THE Protestants Practice, Or the Complete CHRISTIAN.  
BEING The true and perfect way to the Celestial Canaan.  
Necessary for the bringing up of young and the establishing of old Christians in the faith of the Gospel: The use whereof in Families will preserve them from the Errors of the Times.  
By a Reverend Father of the Church of England.  Deut. 6.6, 7, 8, 9 And these words which I command thee this day shall be in thy heart, etc. Pietas Sapientia summa est. 
LONDON: Printed by M. S. for Lodowyke Lloyd at the Castle in Cornhill. 1656.   

To all the truly Religious Protestant LADIES AND GENTLEWOMEN In the County of Glamorgan, or elsewhere:  
Most Noble Ladies.  
AUGUSTUS being invited by a private Gentleman to his house, and but slenderly entertained, far below the Majesty of so great an Emperor; instead of thanking him, gave him a secret but a smart check for it, Nesciebam me tibi tam familiarem esse, I knew not (saith he) before that we were such familiars. Though Augustus like your Ladyships might justly task and check me for my overboldness in commending this Babe of Providence unto your Protection, yet I am more than confident when I reflect upon your Ladyship's candour and goodness (not to mention any other of that golden chain of Heroine virtues wherewith you are in the highest measure beautified and adorned) that the presumption of these my addresses unto your most noble Ladyships, will be no less then favourably excused, if not graciously accepted: In regard whereof I cannot but conceive myself highly honoured at this juncture of time to be in a capacity to serve ye in presenting this Christian Orphan to your Ladyship's most gracious tuition. And indeed I should be very much wanting in my duty, by being accessary to the worst of vices (Ingratitude) if upon the uninterrupted continuance of so many liberal expressions and indulgent effects of your favours and bounty towards me, had I buried them all in silence by omitting the present opportunity so strangely offered, as to the Dedication of this Treatise, which together with all my best services I once more humbly recommend to your Ladyship's Acceptation, Perusal, and Patronage, not thereby presuming to inform ye of any thing you know not, or confirm you in any thing you scruple at, for I am too mean an Orator to give ye Characters correspondent to your Ladyship's merits; 'tis as far above my ability, as I am below your Eminency: I must therefore do by your Ladyships, as the Ancient Heathen did by the Images of their Gods, on whose heads when by reason of their height they could not place the Crowns offered to their Deities, they humbly laid them at their feet: ever vowing my constant prayers for your Ladyship's Improvement of all virtues and saving graces in order to the eternity of glory, it being the height of my Ambition so to prostrate my endeavours and express myself as I am  
Your Ladyship's most humble Votarist. Athanasius Davies.   

To the READER.  
Reader;  
IF thou dost but enter into a serious consideration of the world, the deceitfulness of Riches, the shame of Pleasures, the folly of Sports, the inconstancy of Honours, the danger of Greatness, and the strict Account thou must one day give for All, thou must needs with Solomon confess and acknowledge all this worlds Magnalia, to be but Vanity of vanities, and all but vanity. Divert thy course then, and (do as the Wisemen did) go another way; Trade for spiritual Merchandise, travel towards Heaven, Labour far the meat that perisheth not, search diligently for the Pearl of the Gospel, Seek the Kingdom of God, and the righteousness thereof: account nothing so precious as God's favour, nothing so fearful as his displeasure, nothing so hateful as sin, nothing so  as grace.  
Remember thou art a King's Son (said Menedemus to his Pupil) Remember thou art the King of King's Son (say I to thee, Christian Reader) Think not, speak not, act not any thing unworthy of thyself. The consideration of this Dignity, made Theodosius to thank God more that he was a Christian then a King, Moses to refuse the Crown of Egypt, David to desire the place of God's Doorkeeper, and Paul to make a base account of all things in this world. The consideration thereof (I say) made Abel to sacrifice his sheep, Abraham his Son, Joseph to fly Adultery, and the 3 Children Idolatry, Nehemiah Tyranny, yea all God's Children to abandon impiety. See then that thou behave thyself in all things like thyself. Beware of temporary faith, partial obedience, mercenary love, pretended zeal, legal sorrow, and feigned Humility, these have the form, not the power of godliness. Except thy righteousness exceed that of the Pharisees, thy spiritual sacrifice that of cain's, thy confessing of sins that of Pharaoh's, thy fasting that of Ahabs, thy weeping that of saul's, thy reformation that of Jehn's, thy compunction and restitution that of Judas, thy believing that of Simon Magus, thy fear and trembling that of Felix, thou mayest have a name that thou livest, and yet art dead; thou mayest be said to travel towards Heaven, yet never arrive thither. Remember Lot's wife: Beware lest a promise being made, thou seem to come short of it: Work out thy salvation with fear and reverence: Love God's House, honour his Ministers & Messengers, forsake not the public Assemblies, as the manner of some is. 'Slight not Christ's Ordinances, desire to be with him, pray hearty unto him, depend on his providence, be content with thine allowance, patiented under corrections, and above all things reverence his sacred word, meditate therein day and night, let that be thy counsellor, the director of thy ways, thy comfort in calamity, a Lantern to thy feet, and a light to thy paths, there Old men may learn Instruction, and Young men Reformation, and all, edifying knowledge to their eternal salvation. Next to these sacred Oracles of God, I commend unto thy reading this Breviary of Divinity, entitled The Complete Christian, comprising the chief grounds of Christian Religion; be not over curious and inquisitive to know the Author's name, whose ability is much above his ambition. The fear of envy & some other ill consequences at present, press a concealment, and have denied a subscription to the Book, which if thou dost (good Reader) but diligently read and peruse, thou shalt find it for Order Methodical, for Matter Judicial, for brevity compendious, for plainness perspicuous, for use precious. Buy this truth therefore, but sell it not, read well this little Book, and forget it not, for thou shalt buy much for little cost, and read much to thy great gain. Let it be thy guide and thy counsel, and thou shalt hardly do amiss. What further profit thou shalt reap therein, give God the more praise, and remember the Publisher in thy prayers, who offereth both life & labours to further thy salvation.  
A. Davies.   

EDitus è fausto puer est hic pectore parvus,  
Et vium Coeli dulce repentè bibit.  
Infantem pulchrum nutrivit docta Minerva.  
Atque Deus tenero mox benedixit ei.  
Hunc peperit faetum Mater Sanctissima Nostrae  
Ecclesiae Mammas saxit & ipse duas.  
Haeres & pariter mandns è pneumate sacro  
Nobilis est natu dignus habere gradum  
Tu graduatu, eas subitò quo Trina potestas  
Permittit miseros te revocare viros.  
Tu contra canctos reprobos sis lamine testis  
Durus in ignavos qui tua ditla negant  
Contra Schismaticos sis semper testis acerbus  
Illos quo pudeat de servisse fidem.  
Denique qui temnunt Sanct●ssima dogmata Matris  
Contra illos firn è bella benig●ia ge●as   

Indoctos doceas, peccant. Vulnera sana,  
Et derisores corrige, frange minis.  
Vtilis es pueris puer, es magnalia tractans  
Et magna Annoses fertilitate doces.  Aetatis suae. 8●. Ed Davies.  


GOds Spirit moved on that water's face  
Wherein was found this pretty Babe of grace;  
As soon as there they did him but baptise,  
He strait began Christ's flock to catechise.  
His Infant lisping is pure Eloquence,  
His lips drop Honey, his breath Frankincense.  
Three of our Senses these may well delight,  
And its perusal the Internal fight.  
And to the Sense of our true inward feeling  
Here is an Object for our sick soul healing.  
Some Quere's quarrels breed, some jests some sadness,  
But these produce our inward peace and gladness.  
These are Divine penned catechetical  
All Orthodox, not one Schismatical.  
This is the marrow of Theology,  
And the Elixir of all Piety.  
Of Law and Gospel the pure quintessence  
And the true March●fit extract from thence.  
It is the powder that turns brass to gold,  
Revives the New man, & dost oy the O●d.   Aged 86. Ed. Davies.  


THus Anchored may I live and die,  
Fraught with secure Divinity.  
Whilst Babel-builders do devise  
Unto themselves a thousand lies,  
Wether cock souls that float upon  
The waters of Religion,  
Whose Moon-like fancies are become  
The zealous bane of Christendom.  
Wilfully blind they tear and rend  
The seamlesse Coat of Christ: intent  
To Sects; they do make that their sport  
Which ought to be their only Fo●t.  
Dow-baked prosessors, who to shun  
Rome's Rocks, into flat Atheism run.  
Unninged and hover they fall  
To Hellish errors: these they call  
Religion reformed; mean while  
The Turk doth laugh, the Jew doth smile.  
But here with safety sail, ne'er here  
Shipwreck of Religion fear.  
This Pilot Primitive may refine  
A two-three-four hourglass Divine.  
Wherefore to thee (fixed Protestant) I give  
This Counsel: read, practise this Book, & live.   Tho: Morgan.  

On the solid Author, and the Publication of this Piece.  

MIstake not Reader, here's a Catechism  
That's Orthodox no Heresy, no Schism,  
Nor new-light drops, from the Seraphic pen,  
Here's milk for children, yet strong meat for men.  
Thus to all Readers all things; he doth fly  
Low to the unlearned, to the learned high.  
Blush Sons of Impudence! of little wit,  
And less true Gospel-knowledge! it ●s fit  
You should turn Catechumen. (No disgrace  
To sing your Palinode) your looks to grace  
These lines we beg not. Your Owl Eagle sight  
They'll dazzle; you'll one day confess his light.  
Let either Ford, or Bridge, or Minster come  
And view't; here's neither whey, nor froth; nor scum.  
Concocted to Elixir here is Cream  
(Sound nutriment) in this pure Nectarstream.   Tho. Wilkins.  

Upon the Author. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  

CAll for the Conjectors, and let them try  
Each Species of Physiognomy;  
Judge Intercisions, Stars and Crosses, all  
Speak this year to Books Climacterical;  
What then? this (instar omnium) doth comprise  
The Quintessence of all, approved Excise.  
Astrologers their Credit once may save  
Pry its Nativity, and Judgement have,  
Th' Ascendant with a Fortune, Planets be see  
All dignified, none in their Cadency;  
Who views this face of Heaven (they say) may see  
This the Paragon of futurity.  
Writers have their exit, from hence must all  
(Like the next year) be turned Platonical,  
The revolutions inexpired. Now try,  
What you can guess by your Ouroscopy  
Physician, try symptoms, pulse, and all,  
Inspect each region of the Urinal,  
Their doom; in truth each tin panized story  
Would wear an Age, much more one Century  
Of Books; this spares the labour and will lap  
The Gangraened and the luxuriant tap.  
The blazing Meteor which did impend  
Did point the Babe, this with a different end.  
As a wise Pilot steers the way to Joy  
Where he transcended; nothing can annoy  
(Though Preachers silenced) our heavenly passage  
To the port of rest, each by his steerage  
Hath access to the Celestial Throne,  
Though to the Prototype High-Priests alone.  
He that with the Interrogant did conspire  
To burn all Books in the Censorious fire  
Plutarch excepted; would gladly reverse  
This Sentence, & command to bring his hearse  
That he for one might make the Company  
(If living) would subscribe his destiny  
This to preserve. As the diffused light  
Filled one Horizon, and the other night;  
At last it was contracted to the Sun,  
The fourth day's work of the Creation.  
So, what the Universe hath, be't grace or wit;  
This Author hath Epitomised it.   Whitgift Gibbons  

Upon the Author's catechistical Paraphrase of our English Church-Catechism.  

THis nameless (blameless) Author in each line  
Presents a piece o'th'Gospel Preached. Divine  
Instructions all throughout: 'Tis best perused,  
When unto practice in our lives reduced.  
That Sermon is well heard, that Book well read  
Whose Subject, Use, and Doctrine's practised.  
These times pretend new lights, reformed times,  
But did we act those virtues, shua those crimes  
This Author points us out, then should we be  
The Great Exemplars of Christianity.  
What Councils, Fathers, Schoolmen, all Divines,  
As well of Ancient as of Modern Times,  
Have studied, writ, read, preached & Catechised,  
This Author hath couched and Epitomised.  
This Author (Moses like) Anonymus  
To Pharaoh, and his Daughter, and to Us,  
The Way unto All happiness and bliss  
Mercurius-like describes; which if we miss,  
Who is most Ignorant cannot pretend  
Want of a Guide unto his Journey's End.  
May God a Blessing add, and Sanctify  
This Bible to our Souls Eternity.    


A PRAYER for the Sabbath: OR LORDS DAY.  
ALL possible praise, and thanks be given to thee, O most gracious God, and merciful father, for all those most holy and helpful means of grace, which it hath pleased thee to appoint for the sanctification & salvation of corrupt and sinful man: Amongst other means we bless thee (O Lord) for this as for a principal and special means which contains many other in it, even thy blessed Sabbath.  
Magnified for ever be thy wisdom and goodness, who (foreseeing how this wretched world would fill the hands, yea, and take up the hearts of us earthly-minded Creatures) hast been pleased, by a perpetual Law, written with thine own finger, to set apart (for thine own self, & for our souls) one day in seven, wherein we being called out of the world, and having our minds taken off from all earthly businesses (on that day forbidden us,) may delight ourselves in thee our God, being joyful in thy House of prayer, and have our conversation truly and wholly in Heaven, and all heavenly exercises.  
Have mercy upon us (O Lord) in regard of that light estimation, that worldly and vain misspending of this precious time, whereof we have been so often and so deeply guilty heretofore; and put thy Spirit into us; we beseech thee to incline our hearts for the time to come to keep this Statute, 
Ezek. 36.27.  and to cause us to observe this great Commandment.  
And (first of all) enable us we pray thee, unto a meet preparation for this day's service; help us (for that purpose) so to examine our ways and carriage the week past, as to repent truly of what hath been amiss, and to renew our Covenant for a better carriage the week following: Assist us (withal) for the through purging of our hearts from those dregs and defilements which the world hath left behind it; as also for the stirring up of our souls by heavenly meditations and prayer, that so we may come with devout minds, and hungering hearts into thy Sanctuary, as those that (being poor, and blind, and miserable, and naked) stand in great need of thy provision.  
Grant moreover, O Lord, that coming in due time, and in a reverend manner into thy Temple, our care may be attentively, and without distractions of mind, watchfully and without heaviness of heart, devoutly and without dulness of spirit, reverently and without uncomeliness of carriage, to abide in thy presence, and (for the whole time) to attend thee in thine Ordinances. Make us mindful (afterward) of those private exercises, reading, repeating, conferring, meditating, praying, whereby the public may be made more profitable to us, and powerful in us. And let us not forget (according to the time and ability we have) to meditate upon thy Creatures, but (this being the day wherein it pleased thy Majesty to put thine hand first for the making of them) let it be our day also wherein to thy praise and honour to remember them; especially let us not forget upon this good day, those labours of love, and charitable works for our brethren's good, which thou (O Lord) forgettest not. 
Heb. 6.10.  And while we do good to their bodies, let us not be unmindful of that which is the greatest matter, the doing of all the good we can unto their souls. That all this may be done the better grant we may abstain the day throughout not only from vain pastimes, and sinful practices, but also from those every days works and words and thoughts (more than truly necessary) whereby we shall use, as our own, any part of that sacred time which thou, O Lord, hast set apart wholly and only for thyself. Help us (O Lord our God, without whom we can do nothing) by thine own strength thus to observe thine own time: Sanctify us that we may sanctify it unto thee, and be (our selves) sanctified by it, it being made to us, as it is to all good observers, a blessed day by all the exercises thereof, blessed to our use and spiritual advantage. And let this work of sanctification (by the service of this day as a special means) be continued still, and more and more perfected in us, till we come to that place, where perpetually resting from all our labours, we shall enjoy an eternal and all-satisfying Sabbath with thine own glorious Majesty, and thy blessed Son and Lord of the Sabbath, Jesus Christ, and that for the same Jesus Christ's sake. To whom with thee (O Father) and the blessed Spirit, for the Creation of the world this day begun, for the Redemption of the world this day finished, for the Sanctification of the world this day by the descending of the Holy Ghost fully manifested and ordinarily most effected: we acknowledge to be due, and desire to give all honour, power, might, Majesty and Dominion, both now and for evermore.  
Amen and Amen.   

A Prayer to be used before the Hearing of the Word, especially on the Sabbath.  
I Do humbly and hearty thank thee, O Father Lord of Heaven and Earth, for that I live by thy goodness and good providence in thy Church, in a Land of uprightness, wherein there is the means of grace, and that in these last days wherein it hath pleased thee to speak unto us by thy only Son, and so to make known unto me (a poor Babe in Christ, only because it seemed good in thy sight) things hide from the wise and prudent, yea from Kings and Prophets, who (heretofore) have desired to see the things that we see, and have not seen them; and to hear the things that we hear, and have not heard them: withal I do with sorrow and grief of heart acknowledge how unworthily and with how little fruit I have entertained that holy word of thine, and blessed means of salvation which thou hast in so much mercy and plenty afforded, not understanding what I have heard, for want of marking it; not remembering what I have understood, for want of making account of it; not delighting in what I have remembered, for want of love unto it; not practising what for a time I have delighted in, for want of considering the end of Preaching, and the necessity of practising; not persevering in what for a time I have practised, for want of a through resolution to hold out in a holy conversation.  
O Lord, I deserve not to escape, but to be seized upon by some grievous & heavy judgement, for neglecting so great salvation. Notwithstanding (gracious Father) since thou hast been pleased to work in my heart a love unto thy word, and a loathing of myself for my light esteeming of it (heretofore.) I beseech thee pardon my former neglect, and for the time to come, let the eyes of my understanding be enlightened, that I may know what formerly I have been ignorant of; yea, let my heart be opened, that I may receive, remember, and delight in that word of thine, which formerly I have shut out, let slip, and not regarded. Give me thy Spirit to cause me to walk in those Statutes of thine, which formerly I have not observed, and uphold me with thy constant Spirit, that I may persevere unto the end in all holy courses. This day in particular (wherein thou offerest the means, and callest me unto the hearing of thy holy word) vouchsafe to free me from all pride of heart, 
Jer. 13.15.  distractions of mind, tentations of Satan, from all drowsiness, deadness, and dullness of spirit; and withal, make mine heart, by that good disposition which thou shalt work in it, like well prepared ground, fit in the most kindly manner to receive that seed of thy word which thou preparest for it: Assist thy Servant and Minister, who is to deliver thy message, that he may speak as he ought to speak, even that which shall be profitable to the souls of all thy people, and powerful upon my soul in particular, and for that purpose; Paul may plant and Apollo water, but thou O Lord givest the increase; let it please thee so to bless the word delivered, as that much increase and good fruit may come thereby unto Jesus Christ the great Lord of the Harvest. For me thine unworthy servant in particular, let me not receive thy word as the high way ground without understanding and retaining it, nor as the stony ground, so as by reproaches or persecution to whither and be withdrawn from it; nor as the thorny ground, so as to suffer it by worldliness and voluptuousness, to be choked and deadened in me: but as the good ground, so as to bring forth much fruit, and that with patience; that so by patiented continuance in well doing, I may have glory, and honour, and immortality, and eternal life; and that, not for any thing in myself, but in and through Jesus Christ our Lord, to whom with thee and the holy Spirit, be all honour and glory, now and evermore. Amen.   

A Prayer for Advisement.  
O Most wise, most gracious, and most glorious God, I confess myself to be a poor and weak Creature, very unable and insufficient to take any such course as whereby thou shouldest have glory, others good, or myself any true comfort. Unto which weakness, much carelessness also is added, and a neglect or a negligent using of those means and helps whereby I might become more able, and more profitable in my place and calling; nor is that all, but too unadvised I am, too sudden, too rash, and so apt, both in speaking and dealing, to behave myself without that good consideration that becomes a discreet and settled Christian: And hence it is, that there is a want of that reverence that there ought to be in thy presence, of that mindfulness that there ought to be in my business, of that wisdom that there should be in my words, of that staidness that there ought to be in my carriage.—  
Lord grant that I may consider of these things so as to be humbled, repent of these things so as to be pardoned, and beg help of thee so about these things, as that they may be amended. Pardon O Lord these and all other my sins: Amend (O Lord) these and all other my imperfections: Grant that (casting away all carelessness) whatsoever my hand findeth to do, I may do it with all my might; withal grant, that (observing the over-forwardnesse and freeness of my nature in every thing) I may be so much the more careful and watchful that nothing may be done rashly: Above all things, let me not be rash with my mouth before thee, but (besides that) since of every idle word that I speak, I must give account at the day of Judgement, Lord help that my mind may be so set a work, before the moving of my lips, as that I may speak nothing to thy dishonour, others offence, or my own grief and shame— Yea grant that I may ponder the paths of my feet, and so study all my carriage, as that my rashness may not be seen therein, but my Rule (if being framed according to the good direction of Religion and reason) and that I may not hasten with my feet, and so sin, do thou (O Lord) see to it that my soul may not be without knowledge but so endued with it, as that both the inner and the outer man may be ordered by it. Let faith and Religion guide my reason, and sanctified reason my affections, and well-ruled affections set a-work my senses and members; that I may so speak, and so do, as one that must give a (strict) account; and so, as that I may give a (good and comfortable) account of both; and all this for Jesus Christ's sake, in whom thou givest to all liberally, and upbraidest none; to whom with thee (O Father) and the Eternal Spirit, be all honour and glory, both now and evermore. Amen.    

