THE GROUNDS Of Divinity, Plainly discovering the Mysteries of Christian Religion, propounded familiarly in divers Questions and Answers: Substantially proved by Scriptures; Expounded faithfully, according to the Writings of the best Divines, and evidently applied by profitable Uses, for the help and benefit of the Unlearned which desire Knowledge.  
To the which is prefixed a very profitable Treatise, containing an Exhortation to the Study of the Word, with singular directions for the Hearing and Reading of the same.  
By ELNATHAN PARR Minister of the Word, at Palgrave in Suffolk.  PROV. 3.13.14. 
Blessed is the man that findeth wisdom, and the man that getteth understanding.  
For the Merchandise thereof is better than the Merchandise of Silver, and the gain thereof is better than gold.  
LONDON, Printed by N. O. for SAMVEL MAN, and are to be sold at his Shop, in Paul's Churchyard, at the sign of the Ball. 1614   

TO THE VIRTUOUS, RELIGIOUS, AND MOST WORTHY LADY, the Lady JANE CORNEWALLEYS, Widow: Grace and Peace from God the Father, through our Lord jesus Christ.  
MADAM,  
I Present unto you these my weak and homely labours, being the first fruits of my pains in this kind, humbly desiring that your Ladyship would vouchsafe to patronize them. That which hath emboldened me to dedicate them to your worthy Name, is Partly A mind willing in the best measure I can, to testify my thankfulness for your many undeserved favours, whereby I confess you may justly challenge more than my Mediocrity can ever perform: Partly, your love unfeigned, and sincere profession of the Gospel, (whereby you are an honour to your Degree and Sex) clearly evidenced many ways, during your abode in Suffolk: which, as it is a sweet testimony to your own breast, that you are beloved of God, and hath made you far and near honoured by all such which love God: so also it hath made me very confident, that your Ladyship will favourably accept these my thankful endeavours. Go on I humbly beseech you (good Madam) go on in that good way which you have chosen: and constantly continue, as a bright Star, to shine (without waning, or being eclipsed) to the directing, confirming, and comforting of many, as hitherto you have done. And, for my part, I shall never cease (among many other) to stand up as an humble Suppliant to God; that you may be more and more strengthened in his Grace, and directed by the Eternal Spirit, that as you have already, by your zeal in Religion, provoked many: so you may persevere unto the end, in this holy course, and bring on, and encourage others by your singular example: Then shall your Name be still more honourable while you live here, and your account furthered in the day of our Lord JESUS. And thus humbly tendering my best service to your Ladyship, and to the hopeful Gentleman Mr FREDERICK, your joy, (upon whom I beseech God to double the glory of all his Ancestors) and wishing unto you both, and to your whole family, all temporal and eternal blessings by jesus Christ: I humbly take my leave, and always rest,  
Bound to your Ladyship to my uttermost in all Christian duty, Elnathan Parr.   

¶ To the courteous Reader.  
COurteous Reader; Thou hast here the fruit of my sickness, whereby in the beginning of this Winter, I was made unserviceable for my public duty. In this while, considering that Time is precious, and the days evil, as the Apostle saith, the Lord put into my heart, to redeem the time: Whereupon (as God enabled me to hold up my head) I looked over my ragged Notes, and scattered papers. Part of which, after my rude manner polished, are here offered unto thee. I am not without hope, but that (by the good hand of God) as I had experience of the profit of these things, being delivered by lively voice: so also the charitable reading of them may much avail thee. I know that every day there are many new Books set forth, and of this kind not a few: yet in this method, with sound & brief Propositions of the principal points of Divinity: evident and infallible proofs: succinct and perspicuous Explications; and plain and lively Applications, I have not observed any: So that, this, and also the great ignorance of the multitude considered, I doubt not but the Indifferent, will free these my Endeavours from the censure of superfluous, & of writing Iliads (as they say) after Homer. I confess ingenuously that much of my Explications is drawn from the fountains of other men, both foreign Writers, and many our own worthy Countrymen. So that, as the little Bee, greatly industrious, flieth over many a garden and flower, to gather a little honey: so have I out of many men's gardens, selected and gathered many such choice things, which I judged might most make for thy benefit. And this can be no Imputation to me, in as much as the Learned know, that (not to speak of some of the Penmen of the holy Ghost) both ancient & later Writers, have, to the great benefit of the Church, taken this course: & also because I have made such things, which I have received from others, so to serve my purpose, either by contraction, addition, exposition, or marshalling into my order: that I may in some sort justly challenge them as mine own.  
The sum of this my small Labour, (to the which is prefixed an exhortation to the study of the Word) is an Exposition of the Description of God, named the Grounds of Divinity, expounded & applied, because it propoundeth, proveth, and as a key openeth, & easily unlocketh, the hidden mystery and counsel of God, concerning our salvation by jesus Christ. The Questions and Answers, are familiar and friendly depending. The Explications, plain, & for the most part, concise, pointing at some things in a word, at some in a parenthesis, which to the industrious Reader will be the more advantageable: and for the Uses (which being practised, are the praise & life of knowledge) I have not observed every thing, nor so pressed any thing, but that I leave much more to be gathered and observed, by such which are accustomed to Meditation. In a word, that which I judged most profitable, I have performed for thee.  
If thou be'st learned, as thou needest it not, so I humbly entreat thee to know that I writ it not for thee yet I bar thee not the reading, but most willingly submit it to thy censure. If thou blamest the Phrase and Style, that it is not fluent and round, but ragged and harsh: Truly neither can I commend it. Happily, I have striven, to be plain, or at least, having no skill in finer cookery, have dressed it as I was able, after our homely and country fashion for the stomachs of the unlearned, who relish and like better, of that which is plain and easy, than either learned and deep treatises which they understand not, or such cooked conceits where the cost is greater than the nourishment. Some delight in toys like children: I should then think very ill of myself, when I should go about to please their humour, fit to be purged then nourished. Some (& worthily) in regard of their great acuity & judgement, like nothing (for themselves) but that which transcendeth common capacities: I do not think myself able to do that which might give them satisfaction. And, in as much as there are three fold more which have but mean knowledge, than which abound, it shall content me, that even as Gold is common in Rich men's pockets, but Silver is currant among the common sort; it shall (I say) content me, if, while those of deeper judgement be conversant in the Writings of the learned, my Labours may be in the hands of the meaner sort, for whose sake specially I have taken this pains.  
For thee therefore which art but a beginner I have laboured. If I may add to thy knowledge and affection, and be a helper of thy Faith and joy; give thou God the glory: I have then attained the end of my labours: Read once, and read again; it may be the second reading will be more savoury than the first. If thou profitest herein, according as I have prayed for thee, I know thou shalt never repent thee. And thus, desiring the help of thy prayers, I commend thee to God, and to the word of his Grace, wishing thy farther up-building in all saving knowledge, godliness, and established comfort of conscience, through jesus Christ.  
Thine in our Christ. E. P.   

A Table for the ready finding out of the principal things contained in this Book.  

A  
ATTENTION in hearing. pag. 22.  
Application necessary of that which we hear and read. 37.  
Of Angels Good and Evil, and what they are. 77.   

B  
Of Baptism. 272.   

C  
Not only for the Church do we believe the Scriptures to be Divine. 52. 53.  
Of Creation, and what it is. 73.  
Of the Works of Creation the first day. 80.  
Of the Works of the second day. 83.  
Of the Works of the third day. 85.  
Of the Works of the fourth day. 88  
Of the Works of the fift day. 94.  
Of the Works of the sixth day. 95.  
Of the Creation of man.. 96.  
Of Conscience. 103.  
A consideration of Christ, how and why his Righteousness is sufficient for the justification of all the Elect. 182. 183, etc.  
That Christ is God and Man in on Person, and why. 187.  
Of the righteousness of Christ whereby we are justified, what it is. 192.  
How we are made partakers of this Righteousness. 193.  
Of the Offices of Christ. 199.  
Of the Church. 241.  
The Church but one, and how. 260.  
What a visible Church is. 262.  
Of the notes of a visible Church. Ibid.  
Churchmen subject to Civil Magistrates. 293.  
Of the Civil Magistracy. 294.   

D  
Difficulty of the Scriptures, to whom and why. p. 7. 8. 9  
Distracting care a hindrance to wise Hearing. 18.  
Of Church Discipline. 288.   

E  
Of Eternal Life. 226.  
Of Eternal Death. Ibid.  
Of Election. 247.   

F  
A description of God the Father. 68  
Of the Fall of man.. 140.  
How the fall of Adam and Eve belongs to us. 148.  
Of Faith what it is. 196.   

G  
What GOD is, described. 54.  
Of divers Attributes of God. 55. 56. 57  
Of the Relations of Persons in the Trinity. 61.  
There are three Persons but one God. Ibid.  
What Essence and Person are in the Godhead, and why the Church useth such terms, as also Trinity in Unity. 64. 65. 66.  
A description of God the Holy Ghost. 68  
Of the Generation of the Son. 70.   

H  
Of wise Hearing the Word. 17. & seque  
Three things required to wise Hearing. 17.  
Three things necessary in Hearing. 21. 22.   

I  
Intemperance a let to wise hearing. 17.  
Intention in Hearing. 23.  
judgement to be used in the Reading of the Scriptures. 33.  
judgement in Reading consisteth in three things. Ibid.  
Of the Image of God in man.. 115.  
Of justification. 173.  
Of justification by the Righteousness of Another. 177.  
Of the day of judgement. 232.   

K  
Of the Knowledge of God. 39 40.   

L  
Of the Law. 155.  
How the Law is abrogated and how not. 161.  
Of the use of the Law. 165.  
None can perfectly keep the Law. 169.  
Of the penalty of breaking the Law. 172.  
How we are freed from the Law. 173.   

M  
Of Meditation after we have heard, and how to be practised. 25. 26. 27.  
The right Meaning to be carefully sought out in our Reading, and how we should find it. 35. 36.  
Of the Creation of man.. 96.  
Of the Soul of man.. 99  
Of Mortification. 211.  
Of the Ministry of the Word. 267.  
Of the Civil Magistrate. 293.  
Of the Power and Authority of the Civil Magistrate. 294.   

N  
Of the New man.. 212.   

O  
Of Order to be used in Reading of the Scriptures. 30.   

P  
Of Preparation to the Hearing of the Word. 17.  
Preparation consisteth in two things. 17.  
Five things to be avoided that we may be prepared. 17. 18. 19  
Prejudice against the Teacher, a hindrance to wise Hearing. 18.  
Pride a hindrance to wise Hearing. Ib.  
Three things to be done that we may Hear Wisely. 20.  
Prayer necessary to Preparation before Hearing, for whom and for what. 20.  
Of the Procession of the Holy Ghost. 70.  
Of the Providence of God. 117.  
Of Prayer. 220.  
Of Predestination. 247.  
Predestination bringeth not in a neglect of Godliness. 248.   

R  
Retention necessary to wise Hearing. 24.  
Of Reading the Scriptures. 28, etc.  
Reverence to be used in Reading the Scriptures. 28.  
Of Redemption. 127.  
How it comes to pass that we stand in need of a Redeemer. 132.  
Of Repentance. 204.  
Of the Resurrection. 237.  
Of Reprobation. 247.   

S  
The Scriptures difficult. 7. 8.  
Our pains ought to be the more. 9 10.  
The Scriptures are the word of God. 12  
Security a let to wise hearing. 19  
We are wisely to read the Scriptures, & three things necessary thereuntô. 28  
The Scriptures the best means to attain the sound knowledge of God. 39  
What the Scriptures are described. 40.  
Why called Scriptures, and Holy. 41.  
Why the Scriptures are called a Covenant and a Testament. 44.  
Of the authority of the Scriptures. 48.  
How we know the Scripuures to be Divine and Canonical. 50.  
A Description of God the Son. 68  
Of Original sin. 151.  
Of Sin what it is. 155.  
Of Sanctification. 204.  
Of Free-will. 207.  
Of the parts of Sanctification. 211.  
Of the measure of Sanctification attained in this life. 218.  
Of helps to sanctification. 220.  
Of the Reward of sanctification. 224.  
Of the Sacraments. 271.  
Of the Lord's Supper. 280.  
Of reverent coming to the lords table. 282  
How often to come to the Lords table. 283  
Of Subjects and their duties. 295   

T  
Timely coming to the congregation necessary to preparation before the hearing of the word. 21.  
A fit time to be observed for reading. 33  
Of this word Testament, referred to the Scriptures. 43.  
The Testament how one, and two 44. 45.   

V  
Of the Utility of the scriptures. 10. 11.   

W  
Five reasons showing that all are bound to the study of the Word. 3. 4.  
Diligence in study of the Word. 5. 6.  
Two Reasons to provoke our diligence in the study of the Word. 7.  
Two parts of the study of the Word. 16.    

