearl, Christ, makes all better who do enjoy him. 
Eph. 3.6.  If he dwell in our hearts by faith, we are graffed with him, into the similitude of his death, 
Rom. 6.  to die unto sin; and into the similitude of his resurrection, to rise unto newness of life. Earthly pearls can give no true contentment. As Solomon saith, 
Eccl. 5.10.  He that loveth silver shall not be satisfied with silver, nor he that loveth abundance, with increase. But if you can get Christ, 
Col. 3.11. Joh. 14.  he is all, and in all. As Philip said, show us the Father and it sufficeth: so say much more of Christ for us. 
Col. 1.19. Joh. 1.16.  For it pleased the Father that in him should all fullness dwell: and of his fullness have we all received, and grace for grace. Lastly, In earthly pearls there is no assurance: either we are taken from them, or they from us. But this pearl Christ shall be with us for ever; 
Matth. 28. Joh. 10.  and none shall take us out of his hands.  
Use. 1 Seeing therefore Christ is this pearl of great price, place your riches in Christ: lock him up in your hearts: and forget not where your pearl lies. First, place your riches in Christ. He that hath not Christ, may in a carnal way, say with Esau, I have enough my brother: but he that hath him, may say with Jacob, I have all things. If a man were as high as the Sun, 
Psal. 19  which comes out of his chambers, and rejoiceth as a Giant to run his course, and should see the courses of men, he should see the soldier place his riches in half a crown a day, and plunder. The Commander, in getting pay, or half pay, which is too much for prolonging war. The Gentleman in keeping his estate, or using it to the best advantage he can. The Tradesman, in using a thousand shifts to bring in. The Merchant in importation, and exportation of the most vendible commodities. The poor man, in getting by hard labour, meat, drink, and apparel for him and his. The owner, in making the most of his own: and the Farmer in a cunning disappointing of him, by pretence of rates, contributions, plunders, excises, and many such pretty devices. But a few poor good Christians only, to place their riches in their Saviour Christ. Be you (I beseech you) of this number. It will bring in all the commodities of the world that shall do you good. 
Math. 6.33.  First seek the Kingdom of God, and the righteousness thereof, and all other things shall be added unto you. For if God make you rich in his Son, 
Rom. 8.32.  how shall he not with him also freely give you all things?  
Use. 2 Secondly, lock Christ your pearl up in your hearts. Many will crowd him into the narrow room of their heads: they are willing to know him. Many put him into the narrower room of their tongues, they will talk of him, even of his great things, and a man would wonder that there should be so much of Christ in their upper parts, and so little any where else. But do you (good Christians) lock him up in your hearts. 
Matth. 6.  If he be your treasure your heart will be upon him: & if he be your pearl you will lock him up there. Thence can his influences fly into all the parts of his soul and body. 
Rom. 10.  There is his royal seat (for man believeth with the heart) and thence he commands all your parts and powers, 
Rom. 6.  to be weapons of righteousness unto holiness. Lock him up any where else, and, as it fell out with the corn that was sowed in the highway, and stony ground, 
Matth. 13.  the Fowls of the air will pick him from you, or he will spring awhile, and withdraw when he should do you most good. But if you lock him up there, out of your belly shall flow living waters: 
Joh. 7.38. Joh. 4.13, 14.  for you shall have in you a well of water springing up into everlasting life, which shall make you never to thirst after any earthly pearl, or vanity.  
Use. 3 Thirdly, forget not where your pearl lies. There is not a Christian amongst you, but will say, that he, and she hath this pearl Christ. But, surely, if ye have him, ye forget where he lies. If he lie in the tongue, alas, ye spit him out at every word by your lies, oaths, blasphemies, idle, yea, and wicked speeches. If he lie in your hands, 
Esa. 5●.  you throw him away by smiting with the fist of iniquity, and all injuriousness. If he lie in your heads, you blow him out with imaginary covetousness, pride, and uncleanness. If he lie in your stomaches, you vomit him up, with gluttony, and drunkenness. Oh remember where he lies, & ye will hug him with all reverence, and observance. He should lie in your hearts to rule your whole man: and then you will say, 
1 Cor. 6.  shall I take the Members of Christ, and make them the Members of an harlot? Shall I take the head, the hand, the tongue, the mouth, the foot of Christ, and make them the earthly members of pride, luxury, riot, whoredom, oppression, wrong, or robbery? God forbidden. You shall lose nothing by remembering where the pearl, Christ, is in you: yea, you shall gain this, that either for love of him, you will not; or, for fear of him, you dare not abuse any of your members to sin.  