QUESTIONS AND ANSWERS upon the Church-Catechism.  
Question 1. WHat is it that Christian Children should consider of in the first place?  
Answer. That which their very name puts them in mind of, to wit, their Baptism.  
Question 2. What is the special thing that they are to consider of in their Baptism?  
Answer. Of that Vow and Promise which they by their Sureties made unto God when they were Baptised.  
Question 3. But what were those particular things which they then promised?  
Answer. First, to forsake the Devil and all his works.  
Question 4. What be those works of the Devil?  
Answer. Some are inward, and some are outward.  
Question 5. What are those that are inward and more spiritual?  
Answer. The first of them is Pride, which is when a man thinks himself worthy of more honour than is due unto him, or when he loves too well that that is due.  
Question 6. How do you know that this Pride is a work of the Devil?  
Answer. Because it is said that Satan tempted David to number the people, to wit, by stirring up his heart to that pride and vanity, out of which he numbered them, 1 Chron. 21.1.  
Question 7. What helps and means are there for the forsaking of this work of the Devil?  
Answer. 1 We must consider we have nothing but what we have received, and therefore we must not boast as if we had not received it, 1 Cor. 4.7.  
2 To pull down our Pride, we must look upon our faults and follies, as the Peacock upon his black feet, that he may not be proud of his feathers.  
3 We must know that God sets himself against all such people, and beholds every one that is proud, to abase him, Job 40.11.  
4 He that is lifted up with Pride, is in danger of falling into the condemnation of the Devil, 1 Tim. 3.6.  
Question 8. Who be those that be most apt to fall into the sin of Pride?  
Answer. Those that be young, and Novices in the world, and amongst young Scholars that be of better parts and wits; who ought therefore to be so much the more careful to avoid this sin, by how much the Devil is more busy, and hath from their age more advantage to bring them to it?  
Question 9 What is the second inward work of Satan?  
Answer. Anger, Envy, and Malice.  
Question 10. How doth it appear that these are the works of Satan?  
Answer. Because the Apostle saith, They give place to the Devil, that give place to their passion, Ephes. 4.27.  
Question 11. What help and means is there for the forsaking of this work of the Devil, and for the suppressing of anger and wrath?  
Answer. To consider these particulars.  
1 That a man in his wrath is altogether unfit to do what God would have him do, for the wrath of man worketh not the Righteousness of God, James 1.20. as appeareth in King Asa, who being in a rage, was so far from entertaining the righteous word of God, as that he did most unrighteously put the Prophet in Prison, that did deliver it, 2 Chron. 16 10.  
2 That a wrathful man is unfit for society with others, and become like Nabal, who was so froward, that a man could not tell how to speak to him. 1 Sam. 25.17.  
3 That wrath and envy cause foolishness of carriage, and shortness of days, Prov. 14.29, 30.  
4 That anger, wrath, and malice, are the marks of unregenerate persons. Now we should be as unwilling to undergo the marks as the misery of such graceless persons Col. 3.8.  
Question 12. What is the third inward work of Satan?  
Answer. Filthy and unclean thoughts in the heart, although they never break out in words or carriage.  
Question 13. How do you know that this uncleanness of heart is the work of Satan?  
Answer. Because his Title is to be an unclean Spirit and accordingly his business is to work uncleanness in our spirits.  
Question 14. What help is there to forsake and avoid this work of the Devil?  
Answer. Some things are to be avoided, and some things are to be done.  
Question 15. What are the things to be avoided?  
Answer. 1 Such things as stir up uncleanness, as wanton Pictures, Plays, Songs, wanton Books or looks, Job 31.1. by means of which the unclean spirit enters in, and defiles the heart.  
2 Such things as strengthen uncleanness, as excess in meat and drink, Gen. 19.32. Jer. 5.8.  
3 Such things as perfect it, and whereby Satan fills the heart with it, as dalliance and wanton carriages.  
Question 16. What are the things to be done?  
Answer. 1 We must fill our hearts with good meditations: The heart will be working, and the way to free it from worse thoughts, is to fill it with better.  
2 We must fill our hands and hearts with business: An idle head and heart is the shop of the Devil, and David fell into unclean walking not warring, 2 Sam. 11.2.  
3 We must fill our mouths with earnest prayers to God to keep out and to cast out this unclean spirit: Yea, and in regard of all such inward works of Satan, we must pray, Lord rebuke Satan, and incline not my heart to any evil way, Zech. 3.2. Psal. 141.4.  
Question 17. You have showed the inward, what be the outward works of Satan?  
Answer. First, swearing falsely or vainly, unto which cursing may be added.  
Question 18. How do you know that swearing is a work of the Devil?  
Answer. Because Christ saith, whatsoever is more than yea or nay, cometh of evil, or of Satan that evil one, Mat. 5.27.  
Question 19 How do you know that cursing is a work of the Devil?  
Answer. It appears that cursing of God comes from the Devil, because the Devil by Jobs wife tempted him to curse God, Job 2.8, 9 Cursing of God by Job was the Devil's aim, and for that purpose Jobs wife was the Devil's Agent.  
And it appears that cursing of men comes from the Devil also, because the tongue is set on fire of Hell, when we do therewithal curse men, J●mes 3.6, 9  
Question 20. What helps and means be there to forsake this work of the Devil?  
Answer. To consider that  
1 There is a flying Book sent forth to overthrow his house and state that sweareth falsely, Zech. 5.4. and God will not hold him guiltless that taketh his name into his mouth and sweareth vainly, Exod. 20.7.  
2 Swearing doth not only make particular persons miserable, but the whole Land also to mourn under the heavy judgements of God, Jer. 23.10. Because of swearing, or cursing, as it is in the margin, the Land mourneth.  
Question 21. What help is there against cursing?  
Answer. First, to consider, that he that loves cursing, cursing shall come unto him, it shall cleave unto him, it shall come into his bowels like water, and like Oil into his bones, Psal 109.17, 8.  
Secondly, to consider how unseemly and unreasonable a thing it is with the same tongue to bless God, and then afterward to curse men, that are made after the similitude of God, James 3.9.  
Question 22. What help is there against both cursing and swearing?  
Answer. To consider that in both the name of God is taken in vain, even that glorious and fearful Name, Exod. 20.7. The Lord our God, which whosoever fear not, the Lord will make their plagues wonderful, and the plagues of their seed, even sore sicknesses, and of long continuance, sore diseases, and of long durance, Deut. 28.58, 59  
Question 23. But there be divers that do not swear by this dreadful name of God, but by this bread or drink, by this hand, or by this light, what shall we say to them?  
Answer. This was an old trick to shift off the force of the third Commandment, and to such the Apostle James says, that while they swear by Heaven or Earth, or any other of the Creatures, although they never name God, yet God will not hold them guiltless, but they shall fall into condemnation, James 5.12.  
Question 24. But I cannot choose but swear (say some) for men will not believe me otherwise.  
Answer. Yes (saith the Apostle) Let your yea be yea, 
Jam. 5.12. 2 Cor. 1.17, 18, 19  and your nay, nay. That is, be not off and on, but be true and stable in your speeches, and you shall never need an Oath. A constant and ordinary true speaker, is easily believed, an ordinary swearer is never believed.  
Question 25. What, is it absolutely unlawful then for a man to swear at all?  
Answer. Not so, a man may swear before a lawful Magistrate, Nehem. 10.29. to confirm a solemn Covenant, Gen. 31.53. and upon special and important occasions, Gen. 47.31. Heb 6.16. For God forbids us not the taking of his name into our mouths, but the taking of it in vain.  
Question 26. What's the second outward work of Satan?  
Answer. Lying and deceiving.  
Question 27. How do you know that lying is a work of the Devil?  
Answer. Because when the Devil speaketh a lie, he speaketh of his own, that is, nothing is more usual with him, nor more proper to him, than a lie is, and it is that also that proceeds from him, for he is a liar, and the father of them, John 8.44.  
Question 28. What helps be there for the forsaking of this work of the Devil?  
Answer. 1 To consider, that as all truth comes from God, so all lying comes from the Devil: Now who would be willing to conceive and bring forth a Child, whereof the Devil should be the father?  
2 Every thing should be to us as it is to God. Now lying lips are an abomination to the Lord; but they that deal truly are his delight, therefore lying and deceit should be abominable to us likewise, Pr●. 12.22.  
3 We should consider that he shall be shut out of the Kingdom of Heaven, that loveth or maketh a lie, Rev. 22.15. withal that all liars shall have their part in the lake which burneth with fire and brimstone, Rev. 21.8. I ought (therefore) to love truth as I love Heaven, and to fear lying, as I fear Hell.  
Question 29. What particular cases be there wherein men are more tempted to, and therefore aught to be more watchful against this sin of lying?  
Answer. In four cases especially.  
First, in case of profit. Hence it is that people do so ordinarily lie in the Market, and in trading, to wit, for the getting of a penny, and some worldly pelf. This lying was Gehazi's sin, and a leprosy was his punishment, 2 Kings 5.22 25, 27.  
Secondly, in case of credit. Hence comes so much lying in houses, because people having done amiss, are loath to be known of it, lest they should be put to shame by it, therefore they deny it stoutly, when God is able to say to them as to Sarah (who failed in the like case) Nay but thou didst do such a thing, Gen. 18.15.  
Thirdly, in case of safety, and when some danger of smart is like to ensue by telling the truth. Hence Children lie so often to avoid the rod; yea Gods Children also, do to their shame and grief, fail in this particular, as Abraham and Peter, Gen. 20.2.11.9, 10. Mat. 26.70, 75. But if holy parents whip a lying Child twice, one for his fault, and again for his lie: How much more will a holy God of truth punish such a fault, yea in his own Children, yea in them most.  
Fourthly, in case of compliment & entertainment, wherein men profess more love than ever they mean, and excuse entertainment beyond the truth.  
Question 30. What further preservative is there against all these evils?  
Answer. This one thing may suffice, that he that means to come to Heaven, must have this mark upon him, to speak the truth in his heart, Psal. 15.2.  
Question 31. Are there not besides these two outward and more common, some more special works of Satan also that are to be avoided?  
Answer. Yes, there are two of them, the opposing of God's truth, and the persecuting of God's Saints.  
Question 32. How do you know that opposing the truth of God is a work of the Devil?  
Answer. Because the Devil is a liar, that is one in whom there is no truth, and who is still setting a foot some lie or other against the truth; and because he that opposes and perverts the right ways of the Lord, is a Child of the Devil, John 8.44. Acts 13.10. So 2 Tim. 2.25, 26. opposers of truth are in the snare of the Devil.  
Question 33. What means is there to forsake this work of the Devil?  
Answer. 1 To hearken patiently to our Instructors, with prayer to God to give repentance, that so we may come to the acknowledgement of the truth, and recover ourselves out of the snare of the Devil, 2 Tim. 2.25, 26.  
2 To consider that all liars in this high degree, that is, that lie against the truth, James 3.14. & set up falsehoods whereby to fight against the word of God, shall assuredly and especially have their part in the lake that burns with fire and brimstone, Revel. 21.8.  
Question 34. How do you know that opposing and persecuting the Children of God, is also a work of the Devil?  
Answer. Because the Devil hath ever been an Accuser, Revel. 12.10. an Imprisoner, Rev. 2.10. and a murderer, John 8.44. and Rev. 2.13. of the Brethren, and who so sets against, and offers violence to his righteous brother, he (as Cain) is of that wicked one, 1 John 3.12.  
Question 35. But what if men do no more but mock God's Children, and those that take good courses?  
Answer. Even that also is a Diabolical persecution, as Ishmaels' mocking was, Gal. 4.29. with Gen. 21.9. and a thing that ungodly men must in special manner be accountable for at the day of Judgement, Judas 15.  
Question 36. What help is there against this work of the Devil?  
Answer. To consider that every persecuter of good Christians, is a persecuter of Jesus Christ himself, and does but kick therein against the pricks, and that (without timely repentance) unto his eternal perdition, Acts 9.4, 5.  
Question 37. How do you know that?  
Answer. Because he that hates his Brother is a murderer, and we know that no murderer hath eternal life abiding in him, 1 John 3.15. yea how can such Vipers escape the damnation of Hell? Mat. 23.33.  
Question 38. What general Motive is there to stir us up to forsake the Devil, and all those works of his that have been formerly mentioned?  
Answer. To consider that they that forsake not Satan, shall (by God's just judgement) be given to him here to be his Vassals in sin, 2 Thess. 2.11, 12. and Mat. 12.43, 44, 45. and shall be partners with him hereafter in Hellish misery, Mat. 25.41. Mat. 23.33.  
Question 39 What general help and means is there to free us from Satan and his works?  
Answer. 1 To be diligent and obedient hearers of God's Ministers, who are sent of God for this very purpose, to bring men from the power of Satan unto God, Acts 26.18.  
2 Even after we are brought to God, we must still labour to beat down those lusts which use to betray us (for want of the mortifying them) into the hands of Satan, who would not be able to prevail over us, but that he finds something (that is a corrupt nature) in us, John 14.30.  
3 When we have done this also, we must still watch, and still pray unto him that came of purpose to destroy the works of the Devil, 1 John 3.8. that we may not enter into tentation, Mat. 26.41.  
Question 40. What other thing was promised in Baptism, besides forsaking the Devil and all his works?  
Answer. To forsake the pomps and vanities of this wicked world.  
Question 41. What is meant by the pomps and vanities of this world?  
Answer. In general all the goodly and glorious things of this world (Mat. 4.8.) whereof there be three particular heads, Pleasure, Mark 6.22. Heb. 11.25. (pleasures of sin) Profit, Josh. 7.21. Micha 2.2. Preferment, 2 Sam. 15.4. 1 John 2.16.  
Question 42. But why are they called pomps and vanities?  
Answer. Because in the world's conceit they are pomps and glorious things, Dan. 4.30. Acts 25.23. But in true judgement they are very vanities, Eccles. 1.2.  
Question 43. Why is it added, that they are the pomps and vanities of the (wicked) world?  
Answer. Not only because there is a great deal of wickedness in the world (the whole world either lying in wickedness) 1 John 5.19. Or else wickedness lying and abiding in them, Rom. 7.20. But also because there is a great deal more than otherwise there would be through the tentation of these worldly things, Josh. 7.21. When I saw, etc.  
Question 44. How far forth are the world and the things of the world to be forsaken?  
Answer. When we cannot enjoy them and Christ both, when we cannot keep them and keep our Covenant with God both, than they must be forsaken, that Christ may be followed, and that our Covenant made with God in Baptism may be performed, Heb. 11.25, 26. Heb. 10.34.  
Question 45. What helps be there for the forsaking of the world?  
Answer. 1 We must labour to be in love with better things than the world hath; Psal. 119.36. Heb. 10.34. And to embrace Christ as Simeon did, that so we may not embrace the world as Demas did Luke 2.28. 2 Tim. 4.10.  
2 We should avoid worldly company, especially in the nearest society. Ahab was much more drawn after that worldly thing (to wit, Naboth's Vineyard) which he should have forsaken, because Jezabel his wise provoked him, 1 Kings 21.7.25.  
3 We must meditate often of the vanity of worldly pomps, which is such, as that they become men to be laughed at for their folly, that will forsake God rather than them, Ps. 52.5, 6, 7.  
4 We ought to be earnest in prayer to God that the profits and vanities and pomps of this world may never so prevail over us, as to draw us from God's word, or way, or make us to sin against him, and walk in an evil way, Psal. 119.36, 37. & 141.4.  
Question 46. How shall I know when I have forsaken the world?  
Answer. I have then forsaken it, when I have forsaken the pomps and vanities of it, and make no reckoning of them in respect of the keeping of a good conscience towards God, Gal. 6.14.  
Question 47. What was there else promised in Baptism, besides the forsaking of the Devil and the world?  
Answer. To forsake the sinful lusts of the flesh.  
Question 48. What are these lusts of the flesh?  
Answer. Such inward stir, and (sinful) motions as arise from corrupt Nature (which is called flesh, John 3.6.) and tend to the sanctifying of it in the fleshly desires thereof, Rom. 13.14.  
Question 49. But are there not some particular heads by which we may better understand, and under which we may place these fleshly lusts?  
Answer. Yes, the Apostle hath brought them to three heads, Rom. 13.13. Surfeiting and drankenes, Chambering and wantoness, Strife and envying; whereby it appears that all belly Gods, wanton and unclean persons, all proud malicious and quarrelsome persons, do in a special manner walk after the flesh.  
Question 50. Is it absolutely unlawful (then) to desire meats, drinks, marriage?  
Answer. Not so, for the desires of the created Creature are not unlawful, but of corrupted nature only; and it is not altogether unlawful to make provision for the flesh, so it be not to fulfil the lusts, that is, the sinful lusts thereof, Rom. 13.14.  
Question 51. But is it enough that the outward works of the flesh be forsaken?  
Answer. No, we must forsake those inward and secret lusts that be sinful; nor is it enough to forsake some of them, but we must forsake them all.  
Question 52. What Reasons and helps can you give to persuade and enable us to forsake these works of the flesh?  
Answer. 1 Because God in his word beseecheth us to abstain from them, 1 Pet. 2.11. and who would not do any thing at God's entreaty?  
2 Because these lusts be fleshly lusts, and Christians be spiritual men, 2 Cor. 6.17.  
3 Because they be (sinful) lusts, to wit, which the word of God speaks against, 1 Thess. 4.5. And the Spirit of God lusts and strives against, 1 Pet. 1.11. Gal. 5.17. And how can we then keep with us, how can we nourish within us such great wickednesses, and sin against God? Gen. 39.9.  
4 Because we be Pilgrims and strangers, and therefore should moderate ourselves in those delights of nature that we meet withal in our way; and should much more forsake and abandon those things that tend only to the satisfying of corruptness, and wherein worldly men that are at home, and must never look for any other comfort then that they have here, do sport and glut themselves.  
5 Because these lust's fight against our souls; and shall we keep in our bosoms, and cherish in our hearts, enemies that fight not only against our bodies, and states, and names, but even against our souls also.  
6 Because they fight against the souls of others with whom we live. Christians that satisfy the flesh, keep Heathens from the faith; and men unconverted loath the very profession of Religion, by reason of the dishonest conversation of those that do profess it; whereas their honest conversation might prevail very much for the winning of others to Religion, 1 Pet. 2.11.  
7 Because if we walk after the flesh we shall die, but if we mortify the deeds of the body by the Spirit, we shall live, Rom. 8.13.  
Question 53. How ought we to forsake all the forenamed things that we have vowed against, to wit, the Devil, the world, and the flesh?  
Answer. We must forsake them all.  
1 In our Judgements, disliking them, John 1.24.  
2 In our hearts and affection's, distasting and loathing them, Psal. 97.10.  
3 In purpose resolving firmly against them, Hos. 14.8.  
4 In practice having nothing to do with them, but putting them quite away, Ephes. 4.24.  
5 With prayer to God that we may have strength to do all these effectually, Psal. 141.4.  
Question 54. Hitherto of the first thing that Christian Children promise in Baptism, to wit, to forsake the Devil, the world, and the flesh: But is that all?  
Answer. No, it is not enough to forsake that which is evil, but there must be also a cleaving unto that which is good: and therefore the second thing promised is, to believe all the Articles of the Christian faith.  
Question 55. What is the Christian faith?  
Answer. It is the Doctrine of Faith contained in the whole Scripture, but most clearly revealed in the Gospel, which is called The word of Faith, Rom 10.8.  
Question 56. But why is this Doctrine called the Christian faith?  
Answer. It may be so called  
1 Because it speaks (of) Christ, 1 Cor. 1.25. 2 Tim. 2.8.  
2 Because it was spoken and preached by Christ, Heb. 1.1. Mark 1.14, 15.  
3 Because it is a Doctrine for Christ, that is, advancing and setting up Jesus Christ, 1 John 17.3. both against Heathens that never knew God in Christ, and against the Jews that rested on their own righteousness with the refusing and slighting of Jesus Christ, and that righteousness of his, the flying whereunto is the main matter of our Christian Faith, Rom. 10.3, 4.  
4 Because it is a Doctrine received by those that were first called Christians, Acts 11.26. and acknowledged (ever since) by those that by, Baptism come within the number of Christians.  
5 Because it is a Doctrine that makes people Christians: The Apostles went forth and taught all Nations, and by that means they became Christians, and were Baptised, Mat. 28.19.  
Question 57 But what do you mean by the Articles of the Christian faith?  
Answer. The twelve Articles of the Creed, wherein is comprised the whole Doctrine of the Christian faith.  
Question 58. Why are they named Articles?  
Answer They may be so called for these Reasons.  
1 Because they be brief heads of Christian Religion, as Articles are a brief draught of businesses between man and man.  
2 Because they are the condition of our Covenant, unto which all are tied, that will have a part in Christ, as men by Articles are tied each to other.  
3 Because as Articles are things agreed upon between man and man, so these Articles are things agreed upon between Jesus Christ and the Church Catholic; yea, they are (therefore) said to be framed, that the Christian Church every where dispersed, might be united in the faith, by the help of these Articles, which all of them were to receive, and from which none of them might swerve.  
Question 59 What is it to believe the Articles of the Christian faith?  
Answer. To believe rightly and fully, contains in it these 4 things.  
1 Knowledge, for how shall we believe in him of whom we have not heard? It's impossible for a man to believe a thing which he never knew, Rom. 10.14.  
2 Consent, without wrangling against the Christian faith. So Agrippa is said to believe, that is, he gave consent to the things written in Scripture, as to the truth of God, 1 Tim. 6.3. Acts 26, 27.  
3 Cleaving or sticking to the Christian faith; for faith is a hand that holds every thing fast, and though many men may seem to believe, yet he is not a Disciple (nor a believer) indeed, that doth not continue in the word of Christ, John 30.31.  
4 Though they may be truly said to be believers, and Christians, in whom the three former things are, yet that our faith may be a saving faith, we must apply the Doctrine of the Gospel, and Jesus Christ (who is the sum of it) unto our own souls, 1 Tim. 1.15.  
Question 60 What help is there for this applying of Christ to our own souls?  
Answer. 1 It is needful that we see and feel our miserable condition out of Christ, both in respect of the corruption that bears sway within us, and of the condemnation that is due unto us, and (if a Remedy be not provided) remains for us, John 16.8, 9 Rom. 3.19, 20. Ephes. 2.3.  
2 We must hearken unto God preaching Jesus Christ unto us, as our only and effectual remedy, with a gracious offer and assurance of ease by him, if we (feeling our need of him) come unto him, Mat. 11.28.  
3 Having so great a need, and hearing so gracious an offer, we are by the grace of God brought to fly unto, and cast ourselves upon Jesus Christ, that so we may have the benefit of his merits to free us from the condemnation of sin, and of his Spirit to free us from the corruption of sin; and this flying and cleaving to Christ with full purpose of heart, and a resolution to receive him upon his own terms, is that saving applying of him, whereof the question here is made.  
Question 61. And what is to be done by us after this application?  
Answer. As we do apply Christ unto ourselves that we may be saved by him, so must we apply ourselves unto Christ, that he may be served by us, being no less willing that he should rule us, then desirous that he should save us, Col. 2.6. Acts 9.6.  
Question 62. What general use is there to be made of this second part of our promise, to wit, the believing of the Christian faith?  
Answer. A  use.  
1 To learn to know God in Christ, in which knowledge alone eternal life is to be looked for, John 11.3. This puts a difference between Christians and Heathens, who acknowledge a God, but not in Trinity.  
2 To go out of ourselves, and fly to the righteousness of Christ, wherein especially true Christianity confists: this puts a difference between us and Jew's, us and Papists, us and civil honest men, who while they will be saved by the Law of Moses, and rest upon their own righteousness, are of all other men the most unchristianly.  
3 To live righteously, for that also the Christian faith teacheth, Tit. 3.8. & 2.10, 11. And this puts a difference between us and profane men, who living in unclean and filthy sins, be Heathens though they be baptised, for good Christians do not so learn Christ, Ephes. 4.19, 20. 1 Thess. 3.4.  
4 To cleave to the Christian faith constantly, John 6.68. And this puts a difference between us and Hypocrites, who declare themselves to be Christians in show only, not in deed, because they continue not in God's word, John 8.31.  
Question 63. Why, shall not a man be saved, if he live honestly in any Religion?  
Answer. No, He that believes not shall be damned, Mark 16.16. Our forefathers the Martyrs might have lived honestly, and kept from the fire; but they knew they were bound to believe and to stick to every Article of their Christian faith, and therein they kept faith fully, the Vow of their Baptism, even with the loss of their lives.  
Question 64. What further thing is there promised in Baptism, besides the forsaking of the Devil, the world, and the flesh, and the believing of the Articles of the Christian faith?  
Answer. To lead a godly and a Christian life.  
Question 65. Wherein doth that consist?  
Answer. 1 In keeping Gods holy will and Commandment.  
2 In walking in the same (and that all the days of our life.)  
Question 66. What is meant by God's holy will and Commandments?  
Answer. That will of God which is revealed to us in his word, for the commanding and ordering of our conversation.  
Question 67. Why is it said to be Gods holy will?  
Answer. Because it is holy in itself, Rom. 7.12. Prov. 30.5. and makes those holy that be due observers of it, Psal. 19.9.119.9.  
Question 68 What is it to keep Gods holy will and Commandments?  
Answer. It may signify in general the placing & settling of God's word in our hearts and souls, Deut. 6.6. In particular it may imply these three things.  
1 The receiving of it into our minds by faithful knowledge, Col. 3.16. For learning and keeping go together, Deut. 5.1. A man cannot keep what he hath not, that is, that he understands not, Mat. 13.19.  
2 The laying of it up in our memories, Mal. 4.4. For what a man forgets, is lost, not kept, Prov. 3.1.  
3 The observing, regarding, and reverencing of it in our hearts, it being hid there, so as to keep us from sinning against God, Psal. 119 11.  
Question 69. For what purpose ought we thus to keep God's Commandments?  
Answer. That we may walk in the same all the days of our life. Hence it is said, Deut. 5.1. Keep them to do them, which must not be for a time only, but all the days of our life, Deut. 6.2. & 5.29. Deut. 6.14, 18. You shall keep, 17. and thou shalt do, 18.  
Question 70. It being a general truth, and of large extent, that we should make the word of God the guide of our walk (for all our time here) and the orderer of our ways, declare unto me some special heads whereunto the word of God is to be applied, and wherein the use of it may appear in the whole course of our life?  
Answer. The Rule of God's word (that we may be Governed in all things by direction of it) is to be applied 