A SHORT AND PLAIN EXHORTATION TO THE STUDY OF THE WORD, WITH Several directions for the hearing and reading of the same, very necessary for these times.  
AS the Sun is to the World, so is the Word of God to his Church and People, the light of their lives, the life of their souls: But as the Sun in regard of the commonness, is not duly considered; so the commonness and plenty of the word (a benefit unspeakable) breeds the contempt of it. Even as the Manna at the first admired, was afterwards loathed: so doth our corruption use the word. When the Lord struck Egypt with darkness, than they understood the benefit of the light; so if the Lord should deal with us, sending such a famine of the word, as the Prophet Amos speaketh of, 
Amos 8.11  we would then acknowledge the plenty of the Gospel to be a happy blessing: For we are brought to the acknowledging of good things, rather by the wanting, than the having of them. So the sick man learneth greatly to account of that health, for the which before his sickness he was seldom thankful; but this is of corruption: and grace must teach us never the less to esteem of the word for the plenty of it, and our liberty in professing it; but so much the more to love it, and for it to praise our merciful God in jesus Christ.  
This also we must know, that the more plentifully the Lord giveth the means, the more fearful is our blindness, & the nearer we are to judgement, if we make not good use of it. When john Baptist preached repentance, and the kingdom of God, 
Mat. 3.10.  he saith: Now is the axe laid, etc. as if he should have said: Howsoever God hath hitherto spared, yet when the Son from his father's bosom shall teach, He that heareth not now, shall be hewn down, and cast into the fire. How culpable this way our English Nation is, is too too manifest, and what we have cause to expect for it, I tremble to write.  
Wherefore as in the morning when the Sun ariseth in his strength, we open our doors and windows to partake of his comfortable brightness: so, in as much as the Lord causeth the beams of his glorious Gospel to shine clearly among us, it is our parts to open our eyes, and to endeavour to be illustrated by the same. Is it not the Commandment, 
joh. 5.39 Coloss. 3.16.  binding all, and to all industry in the searching and study thereof?  
That all are bound, may appear by these reasons: First, if any might be dispensed with, for not studying in the word; either in regard of the worthiness of their person, or for the multitude of their business, than Kings: but not Kings, 
Deut. 17.18.19.  and David is an example; therefore none. Secondly, all parents and children are bound to the knowledge of the word: but all degrees, 
Deut. 6.7.  orders, and conditions of men, are in these contained: therefore all. Thirdly, the reason of the commandment showeth it: In them you hope to have eternal life. 
john 5.39.  But all hope for, and would have eternal life: ergo. Fourthly, the Scriptures set down the duties of all men in their several callings: but these duties we cannot perform, unless we know them; and know them we cannot without the word. Ergo. Fiftly, the Apostle Peter writeth thus: 
1. Pet. 3.15.  Be ready always to give an answer to every man that asketh you a reason of the hope that is in you. But render a reason, and readily we cannot, without the word: therefore all, whether teachers or learners, able or not able to read, are bound to the study of the word. Away then with the figge-leaves of the multitude, who think themselves here of discharged, either for their worldly business, or because they are not book-learned, or for some such foolish excuse. This also reproveth the Papists, who bar the common people the reading of the Scriptures; fearing lest that thereby they should prove Heretics: But this is a foolish fear; for the Scripture teacheth the contrary; affirming, that the law maketh not wise men simple, but simple men wise; not putting out the eyes of them that see, 
Psal. 19.7.8.  but giving light to the eyes. And indeed, their reason is without reason: for the word is a rule; but the rule maketh not the work wrong, but is a means to right the same. The word is a light; but the light causeth not darkness, but the absence of the light: So the word causeth not heresies, but the absence of the word: yea, and if they well consider, they shall find, that not the simple common people, but the learnedest clerk, priding themselves in their wit, have been the brochers of heresies.  
As all are bound, so to use all industry and diligence to know the word: which is expressed in those significant terms & phrases: Search the Scriptures, and, let the word of Christ dwell in you plenteously: Search, that is, not slightly & overly, as many do, not regarding whether they find or no: but narrowly, & painfully, as Solomon expoundeth, by calling, crying, and seeking, 
Pro. 2.3.4.  as for silver, and searching, as for treasures: Then shall we understand the sear of the Lord, and find the knowledge of God. Let the word of Christ dwell in you: that is, even as they that dwell with us under the same roof, are well known unto us, and we familiarly converse with them: So ought the word to be, not as a stranger; but as a welcome and wel-knowne guest: Let it dwell plenteously, or richly: that is, even as every corner of a rich man's house is fraughted with stuff, so ought we to be fullfilled with divine knowledge: This condemneth those blind ones, who live like bruit beasts, that have no understanding; whose brutish ignorance cannot be but exceeding fearful: For even as a house without walls and windows, and other necessary furniture is accounted forlorn; so that is a very forlorn and naked conscience, which is destitute of the knowledge of the word: And as it is an easy matter to lead the blind out of the way; so the ignorant are easily lead, and taken in the snares of the Devil. And this reproveth the negligence of such, who are not careful to apply themselves with all diligence to the study of the word: our negligence herein being the cause of the barrenness of knowledge in these plentiful times. If men would bestow that time in the study of the word, which they for the most part bestow, some in hunting and hawking, some in dicing and carding; some in drinking, swilling, and following bad company, some in sloth and idleness, thus wisely redeeming the time, then certainly knowledge would abound among us, as the waters that cover the sea. Even as in matters of the world, though a man have never so good a Trade; yet without labour and diligence he can do no good in it: and as the diligent shall bear rule, 
Pro. 12.24. Pro. 22.29.  and stand before Kings, so knowledge shall increase to the diligent, when the negligent shall be under darkness.  
There are two principal causes among many, which ought to provoke our diligence herein. The Difficulty, and the Utility of the Scriptures: The Scriptures are difficult and hard, but first not to all; but to them which perish, 
2. Cor. 4.3. 1. Cor. 2.14.  and to them which are natural, and have not the spirit: but to them which have received the enlightening spirit, it is otherwise: God, who commanded the light to shine out of darkness, shining into their hearts, and giving them the light of the knowledge of God, in the face of jesus Christ. 
2. Cor. 4.6.  Secondly, they are difficult, but not always, the Lord more and more scattering the darkness of the minds of his elect Children, by his holy spirit. Thirdly, they are difficult, but not all: for in the foundation of the doctrine of salvation, and of faith and manners, they are easy and plain: but some places indeed are wonderfully hard: There is milk for babes: that is easy, and meat for strong men, 
Heb. 5.12.13.14.  there is hardness. The Ancients of this have excellently spoken: One saith, The Scriptures are like a mighty river, in the which a Lamb may walk safely, and yet an Elephant be drowned. And another: The writers of holy Scripture are in some things like Angels, descending to the capacity of the simplest; and in some things as Angels, transcending the capacity of the learnedest. And again, In the holy Scriptures some things are open, and some things obscure: those are for our nourishment, these for our exercise: by those our hunger is stayed, in these our loathing. And indeed, this variety addeth to the excellency of the Scriptures, as in the globe of the earth, some land, and some sea, makes both the more esteemed; and in the land, some hills, and some valleys makes both the more delightsome; and as the Summer is so much the more welcome, after a hard and stormy Winter: even so this mixture in the word, maketh both the more pleasing, and continueth the edge of our desire to study: which if it were all alike, would soon be dulled.  
These reasons may be rendered why the Lord would have some things in his word to be thus folded up in the clouds of obscurity; making (as it were) darkness their pavilion: First, that we might know, and acknowledge the understanding of the word to be the gift of God. Secondly, to tame the pride and arrogancy of our nature, which would soon appear, if all things were obvious and easy at the first sight. Thirdly, that we should not vilipend and make light reckoning of the word: for this is our corruption: Proffered kindness, or grace is not esteemed. Fourthly, that impure dogs, and swine may be kept from holy thing. Fifthly, that we should make high account of the ministry of the word, ordained for the opening and interpreting of the same. Sixthly, to stir us up to prayer, and to continual diligence and pains in the hearing and reading of it: As matters of great difficulty, are not compassed (we see) with ordinary pains.  
Many by reason of the difficulty of the divine Oracles, do quite give over the study of them; like unto the sluggard, or idle person, 
Prou. 26.13.  who saith; A Lion is in the way. But as generous and noble spirits are not daunted nor dismayed by the dangers of great Enterprises, but rather so much the more inflamed with courage to set upon them: Even so the difficulty of holy Scriptures should not abate our pains; but in reason so much the more whet on our diligence: without the which, not only no excellent, but no ordinary comfortable measure of knowledge can be achieved. Is the word difficult? Then it requireth of thee so much the more industry in reading, hearing, conference, meditation and prayer; In which things if we did exercise ourselves in a conscionacle manner, we should soon become men of ripe age in these hidden mysteries.  
The second reason to excite our pains, is the utility and profit that comes by the word. As David said of Goliath his sword, There is none to that: 
1. Sam. 21.9.  So I may say of this reason, There is none to this: For amongst men, whose heart is so hard but profit and gain will persuade him? 
2. Tim. 3.16.  But the Scriptures are profitable: By them we believe: By them we are converted, 
joh. 17.20. Rom. 10.14. Psal. 19.7. 2. Tim. 3.15. 1. Pet. 1.23. jam. 1.18. Act. 10.44. jam. 1.21. Luk. 11.28. joh. 6.68. Act 13.26. Psal. 119.105. Pro. 6.23. Deut. 32.2 Esay 55.10.11. Eph. 6.17. 1. Pet. 2.2. Cant. 2.5. Mat. 5.13. Psalm. 19.10. Psal. 12.7. Psal. 119.72.  and made wise: By them we are regenerated. By the preaching of them we receive the Holy Ghost. By them we are saved, therefore called, The words of eternal life, and of salvation. The word is compared to Light, to enlighten us. To Rain, Snow, and Dew to make us fruitful in good works. To a Sword to defend us. It is a Key, to direct us to Christ, the treasury of all happiness. It is as Sincere Milk to feed us, and make us grow: As Flagons of Wine, and Apples of Paradise to comfort us. As Salt, to season, purge, cleanse and preserve us. Preferred before Honey for sweetness, before tried Silver and Gold for price, and inestimable value. What shall I say? The praise and excellency of the Scriptures, exceedeth all the praise and commendation that can be given unto them. If I had the tongue of Angels, I could not express it, but must be compelled to say, as the Apostle in another place: O the deepness of the riches of the wisdom of God, and of his word! Is any thing then so profitable as this? O what a base, slavish and foolish nature have we, which run and hunt after the feathers of the world, neglecting the true & certain treasures of the word. You have a sure word of the Prophets, 
2 Pet. 1.19.  to the which you do well if you take heed, etc. Yea, if we study in the word, we have the Angel's fellow-students, searching, inquiring, and desiring to behold the things that are revealed to us by the preaching of the Gospel. 
1. Pet. 1.10.11.12. Ephes. 3.10.   
But some percase, will thus object: The word of God is to be studied we confess; but how shall we know that those Scriptures are the word of God?  
That the Scriptures contained in the old and new Testament, are the word of the living God, may appear, either by 

Testimonies, or  
other Reasons.    
The testimonies are either 

Divine, or  
human.    
The testimonies divine, confirming this truth, 
1. Cor. 2.13. 2. Tim. 3.16. 2. Pet. 1.21.  are either of 

God, speaking in the word: or of  
The holy Ghost speaking in the conscience.    
God so witnesseth in his word: and what more ordinary in the Prophets, than Thus saith the Lord? as Zacharie also, He spoke by the mouth of his holy Prophets, 
Luk. 1.70.  which have been since the world began.  
The Holy Ghost beareth this witness unto the consciences of the elect: And this testimony is that inward force and efficacy of the holy spirit, by the which we feel our hearts moved, bowed, and persuaded to believe the word. 
1. Cor. 2.10.11.12. joh. 2.20.27. 1. joh. 5.10  He that believeth, hath the witness in himself. This testimony (next to the voice of God speaking in the Scriptures, who indeed is only a sufficient witness to himself) is to be preferred before all other testimonies and arguments whatsoever. But this must be remembered, that this witness of the Spirit in the heart, serveth not to confirm doctrines, and to confute adversaries: but only, that every one for himself by this witness might be certain in his very conscience, that the holy Scriptures are of God. In this the conscience resteth, and is satisfied: and it ariseth, and is wrought in our hearts, by the word read, heard, meditated upon, and translated to the use of faith and life: as, 
joh. 7.17.  If any man will do his will (saith Christ) he shall know of the doctrine, whether it be of God, or whether I speak of myself.  
The human testimonies are either of the 