Thus we have valued the worth of the Gospel, 
The invincible diligence of the Merchantman about it.  by the commodity which is traded for. Now lastly, value it by the invincible diligence of the Merchant man about it. He seeks, and never leaves seeking till he find it. Our pearl Christ is not found of every eye, but of the seeking and searching eye: Mark that, he seeks, 
Col. 3.3.  and seeks, till he find. Paul saith, that our life is hid with Christ in God; therefore every eye cannot find him. Indeed, it is hid. Who would have looked for life in such an outside as Christ had? In respect of state, he had no form nor beauty; 
Esa. 53.2.  and when we should see him, there was no comeliness that we should desire him. He was a poor woman's son, 
Mark. 6. Matth. 11.  and a Carpenter: he was called a wine-bibber, a friend of Publicans and sinners, a Samaritan, 
Joh. 8.  one that had a Devil, and did his great works by Beelzebub: he was accounted one not worthy to live, and dealt with all accordingly, even to the cursed death of the Cross. Must it not be a searching eye that must find the pearl here? Who could find glory in his shame, life in his death, righteousness in his condemnation, ransom in his captivity, innocency in his slanders, and wisdom in silence, but the seeking Merchantman? Christ is to be found in the preaching of the Word: 
1 Cor. 1.  for we preach Christ the wisdom of God, and the power of God. But look upon it, and upon them that preach it, and tell me what you can see? In preaching you see the foolishness of preaching, 
1 Cor. 1.21 28.  to them that perish: especially when it comes not with excellency of speech, 
1 Cor. 2.1.4  and wisdom; nor with the enticing words of man's wisdom, but in demonstration of the spirit, and of power. In them that preach, what can you see, but at the best; a treasure in earthen Vessels laden with infirmities. 
2 Cor. 4.7.  Here none can find Christ neither, but a seeking and searching eye. Such an eye can meet with all the Arm of the Lord, 
Esa. 53.1. Rom. 1.16. 1 Thes. 2.  the power of God to salvation, and the words, not of men (except when they are such by self-fansies) but, as they are indeed the words of God: and so, seeking, they find Christ the pearl. Christ again is to be found in the Sacraments: when ye go thither, what do ye find? Water, Bread, and Wine. Poor things to look upon. But a seeking and a searching eye, through these elements looks to the promises, 
Acts 2.38.  repent, and be baptised, in the name of Christ for the remission of sins, and ye shall receive the holy Ghosts gift: and this is my body, this is my blood: and so, it, having Christ offered in a promise, doth carry away Christ by faith. It is plain, that had not the wise Merchant a seeking, and searching eye, he could never find out the pearl Christ.  
Therefore (Good Christians) be you persuaded seriously to trade for the eyesalve. 
Apoc. 3.17, 18.  Christ persuades Laodicea to trade with him for this commodity. Have ye not this, you will be as blind as Agar, 
Gen. 21.  who had a well of water before her, and she could not see it. But have you this, it is no less than the mind of Christ, 
1 Cor. 2.16  or the supernatural light of faith by the Gospel, by which the soul, being enlightened, sees things that neither eye hath seen, ear hath heard, nor the heart of man is able to conceive. This gives you the light of the knowledge of God, 
2 Cor. 4.6.  in the face of Jesus Christ. Ob. Oh, whether must I trade for this (you will say)? Sol. Even to Christ. The depth saith, it is not in me: man saith it is not in me: but in Christ, are all the treasures of wisdom and knowledge. 
Col. 2.3. Esa. 25.7. 2 Cor. 3.16  He will swallow up the veil of the face; and will turn the heart to the Lord that the veil may be taken away. Christ only can do this. Ob. But doth he require nothing at my hands for the settling of this eyesalve upon me? Sol. Yes: he requires submission to the word of Christ, that may dwell richly in you in all wisdom. 
Col. 3.16. 2 Tim. 3.15  If you know the Scriptures they will perfect your sight that you may find Christ in all his ways. Therefore as the Psalmist said, of the Scriptures in his time, open my eyes, 
Psa. 119.18  that I may see the wonders of thy Law: so do you say of a more full Scripture now. Remember the Prophet Elisha's prayer for his servant, I pray thee open his eyes that he may see: 
2 King. 6.17.  so pray for thyself, Lord, that I may receive my sight; that when I seek, according to thy will, I may find Jesus Christ and him crucified. The happiness of a Christian stands in two things; in seeking of Christ and in finding of him. Do you as wise Merchants seek him in his word, prayer, sacraments: and I pray God, that as wise Merchants you may find him for God's glory, and your comfort: for no eye shall find him in an intelligent course, but the seeking and searching eye.  
Thus, 
What a good man will give for the Gospel.  now, we have valued the Gospel a little (for man cannot value it according to full worth). The place where it is, is the Kingdom of heaven. The person that trades for it, is God's Merchantman, who is no base one. The commodities of it are pearls, and a pearl of great price, that is, Christ, and the invincible diligence about it is seeking while it may be found, and while it is found. Surely, it is of great value that is commended these four ways. If it be worth so much, 
A good Christian sells all that he hath for Christ.  let us see what the good Christian will bid for it, what this Merchant will lay out that he may have it. Christ tells you, that he sells all that he hath and buys it. He can bid no more than what he hath: and that he will part with, rather than go without it. We must first sense it, and then settle upon it to do likewise.  