1 To our general calling.  
2 To our particular calling.  
3 To all our carriage.  
4 To our condition.    
Question 71. In regard of our general calling, and as we be Christians, how is the Rule of the word of God to be set before us?  
Answer. So as to show unto us  
1 What duties are to be done, and in what manner.  
2 At what time they are to be done.  
Question 72. What's the first and principal duty belonging to a Christian?  
Answer. The hearing of God's word, James 1.19. Rev. 2.29.  
Question 73. In what manner must it be heard?  
1 Attentively, Nehem. 8.3. Psal. 78.1, That is, without distraction and wand'ring of heart; and with all readiness of mind, and due regard, Acts 17.11. James 1.19. Acts 28.14.  
2 Sincerely (Acts 10.33.) without a dissembling heart, Jer. 42.20.  
3 Understandingly, so as to conceive it, Mat. 13.51. Mark 1.14.  
4 Affectionately, so as to have our hearts quickened and warmed with it, Luke 24.32.  
5 Faithfully, so as to be fully persuaded of the truth of the Doctrive, the worth of the Promises, the weight of the threaten, and generally of the undoubted certainty of all those things whereof we are instructed in the word of God, Heb. 4.2. Luke 1.4.  
6 Meekly, so as to submit to it, James 1.21. Even when we are reproved and threatened by it, Isa. 38. ult.  
7 Fruitfully, so as to profit by it, and be doers of it, never getting rest to ourselves, till we be like that word we hear, in all holiness both of heart and life, James 1.22. 2 Cor. 3.18.  
8 Providently, laying up in stock for the time to come, what we have not present use of, Isa. 42.23 Psal. 119.9.  
Question 74. What's the second maind uty belonging to our Christian calling?  
Answer. Receiving the Sacrament of the body and blood of our Lord Jesus Christ, 1 Cor. 11.25.  
Question 75. In what manner ought we to receive it?  
Answer. 1 With some good understanding of the grounds of Religion in general, to wit, man's good Creation, sinful fall, and gracious redemption, that so we may know what need and use there is of a Sacrament and Sacrifice; as at the Passeover there was instruction, to acquaint them with the grounds and use of it, Exod. 12.26. 2 Chron. 30.22. As also, with the understanding of the Mystery of the Sacrament in particular, so as to be able to discern the Lords body, 1 Cor. 11.24.  
2 With an earnest desire, and eager appetite, which without the understanding (before spoken) cannot be (John 4.10.) and that shows the necessity of it— Isa. 55.1. John 7.38.  
3 With faith, for we cannot partake in Jesus Christ for our spiritual nourishment, unless we come to him, and to come to him, is to believe on him, John 6.35.  
4 With a good conscience, which contains in it both repentance and charity: for it is as much as to see  
1 (As much as may be) that God have nothing against us (Rev. 2.4.) our sin being put away by repentance, Psal. 32.5.  
2 That men have nothing against us, all offences being removed by Reconciliation, Mat. 5.23.  
Question 76. What's the third special duty of a Christian?  
Answer. Prayer, Mat. 7.7. Psal. 50.15. 1 Cor. 1.2.  
Question 77. In what manner are we to pray unto God?  
Answer. 1 Watchfully (Col. 4.2.) the time and place being as much (as may be fitted) Mark 1.35. But always the heart being fixed and settled on the service, Psal. 108.1.  
2 Wisely, praying for things lawful and needful, good and fit, 1 John 5.14. 1 Kings 3.9, 10.  
3 Reverently, that is, with humble acknowledgement how unworthy we are to desire any thing from so gracious a God, Gen. 18.27. and with humble submission of our suits unto the will of so wise a God, Mat. 26.39.  
4 Faithfully, James 2.6. Earnestly, Luke 11.8. and Constantly, Luke 18.1.  
Question 78. What's the fourth special Christian duty?  
Answer. Fasting Mat. 9.15.  
Question 79. What Rules are there to be observed for fasting?  
Answer. 1 We are to fast (when) it is fit, that is, not when such a day comes (superstitiously) Gal. 4.10. But when God calls thereunto by any special and extraordinary occasion (religiously) Isa. 22.12. Joel 2.12.  
2 We are to fast (as) it is fit, to wit,  
1 With inward contrition and renting of our hearts, Psa. 51.17. Joel 2.13.  
2 With outward Humiliation, that all the world may see our submission unto God, 1 Kings 21. last.  
3 With faithful and fervent prayer, Jona 3.8.  
4 With a through reformation professed by the renewing of our Covenant in the day of our fast, Nehem. 9 last & 10. and practised in the renewing of our conversation, after the fast, and that so as that God may see, and he himself may say that we are turned from the evil of our works, Jona 3. last.  
3 We are to humble ourselves before God as long as it is fit, to wit, till God he entreated, Judges 20.23, 26. even as Jacob continued his wrestling, with weeping and supplication, till God was conquered, Gen. 32.26.  
Question 80. What's the fifth special Christian duty?  
Answer. Vowing, Psal. 76.11. & 50.14.  
Question 81. In what manner is a Vow to be made?  
Answer. It must be  
1 Of things lawful, not to kill Paul, Acts 23.12. Rom. 14. ult. It's against Scripture to Vow Chastity (1 Cor. 7.9.) Poverty (Prov. 30.8.) Regular obedience (1 Cor 7.23.) So as the Papists prescribe.  
2 Secondly, of things in our power (to wit, in ordinary course, and by diligent use of the means, through that blessing of God which he uses to afford) for Vowing requires paying, Eccles. 5.4. and paying power.  
3 Of things in our purpose and resolution, Psal. 119.106. not Vowing in a passion, or with dissimulation.  
4 For such reason as it is fit, to wit,  
1 To express our thankfulness, Gen. 28.20.  
2 To take some revenge upon ourselves for sins committed, 2 Cor. 11.7.  
3 To prevent some sin whereof of we are in danger, Job 31.1. A Vow is sepes sanctimoniae, to hedge us in a holy course, and keep off the break in of sin.  
4 To help ourselves in service, 1 Cor. 9.25. as to make a light dinner on the Sabbath, for attending the afternoon's Sermon the better.  
5 For such a time as is fit in some cases, and for some considerations for ever, 1 Cor. 7.5. That wine which a young man may have reason to Vow abstinence from, will when he is older or weaker, be needful for him, and not hurtful (as before) to him, 1 Tim. 5.23.  
Question 82. What special Caution is there to be observed in Vowing?  
Answer. Vow not upon a push of zeal; our zeal must be put to the performing, but our wisdom and care to the making of a Vow; that thou mayest not be slack to pay, be slack (rather) to Vow, for to forbear to pay, will be a sin to thee, but it is no sin to forbear to Vow, Deut. 23.21, 22.  
Question 83. But what if I Vow rashly, am I then bound to pay?  
Answer. A rash and unlawful Vow binds, but to what? not to performance but to repentance.  
Question 84. But when a Vow is needful to be made, and hard to be kept, what course is to be taken for the keeping of it?  
Answer. Vow a hard thing for a short time, first whereby thou mayest take a trial what thou art able to do, and so either injure thyself to keep it for a longer time, or if thou find thyself too weak to perform, unloose thyself from it, till thou have greater strength.  
Question 85. What is the sixth Christian duty?  
Answer. Sympathising, or a rejoicing with the people of God that do rejoice, and a weeping with them that weep, Psa. 106.5. Rom. 12.15.  
Question 86. In what manner should we take to heart the case of distressed Christians?  
Answer. As those that be members of the same body, yea, as if we ourselves were with them in the same bonds and misery, Heb. 13.3.  
Question 87. Wherein is our compassion to be showed to persons afflicted?  
Answer. 1 In making enquiry into their condition, Nehem. 1.2.  
2 In praying for their comfort, Psal. 25. last. 122.6.  
3 In providing for their relief, John 3.17.  
Question 88 What's the seventh Christian duty?  
Answer. Edifying one another, 1 Thess. 5.11. unto which we may refer Christian visits and conferences, Acts 15.36. Mal. 3.16.  
Question 89. What Rule is to be observed for the better building up of our Brethren?  
Answer. It is to be done ●ither with compassion and favour, or with fear and terror, as there is occasion, Judas 20, 21, 22.  
Question 90. What help is there for this duty?  
Answer. We must consider and take a view one of another (as those do that are about to repair) and when we see what's lacking or amiss, we must accordingly put to our helping hands; not commending our company in that which is good, and winking at them wherein they are defective, but letting that alone which is well, and setting to work and building where there is need, Heb. 10.24. 1 Thess. 3.10.  
Question 91. What is the duty of those that are dealt withal in this kind?  
Answer. They ought not to be stern and stout, and to fling away in a chafe, but quietly to suffer the word of Exhortation, and Edification, accounting it a matter of the greatest favour and faithfulness, to keep their ruinous souls in repair, Heb. 13.22. Prov. 27.6.  
Question 92. What's the eighth Christian duty?  
Answer. , or charitable Contributions, Heb. 13.16.  
Question 93. What Rules are there to be observed for this duty?  
Answer. It is to be performed  
1 In regard of persons, wisely and with due distinction, ever preferring the household of faith, as sometimes Joseph did his beloved Benjamin, Gal. 6.10. Gen. 43.34.  
2 In regard of our states proportionally, that is, we must help others as God enables and prospers us, 1 Cor. 16.2.  
3 In regard of our affection cheerfully without harshness of spirit, and inward grudge; and compassionately, without hardness of heart, and inward deadness, 2 Cor. 9.7. 1 John 3.17. A man should not only open his purse to give Alms, but his bowels also.  
4 In regard of God, humbly, not dreaming of merit, but accounting it a great mercy that we have any thing to give or any mind to give it withal, 1 Chron. 29.14, 16. And seeking God's glory in it, and not our own, 1 Cor. 10.3. Mat. 6.2, 3.  
Question 94. What help is there for this duty?  
Answer. First, that we may be able to give, we must strengthen our hearts with faith, and look upon our Alms, not as upon water that is spilt, but as upon seed that is sown, and that in well watered ground, still remembering that liberality makes no man lean, Eccl. 11.1. Prov. 11.25.  
Question 95. What's the ninth Christian duty?  
Answer. Mourning for the sins and abominations of the Times, Ezek. 9.4. Ezra 10.6. 1 Cor. 13.21.  
Question 96. What help is there for this duty?  
Answer. We may help ourselves therein with these four considerations.  
1 The great dishonour that is done to God by such sins; for if there be any love to God in us it cannot but vex us that such dead Dogs as the sinners of the times are, should so dishonour so glorious a God; yea it will grieve our souls that any shame should be done to him who is our only friend, although it be by our own father, 2 Sam. 16.9. 2 Sam. 20.3, 4.  
2 The great danger upon which the sinners in Zion run themselves by those their sins that be commited in the height of evil Times: For can we behold the destruction of thousands of people (and many of them (perhaps) our near friends and kindred also) without lamenting seriously so sad a spectacle, Jer. 13.17. Luke 19.41.  
3 The grievous calamity and desolations that the sins of wicked men bring upon the whole Church of God, Micah 2. last. For how can we endure to see the destruction of God's people? In this regard if any inquire (with wonder) of our more abundant weeping for the sins of the time, the answer is at hand, because I know the evil that thou (O sin) wilt do to the Church of God, 2 Kings 8.12.  
4 Even respect to ourselves, and our own security, may make us mourn for the sins of the time, because that (only) assures us that we shall be marked and preserved when a general destruction is decreed, Ezek. 9 4.  
Question 97. Hitherto of those principal duties of our general calling that are to be performed; show me in ●●e second place, at what time they are to be performed?  
Answer. The principal time is the Sabbath, the observation whereof is a duty enjoined in the fourth Commandment.  
Question 98. The fourth Commandment was given to the Jews, and enjoins the Jewish day, which was Saturday, now that day being gone, how doth the Commandment bind us?  
Answer. The fourth Commandment requires three things.  
1 A Sabbath day.  
2 A Sabbath day every week, for we must not work longer than six days together.  
3 The Jews Sabbath day; now it is true that the last of these (viz.) the Jews Sabbath is gone, and another day fit for Christians is put in the place thereof; but for the first and second, that is, a Sabbath, and a weekly Sabbath, the fourth Commandment gives us a perpetual Law.  
Question 99 To clear this the better, show me what reason there is, why there should be a Sabbath day for ever?  
Answer. Because of the ends for which a Sabbath was appointed, which are these three.  
1 That the work of Creation might be remembered, and whereby the true God (who is known so to be by the making of Heaven and Earth in six days, Isa. 45.12. Jer. 10.11, 12.) might be acknowledged and advanced.  
2 That the public worship of God might be setledly, solemnly, uniformly, conveniently performed by the whole Church of God, and so Religion itself upheld and strengthened, for duties are preserved by days and times: Now that the service of God may be performed setledly and constantly, there must be a set day that it may be performed solemnly and uniformly, there must be one and the same set day that it may be performed conveniently, that set and standing day must still return in a due distance, from all which will arise firm reason for a weekly Sabbath.  
3 The Sabbath was made form an, that is, that the souls of men might be sustained and built up unto salvation, by a sweet and free fellowship with God, that whole day in his holy Ordinances and the exercises of Religion, not without a gracious respect also to his bodily refreshing and necessity.  
Now all these ends of the Sabbath being no ceremonial things, but matters of substance abiding in their strength throughout all ages; therefore the Sabbath if so (founded upon them) is a thing moral and perpetual.  
Question 100 By this it appears that a Sabbath, that is, a day of holy rest in every week, is a thing not changed, yea is unchangeable, show me now how the particular day comes to be altered, so as that Saturday was the Jews Sabbath, and the Lords day ours?  
Answer. One day every week is to be observed, that the work of Creation (accomplished within the compass of a week) may be remembered; but the day is now altered from the last to the first day of the week, that the remembrance of that far greater work of redemption, may be preferred, which redemption being perfected in Christ's resurrection, the day of the resurrection, is now become the Lords day, that is, the Lords Sabbath day.  
Question 101. What Rules are to be observed for the sanctifying of the Sabbath?  
Answer. 1 Remember the Sabbath so as to be careful of preparation for it; that is, set thy business in order the day before, and thy heart in order (at least) the morning of the Sabbath, and have not twenty things in thy house to be set in order on the morning of the Sabbath, when thou shouldest be setting thy heart in order, Eccles. 5.1. 1 Pet. 2.1.  
2 Attend carefully the public service, lest while thou art busy here and there about vain and impertinent things and thoughts, many precious passages of the Sermon, or of prayer, pass away without any notice, 1 Kings 20.40. Acts 10.33. 1 Cor. 14.16.  
3 Consecrate the day privately and wholly unto God, for it is the Sabbath of the Lord thy God; thy heart thy tongue, thy carriage that day must not be for thyself, but for thy God, Isa. 58.13, 14.  
Question 102. What helps are there for the sanctifying of the Sabbath in this holy manner?  
Answer. 1 Look to thy heart, lest that rove and be divided from God with every day's thoughts, and be thou in the Spirit, that is, rapt up and ravished with spiritual meditations upon the Lord's day, Rev. 1.10.  
2 Look to thy company and conference; for as worldly work is forbidden because it hinders a spiritual work, so by the same reason are worldly words forbidden, because they hinder spiritual words, that is, such as are for God and thy souls good, Exod. 20.10. Isa. 58.13. Our words that day must not be our (own) that is, such as we have mind unto, but such as are meet for the Lords day.  
3 Look to thy works and carriage; this is not a day for the shambles, the shop, the warehouse, the workhouse, but for thee and other good Christians to be upon the Mount Tabor, that is, being lifted up above the world, to be wholly busied in Religious exercises, and Ordinances wherein Jesus Christ the King of the Church is to be seen in his beauty, Isa. 35.17.  
4 Look to thy Entertainment, using friends (if on the Sabbath day they be with thee) friendly, and rejoicing with them in the Lord, in the sober use of the Creatures, Prov. 18.14. Acts 2.46. But appoint not solemn Feasts upon that day, (that's to make the Lords day thy friend's day) and take heed lest by unnecessary care for many things, thou keep Mary from Christ's feet, that is, thy well-affected Servant from a Sermon, Luke 1.10.41.  
5 Watch thyself in thy contentments, let not sleep, or meat, or pleasant talk, or sport, take away the time, or thy heart from the Lord of that day, and the end for which he appointed it. They that live in pleasure on a Sabbath day, are dead while they live, to wit, in regard of their deadness and indisposition to heavenly things, Luke 8.14.21.34. Hos. 4.11. & 13.6.  
Question 103. By this is appears that the Sabbath is the principal time, but are there not other times also, and that in the week days, wherein Christian duties are to be exercised?  
Answer. Yes, a due respect is to be had unto Christian duties, piety and charity all the week long; for we ought to be devout Christians, and therefore to fear God, and give Alms, and pray to God (not this or that day, but) always, Acts 10.2. In particular, a due regard is to be had to hearing, reading, conferring, praying at all times.  
Question 104. What reason is there of hearing the word continually?  
Answer. Because Ministers are to preach in season, and out of season, Sabbath day, and week days, therefore people are to hear: So likewise, think not others too careless, that leave some other businesses to be at Christ's feet (sincerely) but thyself (rather) to be careful who art from thence (unnecessarily.) Luke 10.39, 40.  
Question 105. What Rule may be given them who have many businesses, for their better guiding and settling, as concerning the six day's Sermons?  
Answer. The direction useful for such may be comprehended under these three heads.  
The Judgement must be well informed.  
The Conscience well examined.  
And the Providence of God well observed.  
Question 106. How is the Judgement to be informed?  
Answer. Both generally and particularly  
1 Of the generality, that a man must by no means make l●ght of spiritual opportunities, but redeem them rather, and purchase them with abatement of outward things, Mat. 22.5. Ephes. 5.16.  
2 For particular opportunities, a light may be given for our direction by a twofold consideration, Viz.  
1 Of the state of Times: Time for good exercises is still to be redeemed, but specially when the times are evil, that is, the more corrupt and troublesome, the more doubtful and dangerous the times are, the more earnest we should be to wait out and to make use of all spiritual opportunities, 2 Tim. 4.2, 3. Acts 20.28, 30. John 12.35, 36.  
2 Of the nature of the opportunity, when Christ goes by when there is a more special occasion, a Minister that preaches with Authority, and not as the Scribes, than (without the contempt of the lowest means and Minister, but with a greater desire of this greatest means) get up into a Tree as Zacheus did, and lay all other ordinary things aside, as Mary did, to enjoy God in a more special manner, the reason is, because ordinary duties must yield to extraordinary, as ordinary works of piety are to yield to extraordinary works of mercy, Mat. 12.1, 2, etc. the necessary exigence of our calling, to extraordinary works of piety Acts 20.7, 11.  
3 Of our own state and occasions, which must make Christians to strain above ordinary, in three cases.  
1 At their first conversion, the new converted Christians were every day in the Temple, and new born Babes had need be oft at the breast, Acts 2.42.46. 1 Pet. 2.12.  
2 In the time of affliction and tentation, as people spare time for their business, to go to the Physician, & are blameless, Psal. 73.16, 17. Job 33.23. Isa. 40.4. Mat. 11.28.  
3 When in the course of the Ministry, some special matter is in hand, that more concerns their state, and is more fit for their present use, Acts 10.6.24. Shall not Cornelius leave all to wait upon Peter, for that information which he so much needed?  
4 Of the state and condition of others, about whom there are two Rules.  
1 Be amiable, and make thy zeal as little offensive to others as may be.  
2 Judge not severely of others that be not come so far, that are not so forward after spiritual opportunities, as thou art, Phil. 3.15. Mat. 9.15.  
Question 107. How is the conscience to be examined for the direction in this point?  
Answer. Conscience is to be looked unto two ways  
1 If thou omit an opportunity, watch thy conscience so well, as that whilst thou pretendest an Ox, a Farm, a Wise necessarily hinders thee, God (that knows thy heart) may not come and say, that the true cause of thy absence is, because thou makest light of a Sermon, or else such things would not have hindered; or that is because of thy unbelief, as if God would look to nothing committed against him, while thou takest an opportunity for him: be able to say (if there be an absence) that the Sermon was (indeed) esteemed, only thy calling (not thy covetousness or unbelief) hindered.  
2 If thou take an opportunity at a hard hand, (when those that be good will perhaps question it, Luke 10.40.) be able to say it is not because thou lovest not thy business, and so art willing to cloak idleness with profession; or because thou hast a lust to be abroad, or in company, to show thyself, or for the loaves, John 6.26. or to maintain a credit among professors, or out of an itching humour to divers Preachers, 2 Tim. 4.3. Ezek. 33.32. and to see which Minister makes the best Music, but because thy conscience (upon the best consideration) is convicted of the necessity of that duty at that time.  
Question 108. What direction is to be taken from the providence of God in this particular?  
Answer. If God cross thee when spiritual opportunities are omitted in those outward things that caused the omission, or if God prosper thee in outward things, when thou strainest thyself to be about better things, learn by the dealing of a gracious God, to leave the world (at fit times) for thy souls good, for such acts of providence are God's notices, to give a light to tender consciences in doubtful cases.  
Question 109. What Reason is there of reading the Scripture continually, as well as on the Sabbath day?  
Answer. Because it is a blessed thing to read Scripture, and because the time is at hand, Rev. 1.3. that is, no man knows how near the time is, when by special occasions and afflictions he shall be put to make special use of Scripture; now it's good to read that at every opportunity, that is necessary to make our condition blessed, when we shall be brought to extremity.  
Question 110. But time and leisure is wanting to look into Scripture.  
Answer. The Eunuch when he was in his Chariot, did not only ride but read, not only in a Closet, but in a Coach (Acts 8.30.) in a shop, in a walk, 
Love will find leisure, Psal. 119.97.  in a business that must be waited upon, some part of Scripture may be read; it's very hard if there be no leisure to look after eternal life, and in the Scripture we think to have it, John 5.39.  
Question 111. What special Motive is there to a daily reading and searching of Scripture?  
Answer. Because it is the honour and nobleness of a Christian so to do, Acts 17.11. yea and the note also, 1 Cor. 2.10. where the Spirit is, it's thus employed, it casts a shame and a suspicion upon divers professors, that howsoever they delight in hearing Sermons, wherein there is a mixture of humane sufficienc●, yet they let their Bible alone when they come home, as if there were nothing in the bare and pure word of God worthy the inquiry, but let that be accounted the heavenly Christian, that accounts the Bible the sweetest Book, and loves to be ever looking upon Scripture Promises not otherwise then upon the goodliest Pearls.  
Question 112. What ground is there of the continual practice of Christian conference?  
Answer. Because they that fear God speak (not once a week, but) often one to another; and the worse the times are by the world's opposition, more need they have to meet often together for their mutual confirmation, Mal. 3.16. Acts 1.14, 15. 2.42. & 15.36.  
Question 113. What ground is there for daily prayer?  
Answer. 1 Gods Precepts, 1 Thess. 5.17.  
2 The example of God's Children, Psal. 55.17. Dan. 6.10. Acts 10.30.2.  
3 The Lords Prayer, wherein we are directed to pray every day for our daily bread: Now if we must pray daily for outward things, then much more for spiritual; if for things concerning our good, then much more for things concerning God's glory; we must therefore pray always with all manner of prayer and supplication, Ephes. 6.18.  
Question 114. What Reason is there of daily prayer in the family?  
Answer. 1 Because not only a man himself, but his house also with him, is to fear and serve God, and that continually, Acts 10.3. Josh. 24.15. Dan. 6.20.10. Of which service of God, prayer is so necessary a part, that it is often taken for the whole service, Joel 2.32. Zech. 8.21.  
2 Because those Families must needs be under the curse, that are under the sin of Heathens, that is, who do not acknowledge God in their Families, by calling upon his name; which calling upon God should be daily, because God ought to be daily acknowledged; and openly also with the whole Family, because God ought to be openly acknowledged, Jer. 10.25.  
3 Christian Families are called by the name of Churches, Rom. 16.5. Now it's a strange Church wherein there are not prayers, and those public; and it's a strange Family-Church that can live a day without having to do with God, and without making often acknowledgements of him.  
Question 115. What time may there be for Family prayer, where there be many businesses, and where perhaps the Master of the Family must rise and be gone before the household be up?  
Answer. 1 Reserve a time. Viz. That which (in reason and experience, thy occasions being considered) will best suit with God's business, and thy business; the first time of the day (if it may be) before the world have taken possession, or the first time that may be.  
For this remember two Rules.  
1 Make not more hast then good speed, in the morning they that work together may pray together (if the rest at that time cannot) and so be blest together in their business.  
2 Pretend not in the evening that thou and thy Family are over-weary; for wouldst thou have thy weary Servant provide thy supper, and thou thyself not serve God with him by Prayer, Luke 17.7, 8.  
3 Redeem a time. Gain it from thy work and worldly business, or from thy sleep, rise the earlier that thou and thy family may pray together in the morning Mark 1.35. work the harder that (business being dispatched) thou and thy Family may have a time to read and to pray together in the evening.  
Question 116. What Help or Motive is there for the establishing of a course of prayer in private Families, notwithstanding all worldly businesses?  
Answer. There are these two helps.  
1 Have serious thoughts of God. (Take) a time to hear and pray, for God can tell very well what time thou hast, yea (make) a time, dispatch business out of the way, for God can tell very well what time thou (mayest) have, and whether it be thy worldly business that hinders thee, or an abominable loathness to be about any spiritual business.  
2 Have reverend thoughts of prayer. Men have base and Atheistical thoughts of Religious exercises, to wit, that so much time is lost in them, without any good at all to be expected from them. Hence it is that they are so willing rather to lose a prayer then a penny; but look upon prayer as a familiar communing with the most glorious God, Gen. 18. last. as the supplyer of all our wants, Luke 11.9, 10. as a shelter from all danger, Ezra 8.21, 22. as the settler, sanctifier, prosperer of all business, Gen. 24.12.15.27. I say conceive thus of it, and neglect it if thou canst. Worthy thoughts of better things, will devise ways to enjoy them, but infidelity abandons duty, Mal. 3.4.  
Question 117. Is not a special time also to be taken (as there shall be occasion) for special and extraordinary exercises?  
Answer. By all means, come to fasting and humiliation from any work, from any content, Joel 2.16. 1 Cor. 7.5. Be more willing to lose a day, than a duty, than such a duty, although a day is no more lost in such a service, than that day is lost that a man spares to get a thousand pound debt struck out, or to get a pardon for his life. Such godliness is great gain.  
Question 118. Hitherto of the applying of God's word unto the duties of our general calling, show me now what directions we may have from it as concerning our particular calling?  
Answer. Concerning that, the word of God directs us three ways.  
1 It shows that every man must have a Calling.  
2 It guides a man for the choosing of his Calling.  
3 It teaches him how to behave himself in it.  
Question 119. How doth it appear that every man is to have some calling or other?  
Answer. The first Adam, and the second, the two only innocent men that ever lived upon the earth, had both of them a calling Adam dressed the Garden, and Christ was a Minister of the Circumcision, Gen. 2.15. Rom. 15.8.  
And that all men generally aught to have a Calling, appears by these three things.  
1 We be Christians, and therefore must not live disorderly, 2 Thess. 3.10, 12. but abide in a Calling, 1 Cor. 7.20.  
2 We be Servants, and therefore must not live idly and licentiously, that Christ our Master should find us sleeping or drinking, (1 Thess. 5.3, 6, 7. Mat. 24. end—) but waiting and working, doing and (so) doing, as belongs to us in our places, Luke 12.36.43.  
3 We be Stewards, and therefore must not live carelessly, or improvidently, for we must give an account of our stewardship. Talents we have to Trade withal, and from them (yea, if we have but one of them) advantage is expected. Neither will our Master be content to receive his own again, but he must receive his own with usury, Mat. 25.27.  
And in ill case are idle persons (whether Beggars or Gentlemen,) yea, in a damnable condition, because God will take (not only the abominable, but) the unprofitable Servant, and cast him into outer darkness, and that most justly, nothing being more unreasonable, than that a man should be a Servant (and that of God himself) and do no work.  
Question 120. How may a man judge according to Scripture, what Calling to make choice of?  
Answer. A man may judge of that two ways.  