Church, or of  
The enemies of the Church.    
The perpetual consent of the Church, & of all the people of God, in receiving, embracing, and conserving the word of God, so many ages, notwithstanding their diversity and disparity of minds and judgements; argueth no less than a divine authority in the word.  
The enemies are either 

jews, or  
Heathen.    
The jews acknowledge the books of Moses, and the Prophets, to be given by divine inspiration. And among the Heathen, when Ptolemy the King of Egypt demanded why Heathen Authors in their writings, make no mention of the books of Scripture: one made answer, Because they were divine; and that God the author of them, was revenged of all those that presumed to touch them, as josephus and Eusebius report.  
The other reasons may be drawn, first from the antiquity of them, being of all writings the most ancient: Moses the first Penman of holy Writ, being far elder than all other writings now extant in the world: a thing well known to the learned. Secondly, from the certain event & accomplishing of the divers prophecies, which neither by natural causes, nor by the wit of man, could ever have been foretold. Thirdly, from the miracles which Satan never could bring to pass. Fourthly, from the matter of them, containing the whole, pure and perfect law of God; and describing such a means of salvation, which both agreeth to the glory and perfect justice of God, and satisfieth the conscience. Fifthly, from the majesty of them, which shineth even through the humility and simplicity of the phrase. Sixthly, from the invincible firmity and continuance of them, notwithstanding the rage of so many persecutors, labouring to abolish their very memory. Seventhly, from the beautiful harmony, and admirable consent of all the parts of the doctrine contained therein. Eighthly, from the force of them in the minds of men, effecting, moving, converting and transforming us into new men, and kindling a lively consolation in our minds in the day of trial, as appeared in the Martyrs. Ninthly, from the irreconcilable hatred of Satan and his complicies, tyrants, persecutors, and all profane men, against the Scriptures, more than any other Books. Tenthly, from the vengeance of God upon the contemners, blasphemers and enemies of the word. It were almost infinite to reckon all that might be said herein: all which are good, jointly and severally considered, to confirm unto us the authority of the Scriptures, and to convince the consciences of all them, which in the vanity and wickedness of their hearts, shall any way call them into question.  
Wherefore it appeareth (and nothing can be said to the contrary) that all are bound with all diligence, to study in the word of God.  
Two principal parts of our study in the word, are the Reading, and the Hearing of it. All then must give all diligence to hear and read the Scriptures.  
And because things good in themselves, through bad and negligent usage, become oft-times unprofitable and hurtful unto us, therefore the Apostle Paul prayeth and exhorteth, 
Colos. 1.10 Colos. 3.16  that the Word dwell in us in all wisdom.  
That we ought wisely to hear the word preached, appeareth by our Saviour himself in his monitions to his Apostles and Disciples: 
Mat. 15.10 Mark. 4.24 Luke 8.18.  Hear and understand. Take heed what you hear. Take heed how you hear.  
Unto this wise hearing, three things are necessary: First, something is to be done before we hear. Secondly, something in the hearing. Thirdly, something when we have heard.  
That which is to be done before we hear, is called Preparation; which consisteth in the avoiding of some things, and in the doing of other some.  
Those things which are to be avoided, may be reduced to these five heads: The first is Intemperance: in riotous eating and drinking, & pampering the body; whereby we are made unfit for the exercises of the word: the body being then more apt to sleep then to hear. Full bellies (for the most part) have empty souls; and therefore our Saviour Christ monished his Apostles to beware of surfeiting and drunkenness, 
Luk. 21.34  which oppress the heart.  
The second is Distracting cares of the world: these must be banished out of our minds when we come to hear the word: As Abraham, when he went to sacrifice his son upon the mount, 
Gen. 22.5.  left his Ass and Servants at the foot of the hill: Even so, when we come to the holy hill of God with the Congregation, we must put off, and abandon all our own thoughts, words and servile labours: For as thorns choke the Corn, so will these the word, as our Saviour teacheth. 
Luk. 8.14.   
The third is Prejudice against the person of the Teacher: for when the person is once distasted, we relish not his doctrine, though never so good. So Ahab could not abide Micaiah; and therefore would not endure his teaching and admonitions.  
The fourth is Pride for some measure of knowledge received: As many will say, they know as much as the Preacher can tell them. It may be they do: But do they practise it? Such must know; first, that preaching is not only to teach men that which they know not, but also to stir them up to practise that which they know: not so much ordained to inform the judgement, as to reform the affection. Secondly, they must remember that part of the song of the Virgin: He filleth the hungry with good things; but the rich he sendeth empty away.  
The fifth is Carnal security: when we come to the hearing of the word with a resolution, that speak the Lord what he will; and cry the servants of God against our sins, as long and as loud as they will, yet we will do as we list. For many by this means come into the congregation, as the unclean beasts into the Ark; they come in unclean, and go out unclean. Well, 
Rom. 1.28 2. Thes. 2.10.11.  this of all other is most fearful, and the high way to a reprobate mind.  
These especially, and so all other sins must be carefully avoided, and unfeignedly repent of: 
Wisd. 1.4.  For wisdom entereth not into a defiled soul. And as the eye, if it be evil affected, cannot discern the object; so the mind infected, and the conscience polluted with these and the like sins, cannot possibly understand the things of God: Satan by these means stealing out of our hearts the precious seed of the good word of God.  
Those things which are to be performed before the hearing of the word, are especially two. The first is prayer. If we must pray before the receiving of our bodily meat, much more before this heavenly food of our souls. And in our prayers we must commend our Teachers and ourselves unto the Lord. For our Teachers we are to pray for three things: First, that their lips may preserve knowledge. Secondly, that they may be faithful in delivering the whole counsel of God unto us. And thirdly, that they may powerfully and wisely speak to our consciences.  
For ourselves also we are to pray for three things: First, for the pardon of our sins. Secondly, that our minds may be opened to understand. Thirdly, that our hearts and affections may be sanctified to obey the holy word. For oftentimes we do not that we know to be best; but that unto which our affections carry us. An honest and a good heart is a notable sign of God's Spirit.  
The second thing to be done, is timely and seasonable resorting, with the rest of God's people, to the house of God. Negligent coming, that is when we come one straggling after another; howsoever it be ordinary almost in all places, yet it argueth a gross carelessness and neglect, if not contempt of the worship of God. If our love unto the word should be measured hereby, it would soon appear to be a great deal less than our love to Fairs, Markets, Feasts and merry-meetings, as they call them, unto the which we will be sure to come with the first. O that we had but half the care to come to the market and feast of our souls, which is the mystery of the word! Why should we not be like to Peter and john in striving to outrun one another to the house of God, 
john. 20.4.  as they to the Sepulchre of Christ?  
In the time of Nehemias the people gathered all together, 
Nehem. 8.1.  and called for the reading of the Law: 
Act. 10.33  And Cornelius and his household were all ready waiting for Peter, to hear the word. 
Luk. 5.1.  And the people pressed upon Christ to hear him. The forwardness of these is for our imitation.  
In hearing, three things are requisite: first, Attention; second, Intention; third, Retention: The 1. ordereth the body, the 2. the understanding, the third the memory: Attention is, when the whole body, but specially the ear, and the eye are reverently composed to hear the word. 
Eccle. 4.17  Of the ear we read, Be more near to hear. 
Luke 4.28  Of the eye, The eyes of all that were in the Synagogue were fastened on him, that is, on Christ, when he began to teach them. Of the reverent carriage of the whole body Constantine the Great may be an example, who as Eusebius reports, though he were the most noble Emperor that yet the world hath seen, for the most part would stand at the preaching of the word, and not sit down, though admonished of his Nobles. 
Luk. 10.39  Marry also is an example hereof. Wherefore, to sleep, to talk, to read, to gaze up and down in every corner, which is the mark of a fool, as Solomon teacheth, are specially to be avoided. So also departing out of the Congregation, without just and reasonable cause; as the people stayed for Zacharie, though in regard of the vision he held them very long: Even so should we stay with reverence, till the Congregation be dismissed with the blessing of God. 
Luke 1.21.  More reverence than must be of a great many practised in hearing. If Paul will have women reverently to behave themselves in the congregation, because of the Angels; much more ought all, both men and women, behave themselves reverently, because of the presence of God, who is the Lord both of men and Angels: of the which his presence we have his promise: and therefore David called the meeting the saints in his time the presence of God. 
Mat. 18.20.  As therefore jacob was stricken with great reverence for the vision which he had at Bethel, 
Psal. 42.2.  & said, How fearful is this place? 
Gen. 28.17  this is none other but the house of God, this is the gate of heaven: so should we esteem of the assemblies of the children of GOD, worshipping in fear, as David; 
Psal. 1.7.  remembering we are present before God himself, as Cornelius. The second is Intention, and this is of the mind, when we diligently mark those things which are taught. For if our thoughts wander, 
Acts 10.33  and be not bend on the things spoken, we hear without profit. Even as we see by experience, that in a deep meditation, though our eyes be fixed upon some certain object, yet we smally regard it: so, if the mind be not present aswell as the body, all is to no purpose, For this is to be like the jews, who honoured God with their lips, but their hearts were far from him. Wherefore here is required, that we suffer not our hearts to wander, but that we call home all the powers of body and soul to this holy business; not only marking some words, and sentences, but the Book, the Text, the Parts, the Doctrines, the Proofs, and the Uses. This is Intention, and this is commanded to the Church: 
Psal. 45.10  Hear O daughter, and consider, incline, etc. And, cause thine care to hearken, 
Prou. 2.2.  and incline thine heart to wisdom and understanding. The third is Retention, and this is of the memory; when we lay up the word of God in the heart, as the virgin Marie, the sayings concerning Christ: 
Luke 2.51.  Not so to lay it up, as the evil servant the talon, never to use it; but as joseph in the years of plenty, laid up corn for relief against the years of famine; so should we store up the word, that we may have it ready for our use upon all occasions offered. And this is noted to be the property of good ground; 
Luke 8.15. joh. 14.23.  To keep the word. But many are like to sives, or broken vessels, into which whatsoever is poured, is lost. That body thriveth not, where the stomach wanteth a retentive faculty to keep the meat till it be digested: Even so, all the hearing in the world profiteth not, if we be not careful to remember it. Wherefore, as a man having received a precious jewel casteth it not at his heels, but layeth it up charily under lock and key: so should we lay up the word which we have received. The word is a well of life; but (as jacobs' well) it is very deep: Preaching is the drawing of this water; our hearing the fetching of it: But as we go not to the river for water to spill it by the way; so if we spill and lose the word we have received, what profit shall we have? And because we are nimble to apprehend, and strong to retain evil things; but slow, and weak to good things; we must earnestly pray and entreat the Lord, to sanctify, and to strengthen our memories, that that which we have once heard, we may often remember, to the benefit of our souls; Amen.  
That which is to be done after we have heard, is Meditation, the very life of our Hearing and Reading; and it is a revolving in our minds, and a repeating again those things which we hear and read: without the which, I dare be bold to say, that never any did, or shall profit in the study of the Word: This meditation is either with God or man: Meditation with God, is either when we give thanks, or pray, concerning things heard or read. When thou hast heard, praise God for it, and pray that by the finger of his Spirit it may be written in thy heart: and that thou mayst find in thyself, the lively forms of the doctrines delivered: It is a good degree of profiting by the Word, when we can conclude the things we hear and read in the form of a prayer.  
Meditation with Man; is, either with ourselves, or others.  