Here is a selling what he hath, and a buying what he hath not. Inquire first, what he selleth? It is not riches. For though we must deny all for Christ, in the preparation, and disposition of our hearts, and in act, and deed too, when we are called unto it: yet this is not the selling here. For Christ cannot be bought with money: yea, many poor souls shall have him when they have nothing to sell, before those that bestow all they have upon the poor, 
1 Cor. 13.3  and give their bodies to be burned (into the bargain) and have not charity: and besides, these are not our own, 
Matth. 25.  they are but talents, and we, in them, are but usufructuaries for God. What then must we sell? That which we have as our own. The goods of the body, 
Jam. 1.17.  mind, and world are from God; they are his: and we cannot justly sell what is not our own. We have nothing that properly may be called our own but sin. And therefore we are mightily troubled to ask, who will buy it? and how it can be sold? Conceive it thus. The negotiation is wrapped up here in a similitude. As in buying, and selling, there is a transaction, and passing of one thing for another, one valued commodity for another: so in this; we must part with all our sin to enjoy Christ the pearl. We are come to this issue, that we must part with all sin to have communion with Christ.  
We cannot drink of the cup of the Lord, 
1 Cor. 10.21.  and the cup of Devils. We must part with one, to have the other. As the Jewish Converts did part with their crucifying the Lord of life; 
Act. 2.  would not have his blood any longer upon them, and upon their children, but were willing to ask, and take, better advice, and counsel, namely to Repent, 
Mar. 16.16.  and be Baptised for the forgiveness of sins according to the condition of the Gospel: 
1 Tim. 1.13 Act. 9  and as Paul though he had been a persecuter, a blasphemer, and injurious; yet he was willing to acquit them all, and say, what wilt thou that I do? and as Corinthians, though some of them had been fornicators, idolaters, adulterers, 
1 Cor. 6.9, 10, 11, 12.  effeminate, abusers of mankind, thiefs, covetous, drunkards, revilers extortioners; yet were they well pleased to be washed, to be sanctified, in the Name of the Lord Jesus, and by the spirit of our God: so, in in like manner, must all of us be willing to part with all our sins for fellowship with this pearl Jesus Christ.  
Ob. But you will say (Lord) this is impossible. 
1 Joh. 1.  He that says he hath no sin deceives himself, is a liar, and there is no truth in him. Sol. It is true: therefore you must know that there are two sorts of sins. 
Peccata 1 Vactantia conscientias. 2 Quotidianae incurfionis.  Sins of inconsiderateness which daily make their inroads upon us. It is impossible to be without these: and sins that wound, and lay waste the conscience; as all sins deep died, which are scandalous and do look fearfully upon the conscience, and flash the fire of hell upon the soul; such as I reckoned even now, and the like. The least of all sins, if they be examined by the Law bring the whole volley of curses. But if we part with all great sins; and do make the least our enemies in our warfare (as well as the greatest) and the object of mortification; and therefore we pursue them with desires, resolves, purposes, endeavours, and groan that we cannot be better; for Christ's sake they have a pardon of course; and notwithstanding them, we shall have the pearl of great price.  
Use. Therefore (dear Christians) if you would have the pearl Christ, be persuaded to sell all you have for it, that is, part with the dominion of all sin. If you have any care of your souls, any fear of God, any love to grace, any desire to have fellowship with Christ, think upon this to do it. How happy was Zacheus, who parted with all his oppression; and Peter, who parted with all his cursed denial; and Ma y Magdalen, who parted with all her wanton whoredom for this pearl? As therefore Jerome said of Hilarion, thou shalt be the pattern whom I will follow: so do you follow the best of Saints to sell all for Christ, till you have cleansed yourselves from all filthiness of flesh and spirit, and grow up to full holiness in the fear of God.  
Wilt thou not forgo sin for a pearl? He that is filthy let him be filthy still. Dost thou think this to be a pearl, a chain of pride, whoredom, drunkenness, gluttonny, hypocrisy, and the like? Then harken to the issue: thy soul shall curse thy will for consenting. Thy will shall curse thy affections for guarding. Thy affections shall curse thy desires for pursuing: and all these shall curse thy mind for inventing to thy eternal horror. Ob. I know that thou hast something to plead for thyself, that thou canst never do this hard work. Sol. Neither do I advise thee to do it in thy own strength which is nothing in such a work. Therefore first live to do in the sight of God, and then do to show thyself to live in the sight of men. Submit to all means, and Gods ways that thou mayst get into Christ: but when thou hast Christ, let us see that he is a pearl to thee. Live so to him that thou forsake the dominion of all known sin: else he will say to thee at last, he that will not that I rule over him, bring him forth and slay him before me.  