1 By his own gifts and disposition. For we shall still find in Scripture that God either chose or made men fit for those employments to which he called them. David that was to be a victorious King, had courage and might, 1 Sam. 17.26.32. 2 Sam. 17.10. Solemon that was to be a glorious King, had wisdom and a large heart. Jehu was (apparently) a man fit to be what God called him to be, a through Executioner, 2 Kings 9.20. and Timothy was (in sight) a man fit to make a Minister of, 1 Tim. 1.18.  
2 By God's calling and disposing, to wit, by ordinary lawful means, and the motions and desires of men in the society wherein we live, who taking notice of our gifts, accordingly take order to dispose of us, as Gen. 47.6. 1 Kings 11.28.  
Question 121. May not a man in some cases change his Calling?  
Answer. A man may change his Calling in three cases.  
1 If there be a mistake, and a man by his own error, or others overruling, be fallen upon a Calling unsuitable to his gifts, and cross to his natural inclination.  
The reason of this, is because all outward calls must be regulated by the inward. Man's call must be corrected by Gods call, and a man's employments should be (sooner or later) suitable to his Talon and endowments.  
2 Though a man be apt for the Calling wherein he is, yet if he be able also for a greater, he may (for the public good) change a meaner for a more excellent Calling.  
3 When a man's Calling cannot maintain himself and his family, he is enforced to change it (for some other profit able Calling which he is able to manage) out of respect to his own necessity.  
But for a man to change his Calling for another below his gifts, because he loves his ease and profit:  
Or for another that is above his gifts, because he desires a greater gain, and affects an estimation above his worth, this is unlawful and unjustifiable.  
Question 122. How must a man be conversant about his Calling?  
Answer. 1 Providently, Prov. 27.23. etc. 2 Kings 20.23. Boaz had one to oversee his servants yet he comes to the field to oversee them and the overseers too, Ruth 2.4, 5.  
2 Diligently, Pro. 27.23. Laziness is next to idleness, and doing sluggishly to doing nothing; what a man undertakes, he should do it with all his power, Eccles. 9.10. with Genesis 31.6.40.  
3 Faithfully, not trusting to our own toiling, as if it were in our own power to get wealth, Deut. 8.18. but building upon God's blessing, Pro. 10.22.  
4 Moderately, that is,  
1 Not hindering ourselves in the exercises of Religion, Luke 10.39, 40. To be so busy as that the six days will not serve, as to have no leisure for private and family prayer, to have so much to do with the world as to shut out God, that he can say nothing to us, nor we to him, this is to be penny wise, and to labour after the food that perisheth, John 6.27.  
2 Not wearing away our bodies with excessive toil, Exod. 18.18.  
3 Avoiding excessive care, which disturbs and annoys the heart, and so hinders that settledness of mind that there ought to be in duties of piety, Psal. 108.1. 1 Tim. 2.8. and that peaceableness of carriage that there ought to be with those that are of our company, 1 Sam. 25.17.  
5 Holily, not with a (will) to be rich, 1 Tim. 6.9. but to be employed for God's glory, John 17.4. and for providing for those that God hath given us, 2 Cor. 12.14. as also that we may have to give to him that needeth, Ephes. 4.28.  
Question 123. Are men so to be busied in their Callings, as that no Recreation is allowed?  
Answer. Recreation, that is, resting after a man is toiled out with labour, and fetching a man's breath (as it were) Exod. 23.17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Sept. So 2 Sam. 16.14. is no way unlawful, but rather by the example of God himself, and of Jesus Christ commended unto us, Exod. 31.17. John 4.6.8. Nor is refreshing and setting an edge upon a man's spirit, by some pleasant and harmless exercise, to be condemned, because it furthers a man in his Calling, and makes him more profitable than otherwise he could be.  
Question 124. Since by how much Recreation is more delightful, by so much Rules are more needful; show me what Rules are to be observed, that Recreation may be better ordered?  
Answer. Our Recreation should be  
1 In and by things lawful, not vain and vile Books, not filthy or slanderous Songs, girding at those that fear God, 1 Cor. 15.33. Psal. 69.12. not foolish talking, and (un-Saintlike) jesting, Ephes. 5.3, 4. not mixed dancing, for Mat. 6.13. we are not to lead ourselves into tentation. Excessive drinking, Ephes. 5.18. nor make bold with those Recreations that are not of good report, Phil. 4.8. to wit, amongst the Brethren, Acts 16.2. that is, holy and judicious Christians: such are Dicing, Carding, Gaming, Stage-playing, etc.  
2 It is needful, when the body is wearied, the spirits weakened and wasted. Recreation is not as meat and drink of ordinary use, but as Wine, that is, a little is to be taken of it, when there are evident reasons for it, 1 Tim. 5.23.  
3 Such as is needful. Corporal exercise is a fit Recreation for Students, but to sit down and employ the mind in reading the Bible, or some good Book or other, is the best refreshing for Labourers.  
4 At a fit time. Pleasurable Recreations are not to be used  
1 On the Sabbath, that's a day wherein we should not do our pleasure; it's God's holy day, not our play day, Isa. 58.13. Recreations on that day be sacrilegious, for they steal away sacred time, & the hearts of the people from God, and the duties of that day; as sometime Absolom stole the hearts of the men of Israel from his father David, 2 Sam. 15.6.  
2 In time of mourning, Isa. 22.12, 13. for it becomes no body to be jolly, when God is angry, or absent, Mat. 9.55.  
5 For a fit time, as our need requires, and as our occasions will bear; for we must redeem the time, and not set spurs to a running Horse, and pass it away needlessly in pastimes, as if it were a benefit to be rid of it; that's neither for our profit here, Prov. 21.17. nor our safety hereafter, Mat. 25.30.  
6 In a fit manner, that is,  
1 Not covetously, playing for money, that is, for any considerable quantity (for otherwise Recreation being needful, s●me small matter may be laid out by those that be able to make it more a Recreation to them) but playing for any such quantity as stirs up covetousness, and longing desire to win for the money's sake, and as will make the loser bad, because he cannot well bear the loss, this is unlawful, as being against the tenth Commandment, in regard of coveting— and against the eighth Commandment, in regard of the casting away of more than a man can well spare.  
Besides it turns the Recreation on the winners part to a Vocation (he stays longer than he should do at it, and returns sooner than he should to it) and on the loser's part to a vexation. Nor is it any thriving course, for the ordinary or extraordinary winner, Prov. 13.11.  
2 Not over earnestly, and with unrestrained enlargement 1 Cor. 7.31. it's dangerous for a man to give up himself to pleasurable things, and if at any time he give himself more liberty that way, yet even then he should acquaint his heart with wisdom, that is, he should be master of himself, and wisdom should be the moderator of his mirth and content, Eccles. 2.3.  
7 In good company, not with men of evil minds and manners; for in Recreation, a man is most free, and so apt to grow into further acquaintance, and to open himself more than is fit for such companions, 1 Kings 22.2.4. & 2 Chron. 19.2.  
Besides that men of an evil carriage, show it in their mirth most, and so a man that accompanies them, is in danger to be partaker of their sin. It's true, that he may reprove them but reproof and Recreation do so ill stand together, that the one is like to be omitted for the other.  
Question 125. Hitherto of the applying of God's word to our general and particular calling, show me in the third place how is it to be applied to our carriage?  
Answer. There is a great use of the Direction of it for our carriage,  
1 Alone.  
2 In company.  
3 In regard of our relation to others.  
4 In regard of ourselves.  
Question 126. What must we do when we are solitary and alone?  
Answer. Something we must watch against, and something we must look to.  
Question 127. What must a man watch against?  
Answer. Against Satan (and) his own heart, or against Satan (in) his own heart, for his tentation when we are alone, is suitable to our disposition. He enters upon the heart of covetous Judas, to set him upon the betraying of his Master for his own advantages. Hence it is, that a worldly and voluptuous man is ever thinking on his Barns, Psal. 49.11. and his belly, Luke 12.17, 18, 19 good fellows, and youngsters of their pleasures, drink and merry meetings, Isa. 56.12. for which such thoughts their hearts cheer them up, Eccles. 11.9. Malicious men think of revenge, Gen. 27.41. Ambitious men of preferment, Luke 9.46, 47. Ezek. 28.6. and lustful persons fill and foul their hearts with all unclean thoughts, Prov. 7.18. yea, they garnish their hearts for the Devil, by setting up in their imagination all lascivious pictures, and defiling representations, and by acting fornications and adulteries in their hearts a thousand times over, Mat. 5.28.  
Question 128. What help is there against such vile thoughts as these, when a man and his own heart is together?  
Answer. 1 A man must find his heart work. There's no other means for a man alone (especially if he be given to meditation) to be free from bad and base thoughts, but by better. A working heart is like a going and grinding Mill, if a better grain be not in it, there must be a worse; Walk in the Spirit, (saith the Apostle, Gal. 5.15.) that is, let grace ever find you work; and than you shall not fulfil the lusts of the flesh. A thoughtful man shall do well (and without that he shall very hardly do well) when ever he goes abroad, or must be for some time alone, to set his heart some particular and profitable task, and to hold it strictly thereunto.  
2 He must maintain a War with it. That is, he must be ever mortifying his natural and most special justs; for as the severity of Authority so takes away Thiefs that men may ride alone without fear, so if men be ever calling in question their inordinate affections and executions upon them, they may walk alone without hurt, and be solitary without sin.  
3 Give God thy heart by prayer, and entreat him to look to it for thee, and to knit it unto himself, Psal. 141.4. & 119.36. & 86.11.  
Question 129. What must we look to, when we are alone?  
Answer. men's thoughts alone should be either pious with respect to their general Calling, Psal. 63.5, 6. & 132.1, 4. Gen. 24.63. or profitable with respect to their particular Calling and occasions, 1 Kings 20.22. Take heed that thou and the Devil be not together, as it was with Judas, Luke 22.3. thou and the world as it was with Ahab, 1 Kings 21.4. thou and the flesh, as it was with Amnon, 2 Sam. 13.2. Be thou and the Lord together in heavenly meditations, & communications Gen. 18. last. Thou and a Bible together, Acts 8.28. at least, thou and a good business, Luke 14.28.31.  
Question 130. How ought we to take care of our carriage in company?  
Answer. So as to avoid the evils to which we are prone, and to the duties belonging to us therein.  
Question 131. Unto what evils are men most prone when they are in company?  
Answer. 1 If a man be of a free and a kind nature, he's apt to yield unto evil company, so as to be a partner with them in their evils (1 Kings 22.4.) as in going to Stageplays, revels, riotous, or at least frivolous and fruitless meetings, and doing when he is there, as they do: when it were far better to disclaim the company of such, as David did, Psal. 119.115. & 26.4, 5. and to resist their courses with the resolution of the Rachabites, that said, We will drink no wine, Jer. 35.6.  
2 If a man be of a mild and melancholic constitution, than he is apt in evil company, to be a countenancer of them; and having neither a spirit apt to contend, nor a tongue apt for discourse, to let pass all requisite reproofs of their rotten communication and carriage, and let things go even as they would have them; when a Christian ought to be clear in such cases, and of a constant spirit, as Micaiah and Jeremy were; his words should not be as the words of one of them, they should turn to him, but he should not turn to them, 1 Kings 21.13, 14. Jer. 15.19.  
3 If a man be of a hot and fiery temper, then he's apt in evil and provoking company, to break out into passion, and unbounded indignation; when the tongue should be kept as with bit and bridle when the wicked is in our sight, and much more our hands, Psal. 39.1. Mat. 26.51, 52.  
Question 132. What are the Duties or Rules which we ought to respect in regard of company?  
Answer. Look to these three things.  
1 Come into Company with a good Calling, that if thou be sternly examined, thou mayest be able to say, is there not a cause a call that draws me hither, 1 Sam. 17.29. and those whom God calls, he keeps from danger, and the power of temptation, Psal. 91.11.  
2 Be in company with a good care, viz. of dispatching thy business for which thou camest thither as soon as thou canst, Gen. 24.32. and the worse the company is, so much the more careful be thou to do what thou camest about, speedily, and then fly away, 2 Kings 9.10.  
Question 133. How must our carriage be ordered in regard of our relation to others, whether superiors, inferiors, equals, friends, enemies, strangers?  
Answer. In regard of our Superiors, two things are especially required.  
1 Prayer for them, 2 Tim. 2.12. Nothing being more needful than prayer, for those that have so great a task, 1 Kings 3.9. and that are under so great temptation, 2 Sam. 11.2. nor any thing being more reasonable, then that they that are common persons, should be supported with a common stock of prayer for the common good.  
2 Honour and due respect toward them, which honour is of so large extent, as that it comprehends the whole duty of the fifth Commandment. For as the despising of others in our hearts, and (in particular) of superiors, is the ground of all evil carriage toward them, as we may see in Michol, 2 Sam. 6.16.20. so the honouring of them in our hearts, is the cause of good carriage toward them, though occasion be given to the contrary, as appears in Mephihosheth, 2 Sam. 19.24.28.30.  
Question 134. In what particulars is this honour to be declared?  
Answer. Have a care of these three things.  
1 Be not ready to receive evil reports of them, 1 Tim. 5.19. A great fault it is even of those that profess Religion, to take up reports of superiors lightly, and thereupon to speak their pleasure; when we ought not to speak evil of dignities, Judas 1.8. when such evil speaking is much observed by Opposites, and laid to the charge of professors, Acts 23.4. and they know not well how to answer it, because they must needs yield, that they ought not to speak evil of the Ruler of the people, Acts 23.5.  
2 When they do well and worthily, fear them, and declare a high estimation of them, 1 Kings 3. ult.  
3 If they do otherwise, consider howgreat their temptations are in regard of thine, and withal, how great thy help is (by plain and faithful instruction) in regard of theirs; it's a hard thing for a rich man to enter into heaven: if thou wert in their place, what wouldst thou do? put thy soul into their soul's stead, Job 16.4. and so pity them, and instead of declaiming against them in company, weep in secret for what is amiss in them, Jer. 13.17.  
Generally, be able to say, Unto thee (my Superior) I have done no hurt, Dan. 6.22. Of thee I have spoken no hurt, 2 Sam. 19.27.  
Question 135. What must our carriage be in regard of inferiors?  
Answer. There should be  
1 Due protection, Psal. 72.12. Job 29.16, 17.  
2 Good counsel and instruction, Prov. 31.2. Tit. 2.3, 4.  
3 Good example, Tit. 2.3, 4, 7.  
4 Good usage, Viz.  
1 In matters of Clemency, doing them favour, Esth. 20 3.  
2 In matters of Equity, doing them right, Job 31.21. Col. 4.1.  
3 In matters of Charity, doing them good, Job 31.19.  
4 In matters of Courtesy, doing them no shame, nor offering unworthily to abase them, 1 Sam. 20.34. James 2.1, 2, 3.  
Generally, they should take care that they under them (especially belonging to them) may lead a quiet and a peaceble life, in all godliness and honesty, 1 Tim. 2.2.  
Question 136. What should our carriage be toward equals?  
Answer. 1 Men and women that be equals should take sweet counsel together (especially if they be friends and acquaintance) and walk (not to play, or to revel, but) to the house of God in company, but ever with truth and sincerity, Psal. 55.13, 14. Rom. 12.9.  
2 They should be kindly affectioned one to another, with brotherly love and kindness: They must not look each upon their own vices but upon the virtues one of another, and so in honour prefer not each themselves, but one the other, Rom. 12.10.  
3 When they walk together (especially on the resurrection and Lords day) they shall do well to talk together of Jesus, and to edify the souls one of another, Luke 24.14. 1 Thess. 5.11.  
4 All shall do well to profit in Religion (that is, in a right Religion) above their equals, Gal. 1.14.  
Question 137. How may we carry ourselves fitly towards friends?  
Answer. 1 Show thyself a friend to their souls in spiritual things, Acts 10.24. John 1.41, 42, 45. Do what thou canst to keep thy brethren and kindred from the place of torment, by bringing them to hear Moses and the Prophets, Luke 16.28, 29. As also by pulling them out of the fire by private admonitions, Judas 23.  
2 Be friendly also unto them (as there shall be occasion) in outward things, Pro. 18.24. 2 Sam: 9.1.3. but especially express love in the time of their affliction, Prov. 27.10 1 John 6.14.  
Question 138. But how should I behave myself towards enemies?  
Answer. 1 Make known thy innocency to them, 1 Sam. 24.10. that thou mayest not seem to suffer as a Malefactor, 1 Pet. 4.15. but either as an innocent person without cause, Dan. 6.22. or as a Christian for a good cause, 1 Pet. 3.14.  
2 Beware of them, Mat. 10.17. 1 Kings 20.22.  
3 Pray for them, and do good to them, that so (if it be possible) we may win them, or at least we may show whose sons we ourselves are, Mat. 5.44.45. If a Christian must kill his Enemy any way, it must be with kindness, Rom. 12.20.  
4 If they say (It reputes me) forgive them, Luke 17 4. It's true, that though they do not say so, a Christian forgives them out of Christian charity, laying aside all revengeful affection; but if they do say so, he forgives them out of Christian Justice as those that have made them amends by their acknowledgement, and with entertaining a good opinion of them, as those that have changed their minds.  
5 Do not thou rejoice if God lay his hand upon them, Job 3●. 29.  
A holy rejoicing there may be in regard of the execution of God's Justice as they be wicked, Job 22.19. but not a carnal content in regard of their downfall and destruction, as they be our Enemies, 2 Sam. 1.15.17. Ezek. 18.32.  
Question 139. How are we to carry ourselves towards strangers, and those that are unconverted?  
Answer. There should be in regard of them  
1 Holy and unblameable walking before them, Phil. 2.15.  
In particular such a conversation as whereby  
1 God may be glorified, Mat. 5.16.  
2 The mouths of the ignorant and evil minded may be stopped, 1 Pet. 2.15. & 3.16.  
3 Whereby their names may be (really) reproved, that so being how bad they be, they may loathe and leave them, Ephes. 5.11, 12, 13.  
4 Whereby they (beholding the innocency and honesty of it) may through the mercy of God (as by a special help) be converted and saved, 1 Pet. 2.12.  
2 There should be a meek and meet instructing of them, and we should be willing to do a blessed cure upon their souls, especially if they do any way belong to our care and charge, 2 Tim. 2 25. Jer. 51.9.  
Question 140. Hitherto of our carriage in relation to others, show me now what Rules are to be observed for the well ordering of our carriage in regard of ourselves?  
Answer. 1 First and principally look to thy soul, Mat. 16.26.  
2 Look to thy body, both for the health and safety thereof, Tit. 1.23. 1 Sam. 18.12.  
3 Look to thy business, calling, and occasions, 1 Kings 20.22. Psal. 112.5.  
4 Look to thy state, and do not undo thyself with suretyship or dangerous undertake, either for strangers or friends, Prov. 6.1, 2, 3.  
It is not only against reason, but against conscience and Scripture, and a sin as well as a misery, and folly for a man (improvidently) to endamage himself.  
Question 141. Hitherto of the use of the word of God in regard of our earriage, now show me the use of it in regard of our condition, and of the things belonging thereunto.  
Answer. The Rules appertaining to our condition, have a respect either to our persons, as food and apparel, or to our estate, to wit, either prosperity or adversity.  
Question 142. What Rules are there to be observed concerning meats and drinks?  
Answer. 1 We should take them for our need and refreshing, & the support of our natures, 1 Sam. 30.12. 1 Tim. 5.23. Gen. 18.5.  
2 For our cheering up also, and delight, at fit times, and in fit measure, Psal. 104.15. Nehem. 8.10.  
But neither wantonly, when we do not need them, Prov. 31.4, 5. nor excessively, so as that so much as our hearts should be charged with them, Luke 21.34.  
3 The Creatures, when ever we receive them, must be sanctified, and that two ways.  
1 By the word. Now the Creatures are sanctified by the word, when my conscience is truly informed out of Scripture, and withal is persuaded and assured (by a yielding to that information) that I may lawfully & warrantably, without offending God, make use of such and such a Creature, as being admitted and enabled to a free and holy use thereof by Jesus Christ in the time of the Gospel.  
2 By prayer. Now the Creatures are sanctified by prayer, both when I beg of God that the curse, which for sin cleaves unto them may be removed, by his commands and blessing, they may minister that effectual nourishment for which they are appointed: As also when I am thankful to God in Christ for them, beholding in him a comfortable admittance to them.  
4 Though at meal time, common and pleasant discourse may lawfully be used, Judges 14.12. yet should there be reverend and seasonable remembrances of that God that prepares a Table before us, and a great fear of cursing, or casting any dishonour upon him in our hearts, when we are at our merriest feasts, Psal. 23.5. Job. 1.5.  
Question 143. Tell me (now eating and drinking is spoken of) whether it be lawful to drink healths or no?  
Answer 1 Not unless it be for God's glory to drink them; for the Rule is, Whether you eat or drink, or whatever you do else, do all to the glory of God, 1 Cor. 10.31.  
2 Not if by that drinking, so much as our hearts be over charged and put out of frame for the duties of our Callings, and the expectation of the day of Judgement, Luke 21.34.  
3 Not if any of the company that is tied to drink the health, be distempered by it; for is not the health a work of darkness, Ephes. 5.11. if it cause distemper? and have not I fellowship with it, if I be a worker in it, yea and moreover a binder to it? for every man that is in it, doth not only drink the health, but bind the health, if not in words, yet in deed, because by his joining a greater distaste and shame rests upon any man that shall offer to shrink.  
Now whether this Healthing be for the glory of God, and so carried as that he that drinks it, is not over charged himself, nor any of his company, let every man's conscience judge as in the sight of God, and thereby decide to himself the lawfulness or unlawfulness of this course.  
To which add,  
4 Not if it be open and observed, and so countenance the course of God, and bid God speed to the fashion of drinking healths, wherein (ordinarily and for the generality) there is so much abuse, John 2 Epist. v. 11. and this meets with the most moderate and eminsed Healthings; for though to eat and drink, to feast is a thing needful and requisite, yet there's no need of Healthing. Now though a man drink but a little or no hurt, yet how can it be lawful for them to do a needless act, when it is an occasion of stumbling to others, and a hardening of them in a most sinful practice: see Deut. 32.26, 27.  
Question 144. Hitherto of meats and drinks, show me now what Rules are to be observed for Apparel?  
Answer. 1 Let not thy Apparel be above thy place: For God's mind is, that men should so appear outwardly in their port and attendance, and so in their Apparel, as to maintain that difference of degrees that he hath established among them, Eccles. 10.6, 7.  
2 Let it not be above thy means, for that's against the Commandment, Thou shalt not steal, while as Absolom stole away the heart of the people from David their rightful King, 2 Sam. 15.6. so vanity of Apparel steals away a man or woman's estate from those necessary occasions wherein (of right) it should be bestowed.  
3 Conform not to the world in it, against the good and acceptable and perfect will of God (Rom. 12.2.) that is, against those general Rules of godliness, comeliness, sobriety, modesty, and moderation, which the word of God sets before us, which have a binding power in those particulars which are too low for the Scripture to name, and which, Christians that reverence their general Rules, need not to have named. See 1 Tim. 1.10. Phil. 4.8. 1 Tim. 1.9.  
4 Imitate in thy Apparel holy and faithful men and women, 1 Pet. 3, 5. Modest and sober Sarah is a fit pattern for those of her sex (who are more apt to exceed in this kind) and not Jezabel, 2 Kings 9.30. Now the example of holy persons lays down the Rule of restraint in this particular. So to cloth ourselves as that all the world may see we count our graces our Ornaments, rather than our Garments, a meek spirit rather than a curious habit, 1 Pet. 3.3, 4. with Psal. 73.6.  
5 For this reason let those that be professors of Religion, and those that would be reckoned holy Christians, watchfully and above others, restrain themselves this way, keeping still (and yet without uncomeliness) the safer and sober si●e, and leaning to the word rather than the world; for how shall they be examples to others, that exceed themselves? and what a pity and misery is it that there should be so few holy men and women out of the fashion, to be a pattern to the residue of the world that so affect fashions?  
Question 145. Since you speak of fashions, tell me what is to be thought concerning new fashions in Attire?  
Answer. 1 To speak generally, all affectation and offence in the form and fashion of our Apparel is to be avoided; that is, we must not apparel ourselves so as to show we have a mind to be in the fashion; nor so, as to encourage those that be vainer, and grieve the better party, Phil. 4.8.  
2 To speak more particularly, observe these Rules.  
1 Such fashions of Apparel as clearly and at first sight cross the Rules of Christian modesty (as the attire of women, whereby nakedness is in part covered, but in a great part discovered) are to be rejected as abominable. It's strange that honest women will not give Harlots leave to have such an Attire as may be properly called the Attire of an Harlot (Prov. 7.10.) to wit, as unbeseeming the modesty of a sober woman.  
2 Other fashions there be tolerable rather then laudable; and that they may be tolerable it belongs to the wisdom and sobriety of Christians to observe these two Rules.  
1 Not to enter into them suddenly, so as to keep even pace with the most forward fashionist.  
2 Not to use them exactly, and in the utmost extremity.  
The former of these argues levity, the later curiosity and want of worth, both pride and vanity.  
3 Any fashion used out of pride and vanity of mind is absolutely sinful.  
Only for some better Reason, some more liberty may be given and taken, viz. in these regards.  
1 To avoid the imputation and offence of fingularity, and that it may appear that Christians do not affect to be unlightly, nor put the stress of Religion upon these lessen things.  
2 In case of duty both of Children to parents, and of wives to husbands, whom the clearness of the duty to give content, makes these things more disputable, and gives occasion for dispensing with them, at least in some degrees.  
But there's a wide difference between these two, to wit, when such or such are in the fashion out of a mind and affectation, and when their appearing in the fashion (enforced by the imperiousness of vain and unkind and ungodly Superiors) in their trouble and affliction.  
Question 146. But is not Apparel an indifferent thing, why then should there be so much scruple about it?  
Answer. I Answer.  
1 It's true that the Apparelling of ourselves this or that way, is a thing indifferent in the generality; but pride, luxury, vanity of mind are not things indifferent, but absolutely sinful, and so are those particular fashions that spring from and manifestly savour of these corrupt roots.  
2 Though such things be in a sort indifferent, and left to our liberty, it being a shame that Christians that have so many Rules pressing to modesty and sobriety in the general, should need to be taught particularly how to dress themselves every day, yet let us not (for shame) so carry ourselves, as that God should repent he hath left them indifferent; liberty is the trial of ingenuity, and tenderness of conscience.  
3 I Answer, with a Holy Father in a like case, That's the very work of the Devil to make indifferent things to be contemned. The Devil is nothing so much a gainer by that which is apparently sinful, as by things of an indifferent nature; for therein men sin under a protection, they take their pleasure to the full in the (use) of such things, that's their sin, and the indifferency of them in their (nature) that's their protection.  
Question 147. Hitherto of Rules appertaining to our condition as it hath respect to our persons, show me now what direction the Scripture gives concerning our condition with reference to our estate, and first tell me what direction's for the carrying of ourselves well in the state of prosperity?  
Answer. 1 Be thankful, Deut. 8.10. & 26.5. and ever magnify that God that is so infinitely gracious, as that not only to take Order for, but to take pleasure in the prosperity of his servants, Psal. 35.27.  
2 Be humble. For as we are greater than the greatest of all God's Judgements in regard of the merit of our sins (Ezra 9.13.) so we are less than the least of all God's mercies, in regard of the unworthiness of our persons, Gen. 32.10.  
3 Be watchful; for prosperity is an estate of temptation, Prov. 30.8, 9 and without special care it will be abused, either to pride, Psal. 73.6. or unto sensuality, Luke 12.19. or unto security, Mat. 24.38, 39  
4 Be fruitful. For prosperity is as it were the Lords dunging, whereby to make his Trees the more fruitful, Isa. 61.3. Luke 13.8. Let thy heart (therefore) be lift up, when God is more plentifully good unto thee (as the heart of prospering Jehosophat was) in the ways of the Lord, 2 Chron. 17.5, 6. Psal. 116.12.  
5 Be charitable. For we are but Stewards of that we have, Luke 16.1, etc. and therefore must be ready to distribute and lay out, 1 Tim. 6.18, 19 and our layings out are our best layings up. Now in what measure to lay out, our prosperity will direct us, for every man must lay out as God hath prospered him, 1 Cor. 16.2.  