With ourselves, when we make trial what we can remember of that we hear and read: and here we must not stay, but proceed to the heart and conscience, and examine them upon every point we have heard. As if thou hast heard that which before thou knewest not: bless God, and labour to be more confirmed in the truth. If any thing hath been reproved, that either thou art guilty, or not guilty: If guilty, bless God that thou art admonished of thy fault, and from hence make thy rise to repentance: If thou be'st not guilty, praise God, for preserving thee from such sins, so condemned in his word: If thou hast heard a virtue, or good duty commended, then either thou hast not practised it, or thou hast: If nor, begin here in the name of God; if thou hast, praise God for such grace, and let such exhortations encourage thee to proceed in well-doing.  
Meditations with others; is, when either with our family, or with any other of the godly brethren, we do reverently and discreetly confer of the things delivered. The benefit hereof must needs be great; for as two eyes see more than one; so when we meet to confer of that which we have heard, that which one forgetteth, another may remember; and that which is not well understood by one; is, it may be, better marked by another. 
Luk. 24.31.  The two Disciples thus coferring, had their understanding opened: And the men of Berea their faith confirmed: 
Act. 17.11.12.  And this is wisely to hear: The Lord bless all his people with this grace for Christ's sake. Amen.  
Thus much concerning wisdom in hearing the Word: Now followeth to be declared, how we should read the holy Scriptures wisely.  
That we are wisely to read, teacheth our Saviour, 
Mat. 24.15.  Let him that readeth consider: and we find by other experience, that our affairs undertaken rashly, and without due consideration, succeed not.  
That we may read wisely, three things are necessary: 1. Reverence: 2. Order: 3. judgement.  
First, Reverence is required in our reading of the holy Scriptures; both in regard of the Majesty of the Author of them, which is the living God; and also in regard of the worthiness, and weightiness of the contents, and matter of them: which is the hidden, and great mystery of godliness, concerning jesus Christ, and eternal life: The sum of the word of the Lord, is, The word, the Lord: In these two respects, besides many other, the Scriptures are far more excellent than all other writings whatsoever.  
Therefore when thou takest thy Bible, remember the Lord whose word it is; and sanctify thy exercise therein, with a godly and devout prayer, for leave; and for an understanding heart: yea, as Moses at the setting forward of the Ark, and at the resting of it devoutly prayed. 
Numb. 10.35.36.  So whensoever thou readest, begin and end; open and shut thy book with prayer: For as they which come to the Lords Table, and eat and drink unworthily, and irreverently, eat and drink their own judgement, not considering the Lords Body. 
1. Cor. 11.29.  So they which come irreverently to the reading of the Scriptures, as to the reading of any profane or common book, read to their own judgement for not considering the Lords Book. As we read that the Lord commanded Moses to put off his shoes, when he drew near the burning Bush; 
Exod. 3.5.  because the ground whereon he stood was holy ground. So when we drawn near to the Lord, in offering to read his word; he commandeth us to put on holy and reverent affections, because the Book we read, is a holy Book. For, which way soever we turn or cast our eyes: in every leaf and page thereof, the holy and reverent name of the Lord is engraven. As Peter therefore writeth of speaking, If any man speak, let him talk as the word of God: 
1. Pet. 4.11  so may I say; if any read, let him read, as the words of God. For as many thousands of the Bethshemites were sore punished for their irreverent gazing upon the Ark: 
1. Sa. 6.19.  as we read also of Vzzah: 
1. Ch. 13.10  So verily, the just Lord striketh many Readers with blindness and hardness of heart, for irreverent usage of his holy Scriptures. When thou readest therefore, be reverent, and pray. Pray; for this is the way to obtain wisdom: 
james 1.5. Luke 11.13  and to obtain the Spirit: which spirit, leadeth in to the knowledge and practice of all truth: 
john 18.13  and which revealeth unto us the hidden things of God: 
1. Cor. 2.10  Use reverence also: For the fear of God is the beginning of wisdom: 
Prou. 1.7.  And the secret of the Lord is revealed to them which fear him; and his covenant to give them understanding: The Lord put in our hearts this fear for Christ's sake, 
Psa. 25.14.  Amen.  
The second thing required in the reading of the word is Order; and Method; which is a great furtherance of knowledge, and a singular help of memory. An army disranked in and out of battle array never getreth the victory: so neither doth disorderly and confused reading, get any great measure of grounded knowledge.  
As Saint Luke wrote the Gospel in an orderly manner from point to point: 
Luke 1.3.  so we are to read the word, in an orderly manner going forward from point to point. Memorable is the example of one Alphonsus, a King of Spain; who; notwithstanding the affairs of his kingdom, read over the Bible fourteen times in order, with certain Commentaries upon the same: As his diligence is here very commendable, and for our imitation; so also this: He read in order. If therefore I were worthy to give directions this way, I would thus advise: First, what book soever we take to read, to begin at the beginning, and so to continue reading till we come to the end of it. And thus shall we carry the sum and the drift of the History and argument before us; of which in a great part, they which read now a Chapter in one book, now a lease in another, must needs be ignorant. Such simple readers I may liken to those simple women, which are always reading, but are never able to come to any sound knowledge of the truth. 
2. Tim 3.7  For as he that goeth but an easy pace in the right way, speedeth his journey faster than he that maketh more haste in a wrong way: Even so a little read in good order, advantageth the knowledge more then greater pains, if it be confused. Secondly, I would advise, that in our reading we begin first with the easiest and plainest Books, as the history of Christ, set down by the Evangelists, and the Book of Genesis: Then to read the Epistles, first the shortest, as the Epistles to the Philippians, Colossians, the first and second to the Thessalonians: then the Epistles to the Galathians, and to the Romans, which last Epistle is called of some, the Key of the Bible. And when we have tried ourselves in these, then to begin the Bible, and to read it through: For even as in Trades there are some things more easy, to the which the apprentice is applied; and afterwards, as he groweth in capacity, he is taught the harder and more secret things of his mystery: so in the scriptures, there are some things easy and familiar for learners, and beginners, as milk for babes: and there are other things, hard and obscure, which it is not safe to meddle withal, till we have our senses well exercised in the word.  
The third thing required in wise reading, is judgement and Discretion; by the which, first we make choice of a fit time to read: secondly, discern the right sense and meaning of that we read; and thirdly, apply and make the right use of our reading.  
judgement is requisite; 
Psal. 112.5  for a wise man ministereth all his affairs with judgement: and every thing is beautiful in his time. 
Eccle. 3.10.  Therefore the time is specially to be regarded. All time is not to be spent this way. For our callings must carefully be followed: neither is all the time to be taken up in our callings, but some time is to be spared for reading, prayer, and meditation: One of these may not hinder an other, which must needs come to pass without judgement. David and Daniel observed prayer thrice a day; and they that fear God, will so divide their times, that at the least once a day they will read a chapter or two in the Bible; and because of the stuggishnesse of our nature, soon weary of good things: it were good to task ourselves; and when it so falls out that we are constrained upon extraordinary occasion, to leave our task unperformed one day, then to double our pains and diligence the next time, rising the earlier, and working the harder in our callings, that we may redeem that time without any loss.  
Theodosius the second Emperor of that name, is reported to have written out the Books of the New Testament with his own hand, accounting it a special jewel; and out of it he read every day, praying with his wife and sisters, and singing of Psalms. And it was that famous eunuchs practice, as we may gather out of the eight chapter of the Acts. I read of another Emperor of Rome, who was wont to account that day lost, in the which he had not bestowed a benefit upon some of his subjects: So we may well reckon that day among our losses, in the which we read not, or meditate not of something in the word. But foolish men thus object; I have no leisure, by reason of urgency and multitude of business. To such a one I answer: Is any business more urgent than this? Martha is troubled indeed about many things; but this one thing is necessary: namely, the knowledge of God by his word. Again, Thou wilt spare a time to eat and sleep, why not then to read? job esteemed the words of God, more than his appointed food: If our love were such to the word, 
job. 23.12.  we would rather spare the times of our eating, then of our reading; as jacob spared the meat out of his belly to buy the blessing. Hath the body need of nourishment, and hath not the soul much more? 
Gen. 25.30 etc.  Now the bread of the soul is the word of God. O Lord give us evermore of this bread, Amen.  
judgement also is requisite in reading, that we may understand the meaning of the Holy Ghost: For the word of God is not in the letters and leaves, but in the meaning and sense, as some of the Ancients have spoken; yea, one of them saith: that the word of God foolishly understood, is not the word of God. Our Saviour Christ having oftentimes to deal with the learned Scribes and pharisees, 
Mat. 12.3. & 19.14. & 21.16.42. & 22.31. Mark. 12 24.  and with the Sadduces, asketh thus: Have you not read? and, Did you never read? and You err, not knowing the Scriptures. And yet these Scribes did so diligently read the Scriptures, that they numbered the letters and words: but they read without judgement; not discerning, nor searching into the heart of the sense, but staying in the bark of the letter. Thus to read is unprofitable. And here, as we must be careful to find the meaning, that we may not read as children; so also we must take heed, that we feign not a meaning of our own, and thrust it upon the word; lest we prove Heretics. Therefore the right, true, and fit sense is to be sought out: which of one place can be but one: And that must be, not according as we think; (for no Scripture is of private interpretation, 
2. Pet. 1.20 ) but according to the Scriptures, which are the only best expounders of themselves. The means, and ready way to find out the genuine and true meaning of any Scripture, are especially these: First, a due and learned considering of the original Tongue, in the which the Scripture is written. Secondly, a diligent marking of that which goeth before, and that which followeth. Thirdly, a wise comparing together, the place in hand, with other places, both like and unlike. Fourthly, a heedful examining of the sense arising, with the Analogy of faith; that is, with the doctrine contained in the Apostles Creed, so called, the Lords Prayer, and the ten Commandments, which are a short sum of the whole Bible. Fifthly, conference with the learned Interpreters. Sixthly fervent prayer to God for understanding: for as we cannot see the Sun without his own light; so we cannot see the wonders of the word, unless the Lord manifest them unto us by his Spirit.  
The third thing that is to be done, that we may read in judgement, is Application, to make use of that we attain unto by reading, in the reforming of our lives. Many esteem highly of the tree of knowledge, with Eve; but they regard not the tree of life: when as the very life of our knowledge consisteth in the practice of that which we know. As it is said of Hearers, so it is true of Readers. Not the readers of the word, 
joh. 13.17. jam. 4.17.  but the doers shall be justified. And, These things if you know them, happy are you of you do them. Nay, he that knoweth, and doth not, shall be the more beaten, and is guilty of the more sin. As therefore wise men labour to make profit of all things they deal with: so we should propound this end to ourselves in all our reading, that it may be profitable to teach, to improve, to correct, and to instruct us in all righteousness, that we may become absolute and perfect in all good works. Some read only to this end, that they may know more than they did; and this is vanity: Some that they may be known to know more; and this is pride: Some to make a gain of their knowledge; and this is filthy lucre: Some to edify others; and this is charity: Some to edify themselves, and this is Christian prudence: such like words hath one of the Ancients. Another saith thus: Then is our reading to be commended, when we turn the words into works. And again, the Scriptures are God's Epistle written to men, to the end they should live well: And the Holy Ghost better than all; 
Revel. 1.3.  Blessed is he that readeth, and they that hear the words of this prophesy, and keep those things which are written therein. Amen. Now to God only wise, be honour and praise for evermore. 
1. Tim. 1.17.  Amen. Amen.   