FINIS.   

THE SOLDIER SECURED. OR, A Sermon preached in Covent Garden upon  PSAL. 31.5. 
Into thy hand I commit my spirit: thou hast redeemed me, O Lord God of truth.  
BOth upon humbling days, and upon joyful days, it is ever good to Secure our souls. In humbling times if we do it not, we will be swallowed up of sorrow. If we do it not in joyful times, we will be swallowed up of sin. Therefore we living in both these times, times of sorrow under the burden of public calamities, and times of joy, when God flings in variety of particular mercies to be as the first fruits of a larger harvest: it is our duty to engage our souls to seek their own security without which we perish.  
And that we may do it, it is a comfortable thing to know where our strength lies. Samson knew the hair of his Nazariteship, Hares know the thickets, and Coneys the stony rocks, so we must know some place of safety, or else we are in ill case.  
Look therefore upon David. He was in fearful troubles, and he knew that his life was kept by committing it to God. Hence he beats upon it again, and again in prayer (in this Psalm), as if he were never weary of ask the same protection from his good God.  
This David doth not out of Poverty of spirit, 
Matth. 6.7.  which brings forth these idle repetitions condemned by Christ: 
Matth. 26.42.  but out of abundance of spirit, as Christ did in time of the hour of darkness, to show the excellent use of repetitions (in this case), and to clear fervency of spirit when a man would settle, and assure any good to the soul.  
Amongst other things commended to God, David's soul hath a chief place in this verse read. In which be pleased to consider,  
1 Davids confession of God.  
2 David's profession for himself.  
His confession is his foundation, and his profession is his building upon it. We cannot build upon God except we know him. David (through the mercy of God) knew him: and thence makes use of it in confessing him, 

1 For sovereignty to be his (Lord). 
Redemptoris jus 2. 1 Propinquitatis. 2 Proprietatis.   
2 For the sign of it (thou hast redeemed me); for he had the right of propriety to him. Master's might redeem their servants, and Lords their vassals.  
3 For his veracity (O Lord God of truth) thou hast promised to deliver me: and thou hast been as good as thy word.    
Hence I might discourse unto you of God's Lordship over his people: and therefore that they must walk before him with fear, and trembling, as those that must give an account unto him of all their do. I might discover more fully the use that God makes of his Lordship: not to tyrannize, but to deliver poor captives; which is an excellent precedent for those in high places. I might press the condition that God's people are subject unto, to be in bondage to miseries: and the footing we have in God for our rescue, that he is a God of truth, and will be as good as his word without exception.  
But I pass these things; and only pitch upon David's profession for himself (into thy hands I commit my spirit). From whence I present three particulars; 

1 The Nature of the soul.  
2 The Castle of the soul.  
3 The Care of the soul.    
For nature, you learn that the soul is a spirit. 
The nature of the soul: It is a spirit.  If you refer the word (Spirit) unto a man, it signifies six things in the Scripture. 1. The hid man of the heart: as when it is said, 
Joh. 3.6.  that which is born of the spirit is spirit, that is, is the new creature, the spiritual part of man. 2. It signifieth Conviction, as when it is said of reprobates, that sin unto death, that they are made partakers of the Spirit, 
Heb. 6.4.  that is, they are convinced of the truth of the Gospel. 3. It signifies Sanctification, as when David prays, 
Psa. 51.11.  renew a right spirit within me, that is, give me a sanctified soul that I may go right in thy way. 4. It signifies Extrordinary graces, as when it is said of Stephen that he was filled with the Spirit, that is, 
Act. 6.5.  he had extraordinary gifts, and graces. 5. It signifies the Gospel, 
2 Cor. 3.6.  as when we are said to be Preachers of the Spirit, that is, of the Gospel, which brings life to the soul. 6. It signifies authority, as when Paul saith, when ye are gathered together, and my spirit, 
1 Cor. 5.3.  that is, by virtue of my authority. But among the rest it signifies the soul, as when Christ saith, Father, 
Luk. 23.46.  into thy hands I commend my spirit: and Peter saith, that Christ, by Noah, 
1 Pet. 3.19.  that Preacher of righteousness, preached unto the spirits that are now in the prison of hell: 
Heb. 12.9.  and the Apostle to the Hebrews calls God, the Father of spirits. In all which places the word spirit signifies the soul.  
Ob. You will say then (it may be) that the soul is God, because God is a spirit. 