6 Be fearful and so prudent as to think always a change will, or (at least) may come, (Job 3.25, 26.) that thou mayest not be impatient when it is come, Job 1.22.  
7 Be faithful, and when God so prospers thee at one time, as that thy Cup runs over, gather from thence, that if he deal not so with thee at another time, but strip thee of all thou hast, it is not for want of good will, for sure (thou having goodness in thee) mercy and goodness shall follow thee all days of thy life, Psal. 23.5, 6. and it shall be in one thing or another (as in outward things it hath been expressed to thee.)  
8 Be very inquisitive whether thou hast Jesus Christ and these outward things (with) him, or whether thou hast them and (not) him, and resolve never to take pleasure in an outward portion, unless thou canst enjoy Gods gracious presence in Jesus Christ, Exod. 33.3.15.  
Question 148. What Directions are there for a good carriage in adversity?  
Answer. Therein  
1 Be patiented and silent, Leu. 10.3. Psal. 39.10. and do not by walking frowardly, charge God foolishly, Job 1. ult.  
2 Be tender and considerate; do not despise and make light of God's corrections, but let them put thee into a study, Eccles. 7.14. Consider from whom affliction comes, to wit, from God, that thou be patiented, Psal. 39.10. From whence it comes, to wit, from sin, that thou mayest be penitent, Psal. 32.5. For what purpose it comes (in regard of man) to wit, for reformation, that thou mayest be converted, Isa. 27.9. Ezek. 18.30. And with what purpose it comes (in regard of God) to wit, to do us good by it at the latter end, that so thou mayest be comforted, Deut. 8.16.  
3 Be hopeful and hearty (Psal. 42. ult.) not dismayed and weary, Prov. 3.11. rather promise to thyself the best, Jer. 30.7. then prophesy the worst, 1 Sam. 27.1. Judges 13.22, 23.  
4 Out of this hope be diligent in using all means of good, Ezra 10.2, 3, etc. Joel 2.12, 13, 14.  
5 In the use of the means be faithful, Psal. 9.10. and for this purpose be so wise, as to observe former experiments of Gods gracious deliverance of Pilgrims and Prisoners, of sick men, and Sea men, and all men, others and thyself, that so thou mayest understand the loving kindness of the Lord, so far as to see a comfort in it, in regard of thy present sad condition, Psal. 107.43.  
Question 149. This may help for trouble in general, but what more special directions are there for a good carriage in spiritual afflictions and tentations?  
Answer. 1 By no means slight just troubles of conscience, nor think to drink down spiritual distresses. Conscience is a thing that may be ducked, but cannot be drowned; give it leave therefore to speak out, and provide rather to pacify it, then to stupefy it, Psal. 4.4. 1 John 3.10.21. Hag. 1.5. Psa. 14.4.  
2 Be troubled for nothing but out of a ground in Scripture, 1 John 3.4. Let not thine own superstitious heart, let not Satan make thee sad, who loves to make sad the souls of the righteous, but let God have the honour of all thy joys and sorrows, by being glad or sad; and that thou mayest not err in this point, never accuse thyself when faithful Ministers will not join with thee in the accusation.  
3 Reason not with the Tempte●. It is not safe for us to have to do with the Devil by way of Treaty, but only by way of conflict (James 4.7.) therefore instead of reasoning with him, be careful of a threefold recourse.  
1 To thyself, with repentance for any sin that may occasion thy trouble and grief of soul, Gen. 42.21. Psal. 51.3, 4, 5.  
2 After thy repentance and washing, have recourse unto thy God, who is so gracious as to say unto thee, when the Devil would feign reason with thee, Come and let us (thou and me) reason together; in which reasoning if thou objectest thy sins are as red as Scarlet and Crimson, his Answer is, I will make them as white as snow, or as wool, Isa 1.18.  
3 Have recourse to Jesus Christ, and to his intercession, that is ready to say upon thy suing to him for rescue, The Lord rebuke thee O Satan, Zec. 3.2. And if he say and pray so once, there's no doubt he shall be heard, John 11.42.  
4 Omit not Religious duties upon the Opinion of unworthiness; for God justifies the ungodly, Rom. 4.5. and invites the unworthy, Revel. 3.17, 18. Isa. 55.1. And it's the masterpiece of the Devil's policy, to keep thee from God's company, that he may with the more ease corrupt and torment thee with his own company and tentations.  
5 Leave not by any means, the labours of thy Calling. A special help against the Devil and bad company, is to take order to have no leisure to converse either with the one or the other.  
6 Rest thy hold of salvation upon Arguments, not upon sense and feeling; for as no man's state is good because he thinks it to be so by presumption; so no man's state is bad because he judges of it in tentation: Leave the matter therefore to just proof, and judge accordingly, 2 Corinth. 13.5.  
Question 150. What's the best means of comfort, and the most Catholic Cordial in all Afflictions?  
Answer. Labour to have peace with God by faith, and to have the assurance of it by holiness, and that will be sure (as by strong Garrison) to preserve thy heart and mind in all troublesome places and cases whatsoever; for how ●an he possibly faint, who hath God All-sufficient to be his friend, and who knows he hath him, by his walking uprightly before him? Phillip. 4.7.  
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Common BREACHES of the Commandments.  
Question. FOr the better preventing of sin, and for a help to private examination, show me briefly the most common breaches of every Commandment; and first, tell me what those sins be whereby the first Commandment is ordinarily broken.  
Answer. In general this Commandment is broken, because we seldom consider how our hearts stand affected towards God, nor think whether God have our hearts or no; and so we never strive to give unto God the whole inner man, and to cleave unto him with all our heart, as this Commandment requires, Deut. 6.4, 5.  
Question. How is it broken more particularly?  
Answer. By these four things especially.  
1 By the want and by the contempt of that knowledge of God, Deut. 4.39. Jer. 4.22. that should make us cleave unto him, Isa. 43.10. appearing in the great and general ignorance of common people, Isa. 28.9, 10. 1 Cor. 15.34.  
2 By a want of the love of God, yea by a loving of pleasure and worldly profit more than God, of which it appears we are guilty, because things of this world carry us away from the Commandments and service of God, 2 Tim. 3.4. Phil. 3.19. Deut. 6.5, 6. Mat. 10.37. John 14.15.  
3 By a want of trusting in God, showing itself in rebelling against God in our lives, 2 Kings 18.20. in want of seeking to God in the time of our need, 2 Kings 1.2.6. and in using unlawful means to help ourselves withal in the time of our trouble, Isa. 30.37.  
4 By a want of the fear of God appearing in our boldness in sinning, Numb. 15.30, 31. and in the presumptuous neglect of holy services, Mat. 22.5. Acts 24.25.  
Question. What be the common breaches of the second Commandment?  
Answer. In general all omissions and all neglect of that worship of God which is required in his word, Psal. 45.11.  
Question. In what partioular things doth this common neglect of God's worship amongst people show itself?  
Answer. It shows itself especially in these four things.  
1 In a careless neglect of the times and parts of God's service, while people do so ordinarily come unto it after it is begun, and go away from it before it be ended, Acts 24.25.  
2 In the ordinary neglect of Sermons by poor men upon the Sabbath day out of infidelity, 1 Kings 12.27. thinking by the dispatch of some worldly business to help themselves in their necessities; and by rich men upon other days, out of covetousness and unwillingness to leave their worldly delights, Luke 14.19.  
3 In neglecting extraordinary services, and being unnecessarily absent from the Congregation, in the days of public Humiliation and Thanksgiving, Ezra 10.9. Esther 9.20 28, 31.  
4 In that common neglect of public prayer in Families, which is the daily morning and evening Sacrifice which is to be offered to God now in these times of the Gospel, and which Gods Children have ever been careful of in former times, Joshua 24.15. Acts 10.2. Acts 12.12. Esther 4.16. Mat. 18.20.  
Question. But is there nothing that can be blamed in us, if these outward services be performed by us?  
Answer. Yes, we are much to be humbled for this, that though we perform the outward service, yet we do not perform it with all our heart serving God (as he requires) in spirit and in truth, and loving him, as well as keeping his Commandments, Isa. 29.13. John 4.24. Rom. 12.11, 12.  
Question. Wherein doth this heartlessness in God's service ordinarily show itself?  
Answer. In deadness and heaviness of heart, whereby we are more inclined unto sleep then service. 
* Luke 22.45, 46.  And in distractions and wander of heart, while our thoughts do so run upon worldly 
† Ezek. 33.31. Rom. 12.11, 12. Col. 4.2.  and vain matters, as that we very little mind the exercise that we are about,  
Question. How is the third Commandment commonly broken?  
Answer. In general, by using unreverently the Titles, Word, and work of God, whereby (as by a name) he hath made himself known unto us.  
Question. How doth this more particularly show itself in the ordinary practice of people?  
Answer. That men do not fear an Oath, Eccles. 9.2. Jer. 2. Deut. 28.50.  
Question. How doth that appear?  
Answer. 1 By men's common swearing in their ordinary talk; many being of this mind, that they may swear safely (though it be never so ordinarily) so that they swear truly, Mat. 5.34.  
2 By swearing upon unwarrantable occasions, as when men anger us, or because they be loath otherwise to believe us 1 Sam. 14.39. 2 Sam. 19.7.  
3 By not fearing and forbearing those which people account lesser Oaths, and which be grown unto common custom.  
4 By the using of Popish Oaths, wherein men swear by Saints, or profane Oaths wherein they swear by the Creatures, Jer. 57 Zeph. 1.5. Mat. 5.35, 36.  
Question. How else is this Commandment broken?  
Answer. It is broken ordinarily in these ensuing particulars.  
1 In cursing and banning, 1 Sam. 17.4.44.  
2 By using the name of God vainly, appearing in naming God in our prayers, when our hearts do not think upon him; and in saying rashly and upon sudden idle occasions, O Lord, O God, O Jesus, when we neither think upon our God, or Lord, Saviour.  
3 By men's profane pleading upon Scripture points over their Plots, or taking in phrases of Scripture to make up their jests, Psal. 50.16. or to defend themselves in their sins, as that, 1 Tim. 5 8. for covetousness, Mark 1.24, 25, 34.  
4 By resorting to Plays, and thereby countenancing those gross abuses that be in them, both of God's word, holy men, and holy things, all which abuses fall in the end upon the great & glorious name of God himself Prov. 14.9. Jer. 11.15.  
5 By Prayers for dead friends, wherein the name of God is idly and vainly taken into our mouths, all confessing that those Prayers can do the dead no good, nor in any sort alter the state wherein they are, Mat. 12.36.  
6 By a lose life, either in Christians that live worse than Heathens, or in professors that live worse than other Christians, since by both these we bring disgrace upon that fearful name of God which we profess, Gen. 13.7. 2 Sam. 12.14.  
Question. How is the fourth Commandment commonly broken?  
Answer. In general, because people remember not a day, but think it enough if they come to Church morning and evening, and so give the Lord some few hours of a day, instead of a whole day.  
Question. But in what else is there a general breach of this Commandment?  
Answer. In this, that men do not make the Sabbath their delight 
* Isa. 58.13. Mal. 1.3. Amos 8.5.  but account the duties thereof a heavy burden, and long much to have the day spent, that so they may return again to their worldly businesses,  
Question. In what particulars is this Commandment ordinarily broken?  
Answer. 1 In sleeping out the morning, and neglecting that due preparation that should make us fit to perform the holy services of that day, Psal. 92.2. Eccles. 5.1.  
2 In not resting that day, but toiling and troubling ourselves (without any true necessity) about worldly businesses, 
Deut. 5.13. Isa. 58.13.  or travelling either nearer or 
† Exod. 16.29, 30.  farther off for our worldly advantage,  
3 By taking no heed to the hearing of the word publicly (for which the Lords day is appointed, Acts 7.20.) or catechising privately (which on the Lord's day also is to be performed) the former of which appears in the ignorance of householders, and the latter in the ignorance of those of their household.  
4 By providing nothing for the poor, for whom Collections are to be made that day, 1 Cor. 16.2.  
5 In going out of the Church, and departing from the Assembly, before the blessing be pronounced, 1 Cor. 14.16.  
6 In not observing a holy rest unto the Lord the day throughout, but spending a greater part of it either in sleeping, or in vain pastimes and recreations that steal away the mind from heavenly things, Isa. 58.13.  
7 In that people take very little care whether their Children or Servants keep the Sabbath or no, which appears in that commonly they do either set them to work, or suffer them to play, Josh. 24.15. Ex. 20.10. Acts 10.33. & 11.14.  
Question. How is the fifth Commandment commonly broken?  
Answer. In general, for want of giving freely to our betters, to our brethren, and to those that be under us, that which of right belongs to them in regard of their several places, Rom. 13.7. 1 Pet. 2.17.  
Question. What be the particular breaches of this Commandment, whereof men be ordinarily guilty?  
Answer. Men do ordinarily offend against this Commandment, in these following particulars.  
1 In that they do not observe themselves, 1 Pet. 2.13. and (as far as belongs to them) cause to be observed, Tit. 3.1. the wholesome Laws of Magistrates, especially such as are ordained for the beating down of sin, and the better observing of the Laws of God, 1 Pet. 2.13. Tit. 3.1.  
2 In that men (that be of any means) do commonly contemn meaner offices 1 Pet. 2.14. Rom. 13.1. and cause them to be contemned (for want of aiding them (when occasion requires) in the execution of their Office, Judas 2, 23, & 8, 5, 15, 16.  
3 In the inferior Offices, do so execute their Office as to please their neighbours, rather than glorify God, benefit their Country, or discharge their Oath, Deut. 16, 18, 19, 20. Acts 12.3. & 24.  
4 In that men regard not the Authority of Ministers in matters concerning their souls, Heb. 13.17. nor do very highly esteem of them in love for the works sake, 1 Thess. 5.13.  
5 In that husbands and wives set forward one another in their gainful sins, 1 Kings 21.7.25. Acts 5.2. hinder one another in godly exercises, 2 Sam. 6.16.20. have many unkind quarrels one with another within their houses, Exod. 4.26. and so become an evil example to their Children and charge.  
6 In that Children when they be somewhat grown up, begin to be their father's fellows, Ephes. 6.1. Luke 2.51. and their mother's masters, going any whether they please without leave, Ruth 2.2. Pro. 1.8. & 3.2. Exod. 21.13. and presume either to marry, or make themselves sure, without parent's consent, Judges 14.2. Ruth 3.5.  
7 In that many servants be false and idle when they be trusted, sullen especially when they be commanded to come to a Religious exercise, such as answer again when they be rebuked, Tit. 2.10. Ephes. 6.6. Tit. 2.9. They do not please them well because they be sullen when they command some things, and take stomach, and are ready to resist when they be corrected, 1 Pet. 2.18, 19, 20.  
8 In that parents and householders take no care to catechise their Children and Servants, Gen. 10.19. Pro. 22.6. Ephes. 6.4. that they may get wisdom into their souls, nor (with discretion, and with a calm spirit, to correct them, that they may drive foolishness out of their hearts, Pro. 22.15. & 23.13, 14. & 19.18. Pro. 20.30.  
9 In that householders provoke their Children and servants by their unreasonable anger and hard usage, Ephes. 6.4. Col. 4.1. 1 Sam. 20.30. and (in particular) either cast off or care not for their sick servants, 1 Sam. 30.13. Mat. 8.6.  
Question. How is the sixth Commandment commonly broken?  
Answer. In general by the common neglect of our own and our neighbour's preservation, and that anger, Mat. 5.22. envy, Pro. 14.30. malice, hatred, 1 John 3.15. and desire of revenge, Gen. 4.5. & 27.41. 1 Kings 19.2. James 3.14, 16. & 4.1, 2. These be killing lusts, that tend unto our own and neighbours bodily hurt.  
Question. What special sins be there by which this Commandment is commonly broken?  
Answer. 1 By that excessive worldly sorrow, Prov. 2.17.22. 1 Kings 21.4. 2 Sam. 25.37. 2 Cor. 7.10. and that distracting and dividing worldly care, Mat. 6.25. Luke 12.29. Eccles. 2.23. & 5.17. whereby many people hasten their ends.  
2 By that ill carriage, Gen. 27.46. 2 Pet. 2.8. Psal. 42.10. unjust, unkind, or unmerciful dealing, whereby many do so grieve the souls of others that they make them weary of their lives, and become guilty of their deaths.  
3 By that malicious and scornful frowning, Gen. 4.6. nodding of the head, writhing of the mouth, Psal. 22.7.17. Pro. 6.13. laughing, girding, that betoken a spiteful and murderous mind, thirsting after the destruction or at least the hurt of our brethren, Psal. 22.7. & 35.16.  
4 By those spiteful and wrathful words, Mat. 5.22. 1 Sam. 20.30. Leu. 19.14. those scornful and bitter jests and quips, 2 Sam, 6.20. Mat. 27.46, 47. 2 Kings 2.23. which (like so many swords) pierce and wound those against whom they are spoken, Psal. 42.10. Prov. 12.18. Neh. 4.3, 4, 5.  
5 By that crying and clamorous noise that malicemakes among chiding neighbours, Ephes. 4.31. and by those Challenges that pass between desperate persons, 2 Sam. 2.14. 2 Kings 14.8.  
6 By that quarrelling, striking, wounding, Exod. 21.8.22.26. Tit. 3.2. so ordinarily amongst men, when they be either overtaken with drink, Prov. 23.29. or overcome with anger, Gen. 4.23.  
7 By desperate adventures for money, or credit, or out of a humour, without any lawful Calling, Mat. 4.6. 2 Chron. 35.22.  
8 In excessive labour, out of a covetous mind, Eccles. 4.8. or in surfeiting, drunkenness, Prov. 23.29. Adultery, Pro. 5.11. out of a carnal mind, whereby men consume their bodies, and shorten their days.  
9 By a careless neglect, in not mending Highways, covering and filling up pits, keeping up Dogs and  that endanger the lives of Passengers, Deut. 22.8. Exod. 21.29, 30.  
Lastly, in not punishing quarrelsome persons, that endanger the lives of other men, Leu. 24.19, 20. and in suffering the poor to perish for want of fit provision, James 2.15. John 3.17. 1 Sam. 30.12, 13.  
Question. How is the seventh Commandment commonly broken?  
Answer. In general, by lust stirring in the heart, wherein (as Christ faith, Mat. 5.28. the one is the fountain, the other the fuel of adultery) adultery is committed, and that wanton carriage whereby the same sin is ordinarily furthered, Prov. 7.11, 12, 13.  
Question. But by what particular sins is this Commandment especially broken?  
Answer. 1 By thinking of those persons or of those things that provoke to lust, 2 Sam. 13.1. by that inward boiling of the heart that ariseth from such provocations, 1 Cor. 7.9. 2 Sam. 11.3. and those filthy wishes which thereupon follow, that we had that thing whereby our present lusts might be satisfied.  
2 By that painting of the face, 2 Kings 9.30. and that apparelling and pranking up of the body, Pro. 7.10. Some Attire is Harlot's Attire, which (many times) are the signs of a filthy mind in those that use them, and means of the same mind in those that behold them.  
3 By eyes and ears full of Adultery, 2 Pet. 2.14. looking upon those things, 2 Sam. 11.2. Gen. 34.2. Psal. 119.37. Job 31.1. and harkening unto those words, Gen. 39.10. that stir up, and draw on lust and uncleanness.  
4 By that mincing, Isa. 3.16. dancing, Mark 6.22. dalliance, Pro. 7.13. those lascivious casts of the countenance, and carriages of the body, Isa. 3.16. that breed and feed adulteries and uncleanness.  
5 By filthy and tempting speeches, which are nothing else but the breathe of an unclean heart, whereby likewise the same uncleanness is begotten and brought forth in others, Pro. 7.21. & 9.15. 1 Cor. 15.33. Ephes. 5.3, 4, Celat Scripturaras pudendas. Judges 3.24. 1 Sam. 1.19.  
6 By that excess in meat and drink, Ezek. 16.49. Jer. 5.8. Pro 23.33. or that dainty diet whereby many people pamper & provoke themselves to lust and wantonness.  
7 By looking after lascivious pictures, and provocations of lusts, as also by running to Stageplays, wherein adulteries be so fully and foully acted, that many that be present go away defiled and infected, 1 Thess. 5.22.  
8 By that idleness, Ezek. 16.49. 2 Sam. 11.10. that pampers the body, and gives the heart leisure to be all a fire with lust, as also by being in those companies, Prov. 5.8. Gen. 39.10. 2 Sam. 13.10, 11. that ordinarily tempt people to lust and wantonness.  
9 By those foul sins, and heinous acts of fornication, adultery, yea, and incest likewise, which now adays we do so ordinarily hear of, Deut. 22.22, 23, 28. Levit. 18.6.  
10 By the unseasonable or immoderate use of the marriage bed, Heb. 13.4. whereby divers be adulterers, even with their own wives.  
Question. How is the eighth Commandment commonly broken?  
Answer. In general it's broken in this, that every man is ready to seek his own and not another's wealth, Phil. 2.4. yea, men are so far from that, that its an ordinary thing with them to raise their own gain by their neighbour's loss, 1 Thess. 4.6. Amos 8.6.  
Question. But in what more particular and special sins is it ordinarily broken?  
Answer. 1 In all covetous purposes of getting any thing into our possession that we have no right unto, nor can well and truly come by, Mat. 15.19. 1 Tim. 6.9, 10. Joshua 7.21. 2 Kings 5.20. 1 Kings 21.1, 2.  
2 By all false dealing, and blindfolding of the truth in bargaining, Ephes. 4.25. Psal. 15.2. by which the buyer concealeth the goodness, or the seller the faults of any commodity, to his neighbour's advantage, Mat. 7.12. Luke 19.18. Prov. 20.14.  
3 In buying underfoot of such as sell for need Mat. 7.12. Leu. 25.14 in deceiving simple people with a bad commodity, Amos 8.6. and others that have more skill with false weights, Amos 8.5. Leu. 19.35. Prov. 11.1. Micah 6.11.  
4 By not lending what we can spare upon just occasion, and in case of mercy, Psal. 10. Prov. 21.26. by not giving what we are able in case of charity, Isa. 58.7. James 2.16. and exacting unmercifully what is due unto us from them that be no way able to pay us, Mat. 18.28. Luke 6.30.  
5 When men deceive others, by borrowing upon fair promises and shows, what they know they shall not be able to pay, Leu. 19.13. 1 Thess. 4.6. Psal. 15.4. or deny a due debt because the Creditor cannot prove it, Leu. 19.13. Or when they that confess the debt make no shift to pay it, Psal. 37.21.  
6 By withholding things that be due, Rom. 13.7. By not restoring things that be found, if we can hear of the right owner, Ex. 23.4. Deut. 22.1, 2, 3. or denying what is given us to keep, Exod. 22.7. or what is laid to pl●dge, in case it be the means of our neighbours living, Exod. 22.26, 27.  
7. By unjust 1 Cor. 6.7. either commencing or prolonging of Suits, while a man contends rather for malice then matter, and so by a privy theft robs his brother, Leu. 19.35. 1 Kings 21.9, 10.  
8 By getting any thing unjustly, Prov. 28.8. as by selling charms, and such things as be vain and hurtful; by Gaming, when men are to get their living by working, not by playing, Pro. 13.11. and more commonly by that ordinary usury whereby one man eats out another, or it may he many others, Exod. 22.25. Ezek. 18.8.  
9 By purloining and pilfering lesser matters, Exod. 22.1. or drawing on company to any thievish courses, Prov. 1.11.  
10 By stealing away men's daughters for marriage, which be the chiefest goods they have, Deut. 24.7. and a part of their inheritance, Psal. 127.3.  
Question. But may not a man be a Thief to himself, and so be guilty of the breach of this Commanmandement?  
Answer. Yes divers ways.  
1 By idleness, and living without a Calling, whereby men bring themselves unto, and keep themselves in penury and misery, 1 Cor. 7.20, 21. Gen. 4.2. Prov. 23.21. & 20.4, 13. & 21.25. & 24.33, 34. 2 Thess. 3.10, 11. Ephes. 4.28.  
2 By excess in eating, drinking, Prov. 23.21. Isa. 3.16. apparell, building, furniture, all which be privy Thiefs; and more especially, by the excessive desire of purchasing Lands, or buying estates, whereby men grow so far in debt, that either they undo themselves, or their posterity.  
3 By unnecessary gifts, Isa. 30.6. either to get great men's favour, or to get the good word of poor people that wander about, and have no honest Calling or course of life, as also by costly sports and recreations, Prov. 21.17, 20.  
4 By unnecessary Suretyship for such men as be not known and approved, whereby so many men smart, Prov. 11.15. & 17.18.  
5 When men pinch themsellves, and are thiefs to their own backs and bellies, by withholding from both things necessary, Eccles. 2.26. & 6.2.  
Question. Wherein is the ninth Commandment commonly broken?  
Answer. In general it is broken in regard of our neighbour, because men do not in honour prefer one another, Rom. 12.10. by a holy striving for the setting up and maintaining of the good name and credit of our brethren; and in regard of ourselves, for want of procuring a good report by doing those things that be true, lovely, and praise worthy, Phil. 4.8.  
Question. In what particular things do men ordinarily offend against this Commandment?  
Answer. 1 In evil suspicions of others in our heart without good reason, 1 Tim. 6.4. 1 Sam. 2.13. 1 Cor. 13.5. and condemning others in our judgement without just ground, Mat. 7.5. Acts 28.4. & 2.18. 1 Sam. 17.18.  
2 In rejoicing at our neighbour's infirmity, whereby he shames himself, 1 Cor. 13.6. Job 31.29. and in grieving at our neighbour's prosperity, whereby he raises himself and his good name, 1 Cor. 13.4. Neh. 2.10. both which are very usual faults among them that be at odds one with another.  
3 In raising or receiving false reports, and flying tales, whereby our neighbour may be discredited, Leu. 19.16. Prov. 26.20, 22. & 25.23. and in repeating of old faults whereby our neighbour hath been formerly disgraced, Pro. 17.9. 1 Pet. 4.8.  
4 In not speaking in the cause, and for the credit of our neighbour, when his name is called in question, and we may fitly stand out in his defence, Phil. 10, 11, 16. Prov. 31.8, 9  
5 In nodding with the head, pointing with the finger, or any other scornful carriage made out of malice for the disgrace of our brethren Psa. 22.7. and more especially in making jests or Songs upon them, Psal. 35.16. Gen. 37.19. Psal. 69.12.  
6 By bewraying secrets committed to us, to our brethren's disgrace, Prov. 12.13. & 25.9, 10. or making known private faults without just occasision, and before brotherly admonition, Mat. 18.15, 16.  
7 By false presentments in Court, or bringing in false evidence (either for malice or money) to our neighbour's discredit, Leu. 19.15, 35. Deut. 19.16. Prov. 19.5. Mat. 28.12, 15.  
Question. But how may a man hear false witness in regard of himself, and so become guilty of the breach of this Commandment?  
Answer. 1 By thinking too highly of ourselves, above that which is in us, Luke 18.11. Gal. 6.3. Phillip 2.3 or too meanly of our own gifts, and so withdrawing ourselves from that service which God requires of us, Exod. 4.10, 13. Jer. 1.7.  
2 In cleansing ourselves when we have done amiss, by dissembling and unjust excuses, 2 Kings 2.25. 1 Sam. 15.15, 20, 30. Mat. 28.11, 12. and labouring to free ourselves by lies from the shame of our evil courses.  
3 By dissembling those things that be commendable in us, and dispraising ourselves of purpose to draw other men to commend us.  
4 By showing our weakness, and discovering our simpleness before malicious and carping adversaries.  
5 By not labouring to procure ourselves a good name by holy and wise courses, but rather on the contrary discrediting ourselves by evil and indiscreet carriages, Pro. 22.1. Eccles. 10.2. 2 Sam. 12.14. Rom. 2.23, 24.  
Question. Wherein is the last Commandment ordinarily broken?  
Answer. In general, by that proneness of nature which there is in every one of us to sin against our neighbour, Psal. 143.2. Gal. 5.17. And more especially by those covetous thoughts which howsoever they be kerbed in ourselves, yet are uncharitably carried upon that which is our neighbours, Rom. 7.7.  
Question. How is it broken yet more particularly?  
Answer. 1 By being not fully contented with that estate which God by his providence hath given us, and which may by good means be gotten by us: For, the root of coveting other men's portions, is the want of being content with our own, 1 Tim. 6.8, 9 1 Cor. 7.29, 30.  
2 By those wild and worldly wishes whereby our hearts wander after that which is our neighbours, or which it will be hurtful to our neighbours for us to have, 2 Sam. 23.15, 17. though they never come to full and perfect desires, James 1.14. Psal. 4.6.  
3 For want of mortifying and abating the power of our corrupt nature, and worldly mind, which is the fountain of all those uncharitable motions and stir that be in us, tending to our neighbour's hurt, Col. 3.5. 1 Cor. 9 ult.  
Question. By this opening of the Law we see plainly how many sins there be that require Humiliation; but because Master-corruptions are they for which we ought especially to be humbled, show me in the next place how they may be discerned?  
Answer. A master sin may be discerned by these marks.  
1 It is that which most haunts a man, and commands his heart most when he is alone. Hence it is that when anger or lust is the master, there be many chide in a man's heart, and many filthy passages in a man's spirit, when no body else is with him.  
2 It is that which hath most sins attending upon it; as if a man be given to carking, to cozening, to cruel dealing, and worldly grief, it's a sign covetousness is the master-sin, for all these wait upon it, 1 Tim. 6.9, 10.  
3 It's that which most troubles a man in good duys, as in prayer, hearing of the word, keeping the Sabbath; as it is a sign he's a man's master, whom he leaves his own work to follow, though it be to his disadvantage.  
4 A master sin is that, which if a man be bad, he cannot endure that a Minister should touch it; if he be good, he's most glad that any man or Minister helps him with Armour against it.  
5 A master sin is like that great Goliath, that seems to set at defiance the whole Armour of God's graces in us, and is of all other sins most hardly overcome by us.  
Question. What then must we do in days of Humiliation, with such master corruptions?  
Answer. We must resolve to War against them, we must choose out of the word of God such weapons as are fittest for our purpose, and then we must fight in faith; by this means we shall cut off the heads of those Goliahs, so that though they be still rebelling in us, yet they shall never have dominion over us, 2 Sam. 17.40, 45, 46. Rom. 6.12, 14.   