THE GROUNDS Of Divinity.  
The prime and chiefest place of Divinity is concerning God, 
Heb. 11.6.  He that cometh to God, must believe that God is, and that he is a rewarder of them which seek him: and this is life eternal, 
john 17.3.  that they know thee the only very God, and him whom thou hast sent JESUS CHRIST.  
QUESTION.  
HOw may we come to the sound knowledge of God?  
Ans. The best means to attain such knowledge is by the holy Scriptures. 
Esay 8.20. john 5.39.   
Explication. The knowledge of God is either Natural or Revealed: That which is Natural is either by the notions imprinted in every man's mind, whereby the conscience is convinced; or by the consideration of the creatures: which natural knowledge is unsufficient to salvation, 
Rom. 1.19 20.  though sufficient to leave us without excuse: The Revealed Knowledge is that which is attained by the word of God; who, though he dwell in the Light, which none can attain unto, 
1. Tim. 6.16.  yet hath therein revealed himself so far as he saw fit for us to understand: This knowledge, beyond comparison, is far more excellent than the natural, 
1. Cor. 8.1.  & is sufficient to salvation in regard of Knowledge, but not in regard of working or effecting it, which only is by the holy Spirit, making this knowledge effectual; to sincere faith, love, fear, obedience, etc.  
Quest. What are the holy Scriptures?  
Ans. The holy Scriptures are all those books of the old and new Testament, by the direction and inspiration of the Holy Ghost, written, or approved by the Prophets and Apostles.  
Explic. These are the writings of the Prophets which are contained in the Hebrew Canon of the old Testament: Those the writings of the Apostles, which are contained in the Greek Canon of the New. But all those books usually contained in our Bibles, from the end of the small Prophets to the Gospel of Saint Matthew, together with the prayer of Manasses, are called Apocrypha, that is hidden, which though they contain many wholesome things, and for many ages have been read in the Church; yet are to be distinguished from the other, being neither equal in authority, nor of any more credit, then as they agree with them.  
They are called the Scriptures, that is the Writings, in regard of their supereminent excellency, being unto all other Writings, as the Sun unto the lesser Stars: both in regard of their peerless worth, and also, because that all other books obtain a degree of worthiness, according as they more or less accord with them: They are called Holy, 
Rom 1.2.  because of the Author, which is God; 
2. Tim. 3.16  because of the Penmen, 
2. Pet. 1.21.  which were holy Men; because of the matter, which is the holy Will and Counsel of God; 
Act. 20.27.  because of the use to make us holy and perfect in all good works. 
2. Tim. 3.17.   
It pleased God that the heavenly doctrine should he written, both that it might be the better conveyed unto succeeding posterities, and also that it might be the safer preserved from corruption, there being an infallible standeth for the examining and determining of all doctrines and opinions which should arise: If the worship of God, and the doctrine of salvation hath been marvelously depraved, now it is written; what, think we, would it have been, if it never had been written.  
Use Whosoever then desires the true and sound knowledge of God, are to be admonished to procure themselves Bibles, and diligently to read in them, or if they cannot read, to hear others; that they may fetch even from the Fountain itself the doctrine of salvation: and also that they may even discern the books wherein the same is infallibly contained. For though it be possible for a man to be saved (holding the sum of the heavenly doctrine) without the distinct knowledge of the several books: yet it is the duty of all Christian men and women, so far as they have means, and are capable of it, to endeavour to attain to the Historical knowledge of the Bible, and books Canonical therein contained: First, that they may with all thankfulness, honour the holy Scriptures above all other Writings: Secondly, that they may make the best profit of the Preaching of the Word, which they cannot do, who, when Authorities are alleged, and places quoted, are not able to distinguish the worth of the authority, as whether it be Divine or human: Thirdly, for the more certainty of their faith, when they can themselves find and examine by the holy Scriptures those things which are Preached: In which regard the men of Berea are commended as an example unto us. 
Act 17.10.11.  For all doctrines of men are to be examined by the Scriptures, and no further to be credited than they have warrant from the same: This condemns them which are negligent this way, which negligence is (by too well known experience) found to be the cause that after long Preaching, many remain very grossly ignorant.  
Q. What do you mean by this word Testament?  
Ans. By Testament I understand the unchangeable Covenant between God and man, 
Gen. 17.1.2.7.9. jer. 31.1.31.32.2. Cor. 6.18  concerning the mercy of God by Christ to man; and man's obedience to God.  
Q You say that the holy Scriptures, are the Books of the Old and New Testament: Are there then two Testaments?  
Ans. I believe that the Testament or Covenant of God, is but one in regard of Substance; though in regard of Circumstance it be said, 
Gal. 4.24.  that there are two.  
Expli. The Doctrine of Grace offering to men, in the name of God, salvation, and binding man to obedience and thankfulness to God, is called, in regard of the form of convention & agreement between God and man, a Covenant, and in regard of the manner of confirming it, a Testament; being in many things like a Testament: For, first, as in a Testament or last Will, the Testators mind is declared; so is the will of God in his word: Secondly, as in a Will, so here is a Testator, which is Christ: a Legacy, which is eternal life: Heirs, which are the Elect: an instrument and Writing, which are the Scriptures: and Seals, which are the Sacraments: Thirdly and principally, as a Testament is in force by the death of the Testator; 
Heb. 9.16.17.  so the Covenant of God is ratified by the death of Christ.  
This Covenant is, and hath been always one and the same; to Abraham and the Elect before Christ, 
Rom. 4.23 24.  the same that it is to us, for all are saved by Christ; they by him to come, we by him come in the flesh: 
Acts 15.11  But because God in his manifold wisdom, otherwise propounded it to the Fathers, otherwise to us: Even as a Physician administereth after one manner to a child, after an other to a man grown, for the diversity of their age and temperament: therefore it is said to be double: God bringing them and us after a divers manner to the knowledge of salvation by his Son Christ: For before the coming of Christ, the manner of the Covenant, to the Fathers, was dark, burdensome and costly; they being governed and tutored by the ministry of the Law, a severe Schoolmaster, 
Gal. 3, 24.  under hard conditions, as the yoke of many & diverse Ceremonies to be abolished, 
Heb. 15.10 Gal. 3.10.  and the burden of the Curse: and hence it is called Old: but unto us all things are after a more plain, easy and free manner, without the same strict exaction of the law of obedience to be performed in our own persons: 
Act. 13.38.39.  the grievous burden of the Curse, and the intolerable yoke of Ceremonies being removed from our necks by the preaching of the Gospel: and for this it is called New: Therefore Saint Augustine said, that the new Testament was hidden in the Old, and the Old manifested in the New: Wherefore when you read in the Scriptures, that the old Testament was but for a tune, 
Heb. 8.6.7.8.9.10.11.  and to be abolished, etc. and that the new is better, and such like; understand this opposition and abolition, not in the books: for the books of the old Testament are the word of God, which abideth forever, nor in the substance or matter, but in regard of circumstances afore spoken.  
Notwithstanding this, the Law itself, or Decalogue, which by a figure is sometimes called the Covenant, must be holden to be a divers kind of doctrine from the Gospel, and bringing forth (in respect of us) contrary effects: 
2. Cor. 3.7.8.9.  and the Gospel not to be a new Law, differing from the old, only by a further degree of perfection, or by addition of Counsels, as the Papists teach.  
Use 1. Remember, that to be in covenant with God, is the fountain of all thy happiness: which Covenant the Law is not: but it is the Copy (as it were) of the Articles & points agreed upon between God and thyself; declaring not why God is thy God, but what he requireth of thee: nor why thou art received to grace, but what thou promisest to do. As then when thou sealest to Covenants or Indentures, which are for thy great advantage, thou labourest well to understand what thou sealest to, and art careful to keep conditions on thy part: so this requireth that thou shouldest know the law of thy God, with the particular points thereof; and (if thou expectest the advantage of the covenant) that thou shouldest precisely keep the conditions on thy part; which if thou dost not, but transgressest, it is as if thou shouldest deny thine own hand and seal.  
Use 2. Remember also, that the Scriptures are Christ's Testament, wherein thou hast a rich bequeathment of eternal life. As men neglect not to have the Copies of their father's wills, wherein the inheritance is given them, and ask counsel, and are very conversant in them, that they may understand every tittle in them: 
john. 5.39. Col. 3.16.  so shouldest thou be diligently conversant in the word of God.  
Q. Of what authority are the holy Scriptures?  
An. I believe that they are of a divine Authority, whereby we are infallibly certain of the Doctrine contained in them, 
Psal. 119.9 Esay 8.20. Gal. 6.16. Phil. 3.16. 2. Tim. 3.16. 2 Pet. 1.19  and necessarily bound to believe and obey the same. Being therefore called the word of God, and the perfect and only Canon of our faith and life.  
Expl. The Scriptures are two ways taken, essentially for the doctrine contained in them; and accidentally for the writings wherein such Doctrine is expressed: now in both these they are Divine, but Canonical properly the first way. The whole Scripture is the rule, but not the whole of the Scripture: as in a Carpenter's Rule, every thing that is of the Rule, is not the Rule.  
The Scriptures are Divine and infallible, because God is the Author, who can neither be deceived, nor deceive by word, sign or writing. They are Canonical, 
2. Tim. 3.16. 2. Pet. 1.20 21. Esay 8.20. Rom. 15.4. 1. Tim. 3.14.15. joh. 20.31  because written to this end; namely, to be the rule of our Faith and Life. And of this authority they are in themselves, though all the world should contradict it, or be ignorant of it: As the sun was the measure of the day & night, before either man or beast were made to behold it. That they are divine, it must needs be, 
Deut. 5.32. Eze. 20.29 2. Tim. 3.16.  because of God the Author: and Canonical they must nées be, because divine: which two agree together, as the cause and the effect.  
Use 1. Hence we learn, that by the Scriptures, as by a supreme judge, all controversies in Religion are to be decided. Even as all difference and strife about weight, is ended by an even and just balance: so all dissension in the faith, is by the unpartial beam of the Sanctuary, which is the Scriptures, easily & certainly compounded: Yea, we attribute this power only to the Scriptures: and therefore we must exclude all unwritten Traditions, or Decrees of men, though never so holy and learned, from being this Rule, or any part thereof. Therefore we are forbidden to add, 
Deut. 4.2. Reu. 22.18 19  or take from the written word of God. believest thou the Scriptures? They say, thou shalt not add to them. And therefore Tertullian saith: When we believe, we believe this first, that there is nothing more which we ought to believe.  
Use 2. This bindeth all to all reverence in reading, 
Prou. 1.7. Psa. 25.14. 1. Pet. 4.11  speaking, hearing of the word, because of the Author, which is God, and to all care to know, understand, believe and obey the same, because to this purpose it is given us as a most perfect Rule, by God himself.  
Q. The holy Scriptures are Divine and Canonical in themselves; 
Esay 8.20. Deut. 5.32 joh. 5.39. 2. Pet. 1.19 Gal. 6.16. 2. john. 10 john. 7.17 1. Cor. 2.10.11.12. 1. joh. 2.27 & 5.10.  but how do we know that they be so?.;  
Ans. We know that they are so, both by the testimony of themselves: (for so the old Testament testifieth of itself; the new of the old, and of itself;) and also by the witness of the Holy Ghost in our hearts.  
Expli. There are two principal arguments of the Divinity of the Scriptures to us: 
2. Sam. 23 2. Luk. 1.70. 2 Tim. 3.16 2. Pet. 1.21 1. Cor. 2.13  the first is their own voice, witnessing that they are of God; as often this is repeated in the Prophets, Thus saith the Lord. And this is the chiefest Argument, even the very voice of God himself: of which we may safely collect thus: If the Scriptures be true, when they speak of things to come; then also when they speak of things present. The second argument is like unto the first, and it is the testimony of the Holy Ghost; which as it inspired the holy men to write, so also it teacheth the children of God to believe the Scriptures: 
2. Pet. 1.21 1. Cor. 2.10  for if faith be the gift of God, as it is, than also to believe the Scriptures to be the word of God. The first of these is to persuade others and ourselves: the other chief to satisfy our ourselves: which also is always agreeable to the Scriptures, and is to be examined by the same. Unto these two you may add also, their miraculous preservation, notwithstanding the rage of all julian's, and Devils: the divine vocation, mission and life of the Writers, the Majesty of the style, the purity of the Doctrine, their power upon the conscience, for the confounding and breaking of the stubborn, and for the raising, converting, and comforting of the broken, and such like.  
Use. This serves to confute the Papists, who hold, that the only & chief argument whereby we are persuaded of the authority of the Scriptures, is the testimony of the Church: we willingly acknowledge, that the Church is a means whereby we come to the knowledge of the Scriptures; but not that for the which only we believe them to be divine. The Scriptures are a Rule, 
1. Tim. 3.15.  the office of the Church is to keep & to use this Rule. Now as the workman which useth a Rule, gives not that power to it, whereby it judgeth the dimensions, but it hath it of its own nature, by an inward essential property as it is a Rule: so also the Scriptures have not this power of the Church, though the Church have power & skill to use the same. And therefore our Saviour when question was whether he were the Messiah or no, resteth not on the witness of john, 
john. 5.36 Ibid. Vers. 37. Verse 39  but upon greater and better witness, & this witness was, his works, the witness of his Father, and of the holy Scriptures. So when the Tessalonians received the preaching of Paul as the word of God, 
1. Thes. 2.13.  it was not the testimony of any Church, nor the worthiness of Paul, a mean & poor man, but the very force of the word itself, which bowed their hearts. The testimony of the Church is to be reverenced, & is good, but not infallible. The testimony of the Scriptures themselves is better, and infallible. The Church is to be proved by the Scriptures, not the scriptures only by the Church. Yea, the Papists to prove the infallibility of the Church, fly to the Scriptures. And universally, 
Mat. 16.18 1. Tim. 3.15.  the authority proving, is greater, more certain, & more known than the conclusion proved by the same. Yea, if we should believe the Scriptures only for the authority of the Church, which is in conclusion the Pope & his Prelates: then first, they should be judges in their own cause, which is unequal. Secondly, there could be no certainty of Faith or Religion, because the Church hath varied diversly in her judgement of the Canon. Thirdly, why may not the Turks persuade themselves, that their testimony of their Alcoran is as sufficient as ours of the Scriptures. Fourthly, this is to subject the Word of God to the will of Man: yea, God to man: so that God shall not be believed to speak to us, nor we believe him when he speaks, unless it please the Church; that is, the Pope and his Prelates: yea, there shall be no more difference between God & the Devil, truth & lying, the sacred and divine Scriptures, and the Alcoran of the Turks, than the Church shall think fit, which is most horrible blasphemy: The Lord open the eyes of our Adversaries (the Papists) to consider it.  