Joh. 4.  Sol. But it follows not, because the soul is a created spirit, but God is uncreated: God is a simple spirit without all mixture, but the soul is compounded of a present being, and a possibility not to be, if God please. Yet for all that, the soul is the more excellent for being a spirit as God is: because in it, it resembles God in his Immortality for time to come: 
A part post. Gen. 2.3.  whereof there are three arguments in the creation of it: That it was, as it were, breathed by God into man, and therefore more heavenly; and that it was breathed for the breath of lives, 
Lives is spoken dually.  to signify the life of it hereafter as well as here. Therefore Christ's convincing argument makes for it, 
Mat. 22.32.  that God is not the God of the dead but of the living: therefore though Abraham, Isaac, Jacob be dead in body, yet they live in spirit: 
Domus viventium.  in which respect the grave is called the house of the living. Use. 1  
Hence give me leave to make a threefold exhortation unto you. If the soul be a spirit, provide spiritually for it: Join it to him that is spirit: and think of a better place for it then here. First, provide spiritually for it. If a child ask a father bread, 
Matth. 7.9, 10.  will he give him a stone? If he ask him a fish, will he give him a serpent? will he not provide for him according to his nature? Deal you no worse with your souls, and it will be the better for you. I read of an usurer, who loved his bags so well, that, when he died, he chewed, and swallowed, and being asked the reason; he said, that he was eating up his money: and when he saw that he must die, he offered all to his poor soul, to stay with him. This was a poor provision. Be you wiser; and seeing your souls are spirits, let them have spiritual provisions out of God's Word.  
Use. 2 Secondly, seeing the soul is a spirit, join the soul to him that is a spirit. 
Simile nutritur simili.  Every thing is nourished with that which is proportionable unto it. The Lamb, so soon as it is yeaned, runs to the sides and dugs of the Ewe: and the Chicken, newly hatched, covets the warm body and feathers of the Hen, without which it thrives not so well: so let your souls run to God that is a spirit. He is the father of spirits, who will provide for all of his image and superscription. The Apostle hath an excellent expression, He that is joined (or glued as Joiner's do boards) to the Lord, is one spirit. 
1 Cor. 6.17  It would be a glorious privilege to be one spirit with God, that we may be made partakers of the Divine nature, 
2 Pet. 1.4.  in the efficacy of it for our salvation. This is the way, join your souls to the Lord. They are joined to the world, and so they rot in a thousand vanities. They are joined to the flesh, and so they perish in sin. Oh let them be joined to the Lord by faith in Christ, working by love, and then, with the whole Church, 
1 Cor. 12.12  they shall be called Christ, and, according to their measure, they shall far no worse than Christ did, 
Rom. 8.17. Luk. 24.26.  first to suffer, and then to enter into Glory.  
Use. 3 Thirdly, seeing the soul is a spirit, think of a better place for it then here. You are apt to say with Peter, 
Matth. 17.  Master, it is good for us to be here: let us build Tabernacles. 
Eccles. 12.  But Solomon tells you, that the spirit returns to him that gave it. Let it learn the way now by having an heavenly conversation: for it was not made for low places. Fire is the driest, and lightest element, and it desires to be above; and therefore it will burn up all combustible matter which lieth in the way: So, your souls are the divinest parts; where should they desire to be, 
Phil. 1.  but to be dissolved, and to be with Christ? therefore secure that place for them. Be acquainted with God's infinite love, and mercy in Christ. Rest with confidence upon those merits, and that intercession which are presented to God the Father in your room. Love the Lord and the appearance of the Lord Jesus Christ. Walk before God, 
2 Thes. 3. Gen. 17.  and be upright: That, when you die, you may be received into an everlasting habitation, a place suitable for an highborn spirit. Consider the order of creation, and disturb it not God hath set the heaven above, and the earth beneath, and hath so framed us, that our heads, and our hearts are above, to think upon heaven, and to love, and move to it; and our feet, and heels on the earth, to teach us to set earthly commodities at our heels, as the newborn Christians laid their money at the Apostles feet. 
Act. 5.  It is fearful to see how ungodly men do disorder this course. They set heaven at their heels, and all earthly glory at their head, and heart, by thought, loves, and a thousand embrace, as if heaven were below, and earth above. But take you heed. This is not the way to secure your souls; they are spirits, and should have better places than you lodge them in. If you will be so earthy, and neglect your own salvation; there is a worse place, even that where Judas is, 
Act. 1.  since he went unto his own place, where is weeping, and wailing, and gnashing of teeth.  