Certain Infallible Signs OR CHARACTERS OF A Sincere Heart.  
1 Has been sound humbled under the mighty hand of God, with 

1 A particular knowledge of sin 

Natural  
Actual.    
2 An experimental apprehension of Divine vengeance.    
2 Hath had some special Promise pointed out, applied and printed in him from the word preached, by the finger of the Spirit; that Promise among all shines still as a Pearl in his eye, and is most precious to his soul. 

1 By that he was kept from sinking.  
2 In that he stands.  
3 In that Promise Christ came unto him, and now dwells in him, whom he 

1 Prizeth infinitely.  
2 Loves entirely.  
3 Looks continually into his wounds for pardon and purging.      
3 Hath parted for ever from his beloved and bosom sin; it cost him much 

1 Perplexity.  
2 Peril.  
3 Patience.  
4 Pains.  
5 Pain in the farewell and parting with it.    
He hath cut off his right hand, and plucked out his right eye with this one hand, and cast it from him too.  
4 He carefully and continually searcheth himself, and goes down with light into his heart.  
5 He is jealous of his own heart, for 'tis deceitful; and fears it, for 'tis desperate, and therefore goes not with it without a sword, the word; he will not trust it in holiest practices, and most heavenly persuasions.  
6 He doubts of none but of himself, suspects most his own graces, and the witness of his own spirit, lest Satan shine like an Angel of light, and say 'tis the testimony of God's Spirit with ours.  
7 He walks daily with God, humbly and heavenly, wishing that none saw his good but God, and men his evil; he cares not if Christ loves him, how he appears.  
8 He eats and drinks as if Christ sat at the Table; his bodily food is sweetened and seasoned with some heavenly meditations, or holy discourses; his speech is powdered with salt, he feeds not hearty, but riseth hungry till then.  
9 He is verily afraid of indifferent things, and avoids all appearance of evil.  
10 He is careful of his Calling only in love to God's Command, with fear of the world.  
11 He buys and sells not to gain, but to godliness, they are but poor professors that live no better than they bargain, they trade as all, at the best as most do; and is not this the broad way where many go? You shall know a Christian as by his Church, so by his shop.  
12 His days of Humiliation are his Holidays; his delights are Christians, Sabbaths, and society of Saints, not only public, but in private; he fears many times he is not one, but desires ever, and is earnest to be one of the excellent ones the secret ones and sincere ones.  
13 He is open hearted and open handed to all; he can no more keep sin close, than his Coin; he can give well, and lend as well as borrow, and can take as well a reproof as a kindnesse; he is simple in evil, he cannot cover or excuse it; in the Lords work he is careful and cleanly, and a good workman, but in the Devils work he is a very bungler, he cannot bandsomely sin or excuse it.  
14 He is content to have his spiritual estate tried by any, not only by a searching Minister in public, but by a private friend; he opens his heart freely for others to ask, and giveth Answer of his hope with meekness and fear.  
15 His thoughts are bound in with a holy compass, and his words are not idle; he speaks not to spend the time in impertinent, powerlesse, or discoverlesse things, but to minister grace to men, glory to God, and to do good or receive good; his life is a light, and leads and provokes to goods works.  
16 He doth not a good duty in grace, but he goes to the utmost of it; he aims not at the Butt, but at the midst of the white; he is zealous in good works, fervent in spirit, serving the Lord, pressing hard to the price of the high Calling, perfecting holiness in fear.  
17 He hath heard no more than he practiceth, and prays not only in fear of God's Command, and his own conscience, but in love to have a communion with God in Christ by the Spirit.  
18 His ears are open to the whole word, he believes the threats and trembles, he fears also the Promises lest he come short.  
19 He hath a respect to every Command, such a respect I say, as a man hath to his betters, his heart stands in awe to every Commandment.  
20 He prays in the holy Ghost, his Petitions and intercessions are made by the Spirit, and sent up with sighs by the intercession of Christ unto God the father, the Spirit cries before he cries, he speaks not first, and then he looks for the Spirit to quicken his words, but his words follow the Spirit with much affection, fervency, faith and fear.  
21 He hath found out the Hell of his heart, and feels the flames of it in secret self-love, hidden hypocrisy, horrible blasphemy, etc. and sometimes pride, possessed with the whole damned Crew mentioned, 2 Tim. 3.2, 3, 4, 5. and elsewhere. In a word, he hath found an emptiness, and an enmity to all good.  
22 He sets his face against the body of sin, and every member of it; he seeks and receives some power daily from Christ's Cross to crucify every lust, and he watcheth the Sepulchre lest it rise again.  
23 He daily desires the virtue of Christ's Resurrection, and he is risen and walks in new obedience in holiness and heavenly mindedness.  
24 He is ever poor in spirit, and is known 

1 By his continual complaints.  
2 B importunate Prayers.  
3 By uncessant pains for righteousness.    
25 He is never found in his own, but if he can be in Christ's Righteousness, all the rest is dung.  
26 He ever forgets others sins, and his own graces, observes others graces and his own sins.  
27 He not only loves the Saints, but honours the excellent ones, and rejoiceth at God's glory, and at any good done by others, as done by himself.  
28 He mourns in secret for his 

1 Own sins.  
2 Others.  
3 For the dishonour of God.  
4 For the danger of the Gospel.  
5 For the disgrace of God's people.    
29 He walks humbly with God, lying ever at his feet, looking up are the Throne of grace to the Lord in Jesus Christ.  
30 He lives by faith, eats and drinks and sells and buys in Christ. In a word, he will not receive any earthly Creature, a spiritual Cross, nor a heavenly grace and blessing, but by the hand of Christ.  
31 He looks for and longs and loves the appearing of Christ, he hastens his coming. Amen, even so Lord Jesus come quickly, 2 Tim. 4.5. 2 Pet. 3.12. Rev. 22.28.   