Q. How do these holy Scriptures set forth and describe God? or what do you believe God to be according to the Scriptures?  
Ans. I believe by the Scriptures, that God is a Spirit, being of himself, and giving being to all things, Infinite, Eternal, Almighty, Knowing all things, etc. Wisdom, Goodness, Mercy, Truth, justice itself, etc. The Father, the Son, and the Holy Ghost: The Creator, and Preserver of all things: The Redeemer and Sanctifier of his Church.  
Expl. None must imagine, that I have set down all that can be said of God, for there are many other particulars in the holy Scriptures; but these are the heads: neither can the knowledge of Men & Angels express fully the amplitude of his essence and glory. Though that so much as is available for us to know, himself hath revealed in his word: for it is most true, that a learned man said: 
Ramus.  God cannot be defined without his own logic: This is not a Definition, but a Description, taken out of the Scriptures, consisting of three parts, first of Attributes: secondly, of Relations and proprieties of persons: Thirdly, of Actions and Effects, which are general, as Creation & Providence: special, belonging only to his Church, which are principally two, Redemption, and Sanctification. Of these I purpose (according as God enableth) to inquire in order, according to the Scriptures: and first, I will briefly expound the Atributes as they are alleged.  
We believe that God is a Spirit. 
joh. 4.24.  Now this word Spirit is taken many ways, but when it is attributed to the Godhead, it is either essentially taken, or personally: here not personally, for so it is only attributed to the third person; but essentially, and so the meaning is, that God is most simple, without composition, merely incorporeal, neither to be perceived by any bodily sense, 
Luk. 24.39  according as you read that Christ distinguisheth.  
That God is of himself, 
Exo. 3.14. Rom. 11.36.  & giveth being to all things, is proved. And this of all other attributes best setteth forth what God is, & is most peculiar to him, signified by the name jehovah, which principally betokeneth two things: first, the Eternity and always being of God: secondly, his cause of being to all other things, specially his promises: and therefore was it that God told Moses, that he was not known to Abraham, Isaac, and jacob by his name jehovah, 
Exod. 6.3.  because the promise of the Land of Canaan was not performed unto them: Hence also it is, that usually in the Prophets, when either some special mercy is promised, or some extraordinary judgement threatened, the name of jehovah is affixed; which is a name incommunicable unto any creature, and ineffable: not in respect of the letters (as thought the jews) but of that which is thereby signified, the Nature and Essence of God.  
Infinite, is that which can neither be comprehended by any creature, nor contained, nor circumscribed in any space, or bounds, but being whole and the same every where, filleth Heaven and Earth, not only with his virtue and operation, 
1. King. 8.27. jer. 23.24.  but with the greatness of his Essence. And thus is God infinite.  
Eternal, is that which neither hath beginning nor end of his Being: 
Psal. 90.2.  and such is God.  
Almighty, is that which without any difficulty or labour, only by his will, can effect and bring to pass all things, which he willeth, or which in his Nature, 
Gen. 17.1. Psal. 115.3 Mat. 19.26  or Majesty, he can will, and that in an instant: And so we believe of God.  
Omniscience, or to know all things, when we attribute to God; is meant, that God doth always most perfectly understand, and in a wonderful manner, unknown to us, see and behold himself, and the whole order and purpose of his mind, revealed in the nature of things, and in his Word: and whatsoever agreeth, or disagreeth there with; and all the works, words, and thoughts of all men, and all creatures, past, present, and to come, 
Ps. 147.5. Rom. 11.33 Heb. 4.13.  with all the causes and circumstances of all things: and this is proved.  
For the rest of the Attributes, as Wisdom, Goodness, Mercy, etc. they need no Exposition: Only this is to be remembered, that we believe, not only, that God is Merciful, Wise, True, etc. but Mercy, Wisdom, Truth, because they are his Essence, and Being; even every one of them, being his whole Essence. In the Creatures these are Accidents, that is Qualities, which may be changed, lost, increased, or diminished: but not so in the Creator, for nothing is Accidental in him, but Essential: and therefore by such form of speech is signified that God in always the same, like himself; Unchangeable, either in regard of time, or the malice of the creature: As, in the creature the person, which hath life and wisdom, is one thing, and the wisdom and life in the creature another thing: but in God they are not distinct from his Essence, but his Life and Wisdom are his Essence, and cannot be changed in him as in the creature: 
Numb. 23.19. Math. 36. Psal. 102.13. jam. 1.17.  When we say then that God is Mercy, we mean an Essence, showing Mercy, and so of the rest: These things are proved.  
Use 1. That we remember exceedingly to praise God, for his Word, whereby he hath made himself manifest, who otherwise could never have been comfortably known of us: 
1. Tim. 6.16. joh. 1.18.  For as we cannot see the Sun without his own light: so not God, if our Sun of Righteousness had not revealed him. A certain Heathen Philosopher, called Simonides, being asked of Hiero, the King, what God was demanded a days respite, than two days, afterward three: and being asked why he did so; answered, that the longer he thought what God should be, the less he understood of him: What was the reason that so wise a man was to seek herein; because he wanted the word of God to direct and teach him. 
Plato.  And therefore a wiser than he said well: It is hard to find God, but to understand him unpossible: But now, to understand so much as his pleasure is we should know, and is necessary to lift, is possible, through his infinite goodness by his word: for the which to him be praise for ever.  
Use 2. That we suffer not our minds to rove beyond the rules of the word, but that we stay all our thoughts and canceits of God therein. For the Scriptures must be the bounds of our thoughts and speech of God; and withal we are bound to know what therein is revealed of him: 
Deut. 29.29. Gen. 32.29.  There is a wonderful and secret Name of God which he will not have known: And there is a wonderful and excellent Name, which we must know upon peril of our best lives. 
Psal. 79.6. ler. 10.25. Ambrose.  Concerning which point one of the Ancients giveth notable counsel. Those things (saith he) which God will have hidden, search not: those things which he hath made manifest deny not: lest in them, thou be unlawfully curious, in these damnably ungrateful.  
Use 3. God is Almighty, knowing all things, Mercy, justice, Truth, etc. The knowledge of these things avails not without application: Many can say, and prove by Scriptures, that God is Just; but they fear him not; and Merciful, but feel him not; and True, but glorify him not: As a sword in a scabbard, or in the hand of a child, so is the knowledge of these things without application: Therefore we must labour to know these things in all wisdom and understanding: 
Col. 1.9.  Otherwise we are no better than the devil, who knows more Historically, than all the Divines in the world: but it is to his greater condemnation: as Solomon saith: I have seen riches reserved to the hurt of the owner: 
Eccl. 5.12.  So even knowledge, without wise application and use, is hurtful to them that are endued therewith: Knowest thou that God is Just? fear him; that Merciful? love him; that present every where, and knowing all things? walk uprightly; Beware of hypocrisy; be afraid of that in secret, and in the dark, which thou wouldst be ashamed of atnoone day. Again: Is God justice, and Truth itself? then woe to the wicked; for if God be himself, they shall surely be damned without repentance: Is God Mercy and Truth itself? then be comforted thou which art penitent: For though a woman should forget the child of her womb, 
Esa. 49.15.  yet the Lord will not forget thee: Yea, 
Esa. 54.10.  the Mountains shall remove, and the Hills fall down; but my mercy shall not fail, nor my covenant of peace fall away, saith Ichovah, who hath compassion.  
Thus much of Divine Attributes, 
Mat. 3.16.17. & 28.19. 1. joh. 5.7. Deut. 6.4. Esay 44.4. 1. Cor. 8.6. Eph. 4.5. 1. Tim. 2.5.  now of relation of Persons.  
Q. You said that God is the Father, the Son, and the Holy Ghost: are there not then three Gods?  
Ans. No: These are three Persons, subsisting in the Divine Essence: I believe there is but one God: Ex. That there is one God & 3 Persons, is a Mystery propounded in the Scriptures to our faith to believe, not to our reason to dispute, and discuss: We know it is so, because God hath so revealed, but the reason of it, we are not capable of; and therefore we must be wise unto sobriety, admiring with humble acknowledgement this great Mystery: We may not be ignorant of it, nor curious in enquiring into that which is not manifested: both are very hurtful. This than must be holden, that the Godhead, or Essence of God is one undivided; the Persons only distinguished, not Essentially, for every one hath the whole Essence of the Godhead, and is that only true God; nor only rationally, but really, and yet, in a manner, incomprehensible, & unknown of us. The Father is that God, so is the Son, so is the Holy Ghost; Not three Gods, nor three Eternals, but One: As Athanasius excellently in his creed: Neither aforencr after other: And yet the Father is not the Son, nor the Son the Father, neither of these the Holy Ghost, nor the Holy Ghost either of them, but really distinguished one from another in regard of their Persons: So that the Father is another Person from the Son, not another thing, or another God, etc. We must beléue the Essence to be one, the persons to be three, neither confounding the Persons, nor dividing the Substance.  
Use be exceeding careful rightly to understand these things: For, as August. we cannot live well, unless we believe well of God: And again, Error is no where more dangerous; seeking and study no where more painful; Finding no where more profitable. If we conceive amiss here, to whom are our prayers directed? to whom our Worship? Not to the true God, but to the frame of our own brains: When we pray therefore, sometimes naming the Father, sometimes the Son, sometimes the Holy Ghost; we direct our prayers to the Divine Essence, and together to the three Persons: Because we believe and profess, not only that the three Persons are the true God, but that every Person is (not a part of that one Divine Essence, but) the whole Divine Essence, that is the only true God, besides whom there is no other: They that call upon one of the Persons, as separate from the rest, err from the true God, according to that of our Saviour: The Lord eulighten us. 
joh. 5.23.   
Q. What mean you by these words Essence and Person?  
Ans. Essence is the Nature common to the three Persons, being the same, undivided and whole in every of them, subsisting by itself: A Person is a subsistence in the Divine Nature, or that one Essence; which being referred to the other Persons, is distinguished from them by an incommunicable Property. And this is the sacred and secret mystery of the Trinity in Unity, and Unity in Trinity, for ever to be adored.  
Expl. These words, Essence, Person, as also Trinity, Unity, are not all in the Scriptures, but the things signified by them are: which terms the Church hath been driven by a necessity of speaking to find out, and to use; to avoid the snares of Heretics, who under the words of the Church in time past, hid their heretical pravities, and so by their likely speech, conveyed their poison to the unskilful. As the Church acknowledged God to be one; so the Heretics: but in a divers sense. The Church, one in Essence; the Heretics not so: but one in consent and will, etc. And therefore the Church, out of the common & usual manner of speaking, upon this necessity; borrowed certain terms to defeat the Heretics: which terms it hath taken, not as though these or any other, could fully express this mystery, but, that it might not wholly be concealed: of the which an Emperor spoke well and modestly; 
Gratian to Ambr.  We speak of these things, not as we ought, but as we can.  
Neither doth the Church use these terms Essence, Person, in their common and usual meaning wholly; as namely: The Essence of man, is a thing communicable; but it is an universal Name, which truly exsisteth not by itself, but is only a collection of the mind, and therein conceived. But Essence Divine as it is communicable, so also it truly is and subsisteth, and is not an imaginary thing as the former; nor an universal name, as the Philosophers speak of the human Essence; but the Divine nature, subsisting indeed, being common to the three Persons, and whole in every one. So also of the word Person. In men, what a person is we understand: as Peter, john and Paul, are 3. persons, to whom is common one human nature: So, Father, Son, and Holy-ghost, are three Persons, to whom is common the Divine nature; but here is wonderful difference. First, the Divine nature common to the three Persons, truly subsisteth, so doth not the human. Secondly, The three Divine Persons differ not in substance; but the three human Persons do substantially differ, so that one whole, is wholly distinct from an other. Thirdly, In the human Persons, there is a difference between them, in time: as one younger than another. In dignity; one more worthy than another: In will; one contradicteth another: In works one laboureth more than another, but there is none of these things in the Divine Persons: Fourthly, In human Persons it followeth not, 
john 14.10  where one is, that there the other should be; Paul is at Rome, Peter at Antioch: but in the Divine it is otherwise; 
john 8.29.  where one is, there are all, for their common and undivided Essence. These things are after an unspeakable manner.  
Use. That as we reverently think of this wonderful mystery, so that we wisely speak of it, not taking to ourselves, liberty to use new forms of speaking, or to serve from the received custom approved by the Church according to the Scriptures: but that as dutiful children we tie ourselves to her wholesome language. For as Saint Hierome said; Heresy breedeth out of words improperly uttered. And Saint Augustine's caveat is singular, If thou canst not find what God is, yet take heed to think of God that which he is not. This doctrine of the true God, one in Essence, three in Persons, is most religiously to be learned, kept, professed, maintained, and taught in the Church, both for the glory of the True God, and also to distinguish us from jews, Turks, and Infidels; and for our own comfort and salvation, 
1. joh. 2.23  as it is said: He which denieth the Son, hath not the Father. And, He that honoureth not the Son, 
john 5.28.  the same honoureth not the Father which hath sent him. And, No man can say that jesus is the Lord, 
1. Cor. 12.3  but by the Holy-ghost. Therefore we conclude that the doctrine of the Trinity ought in some measure to be known and believed, and that such faith is necessary to salvation.  
Q. What is the Father?  
Ans. The Father is the first Person in the Trinity: 
1. john 5.7.  that only true God: not begotten nor proceeding, 
1. Cor. 8.5.6. john 1.14. Mat. 10.20. Rom. 8.11.  but being of none, and from everlasting begetting the Son; and sending forth the Holy-ghost.  
Q. What is the Son?  
Ans. The Son is the second Person in the holy Trinity, 