Thus you have the nature of the soul: now consider the Castle of the soul, 
The Castle of the soul is God's hands.  God's hands (into thy hands). Mark then, that the safety of a soul lies in God's hands. Properly, the hand is an outward bodily instrument for actions and executions. But when it is referred to God, he hath three sorts of hands, Correcting, Revenging, and Protecting hands. His correcting hand is spoken of in these words; 
Psal. 38.2.  Thy hand presseth me sore, that is, thy correction. His revenging hand is spoken of in these words, 
Jud. 2.15.  The hand of the Lord was against them for evil: that is, his corrections, and judgements were out against them for their sins. But his protecting hand is of two sorts, Eternal, and Actual. The eternal protecting hand of God is the counsel of his will. Of this it is said, that the Jews did to Christ whatsoever Gods hand, and his counsel determined before to be done, and no more. This is a safe hand, without, and above, exception: for as many as were 〈◊〉 this hand, and so, ordained to eternal 〈◊〉 believed. It will preserve them to his everlasting Kingdom. The actual protecting hand of God is either Extraordinary, or ordinary. The extraordinary protecting hand is that which he holds over some, and but at some times: as when it is said, 
Ezek. 1.3.  the hand of the Lord was upon Ezekiel, that is, the spirit of prophecy to guide, and protect him in his prophetical way. The ordinary protecting hand of God is threefold: either General provision, 
Psal. 104.28  whereof the Psalmist speaketh, thou fillest with thy hand every living thing, that is, thou providest for them: or special favour, whereof Luke speaketh, 
Luk. 1.66.  and the hand of the Lord was with him; that is, God's special favour was with John Baptist from his infancy: or the spirit of strength, as when it is said of Elias, 
1 King. 18.46.  the hand of the Lord was on him; that is, he strengthened him with boldness, and protected him against Ahab and Jezabel. The issue is this: when God doth provide for, favour, and protect the soul, therein lies the safety of it. And it is no wonder when you do consider what manner of hands Gods are. 
What manner of hands God hath.   
They are Holy hands. They touch nothing in love, but they are the better for them. As when God sent an Angel with a coal from the Altar, to touch the lips of the Prophet Esay, 
Esa. 6.  he was the better for it, and was very willing to go on his prophetical errand: so, much more, when God toucheth our souls, shall they be filled with all grace, and goodness, of which they are capable. They are loving hands: 
Cant. 2.  therefore the Church cries out to Christ, put thy hand under: As when Ananias put his hands upon the blind eyes of Paul, 
Act. 9  they cured him, and scales fell from his eyes, and he saw plainly: so when God toucheth our souls, acts of grace, love, and bounty follow. For love strives for such acts, and all safety. They are powerful hands. The little finger of the Lord is above all: 
Rom. 8.  therefore, if God be on our side, who can be against us? His hands will guard us by a mighty power in all good. Lastly, they are blessing hands. As Christ, when he was to ascend, lift up his hands and blessed his disciples: 
Luk. 24.50.  so God's hands are blessing hands. If he touch the Mountains, they shall smoak, as the Psalmist hath it: so if God do but touch our souls, the send forth the fumes of God's grace and glory. Therefore seeing Gods hands are holy hands, loving hands, powerful hands, and blessing hands; it is no marvel that the safety of the soul doth lie in God's hands.  
Use. 1 Let this thought (I beseech you) breed a caveat, and an exhortation. First, take heed lest you put your souls into any hands else. We may find mad courses amongst men in the Church. Some put their souls into the hands of their senses. They will live where they can see, hear, feel, taste, and smell, and further they will not go to save a soul. This makes them carnal, sensual, and brutish. Others put their souls into the hand of reason. They are like the ancient Quaeristae, who would go in Religion no further than reason guided them. Others put their souls into the hands of the world. If that can dandle them happily upon the lap of it, they look for no more: though at that time that the world leaves them, 
Animula vagula blandula, quae nunc abibis in loca?  they cry out as that Emperor did, Alas, my poor silly, wand'ring soul, whither now away? what will become of thee? Nay, others put their souls into the hands of the Devil, and do not know it. They walk in their own counsels, and follow their own lusts blown up by Satan. All these are but slippery places. Therefore (Good Christians) take heed that ye put not your souls into any of these hands.  
Secondly, be you exhorted to be such, as may hope for such hands. You will not put foul things into fair fingers: nor foul souls into the hands of that God, whose eyes cannot endure to behold iniquity, much less his hands to touch it. We had an holy man, 
Mr. Bolton of Northhamptonshire.  who lived amongst us. When he had all his children about him upon his deathbed, he charged them, that they should be careful not to appear before God, with him, without regenerated ●●●● s. He knew, and saw, that there was no presenting of them into God's hand without purity. If we come unclean to him, it will be woeful in the latter end. If God shall say, I will not touch you, this will kill in the day of death, and judgement.  
Oh, think upon this, ye that forget God You that live in Associated Counties, or in the strongest Garrisons, can do something to send out Troops, after Troops (with a little pay, or pay now and then) who do with freequarter and contribution, eat up all places where they come. In the mean time, you (altogether insensible of the miseries of your brother Joseph) can live in all luxury, lechery, and pride, (I mean too many of you). Take heed. I wonder, what kind of souls you will commend to God when you die; if they be in that state, and posture wherein you live! I pray God be merciful unto you, 
Act. 8.22.  if it be possible your sins should be forgiven you. For God's clean hands will not receive unclean souls.  