A Christian CATECHISM, Opening the first Principles and most fundamental points of RELIGION, As they are expressed in the BELIEF.  
Question. WHat is the Belief?  
Answer. It is a profession of our Christian faith.  
Question. Is it a Prayer?  
Answer. No.  
Question. How doth a profession of faith differ from a Prayer?  
Answer. Prayer is a speech directed to God, wherein we desire that something may be given or forgiven us; but a profession of faith is a speech directed usually to men, wherein we express to them what we do believe.  
Question. Why doth every one in particular say I believe? 
I believe.   
Answer. Because every man must in particular know what he himself doth believe, and so be ready to declare what is his faith, upon which he groundeth his hope of eternal life.  
Question. What do you mean when when you say I believe in God? 
In God.   
Answer. I mean that I know and am assured that God is such a one as he hath in his word declared himself to be, and that I do trust in him, Jer. 31.34. Isa. 26.4.  
Question. What is that word of God wherein you say God hath declared himself unto us?  
Answer. It is the holy Scriptures, Rom. 1.2.  
Question. How can the Scriptures be called the word of God, seeing they are written by men?  
Answer. Although holy men wrote the Scriptures, yet did not they write by their own power, or in their own name, but by the power of the Spirit of God, and in the name of God himself, and therefore what they wrote is to be accounted the word of God himself, Hos. 8.12. 1 Pet. 1.20, 21. 2 Sam. 23.2.  
Question What hath God in the Scripture declared himself to be?  
Answer. An eternal, most gracious, most wise, most just, unchangeable, infinite and all glorious Majesty, from whom all things have their being, and by whom all things are Governed and preserved, Isa. 43.10, 13. Judas 25. Exod. 34.6. Deut. 32.4. Num. 23.19.  
Question. Who is God the father in whom you believe? 
The Father.   
Answer. He is the first person of these three the Father Son and Holy Ghost, who are the one and only God Eternal, 2 Chron. 6.18. Psal. 119.91. Acts 17.28. 1 John 5.7.  
Question. Why is the first person in the blessed Trinity called Father?  
Answer. He is called so especially in respect of his only begotten Son Jesus Christ our Lord, and secondarily in respect of all his Saints, who are adopted to be his Children by grace in Jesus Christ, Jer. 20.17. Ephes. 1.5.  
Question. Why do you call God the father Almighty? 
Almighty.   
Answer. Because he is abundantly sufficient to accomplish his will, so that he can do whatsoever he will do, Psal. 115.3.  
Question. Whereby doth the Almighty power of God appear?  
Answer. It appears by this, 
Maker of Heaven and Earth.  that he is the Maker of Heaven and Earth.  
Question. Why do you call God the Maker of heaven and earth?  
Answer. Because God did at first make, and doth still preserve the heaven and earth, and all things that are in them, Jer. 42.5.  
Question. Of what did God at first make the Heaven and Earth?  
Answer. God created, that is, made the Heaven and Earth of nothing in the beginning, and then brought them into that order wherein they now stand in six days, Gen. 1.  
Question. What did God do in the first day of the world?  
Answer. He made the light, and divided it from the darkness, calling the light day, and the darkness night, Gen. 1.3.  
Question. What did God in the second day?  
Answer. He made the firmament, and therewith he divided the waters, calling it Heaven, Gen. 1.7, 9  
Question. What did God in the third day?  
Answer. He made the dry Land, calling it Earth, and Seas, and all kinds of Grass, and Herbs, and Trees, Gen. 1.9, 10, 11, 12.  
Question. What did God in the fourth day?  
Answer. He made the Son the Moon and the Stars, and placed them in the Firmament of Heaven, that they might divide the day from the night, and be for signs and seasons and days and years, Gen. 1.3, 5.  
Question. What did God in the fifth day?  
Answer. He made all such Creatures as live in the water, and all kind of Fowls which fly about the earth, Gen. 1.20, 21, 22.  
Question. What did God in the sixth day?  
Answer. He made creeping things of the earth, and all  and Beasts of the Earth; and last of all, he made man, to whom he gave dominion over the Fish of the Sea, Fowls of the air, and every living thing that moveth upon the earth, Gen. 1.24, 28.  
Question. Whereof did the Lord God make man?  
Answer. The Lord God made man of the dust of the earth, Gen. 2.7.  
Question. Is there no part of man which was not made of the dust?  
Answer. Yes, there is an immortal spirit in man which the Lord God breathed into him after he had form his body of the dust, Gen. 2.7. Eccles. 12.8.  
Question. How many more did the Lord at first make?  
Answer. He made only one, and that was Adam, the father of all mankind, Gen. 2.7.  
Question. How was woman made?  
Answer. The Lord God caused a deep sleep to fall upon Adam, and whilst he slept, the Lord God took out one rib of his, and made a woman of it, Gen. 2.21, 22.  
Question. How many women did the Lord at first make?  
Answer. He made only one and that was Evah, whom he gave to Adam for wife, and so they two became the first Parents of all mankind, Gen. 2.22, 23.  
Question. Were Adam and Evah our first parents created sinful and miserable, as we are now?  
Answer. No, the Lord God created them holy glorious and upright in his Image, according to his likeness, Gen. 1.26, 27. Eccles. 7.3.  
Question. How did they become then sinful and miserable?  
Answer. By breaking the Commandment of their God.  
Question. What Commandment was it that they broke?  
Answer. That Commandment whereby the Lord forbade them to eat of the fruit of the Tree of the knowledge of good and ill, which was in the midst of the Garden of Eden wherein God put the man, Gen. 2.17.3.6.2.8.  
Question. Seeing the Lord God created our first Parents holy and perfectly able to fulfil his will, how became they so rebellious as to transgress his Commandment?  
Answer. The Devil by his subtlety deceived them, and so caused them to transgress the Commandment of their God in eating the forbidden fruit, Gen. 3.1, 2, 3, 4.  
Question. Was this sin of our first parents a small offence?  
Question. No, it was a great and most grievous sin, and that in a threefold respect.  
1 Because it proceeded from the belief of the Devils lie, before and against the known truth of God.  
2 Because it proceeded from a causeless and wicked distrust of God's goodness to them as if he envying their happiness, had by his Commandments restrained them from a principal means thereof.  
3 Because it was a wilful act of disobedience, even against their Creators revealed will.  
Question. What effect wrought this disobedience in our first parents?  
Answer. It made them subject unto death, and so to him who hath the power of death, which is the Devil, Rom. 5.12. Gen. 2.17. Heb. 2.14.  
Question. What death were our first parents subjected unto by sin?  
Answer. They were subjected to a threefold death.  
The first of sin.  
The second corporal.  
The third everlasting.  
Question. How did our first parent's disobedience make them subject to the death of sin?  
Answer. By depriving them of that righteousness wherein they were created, making their hearts inclinable to all wickedness, and working darkness in their understandings, perverseness in their wills, disorder in their affections, readiness in all the members of their bodies to serve uncleanness, and so wholly subjecting them to the Dominion of sin and death. Gen. 6.5. & 21. Ephes. 2.3.4.8. Pro. 1.24, 25. 1 Pet. 2.11. Rom 6.19. Ephes. 2.5. Rom. 6.17.  
Question. What is that corporal death which sin brought upon our first parents?  
Answer. It is that death which is caused by the separation of the body from the soul, when the body returneth to the ground whence it was taken.  
Q. What is that everlasting death which sin brought upon our first parents?  
A. It is that death which is caused by the everlasting separation of the whole man from the presence and glory of the Lord, which wicked and ungodly men shall suffer in Hell fire, Rev. 20.6. Zech. 1.9.  
Q. Did our first parents bring themselves only into this miserable estate by their sin?  
A. No, by this grievous offence of our first parents, they and all their children to the world; end were made children of wrath subject to death, and him who hath the power of death, Rom. 5. Ephes. 2.32.  
Q. How could the sin of our first parents make their posterity subject to so much misery?  
Answer. Very well, because they sinned not only as particular persons, but as the root or fountain of mankind, and so their corruption floweth from them with their corrupt nature, unto all who by ordinary generation receive their nature from them.  
Question. Must all men then die and perish everlastingly?  
Answer. No, although Almighty God might in Justice condemn all men, yet he is pleased in mercy to save some, Psa. 130.3.  
Question. What means hath God in mercy for the salvation of men?  
Answer. He hath given his Son Jesus Christ our Lord, that whosoever believeth in him, should not perish, but have everlasting life, John 3.16.  
Question. Do you then believe in the Son of God?  
Answer. Yes I believe in Jesus Christ his only Son our Lord. 
And.   
Question. What is it to believe in Jesus Christ?  
Answer. It is from an inward evidence of heart concerning that unseen salvation which is in him, to cleave unto him as the one and only author of eternal salvation, Heb. 11.1. John 6.68, 69. Heb. 5.9.  
Question. Why was the Son of God called Jesus? 
In Jesus.   
Answer. Because he was to save his people from their sins, as the word Jesus importeth, which sign fi a Saviour, Mat. 1.21.  
Question. Why was our Lord J●sus called Christ? 
Christ.   
Answer. Because he was the great Messiah, or anointed one of the Lord, spoken of of the Prophets, for so much the name Christ signifieth (an anointed one) importeth, John 4.25. Dan. 9.25.  
Question. Why was our Saviour called the anointed one of the Lord?  
Answer. Because those three great Offices, the Kingly, Priestly, and Prophetical, to which men were by God's appointment anointed, in their perfection in him who was appointed by God to be the heavenly King or Governor of his Church, the heavenly Prophet or instructor of his Church, and the eternal Priest, who by one Offering of himself, perfected for ever them that are sanctified, and ever appeareth in the true holy place (Heaven itself) to make intercession for them, 1 Kings 1.39. Exod. 29.7. 1. Kings 29.16. Psal. 2.6. Acts 7.27. Heb. 7.25. Heb. 10.14. Heb. 4.24.  
Question. How was our Saviour anointed to these Offices?  
Answer. He was anointed with the Holy Ghost, and with power, Acts 10.38.  
Question. What benefit hath the Saints by these Offices of our Saviour?  
Answer. Much every way; for they need fear no spiritual enemy, who have such a King to defend them; they may with boldness come to God, who have such a Priest appearing in the presence of God for them, they may be sure of the knowledge of God, who have such a Prophet to instruct them, 1 John 4.14. Luke 1.74, 75. Heb. 10.22. John 15.15.  
Question. Seeing the Saints receive so great benefit by our Saviour's Offices, are there no duties which they own to him in respect of them?  
Answer. Yes, as he is their King, so they must obey him; as he is their Priest, so they must rest upon his all sufficient Sacrifice, and intercession; and as he is their Prophet, so they must attend unto him, that they may be instructed by him, 2 Cor. 10.5. Heb. 10.19. Mat. 17.5.  
Question. How doth our Saviour, being now in Heaven, execute his Kingly and Prophetical Office in his Church on Earth?  
Answer. By his holy Spirit and holy word, whereby he inwardly and outwardly Governs his Church as a King, and instructeth it as a Prophet, Rom. 8.9. Psal. 110.2. Ephes. 3.5. Col. 3.16.  
Question. Whose Son is our Saviour Jesus Christ? 
His.   
Answer. He is the Son of God the father Almighty, Mat. 3.17.  
Question Hath the Almighty any more Sons?  
Answer. 
Only Son  No, Christ Jesus is his only Son, John 1.14.  
Question. How then doth the Scripture call all the Saints the Sons of God?  
Answer. The Saints of God are his by his gracious adoption, but our Lord is his only begotten Son by miraculous and unutterable Generation, Rom. 8.15. John 1.14.  
Question. Why is our Saviour Jesus Christ called Lord? 
Our Lord.   
Answer. He is called Lord both in regard of his Godhead, wherein he is one Lord with the father, and the holy Ghost, and also in regard of the great Lordship and power which is settled upon him by God the father, Mat. 28.10, 18. Acts. 20.36.  
Question. Who are they that may in a special manner call Christ Jesus our Lord?  
Answer. All the Saints of God who are translated out of the power of darkness, into the spiritual Kingdom of Jesus Christ the dear Son of God, and are therefore his subjects and servants, and so have him for their Lord, Col. 1.15. Rev. 1.9.  
Question. Was Jesus Christ our Lord ever in the world?  
Answer. Yes, in the fullness of time appointed by his father, he came into the world, Gal. 4.4.  
Question. How came our Lord Jesus Christ into this world? 
Who was conceived   
Answer. He was conceived of the Holy Ghost, and born into the world of the virgin Mary, Luke 1.35.12.6, 7.  
Question. Was our Saviour conceived by the power or means of any man? 
Of the holy Ghost.   
Answer. No, the Holy Ghost without man conceived our Lord Jesus in the bowels of his blessed mother, being still a pure virgin, Mat. 1.18. Isa. 7.14.  
Question. Why then is Joseph the husband of Mary, in the Scripture called our Lord Christ's father?  
Answer. Because he was his mother's espoused husband, and so supposed to be his father, though indeed he was not his true and natural father, Luke 3.23.  
Question. What do you learn by knowing that our Lord Jesus was conceived by the Holy Ghost?  
Answer. I learn thereby two things.  
1 That he was God.  
2 That he was altogether without sin.  
Question. How do you learn that Christ Jesus our Lord was God, by knowing that he was conceived by the Holy Ghost?  
Answer. Because I know that the Holy Ghost is God, and therefore that he who was conceived of him was God, as he who is conceived of man is man, Luke 1.35.  
Question. Was our Lord Jesus Christ God then?  
Answer. Yes, he was eternally, and now is, and for ever shall be one with the father and the holy Ghost, God blessed for evermore, Isa. 9.6. John 1.1. Rom. 9.5.  
Question. How do you learn that our Lord Jesus Christ was altogether without sin, by knowing that he was conceived by the holy Ghost?  
Answer. Because our Saviour's conception of the Holy Ghost assureth me that he was perfectly sanctified in his conception by the Holy Ghost, and so made a perfect holy one void of sin, Luke 1.35.  
Question. Was our Saviour then clean void of sin?  
Answer. Yes, he was pure and spotless, separated from sinners, void of all iniquity, and therefore fit to be a Priest to offer a sacrifice to be offered up for our sins, Heb. 9.14.7.26. Heb. 9.26.  
Question. What do you learn by knowing that our Lord Christ was born of the virgin Mary? 
And born of the virgin Mary.   
Answer. I learn thereby that he was man.  
Question. How do you know that our Lord Christ was a man by knowing that he was born of the virgin Mary?  
Answer. Because I know that every one that is born of a woman doth partake of the nature of his mother, and so is man, Job 14.1.  
Question. Was our Lord Christ a man then?  
Answer. Yes he was a perfect man in all things like unto us, sin only excepted, 1 Tim. 2.5. Heb. 2.14, 17.  
Question. What do you learn by considering our Saviour's conception of the holy Ghost, and birth of the virgin Mary together?  
Answer. I learn thereby that our Saviour was and is perfect God, 
1 Tim. 3.16. God in the flesh.  and perfect man in one person.  
Question. To what end came our Saviour Jesus Christ into this world?  
Answer. The main end of his coming into this world, was to suffer, and by his suffering to satisfy for the sins of the world, Psa. 40.6, 7, 8.  
Question. Did he undergo these sufferings which he came into the world to endure?  
Answer. Yes, 
Suffered under Pontius Pilate.  he suffered under Pontins' .  
Question. Who was Pontius Pilate.  
Answer. He was a Roman Governor in Judea, in the days of our Saviour Jesus Christ.  
Question. Why is our Saviour said to have suffered under Pontius Pilate?  
Answer. Both because he suffered in the time of his Government, and was by him adjudged unto death, John 19.16.  
Question. What manner of sufferings did our Saviour endure?  
Answer. He endured two kinds of sufferings, namely inward of soul, and outward of body.  
Question. What were the inward sufferings which he endured?  
Answer. They were that exceeding sorrow, and amazing Agony of soul, which he sustained before his death when his heart within him was even like melting wax, Psal. 14.22. Mat. 26.38. Luke 22.44. Mark 14.33.  
Question. How was that exceeding sorrow and amazing agony of soul bred in him?  
Answer. By the Lords wounding of him for our transgressions, bruising of him for our iniquity, and laying upon him the chastisement of our peace that by his stripes we may be healed, Isa. 53.5.  
Question. Did the Lord than wound and bruise our Saviour's soul, with such sorrows and griefs, as we by our sins deserved?  
Answer. Yes, he bore those our griefs and carried those our sorrows which we deserved by our sins, though not in quality or continuance, yet in equality of sorrows, and sufferings, Isa. 53.4, 10.  
Question. Did our Saviour then undergo sorrows and sufferings equal to those which our sins deserved?  
Answer. Yes, our Saviour bore such sorrows, and sufferings of soul, as were equivalent to those which our sins deserved, even such as no creature in Heaven or earth could possibly have sustained.  
Question. How can it be proved that the sorrows and sufferings of our Saviour were so great as you affirm?  
Answer. This is proved,  
1 Because our Saviour (although his manhood was sustained in his sufferings by the infinite and almighty power of his Godhead) complained notwithstanding that his soul was oppressed with that ●orrow which lay upon it even unto death, Mat. 26.38.  
2 Because our Saviour though he were of infinite power, yet needed the ministry of an Angel to strengthen him in his agony, Luke 22.43.  
3 Because our Saviour in that agony, wherein he was before he was betrayed into his enemy's hands, was so strongly wrought upon by his sorrows and inward sufferings, that it bred amazement in him, and drew strong cries from him, and tears from his eyes, and drops of sweat like unto clots of blood from his whole body, Mat. 14.33. Heb. 5.7. Luke 22.44.  
4 Because the greatness of our Saviour's sufferings on the Cross deprived him of the present fence of his Father's gracious presence with him, and supportance of him in his sufferings: All which plainly testify the unexpressable sorrows and inward sufferings of our blessed Saviour, Mat. 27.46.  
Question. What outward sufferings did our Saviour endure?  
Answer. He endured scorn, and scourge, and death.  
Question. How was our Saviour put to death?  
Answer. He was crucified, 
Was crucified.  and so he died, John 19.18.  
Question. What do you mean when you say that he was crucified?  
Answer. I mean that he was nailed unto the Cross, Acts 10.39.  
Question. Was crucifying an ordinary kind of death among the Jews?  
Answer. No, It was a shameful and most accursed kind of death, due only to notorious wicked persons, Mat. 27.38.  
Question. Why would our Saviour die so shameful and an accursed kind of death?  
Answer. That he might bear our shame, and be made a curse for us, that so we may be freed from the curse of sin and wrath of God through him, Gal. 3.13.  
Question. Was our Saviour's death altogether enforced by the torment which he endured on the Cross?  
Answer. No, it partly proceeded from his own will, for when he endured such deadly torments as were inflicted on him, he then willingly gave up his Spirit into the hands of his Father, and so he died, 
Dead.  John 10.17, 18. Luke 23.46.  
Question. How could our Saviour be crucified and die, seeing he was truly God?  
Answer. Because he was truly man also, and so suffered and died according to the infirmity of his flesh, 1 Pet. 3.18.  
Question. To what end did our Saviour endure all these inward and outward sufferings of which you have spoken?  
Answer. That he might be an all-sufficient propitiation for the sins of the world, that so whosoever believeth in him should receive remission of sins, and be delivered from the wrath to come, 1 John 2.2. Acts 13.33, 39 1 Thes. 1.10.  
Question. How could our Saviour being but one be an all-sufficient propitiation for the sins of the world?  
Answer. Because he was the only begotten Son of God, God and man in one person, and there was a person of more worth and value then the whole world, 1 John 1.14. 1 Pet. 1.19.  
Question. What became of our Saviour's body after his death?  
Answer. It was taken down from the Cross and buried, 
And buried.  Acts 13.29.  
Question. Who buried the body of our Saviour?  
Answer. Joseph of Arimethea a wise Counsellor, and Nicodemus, after they had imbalmed it with spices, buried it in a new Tomb, which Joseph had hewn out of a rock for himself, John 19.38, 39  
Question. Was our Saviour willing by these steps of his Crucifying death and burial to be brought unto his grave?  
Answer. 
He descended into hell.  Yes doubtless, for he was not merely by force brought, but he willingly descended or went down into hell and overcame the power thereof, John 10.15.  
Question. What was done to the body of our Saviour after it was laid in the grave?  
Answer. It was sealed up fast into the Sepulchre and watched by Soldiers that it might not be stolen away, Mat. 27.66.  
Question. When our Saviour was buried, was he for ever holden in the grave?  
Answer. No, 
He roseagain from the dead.  he arose again from the dead.  
Question. What do ye mean when you say, that He arose again from the dead?  
Answer. I understand thereby that the body of our Saviour was raised out of the grave, and that by the joining again of his soul unto it, he became of a dead a living man, Rev. 18.  
Question. How long was it after our Saviour's burial before he arose again?  
Answer. He arose again from the dead the third day, Luke 24. 
The third day.   
Question. By what power did our Saviour rise from the dead?  
Answer. By the power of his eternal Godhead, wherein he is one with the Either and the Holy-Ghost, 1 Pet. 3.18.  
Question. What testimonies have we to assure us of our Saviour's resurrection?  
Answer. We have the testimony of the Prophets, of Angels, of those many witnesses who saw him, and spoke with him, and handled him after his resurrection, and of those works of a truly living man which he did after he was risen from the dead; Psal. 16.10, 11. Luke 24.5, 6. Acts 13.22.  
Question. How long continued our Saviour upon the earth after his resurrection?  
Answer. By the space of forty days, Acts 3.  
Question. What became of our Saviour after those days?  
Answer. 
He ascended in to heaven.  He ascended into Heaven.  
Question. What do you understand by these words, He ascended into Heaven?  
Answer. I understand thereby that our Saviour went up from the earth into Heaven, where the glory and majesty of God doth appear in the presence of his holy Argells, Luke 24.51. Eph. 4.10. Mat. 18.10.  
Question. Why did our Saviour ascend into heaven?  
Answer. That he might prepare a place of rest and glory for the children of God, and appear in the presence of God to intercede for them to the end of the world, John 14.2. Heb. 7.25. Heb. 9.24.  
Question. Is our Saviour then at this day in heaven?  
Answer. 
And sitteth at the right hand of God the Father almighty.  Yes, there he sitteth at the right hand of God the Father almighty, Acts 1.34.  
Question. What do you mean when you say that our Saviour sitteth at the right hand of God?  
Answer. I understand thereby that Christ Jesus our Lord is in the Heaven exalted to the highest degree of Heavenly glory and dignity, being made much more powerful and excellent than men and Angels, Eph. 1.20, 21, 22. 1 Pet. 3.22.  
Question. Shall our Saviour return from the heaven whether he is ascended?  
Answer. Yes, 
From thence he shall come to judge.  from thence shall he come to judge both the quick and the dead, 2 Tim. 4.1.  
Question. Whom do you undestand by quick and dead?  
Answer. By the quick I understand all those who shall be living at the time of the appearing or second coming of our Saviour to Judgement, 
the quick and the dead.  and by the dead all those who shall die before that day, 1 Thes. 4.15.  
Question. Shall all then both dead and living be judged by our Saviour at his second appearing?  
Answer. Yes, they shall appear before the judgement seat of Christ, and receive from his mouth a most just and unresistable sentence of blessedness or misery everlasting, Rom. 14.10. 2 Cor. 5.16. Mat. 25.34, 35, 36.  
Question. Do you believe only in the Father and his Son Jesus Christ?  
Answer. No, 
I believe in the holy Ghost.  I believe also in the holy Ghost, Mat. 28.  
Question. What do you mean when you say, I believe in the holy Ghost?  
Answer. I mean that I do believe that there is a holy Ghost, who is one God with the Father and the Son, in whom the children of God ought to trust, because he abideth in them to be their instructor, comforter, and sanctifier, uniting them into the mystical body of Jesus Christ and making them parts of the holy Catholic Church, 1 John 5.7. John 16.13. 1 John 2.27. John 14.16. Rom. 8.5. 1 Cor. 12.13.  
Question. Hath God an holy Catholic Curch?  
Answer. Yes, 
The holy Catholic Church.  I believe the holy Catholic Church, Eph. 1.22.  
Question. What do you mean when you say, I believe the holy Catholic Church?  
Answer. I mean that I do believe that there is an holy congregation of men women and children in all ages, and out of all quarters of the world, by God's special grace according to his eternal purpose from the midst, and miserable estate of wicked men, to be Gods peculiar people on earth, and the inheritance of his kingdom in Heaven, Heb. 12.23. 1 Pet. 3.7. 1 Cor. 7.14. Heb. 11. Isa. 60.4. Gal. 1.15. Rom. 8.28. 1 Pet. 2.9. 1 Thes. 2.12.  
Question. What is the meaning of the word, Church?  
Answer. A Church is as much as a Congregation called out from among others, Acts 15.14.  
Question. What is the meaning of the word, Catholic?  
Answer. Catholic signifieth as much as universal or general.  
Question. Do you believe that God's Church is universal or general?  
Answer. Yes, I believe that the Congregation or assembly of God's Saints, which is called his Church, is generally called in all times and out of all places in the earth.  
Question. How doth God call men into his Church?  
Answer. God calleth men into his Church after a twofold way or manner.  
1 Ordinarily, when he doth at once speak unto their ears by his Spirit, moving them by faith to receive the word, Acts 16.14.  
2 Extraordinarily, when he doth without the means or ministry of the word, work powerfully by his Spirit upon the hearts of men, enlightening and sanctifying them, Acts 9.6.  
Question. May a man who neglecteth the call of God in his work, warrantably expect to be called of God by his Spirit?  
Answer. No, in no wise, because it is most just with God to deny those his extraordinary calling who most wickedly contemn the blessed call of his holy word, Prov. 1.24, 25, 26, 27.  
Question. Why is the Catholic Church called holy?  
Answer. Because the Catholic Church consisteth only of such as are holy, to whom alone belongeth the kingdom of God, Acts 20.32.  
Question. What good do men receive by being members of this holy Church?  
Answer. They are thereby made partakers of the communion of Saints, the forgiveness of sins, and the resurrection of the body unto life everlasting, Acts 2 47.  
Question. What do you understand by the communion of Saints?  
Answer. I understand thereby that especial, joyful, and heavenly fellowship which the Saints have with God the Father and his Son Jesus Christ, 
The communion of Saints.  and one with another, 1 John 1.3.  
Question. Have the Saints an especial communion above others with God the Father?  
Answer. Yes, they have so blessed a communion with him that he is not ashamed to be called their God, and to acknowledge them to be his people: To be called their Father, and to acknowledge them to be his children, Heb. 11.16. 2 Cor. 6.16, 18.  
Question. Have the Saints a special communion with our Lord Jesus Christ?  
Answer. Yes, for he is their head, husband, redeemer, Lord, and advocate, and they are his members, his spouse, his redeemed, his subjects, and those for whom he prayeth unto his Father, Eph. 1.22. John 19.25. Phil. 4.23. 1 John 2.1. 1 Cor. 12.27. Psal. 45.13, 14. Rev. 5.9. Heb. 7.25. Col. 1.5.  
Question. Have the Saints an especial fellowship among themselves?  
Answer. Yes, for they are fellow citizens, fellow servants, fellow brethren, and fellow members, which joyful communion worketh in them brotherly love, a compassionate consideration of another's estate, mutual prayers, and a merciful relief of another's necessities whether worldly or spiritual, Eph. 2.19. 1 Pet. 2.17. Rom. 12.5. Heb. 13.1. Rom. 12.15. 1 Cor. 12.26. James 5.16. 2 Cor. 9 Heb. 10.24.  
Question. How is this joyful communion of Saints wrought, which they have with God the Father, with our Lord Jesus Christ, and among themselves?  
Answer. It is wrought by the communion of the holy Ghost, who being one with the Father and his Son Jesus Christ, is one also in all the Saints, and so joineth them together in this heavenly and spiritual fellowship, 2 Cor. 13.13. 2 John 5.7. 1 Cor. 12.13.  
Question. Are no wicked men of this fellowship?  
Answer. No, this is only the communion of Saints.  
Question. How can you believe that the Saints shall ever be admitted into the fellowship with God and Christ, seeing the best of them are guilty of many sins?  
Answer. Because I believe the forgiveness of sins. 
The forgiveness of sins.   
Question. What mean you when you say I believe the forgiveness of sins?  
Answer. I mean that I do believe, that the Lord God neither doth nor will deal with all men in the strictness of his Justice, remembering and taking vengeance on their sins; but that he doth and will in his abundant mercy in Jesus Christ, forgive the sins of those his people which believe on the name of our Lord Jesus Christ, Psal. 30.3, 4. Dan. 9.9. Psalm 103.10. Luke 24.47.  
Question. What is sin?  
Answer. It's the transgression of the Law, God's revealed will, either in thought word or deed, by doing what he forbiddeth, or not doing what he commandeth, 1 John 3.4. Acts 8.22. James 3.2. Ephes. 4.9. James 2.11.3.17.  
Question. What is the forgiveness of sins?  
Answer. It is the Lords acquitting of a man from the guilt and punishment of his sins in Jesus Christ, Rom. 8.33, 34. Isa. 53.5. Eph. 1.7.  
Question. Is forgiveness of sins only to be had in Jesus Christ?  
Answer. Yes, he alone hath born our sins, and the punishment due to them, and therefore in him alone we are and can be justified from all our sins, and freed from the punishment of them, and so brought to receive the forgiveness of sins, Isa. 53.10. Acts 13.38.39.  
Question. Who are they that receive forgiveness of sins in Jesus Christ?  
Answer. All those who confessing and forsaking their sins, rest by faith on our Saviour's all-sufficient Sacrifice, the blessed means appointed by God for the purging of us from all our sins, Prov. 28.18. 1 John 1.9. Rom. 3.25. Heb. 9.12.26.  
Question. When do those who believe in Jesus Christ receive the forgiveness of their sins?  
Answer. They receive forgiveness of their sins so soon as they truly believe in Jesus Christ; the which forgiveness of sins is continually applied unto them by the continuance of their faith; but they receive the full effect and benefit of the forgiveness of their sins at the appearing of our Lord and Saviour Jesus Christ, Acts 13.39. Heb. 10.38, 39 Acts 3.19.  
Question. Do those who believe in Christ Jesus barely receive forgiveness of sins in him?  
Answer. No, when as any one by faith partaketh of the forgiveness of his sins in Jesus Christ, then is he also accepted of God for righteous in him, who is made unto him of God righteousness, Phil. 3.9. 1 Cor. 1.30.  
Question. Do the faithful Children of God after their death reap any benefit of the forgiveness of their sins, and of their acceptation with God?  
Answer. Yes, for their spirits are immediately after their death, received into bliss by our Saviour Jesus, and their bodies shall be perfectly glorified with him at his appearing, Luke 23.43. Heb. 12.23. Col. 3.4.  
Question. How can you be assured that the bodies of believing Saints shall be perfected in glory at our Saviour's appearing, seeing their bodies after their death are consumed in the earth?  
Answer. Because I believe the resurrection of the body. 
The Resurrection of the body.   
Question. What mean you when you say I believe the resurrection of the body?  
Answer. I mean that I am assured that the bodies of all such men and women and Children as have died or shall die before the last day, shall rise again out of the dust of the earth, and by the union of their souls unto them, shall be made to live again, 1 Cor. 15.  
Question. What is it that worketh this assurance in you?  
Answer. This assurance of the resurrection is wrought me  
1 By the word of God, wherein it is plainly testified, Isa. 26.19. Dan. 12.2.  
2 By the consideration of God's power whereby it shall be effected, Rev. 20.12. Mat. 12.19.  
3 By the belief of our Saviour's resurrection, whereby it is sealed and confirmed, 1 Cor. 15.12.16.  
Question. Do you believe that the same bodies which die shall rise again and live?  
Answer. Yes, I assure myself that God will not give new bodies, but at the resurrection will restore the very same bodies to the Children of men which they formerly lived in. Job 19.26, 27. 1 Cor. 6.15.  
Question. Shall the bodies of the Children of men at the resurrection be of the same condition that now they are of?  
Answer. No, for the bodies of men which are now subject to death shall after the resurrection be no more subject thereto; and the bodies of Saints which are now weak and vile, shall in the resurrection be made conformable to the glorious body of our Lord Jesus Christ, being freed from all those infirmities which do now accompany flesh and blood, Luke 20.36. 2 Cor. 15 42, 43, 44. Phil. 3.20.  
Question. When shall this resurrection of the body be?  
A. At the last day, when our Lord Jesus Christ shall come to judge the quick and the dead.  
Q. What shall become of the Saints after the resurrection? 
The life everlasting.   
A. They shall be put into the possession of life everlasting.  
Q. What do you understand by life, by the life everlasting?  
A. I do understand thereby a glorious estate of heavenly and perfect blessedness, wherein the Saints shall live for ever, Jo● 7.22. & 3.2. 1 Th. 4.17.  
Q Shall none of the wicked partake of everlasting life?  
A. No, all unrepentant wicked men shall after their resurrection be for ever, but because their being shall be in misery, it's therefore called a death, not a life, Mat. 25.46. Rev. 20.5.  
Q. Are not the spirits of God's Children before the day of judgement made partakers of everlasting life?  
A. The spirits of God's children immediately after they be severed from the body, are admitted into heavenly blessedness in the presence of the Lord, but in proper speech they cannot be said to partake of everlasting life which in the Scripture signifies that perfect happiness which the Saints shall in their persons receive after they be raised from the dead, Phil. 1.23. Rev. 6.11. Mat. 25.46.  
Q. Where shall the Saints of God live that life everlasting which they shall partake of after the resurrection?  
A. The Saints of God shall be made partakers of everlasting life in those heavenly places where our Saviour now sitteth at the right hand of God, 1 John 1.3. Ephes. 2.6.  
Q. May no man then look to enjoy ever lasting life upon the earth?  
A. No, the dearest Saint of God upon this earth lives to d●e, & shall never live for ever until they be after the resurrection put into the possession of their abiding City where they shall be freed from all the sorrows, sicknesses, afflictions, & griefs of this present life, and shall inherit perfect joys and happiness in the presence of the Lord for ever, Heb. 9.27. Heb. 13.14. Rev. 21.4. Ps. 16.1.  