1. john 5.7 jere. 23.6. john 1.1. Rom. 9.5. 1. joh. 5.20 Prou. 8.22 etc. john 1.14. Galat. 4.6. Rom. 8.9. 1. Pet. 1.1. john 5.7. Acts 5.3, 4. 1. Cor. 3.16 Ex. 4.11, 12 2. Pet. 1.21 joh. 15.26. joh. 16.15. joh. 17.3. Rom. 16.27 1. Tim. 6.16  that only true God, not created but begotten from everlasting of the Father; with the Father sending forth the holy-ghost.  
Q. What is the holy-ghost?  
Ans. The holy-ghost is the third Person in the holy Trinity, that only true God, compared with, not made, nor created, nor begotten, but proceeding from the Father and the Son, compared with.  
Expli. The Father is God only, so are the Son and Holy-ghost, and therefore when you read in the Scriptures, that the Father is the only true God, and only wise, and only hath junnortality, and such like; remember to understand, that it is spoken exclusively, not in regard of the other Persons, but in regard of Idols, and the Creatures. The Father is the first person, the Son the second, the Holy-ghost the third: not in time and dignity, but in order: all equal in all attributes and works, though in regard of us, Creation be attributed to the Father, Redemption to the Son, and Sanctification to the holyghost, without excluding the other persons: for one & the same God doth all these things, according to a common saying; The works of the Trinity out of itself are undivided. So these persons are two ways distinguished, first by their common outward operations, which with a common efficacy they work in, and toward the creatures; saving always this order of the persons, that the Father worketh of himself by the Son and the Holy-ghost; the Son and the Holy-ghost, not of themselves, but by themselves. Secondly, they are distinguished by personal proprieties, and inward actions which they have towards themselves. The propriety of the Father to beget, and to be of none. The propriety of the Son, to be begotten of the Father. The propriety of the Holy-ghost, to proceed from the Father and the Son. Where we must observe, that we may not say the Godhead begetteth, or is begotten, or proceedeth; but the person. The Son and the Holy-ghost being of themselves, as they are God: of the Father as persons: The essence of the Son and Holy-ghost wanting beginning: their persons having the Father for their beginning from everlasting. For the Essence of the Deity is to be distinguished from the manner of subsisting in the same.  
If any shall desire to know what is the meaning of the generation of the Son, and proceeding of the Holy-ghost, and how they differ: let this suffice to the sober; that by generation and proceeding, is meant a receiving of an Essence from another: yet with two cautions. First, that we conceive no superiority or inferiority, between that which giveth and that which receiveth. Secondly, that we think of no priority or posteriority in time or dignity between that which is begotten, and that which proceedeth. And for the distinguishing of these, I know no other Art but this, that the Son is begotten and proceeds not, and the Holy-ghost proceeds, and is not begotten: For that which is not written, is not to be spoken or thought. There is a difference between them, but I am not able to unfold it, faith Saint Augustine, because both the generation of the Son, and the procession of the Holy-ghost are ineffable. And yet the same S. Augustine goeth thus far, saying, that that which is begotten, proceedeth, but that which proceedeth, is not begotten: The first part of which speech, being understood of the inward works (as they are called) of the Deity, I dare not avow; because these are special proprieties of persons, admitting no such communication. To conclude this whole point, let us hear Nazianzene, who being pressed of one, to show the difference between proceeding and being begotten. Do thou tell me (saith Nazianzene) what is Generation, and I will tell thee what is Procession, that we may both run mad, in searching into the unrevealed secrets of God.  
Use. Wouldst thou understand these high and reverend Mysteries? Repent then of thy sins, 
Wisd. 1.4.  For such wisdom entereth not into a defiled soul, and sin blindeth the eyes of the Seer: 
john 9.39. joh. 12.40  Straggle not out of the bounds of the Word, for that is given to be thy Rule. 
Galat. 6.16.  Desire not to know that which is not revealed, neither be inquisitive after such things, 
Acts 1.7.  for that is dangerous, vanity, and pride. Bring to the study of this Mystery, and humble, and a teachable mind: 
Psal. 25.9.  for such shall understand the secrets of God. captivate thy reason, 
2. Cor. 10.5.  and advance thy Faith, for here Reason is dazzled with the brightness, which Faith apprehends. 
Hebt. 11.3.  Use frequent and fervent prayer, for prayer is the key of heaven, and such receive the Spirit, which teacheth, 
Luke 11.13  and leadeth unto all truth. 
john 16.13  Observe these things, and thou shalt understand and find the knowledge of God. 
Prou. 2.5.  The Lord give us understanding in all things which it is our duty to know, and without the knowledge whereof we cannot be saved. Amen.  
Thus much of the Relations of Persons, where of the doctrine of the Trinity; now follows the consideration of the Actions ascribed to God, and first of general Creation and Providence.  
Quest. What is Creation?  
Ans. Creation is a work proper only to God, 
Gen. 1. job. 9.8. Psa. 146.6. Mat. 2.10. 1. Cor. 8.6. 1. Cor. 8.6. Heb. 1.2. john 1.3. Col. 1.16. Heb. 1.2. Gen. 1.2. Psal. 33.6. Ps. 104.30. Gen. 1.1. Gen. 1. Ex. 20.11. Prou. 8.24. Rom. 4.17. Heb. 11.3. Gen. 2.1. Ex. 20.11. Col. 1.16. Pro. 16.4. Ps. 8.6.7.8.  vndiuidedly common to the Father, the Son, and to the Holy Ghost, whereby, in the beginning, and in the space of six days, God made of nothing, the heavens and earth, and all the Host of them visible, and invisible, to the glory of his Name, and the use of man..  
Explication. The work of Creation is common to the three Persons, as is proved, though ascribed to the Father in our creed, as to the Fountain, and Beginning, Original, (not Temporal) of the Deity: And this Creation is twofold. Simple, viz. Aproducing of things out of Nothing, negatively taken, or in Respect: viz. A producing of things out of matter preaexistent undisposed. So that these words, Of Nothing, signify both order, as if we should say when there was nothing; after, whatsoever it was made: and also a simple denying of the habitude and fitness of the material cause. If any shall say, as of old some Heathen, that of Nothing, Nothing is made: we may answer thus; It is true, of a Physical, and Natural generation and working: not true of a Divine Creation.  
Use 1. The work of the Creation, is a manifest conviction of the Atheist, 
Rom. 1.20. Act. 14.17.  the creatures being lively, representations, glasses, and witnesses, of the infinite wisdom and power of God. The greatness of the world showeth his power: The form and beautiful disposition wherein one creature is subordinate to another, his Wisdom: In the use his Goodness: In the form & constant order, his Truth is manifest. The heavens declare his glory, the firmament showeth his handiwork: So doth the earth also, which is full of his Goodness, and the wide sea, wherein are things creeping innumerable, both small and great beasts. Consider (not only Behemoth but) the smallest Fly: (not only the tall Cedars, but) the lowest Shrub, and smallest hearhe or flower; yea thine own body (the Epitome of all) with David, 
Ps. 139.14.  and thou shalt find, that all these with one voice proclaim, and say: It is He, 
Psa. 100.3.  is it He, which hath made us: Even as the work argueth the workman; so the creatures the Creator. Dost thou say, who saw God? Thou Fool: who ever saw the wind? yet thou hearest the noise of it, and feelest it. So the Innisible God is manifest in his visible works; whom acknowledge, lest thou feel the stormy wind and tempest of his wrath.  
Use 2. Consider seriously the work of the Creation, that thou mayst learn, both the better to know God, & to celebrate his Goodness, Wisdom, & Power. There is not the least Fly, but if the fashion, nimble activity, etc. nor the most contemptible herb, but if the colour, the qualities, etc. might give us plentiful occasion of praises to our God the Creator. Verily, the negligence of the most part of Christians, is this way most apparent & fearful. For God hath so made his marvelous works that they ought to be had in remembrance, which are sought out of them that love them. 
Psal. 111.2.4.  Yea whereas the Lord could have made the world in an instant, it pleased him to take six days to finish the heaven & the earth, with all the host of them, to this end (we may well suppose) that we should take good notice of the same. For this, was the Sabbath ordained, that we might preserve the memory of the Creation, & praise the Lord: though now a greater work be added, which is Redemption by the blood of jesus. This hath been the practice of the Saints, 
Psal. 26.7. Psal. 8. & 104. etc.  as may appear in the example of David. Surely he is unworthy of his creation and being, which finds nothing in, or out of himself, whereby he may stir up his dullness to praise God. Alas, for the most part we consider in the creatures nothing, but that which serves for our backs and bellies; whereas the right use consisteth not only in the maintaing of life, but also in teaching us the invisible things of God. If a cunning Painter should bring us into his shop, to behold his curious pictures, beautifully set forth with much Art, would he not be offended if we should not vouchsafe them the looking on, nor commend his Art? So persuade thyself, whosoever thou art, that readest these things, that the mighty Creator is offended with thee, when all his works, even unsensible creatures praise him, if thou béeest dumb: how much more when they declare his glory, if thou by thy wickedness bringest dishonour to his name?  
Q. The History of the Creation is set down in the first of Genesis; but I find no mention there of the Creation of Angels: what think you of that?  
Ans. I verily believe, that both good and evil Angels were in those six days created of nothing: all good at the first; but changeable: Spiritual substances, of singular wisdom, power & nimbleness; 
Gen. 2. ●1. Col. 1.16. Psa. 103.20  but the very day and time exactly of their creation I know not, neither is it revealed.  
Q. What are the good Angels?  
Ans. They are all ministering Spirits, sent forth to minister for their sakes which are heirs to salvation. 
Heb. 1.14.   
Q. What are the evil Angels?  
Ans. They are spiritual substances, which being created good in the beginning, stood not in the truth, 
john 8.44. Jude 6.  but of their own will fell from their happiness. These we call Devils: but of the number of them that fell, and their sin, what certainly it was, and of the exact time of their fall, I profess ignorance.  
Expl. The Angels are the most noble of all the creatures; of whom many things are curiously inquired, of their degrees, language, knowledge, power, number, etc. But this shall suffice, that we know they were created of singular power, knowledge and wisdom, yet finite: neither knowing all things; no not the heart of man, neither able to do all things: for these are proper to God. We may confess order amongst them; but it were rashness to take upon us to declare it. This is certain, they which abide in their goodness, have it from the grace of their Creator, néeding Christ as a Mediator to conserve them in their happiness, though not to redeem them. Also we are not to be ignorant, that though God needeth not their ministry, yet it pleaseth him to employ them for the punishment of sinners; chief for the good of his children: And yet not so, that every one hath assigned him at his birth, one good, and an other evil Angel, as some have without warrant affirmed. And as for evil Angels, besides that which hath been spoken, we are to remember, that they are, in regard of their substances, the creatures of God, of whom we may acknowledge one chief, because the Scripture speaketh of the Prince of Devils, and of the Devil and his Angels. That they are of wonderful knowledge and power, though limited: And that they are of exceeding malice toward Christ, his Gospel, 
job 1.12 Math. 8.31  and his Church, as every where is manifest in the word, and by daily experience.  
Use 1. Not to invocate or worship good Angels, for they are creatures: 
judg. 13.16 Math. 4.10 Col. 2.18. Reu. 19.10 & 22.9.  yet we deny not, but they ought to be honoured, by thinking reverently and rightly of them, by loving them, initating them, & praising God for honouring us sinful men with the guard attendance, and ministry of his holy Angels.  
Use 2. That we walk soberly, and in the fear of God, because of the Angels, who as they note our behaviour, 
Luk. 15.10  so they reivice at the conversion of sinners.  
Use 3. For evil Angels, remember first, to hate all sin, in as much as the Devil is an accuser of us, 
2 Pet. 2.4.9 2.  and a deadly enemy of our salvation, seeking as a roaring Lion to devour us, endeavouring by all means, as Cyprian saith, being lost himself to make others the children of perdition: to put on the whole Armour of God, and to resist him; and to keep watch & ward against so subtle, malicious, watchful, powerful, and unwearied enemy: and this with so much the more assurance, because the whole power of darkness is overcome and vanquished, by our Lord jesus Christ, to whom be praise for ever Amen.  
Quest. Well, you say the world was created in six days, with all that therein is. What did God create the first day?  
Ans. In the first day were created the Earth, Waters, and the Light.  
Explic. 
Genes. 1.2, 3, 4, 5.  These three God created the first day; and that by his word: not a word spoken, or sounding: but by his commandment, or by his essential word. The Earth was without form, and void, that is, not as it is now, dry, , appearing, fruitful; distinguished by hills, valleys, rivers, etc. The absence of these, is understood by those words, without form and void: Yea, it had not the name of Earth: for that name it had the third day, here so called by anticipation. It was not only empty and void, but drowned, as it were, in a most deep gulf of waters, and swimming in the same; being like unto a slimy or muddy substance; not appearing, until by the power of God it was compacted into a  mass, and drawn out of the depth; and received the form of the earth, which was the third day.  
And darkness was upon the face of the deep. Then God said, Let there be Light, and it was so, etc. This darkness understand not a substance created of God: but a privative quality of the rude mass of earth, and water commingled: that is, a defect of light, or rather a mere negation, and nothing. And whereas the Scripture saith that God creates darkness, it is to be understood, by accident, because he takes away the light. 
Esay 42.16 and 45.7.  This darkness was upon the face of that watery and muddy body, and began with the same.  
The light spoken of, I think to be meant, not a thing altogether immaterial, or subsisting without a subject: but a lightsome quality sparsed over the face of the deep, whereby it was so illustrated, that it wholly might be discerned. The time of this first darkness, and the first continuance of the light following, made the first natural day: The darkness being called Night, and the Light, Day: which Light went and returned by the wonderful appointment of God, till the fourth day; when the order of day and night was to be disposed by the Sun.  
Use 1. First here, as in all other works of the Creation, (to note it once for all) the wonderful power, wisdom, and goodness of God is to be magnified, that of nothing hath made all these things.  
Use 2. Here consider that of Saint Paul, 
2. Cor. 4.6.  God that commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of jesus Christ. Whereby we may note, that the work of Grace in our hearts, whereby we know and behold God, in the amiable face of jesus Christ, is a work equal to the first creation of light: and that, as the earth was without form and void, partly in respect of the want of light: So a conscience wanting the light of Grace, and the illumination of the spirit, is most miserable and wretched: And as the light is precious, & it is comfortable to the eyes to behold the Sun: 