We have thus viewed the Nature of the soul, and the Castle of the soul. The nature of it, is, to be a spirit: the Castle of it is, to be in the hands of God: but now we are come to the care for the soul. David gives a Precedent of the best care of it in type, and Christ makes it good in truth: both of them commit it to God. Paul saith, 
2 Tim. 1.12  I know whom I have trusted, and I am persuaded that he is able to keep that which I have committed unto him against that day. It will be well for all of us, if we can take the same care for our souls as these have had. Lay it to heart, that we must have a care of, and for the safety of our souls. 
The care of, and for our souls. Deut. 4.9.   
This is commanded by God, when he saith, Keep thy soul diligently: and it hath been practised by God's people. Jaacob, when he was wonderful busy before his death, in his prophetical will, looks unto his soul, 
Gen. 49.6.  and saith, my soul, come not thou into their secret. He would be loath his soul should be in traffic, and trade with such ungodly, cruel men, as Simeon and Levi; though they were near, and dear unto him. And David was at it again, 
Psa. 25.20.  and again. He pleads with God, O keep my soul: and, when he saw it out of order, 
Psa. 42.5.  he chid it, why art thou so heavy, O my soul, why art thou so disquieted within me? And when he saw it backward to do its duty to God, he calls out unto it; 
Ps. 103.1, 2.  My soul praise the Lord, and all that is within me praise his holy name. My soul praise the Lord, and forget not all his benefits. This shows what care he had for his soul, and so must you (Christians).  
You will put me to a double question; when we must have such care? and why we must have this care for our souls? You must have this care always. Satan is a great Merchant for souls. What ever he pretends, he means the soul. He will offer the lust of the flesh, the lust of the eyes, and the pride of life, but he means the soul. He takes unmatchable pains for souls. He compasseth Sea and land to make a proselyte: he compasseth the earth to and fro, to catch at advantages. He adventures all he usurps for souls. As he said to Christ, All this will I give thee, 
Matth. 4.  if you will fall down and worship me: so he will offer you any thing, let who so will perform it. He makes his riches lie in souls. If thousands fall into sin before him, and ten thousand at his right hand, than his riches come home; Therefore it behoves all good Christians to have a care of their souls.  
As you must have a care at all times of your souls; so especially when prosperity, adversity, and death comes. Prosperity comes with a cup of deadly wine to poison you: As at that time when the persecution of the Primitive Church did cease, and days of ease came in, there was a voice from heaven heard, saying, 
Hodie effusum est venenum in Ecclesiam.  this day poison is poured out into the Church; so when prosperity comes, look to thy look to thy soul that it be not bit with a Cockatrice. Adversity comes with a ghastly countenance to affright us from God: and therefore, as Job cast his eyes from his troubles to God, and said, though thou kill me, yet will I trust in thee: so must you for the good of your souls. Death comes and brings a Catalogue of sins reaching from one end of heaven to another. Lose the soul now, and lose it ever. He is not the best Archer that draws the strongest Bow, and shoots the longest length, but he that gives the best lose: so he is the best Christian who hath so lived that he doth die well. Therefore be sure to have care of your souls in prosperity, adversity, and when death comes.  
If you will ask me, 
Reasons.  why you must hav● such a care of your souls? There is good cause why. Because it is more to make soul good now, then to create it at first. Then there was only God's consultation, 
2 Cor. 5.19 A participle of the present time, signifies a continual term of time without intermission.  Let us make man, and his resolution and fiat, let it be done, and it was so: but now, God was in Christ, Reconciling the world unto himself. He was about it, and is doing of it still, and will never end till the world ends. By how much harder it is to make a soul good, by so much more you must care for your souls. Secondly, 
Matth. 16.  nothing can make up the loss of a soul. Christ saith, What will it profit, if a man gain the whole world and lose his own soul? All that cannot make it up to us. By how much greater the loss of a soul is, by so much greater care must you have of your souls. 
1 Pet. 1.18, 19  Thirdly, the soul is not redeemed with corruptible things, as silver, and gold, but with the precious blood of Christ. By how much more precious the soul is, by so much more must you care for it. Fourthly, there is no proportion betwixt the whole world, and the soul: Satan will give all ●● r that, 
Matth. 4.  and think himself to have a ●● odd bargain, as you see in his offer to ● rist. That which is more worth than ●● e world you must have a special care ●● f: and such are your souls. Lastly, if you ● ose your souls, the loss must be made ● p not only to you, 
Mic. 6.6, 7.  but to God whose ● hay are: and I pray tell me, wherewith ● ill you come before God, and bow your ●● lves to the most high God? Will you come ● efore him with  offerings, with Calves of a year old? Will the Lord be pleased with thousands of Rams, and ten thousand Rivers of Oil? Will you give your first born for your transgression, and the fruit of your body for the sin of your soul? All will be found too little to make up the loss of your soul to God: and surely, that which is not in the power of man to make up, if he lose it, must be kept with all care.  