Rules for a Christian way.  
1 THat's the narrow way that is and hath been (of old) set down in Scripture. The way must be made no narrower nor broader than the word of God makes it, he only is to appoint the way that brings us to the journeys end, John 5.39.  
2 In that way we must walk, without turning either to the left hand by profaneness, or to the right hand by superstition, Deut. 5.32, 33.  
3 That we may so do, we must continually take heed to our ways, according to the word of God (Psal. 119.9.) and (withal) pray earnestly that we may not wander, Psal. 119.10. but may hear a voice behind us, saying, This is the way, walk in it, Isa. 30.21.  
4 We must turn into this way as soon as we can, and be (timely) good, that we may be (greatly) good, 1 Kings 18.3.12. and when we be once come in, we must never go out, Ezek. 18.24. Prov. 1.32.  
5 The special time and season of coming in, is when God sends Ministers to make known his word unto us. The sending forth of a faithful Ministry, is a not suffering of us to walk in our own ways (Acts 14.16. & 17.30.) if therefore thou walkest in them (afterward) thou dost it whether God will or no, Mat. 23.37. and shalt accordingly suffer for it, Psal. 18.26.  
6 In this narrow way there must be a continual proceeding and going forward, the path of the just being not as the morning cloud that vanisheth at the first heat (Hos. 6.4.) but as the morning light that shines more and more unto the perfect day, Proverbs 4.18.  
7 The paths of wisdom are (indeed) paths of pleasantness (Prov. 3.17.) and the longer we walk in this way the easier we shall find it (Acts 26.29.) it being made easy to us, both by grace, enabling us to walk acceptably (Ezek. 36.27.) and by faith flying to Christ, because we cannot walk perfectly (1 John 5.4.) and by use, whereby the yoke (more cumbersome at first) comes to be born more quietly and contentedly at last (Mat. 11.29, 30.) it will be our ease (therefore) if we make it our exercise, to keep a good conscience towards God and man, Acts 24.16. Psal. 25.12, 13.  
8 This is the difference between good and bad men, that the one comfort themselves with their state and condition (Luke 12.19.) the other with their way and carriage, 2 Cor. 1.12. 2 Kings 20.3.  
9 However God's way be every where spoken against, yet the singular comfort of it is felt by faith all the while we walk in it, Mark 10.30 (and then most when we have least of all outward comforts, 1 Sam. 30.6. Heb. 10.34. Gen. 39.21. Acts 23.1. Job 13.15, 16. & 27.5, 6.) but then shall this comfort be perfectly felt, and perpetually enjoyed when we come to our journey's end, and even to that glory, honour, immortality, and eternal life, which they shall be possessed of who patiently continue in well-doing, Rom. 2.7.  
10 Then shall they that say (ye) fools, now meaning such as walk circumspectly, Ephes. 5.15. say feelingly and full sorrowfully (we) fools, meaning themselves, while they see clearly (and when it is too late to help it) their own everlastingly cursed condition, and the happy estate of those that have been careful of a holy conversation, Wisd. 5.4. Mal. 3.18.    

RULES FOR THE Christian-Day, OR The Sabbath-Day OF THE New Testament.  
1 SEt in order thy affairs the day before the Sabbath, and thy affections in order upon the morning of the Sabbath; the former prevents (upon the Lord's day) worldly works, and the later distracting thoughts.  
2 The heart being purged and prepared, there arises from thence a great difference between Sabbath and weekly services. He that hears a Sermon on the week day, leaves the world, but upon the Sabbath a man takes leave of the world, that is, he sequesters himself even wholly from it, and by meditation and prayer fills his heart with contrary, that is, with heavenly things; hence while he hears the word he's much more affected with it, because the heart is clear from the world, and carried heaven, and finds (after) a greater effect of it, as fruit is much more and better in well prepared ground.  
3 The principal duty of the Lords day, is repairing to the Lords house, to the Assembly and Ordinances of God morning and evening (Acts 20.7.11.) there being therein  
1 A public profession, that we are the people of the Lord Jesus, while we leave all things, one day in seven, that we may attend him; and  
2 A filling of our Cystern from God the Fountain (that is) a replenishing of our heads and hearts with those heavenly things whereby we shall be furnished and supplied for future time, and in special, all the week after, for a holy walking in the narrow way, the general rule of hearing being to hear for afterward, Isa. 42.23.  
4 But as the day is not, so neither are the duties thereof ended, when the public meeting is dissolved, but in private also, it is meet that we should be mindful of  
1 Heavenly Meditations. Upon the Lord's day we should be in the Spirit, Rev. 1.10. in a spiritual temper, possessed and taken up with spiritual thoughts, that the speeches and actions proceeding from us that day may be in a special degree the breathe & Creatures of the Spirit of God.  
2 Christian and ghostly communications, tending to the spiritual advantage of ourselves and those with whom we converse, Acts 20.11. Christians are to edify one another. Ordinary bvilders are to build other days, they build and are built up most on the Lords day.  
3 Works of charity, as visiting the sick, administering to, laying up for the necessities of those that be in distress, 1 Cor. 16.2.  
5 Much ado there is about a Sabbath day, and Sabbath duties, and they that account fellowship with God a heavy burden, are glad they have this to say, that learned men differ; that so they may better take leave to do what they list, and be far from God, without the condemnation of men; but they that love that life that we shall lead in heaven, will be glad to live with God one day in a week here (at least in some degree) as they look to live with him every day hereafter.   

RULES FOR A Christian Carriage EVERY DAY.  
1 A Wake with God, giving him thanks in thy first thoughts, for the rest of the night, and craving his presence for the occasions of the day. Parents look their Children should do their duty to them in the morning when they see them first; so when we are first awakened, and look up, God (that is ever before us, and whom whensoever our eyes be open, we should think we see) ought to be reverently and dutifully acknowledged.  
2 If there be much business, let not prayer be omitted, that the business may be dispatched (that is, as if a man having a long journey to go, should hasten out a foot, and not stay to make ready his Horse, for it is God that must carry us along in all our businesses) but rise the sooner, that the duty of prayer may first be performed rather out of sleep, then put off prayer, Mark 1.35. for all prosperity comes from this, I am with thee, Gen. 39.5. And how shall God be obtained, if he be not sought? Luke 11.9.  
3 Betake thyself to thy private prayers before thou enter upon the world, for thy heart will hardly be with God wholly and fully, if thy worldly occasions have taken possession of it formerly.  
4 Let Family exercises be performed, either the first time thou canst take, or the fittest time thou canst choose.  
5 As for worldly employment.  
1 See thou have a Calling, it being not enough that thou be about some work, or some good work, but this also being required, that thou be about (that) good work which God committeth to thee to do, (John 17.4.) for God gives to every servant of his (his) work, Mark 13.34.  
2 Thy works and occasions being such as thou art called to. Be about them 1 diligently; a good Christian should not be a bad husband (Prov. 27.23. Eph. 4.28. 2 Justly and conscionably; A good husband should not be a bad Christian, nor any way defraud or overreach his brother, 1 Thes. 4.6. 3 Discreetly, for he that handleth a matter wisely shall find good, Prov. 16.20. Eccles. 9.10. 4 Faithfully, and with a dependence upon God, notwithstanding all thy wit and care; for he that trusteth in the Lord happy is he, Prov. 16.20.  
6. When thou art alone, hate vain thoughts, Psal. 119.113. when thou art in company let thy communication be such as if Jesus Christ were at thy heels ready to overtake thee and to ask what communications are these that ye have one with another while ye wake together? Luke 24.17. and whether thou be alone or in company, let thy carriage be ordered with such respect unto that God in whose presence thou art, that thy tongue and thy do may not be against him to provoke the eyes of his glory (Isa. 3.8.) Generally, be such in company as that thou mayst with comfort remember thy carriage when thou art alone; and such alone as that thou mayest with credit declare thy carriage when thou art in company.  
7 Take a view at night of the passages of the day (which would best be done by putting them down in writing) particularly in that view consider thy dealing and Gods dealing.  
1 Thy dealing and in what.  
1 Thy sins, and any evil thou hast done; as careful men writ down every debt that they may mind it and pay it, so do tender Christians take notice, and (rather than fail) a note of their sins, that they may not be out of their remembrance, and that they may take the next opportunity for repentance, wherein be thou so far from deferring, as to resolve for every evil of the day that upon the review smites thy heart and clogs thy conscience, to judge thyself before thou sleepest, that if thou shouldst never awake till the day of Judgement, yet at that day thou mayest not be condemned of the Lord, thou having (before hand) judged and condemned thyself, 1 Cor. 11.31.  
2 Thy good deeds; for as thou art to recount thy sin because thou art a debtor (in) it, so any good deed, because thou art a debtor (for) it, and God without whom thou canst do nothing (John 15.5.) should not want the due praise of thy well doing: Howbeit it is fit also that thou shouldst observe that good that is in thee, that thou mayst not want the comfort of it, but mayst support thyself with it, when thy heart is sad with sin and vert with Satan.  
2 Gods dealing: what God by his providence reproves in thee one day rush not upon it the next, and in that which thou findest God according to his word to countenance, be thou constant; let the afflictions of the day make thee more careful and fearful of sin, and the mercies more cheerful and forward in service.   

COUNSEL FOR A Christian Carriage.  
TAsk thyself in business. Stint thyself in pleasure. Take heed that these two never meet together, A lose life and a light heart; but when the carriage is lose, let the heart be laden.  
When thou differest from others in thy education, see that thou differ from them in thy conversation; that being so much holier than they, as thy education hath been better.  
The mind is the guide of the tongue, therefore consider before thou speak: The tongue is the messenger of the heart, therefore as oft as thou speak'st without meditation going before, so oft the messenger runs without errand.  
Let not pleasure steal away the mind from business, but let business win and wean the mind from pleasure.  
After good education take heed of the first errors, lest the virginity and tenderness of conscience being taken away, it grow bold and impudent in evil.  
FINIS.   

A Table of the chief Heads handled in the foregoing Tract.  

WOrks of the Devil, p. 21  
Pride, 23  
Anger, Envy, Malice, 24  
Anger, 25  
Filthy and unclean thoughts, 26  
Swearing and cursing, 28  
Helps against swearing and cursing, 30  
Lying a work of the Devil, 34  
In what cases lying is to be watched against especially, 36  
Helps against the works of the Devil, 38  
Opposing the truth of God a work of the Devil, 40  
Opposing the children of God a work of the Devil, 42  
General helps to free men from the works of the Devil, 44  
Pomps and vanities of the world, 46  
Helps against them, 48  
The sinful lusts of the flesh, 50  
Reasons of forsaking the works of the flesh, 52  
In what manner we must forsake the Devil, the world, and the flesh, 54  
Of the Christian faith, 56  
What it is to believe the Articles of Christian faith, 58  
Helps for the applying Christ to our own souls, 62  
The use of our believing the Articles of the Christian faith, 64  
What Gods will is, and what to keep it, 66  
What to keep Gods will and commandment, 68  
The use of God's word, etc. and how it must be heard, 70  
The manner of the right receiving of the Lords Supper, 72  
The manner how to pray and to fast aright, 74  
Vowing, 78  
Rules for vowing, 79  
The duty of simpathising, 82  
Rules for Edifying, 84  
Alms giving, 85  
Alms giving, and mourning for the sins of the times, 86  
Helps to mourn for the Sins of the times, 88  
Of the Sabbath and morality thereof, 90  
Of the Sabbath, and the duties thereof, 94  
Helps for sanctifying the Sabbath, 96  
Christian duties to be done in the week days, 100  
Rules of Resolution concerning 6 days Sermons, 102  
Opportunities of hearing discovered by conscience, 104  
Opportunities of hearing discovered by providence, 106  
Of reading and Christian conference, 108  
Of christian conference and daily payer, 110  
Of prayer in the family, 112  
Helps to establish a course of family prayer, 114  
Every one must have a calling, 118  
What calling to choose, 121  
Whether a man may change his calling, 122  
How to be conversant about a man's calling, 124  
Recreation allowed, and how far, 126  
Rules for Recreation, 128  
Of playing for money, 130  
Of our carriage alone, 134  
Helps against vile thoughts, when we be alone, 136  
How to take care of our carriage in company, 138  
Rules for company, 140  
Duties to Superiors, 142  
Duties to superiors and inferiors, 144  
Of our carriage towards equals, 146  
Of our carriage towards friends, 148  
Of our carriage toward enemies and strangers, 150  
Rules for our carriage in regard of ourselves, 152  
Rules concerning meats and drinks, 154  
Whether lawful to drink healths, 156  
Rules for apparel, 160  
Of fashions of attire, 162  
Against pride and vanity in apparel, 164  
Rules for a good carriage in prosperity, 168  
Rules for a good carriage in adversity, 172  
Directions for a good carriage in spiritual afflictions, 174  
Helps for our carriage in temptations, 176  
A comfort in all afflictions, 178  
Common breaches of the 1 Commandment, 180  
Common breaches of the 2 Com. 182  
Common breaches of the 3 Com. 186  
Common breaches of the 4 Com. 188  
Common breaches of the 5 Com. 192  
Common breaches of the 6 Com. 198  
Common breaches of the 7 Com. 202  
Common breaches of the 8 Com. 206  
Common breaches of the 9 Com. 212  
Common breaches of the last Com. 217  
Infallible signs of a sincere heart, 223  
The first principles and most fundamental points of Religion opened, 234  
Rules for a Christian way, 299  
Rules for the Sabbath-day, 305  
Rules for a christian carriage every day, 310  
Counsel for a christian carriage, 317.   
FINIS.