Use. 1 Weigh therefore the truth of which I have convinced you, and try your cares for your souls, and be provoked to be more careful. 
Hos. 4.15.  Though Israel play the Harlot (saith Hosea) yet let not Judah sin; and though all the world be careless, yet be you careful of your souls. 
Josh. 24.15  When Joshuah saw the wickedness of Israel, he said, Choose you this day whom you will serve; but as for me, and my house, we will serve the Lord: so say you, let others suffer their souls, like Lambs-grease, to melt away in sin; yet I will have a care, yea, I will have care to keep my soul by God's hands.  
Ob. It may be, you will say, you have thi● care of your souls, what ever men may think. Sol. Then try, and see impartially wha● you most pitch upon. If a man could se● the whole care of men, what could he find? One cares for the back, another for the belly, a third for worse: but who cares for the soul? That lies rotting in a thousand lusts, though thou knowest not how soon thou shalt say to corruption, thou art my father, and to the worm, thou art my brother and sister. Indeed you come to the Congregations, pray devoutly, hear reverently, note diligently. But will ye be all ear? All for carrying in, nothing for carrying out from the strength of prayer, and preaching? To eat much, and have no evacuation will soon stifle, and suffocate nature: so the poor soul will be choked, if, from the strength of what it feeds upon, it do not work for the Grace of Christ, and against the sins of nature and life. Therefore try, as you love your souls, try your care.  
Use. 2 Secondly, be provoked to be more careful for your souls, and, as Solomon saith, 
Prov. 4.  Guard thy heart with all diligence; so say I of thy soul, which is all one. Say as one when he was tempted to do fearful things against himself, Had it not been for this soul, I had not been here now. Charles the fift, when he was solicited by a great Counsellor, Antonius de Lena, to cut off all the petty Princes of Germany, and then he should rule alone, 
Anima, anima.  cried out, My soul, my soul. Nay saith that Tiger, if your Majesty have a soul, give over your Empire. The Emperor had a care of his soul: this bloodsucker had none. God keep our King, and all Christian Princes from such Counsellors in these distracted days, and ever. Let men prise souls at never so low a value; have you a care of yours.  
The soul is for Christ to live in by faith. The soul is the Master-wheel of all our acts. The soul is the chief seat of the image of God. The soul is the maker of all our actions good, if it be good itself. So much good soul as is in every act, so much goodness is in it. Therefore care for your souls.  
Remember that Christ died for souls. He emptied himself of glory for souls. He sweat drops of blood for souls. He cried out, I thirst, for souls. What? He that endured so much, could not he endure a little thirst at the last? Yes; yes. He thirsted that all the prophecies might be fulfilled for the good of souls. 
Esa. 53. How we must care for cur souls.  He made his soul, a sacrifice for sin for souls. Shall he do so much, to show so great care, and will not you care a little for your souls?  
Q. It may be you will ask me, how shall I care for my soul? A. I answer, do what thou canst to get it out of nature's claws: a kind mother is turned into a cursed mother-in-law. Oh put off concerning your conversation in times past, the old man, and put on the new, yea, be changed in the spirit of your minds. Let Christ dwell in your souls by faith for this work. This hath a preserving power, to keep thy soul from rotting, 
Joh. 3.16.  he that believeth shall not rot and perish. Keep thy soul from the lusts of sin. Put it to a daily task by meditation, and prayer: for an idle soul will be a sinning soul. 
2 Sam. 11.  Let thy soul work all her works before God: think that he stands by with a Pen of Iron, 
Jer. 9  and point of a Diamond, to engrave all thy sins, and virtues for memory. Acquaint thy soul with death. 
Job. 18.14.  This is the King of terrors, which will rouse thee from the dead sleep of security. And lastly, 
2 Cor. 8.5.  Give thy soul to God in Christ. O Lord, when thou committedst my soul to me in Adam, I lost it. Oh trust me no more. As thou wilt not trust me with my life (for thou hast hid my life in Christ) so trust me not with my soul. Thou hast bought it with a price: 
1 Cor. 6.  therefore I humbly, and hearty, and trustingly, commit it it into thy hands: oh keep the soul of thy servant.  
Now the God of Peace trample Satan under your feet shortly, for the good of your souls: and he sanctify you in body, soul, and spirit, that ye way be found blameless in the day of our Lord Jesus. Amen.  
Glory be to God on high, and in earth Peace, and good will towards men.  
FINIS.