Eccl. 11.7.  So the comfort of comforts is this, when the conscience seeth, and by faith discerneth the countenance of God appeased and favourable in jesus Christ.  
Quest. What did God create the second day?  
Ans. I believe that on the second day, God made the Heavens, and divided the waters which were under the firmament, from the waters which are above the firmament. 
Gen. 1.6.7.8.   
Expli. God (not of water) but of nothing, made the heavens, with their motion, together with that wonderful space from the fact of the earth to the utmost Heavens, called a spreading over: 
Esay 40.22 & 42.5. Psal. 104.2.  called also the Firmament, not as though it were hard or , but being of a most pure matter, because of the constant and enduring firmness of it, by the which it is not worn through the continual motion, but remaineth such as it was framed of God in the beginning: Which Heavens are by Philosophers curiously distinguished: In Scripture we read of three heavens; The lowest, which is the air. The second, which are the Celestial Orbs, or the Aspectable Heavens. The third, the Heaven of the blessed; the Heaven of heavens; Paradise, into the which Paul was rapt, and Christ ascended: The House and Throne of God: his seat and habitation, not that God dwelleth there, and is contained therein, as in a house: but because he ineffably shineth there in majesty and glory, and communicates himself to the blessed Angels, and men. Understand then, that these highest heavens are called the seat of God, by the manifesting of his glory: of Angels and men, by the comprehension of their natures.  
The waters above the firmament, are the clouds over our heads, in the middle Region of the Air, which God divided from the waters which covered the face of the earth, that it might be a preparation for the Appearance of the Earth the third day. God divided these waters, not by their Centre, as if one divide an Apple into two equal parts: but in the midst, or between the midst of the waters, orbicularly, or round about the whole compass of the same, as in a ball of four covers, if one should take the two outmost round about, and stretching them to a larger concavity and hollowness, should so divide them. So God did divide, or make thin and spread abroad the outmost half of the waters, that part of them should be above the firmament: that is, not above all the heavens, but above that part of it, which is from the face of the earth, and sea unto the clouds, which is called Heaven, Verse 20.  
Use. Let all the Inhabitants of the Earth serve God, and fear before him, who is able every moment to let fall the clouds upon us, to drown the world: For if these waters which hang over our heads, were not by the mighty commandment of God holden up & surely bound in the clouds, they must needs drown up all, as in Noah's flood; which clouds he causeth at his pleasure to power forth water, either for punishment or mercy, 
job 36.31. and 37.13.  either to judge the people, or to give meat abundantly, as Elihu saith.  
Quest. What did God create the third day?  
Ans. The third day God gathered the waters under the firmament into one place, which he called Sea, and made the Earth to appear, and dried the same, 
Gene. 1.9, 10, 11, 12, 13  and made all kinds of herbs, and trees upon the face of the Earth.  
Expli. God purposing to create many beasts, and man also, now maketh ready the place where they must be, by commannding the waters which still covered the face of the Earth, to gather together into one place, 
Psal. 33.7.  dilating the poares and pass ages of the earth, to receive the same: that the Earth might be uncovered and appear, and together with the sea make one round body. Also in this commandment is to be understood the continual abiding of the Sea in the place it is, with the ebbing and flowing, and motions of the same. Whereas therefore the Philosophers ascribe the motion of the Sea, to the motion of the Heavens, or to the Influence of the Moon: though I deny not, but the quantity of the waters moving, may be ruled by these causes; yet the motion itself is only from the commandment of God, 
job. 38.8.11. jer. 5.22. Psal. 114.9  who caused the waters to ebb and flow before the Moon was made.  
The waters being thus gathered, and the dry land appearing, the Lord by his commandment clotheth it with all manner of herbs, flowers, trees, fruits, and seeds, not only to cover the nakedness of it, but also to serve the use of man and beasts after to be made. The Lord commanded the earth to bring forth these herbs, etc. out of itself; not as out of the matter, but as out of the original place of them. Now whereas there be only 3 kinds of plants named: the Bud, the Herb, the Tree: yet under these, all whatsoever are contained: Yea, it is very agreeable to think, that the very hurtful and poisonous herbs were then created, though before the sin of man they were not hurtful, neither should have been: even as he created venomous beasts, as the serpents, which began to be hurtful only after the fall.  
Here further we are under the commandment of God, to understand, the continual fructifying of the Earth, by Root or Seed, or otherwise, whereby there is a kind of Immortality of the kinds of all Herbs, Plants, and Trees, etc.  
Use 1. Nothing is more fading, than flowers and herbs; yet God hath given such lively seeds unto them, that they come up again, and are conserved in their kind: Hence note (even by the direction of the Holy Ghost) first our Mortality, who flourish to day, and to morrow are in the grave Secondly, 
Esay 40.6. Psal. 90.6. joh. 12.24 1. Cor. 15.36.  the resurrection of our bodies: for thus is both the resurrection of Christ, and our resurrection shadowed forth. While life lasteth, be humbled in remembrance of thy mortality: when life passeth, be comforred in hope of immortality.  
Use 2. Every plant brings forth fruit according to his kind. Consider this, & be ashamed: faith, fear, love, obedience, patience, sobriety, etc. are the fruits that thou according to thy kind shouldest bring forth, both in regard of thy first and second creation. 
Ephes. 2 10  What then is Drunkenness, Uncleanness, Blasphemy, Pride, Covetousness, etc. what fruits are these? Doth the Vine bring forth Thistles? No, it is not his kind: even so thou art contrary to kind when thou sinnest, and bringest not forth good fruits, 
joh. 15.8.  etc.  
Q. What did God create on the fourth day?  
Ans. On the fourth day God created of nothing, the Sun, the Moon and the Stars; appointing them to these ends: First, to separate the day and the night. Secondly, 
Gen. 1.14.15.16.17.18.19. Psal. 33.6.  to be for signs, seasons, days and years. Thirdly, to enlighten the earth day and night.  
Expl. What Ptolemy, and our latter Astronomers and Mathematicians observe, concerning the motions, aspects, conjunctions, oppositions, influences, bigness and quantity of the Stars both fixed and wandering, is wonderful: as namely, that the least fixed star, (which are distinguished into six magnitudes) should be eighteen times bigger than the whole compass of the earth and sea (whose globe is holden to be at the least twenty thousand miles about) and only three of the Planets to be lesser, which are the Moon, Venus and Mercury. And of the Sun (which God created to be the Chariot of light, one of his most wonderful works) they writ that it is of a most marvelous (yea almost incredible) bigness, not only in regard of his influences and effect, and lights, from whom the rest of the Stars receive their chiefest; but also in regard of his quantity and bigness: namely, that it is about an hundred & three score times bigger than the whole compass of the earth and sea, though to our sense it appear not so. These things the learned know very well, & Saint Ambrose, a very learned Father, 
Li. 4. Hexam. cap. 6.  by evident reason demonstrateth the general truth hereof: which I thought good to touch briefly, that all men understanding of these things, might be astonished with admiration of his greatness, which hath created them. But concerning the uses of these beautiful creatures, they were ordained,  
First, to divide the day and the night by their rising and setting: the Sun to rule the day, the Moon and Stars to govern the night.  
Secondly, they were ordained for signs, (I understand not in regard of their situation, as to make the signs in and out of the zodiac) but in regard of their use, portending and signifying many things by the divine ordinance, which are necessary for the life of man. The signification of the stars (otherwise called Prognostication) by their rising, setting, etc. as by causes or signs, are threefold: First Natural, as of the Eclipses of the Sun & Moon, Earthquakes, Wind, Raine, Drought, etc. Secondly Civil, as the opportunity of many civil actions: as of fit time of Navigation for Mariners, ploughing and sowing for Husbandmen, hiring and letting of ground for householders, etc. Thirdly Spiritual, 
Eccles. 3.  by their natural and preternatural affections: as of changes in Commonwealths, Wars, etc. which divers times are by Eclipses, Blazing-starres, etc. foreshown: Which though they have, for the most part, & cause in Nature; yet by the will and appointment of God, do foresignify such things, as Forerunners of the wrath of God, as experience hath observed, as the signs in the air which josephus mentioneth, immediately foregoing the destruction of jerusalem, and the horrible signs foregoing the general judgement. We acknowledge that the stars have great & strong influences on the inferior things: not on all; but only on such which by the ordinary course of nature move without deliberation: in which number, and account, are not to be reckoned the minds and wills of men, & the actions proceeding from these beginnings. Therefore that part of Astrology concerning the calculations of men's Nativities, and the judgement and Divination of things to come, which are contingent, as the Nature, Qualities, Fortune, (as they call it) Success, Marriage, Children, with their Inclinations, kind, and time of death of men & women; we condemn as blasphemous: The Lord having not ordained the Stars to this use, 
Deut. 18.10.14. Esay 8.18. Esay 19.3.12. & 44.25 jer. 10.2. & 27.9. & 29.8. Esa. 47.13.  as may appear by divers Scriptures, where such practice is reproved. The devils themselves, who pass all men in such knowledge, cannot certainly thus foretell, much less Astrologers, & cunning-men, as they are called. And so understood the Fathers & professed, & the Imperial Laws: Astronomy is not, nor Mathematics condemned, but this curious & damnable Astrology. The Stars were also ordained for times, days, and years: that is, that by their motion they should be the measure of time: according to whose motions time running should be reckoned and distinguished into certain parts: That one should be Time Past; another, Time Present; another time to come: one Time a Year, another a Month, another a Week, another a Day, another an Hour, etc. Which we could neither understand, nor distinguish, without the motion of these Celestial Bodies: whereby, (as also by the two former uses) appears most singularly, the necessity of such Motions, but chief the wisdom and goodness of God; who hath not only given to man the knowledge, and faculty of numbering: but also hath set such marks in the heavens, whereby man should measure Time, and the continuance of his life, and of other things; without the which, we should be like unto children, which know not their age; or like to them which sleep, which know not how Time passeth, because they number not.  
Lastly, they were ordained to give light to the earth, and to the creatures therein; without the which they could not divide the day and the night, nor be for signs and seasons, etc.  
Use 1. Hereby are condemned, not only all such which practise Astrology, concerning divining of things to come, and telling of things lost, as before spoken of, but also all such which resort to such for counsel, or help, as by the Scriptures in the exposition appeareth.  
Use 2. God appointed the Stars for the dividing of the day and night: and this appointment ceaseth not: Hence comfort thyself thus: If God be constant and true in this, why not then in all his other promises? though Reason seem to see, Sense to feel, and the whole world say the contrary, as the Lord himself testifieth. 
jer. 31.35.36.   
Quest. What did God create on the fifth day?  
Ans. On the fifth day, God created all manner of Fishes, and all manner of Birds; even all creatures that live, and move in the Air, and in the Waters, and appointed the Fishes to fill the waters, and the Birds to multiply themselves on the Earth. 
Gen. 1.20.21.22.23.   
Expl. God on the fifth day, (whereas before there was not so much as a Fly) created (not of water, but) of nothing; the Fishes and Birds of all sorts and kind; and also appointed this Order, and gave them this Faculty, that they should bring forth their Like, for the continuance of their several kinds, as we see by daily experience: but the Fishes in greater abundance than the Fowls; as the word to the Fishes (Fill the water) and to the Birds only (Multiply ye) doth show.  
Use. That we provoke ourselves to obedience by the nature of Birds: 
jer. 8.7.  and by remembering that the Water, a bruit creature, obeyed the voice of God: how much more should man hear and obey, which is endued with Sense and Reason?  
Quest. What did God Create on the sixth day?  
Ans. On the sixth day, God created, of Nothing, all cattle and creeping things, and the beasts of the earth, according to their Kings: also he made man of the dust of the earth. 
Gen. 1.24. to the end.   
Expl. First, of the Creation of the beasts of the Earth: They are here distinguished, into 3. ranks or sorts. First, cattle, whereby we understand all tame Beasts, and Domestical, which are familiar and conversant with man: as Horse, Kine, Sheep, Dogs, Cats, etc. Secondly creeping things, whereby are understood, those that have no feet, as Serpents; or those which have, but very short, as Worms, Aunts, etc. Thirdly, Beasts, whereby are understood all wild Beasts: As Lions, Bears, Tigers, Wolves, Foxes, Hares, and all such which are of wild Nature. The least of which creatures; either Fishes, Fowls, or Beasts of the earth, is so great a work; that all the world is not able to make the like: no not a Fly, not a Louse. 
Ex. 8.18.   
Use 1. If God abase himself to make and preserve the smallest living creatures, much more will he provide for them which fear him. 
Mat. 6.26.   
Use 2. The Lord made all things good, and so approved of them; but through the sin of man, many creatures are become hurtful, as Toads, Snakes, etc. As one saith: They were created Good, 
Eucherius.  but to them that are evil they are become a scourge: Learn then by the rebellion of the creatures to thee, and the danger and fear thou art in by them, to be humbled for thy fin the cause thereof.  
Quest. You said that on the sixth day, God also created Man, What think you of Man's Creation?  
Ans. I believe that on the sixth day, God made Man, Male and Female, according to his Image and Likeness; The Body of the Man, of the dust of the earth, and his Soul of nothing; the Body of the woman of the rib of the Man, 
Gen. 1.26.27. & 2.7.21.22.  and her Soul also of Nothing.  
Expl. It is a great folly, and oversight, for a man to take upon him to know other things, and to be ignorant of himself; in whose Body and Soul there are such evident marks of God's wisdom, power, and goodness; that even Heathen Philosophers have called Man: A little World; or a Map of the whole world.  
Man consists of a body and a Soul: we will speak first of his Body, noting briefly, only that which thereof is said in the Text. When God had finished all his other works, than he made Man: In whose Creation, he saith not as before, Let there be Man, or Let the earth bring forth Man; but as with Counsel, Let us make Man: Hereby noting more clearly the doctrine of the Holy Trinity, in man's Creation, then in the creation of other things. Concerning Man's body; we may consider either the matter, or the Figure of it: The matter was the dust of the earth: other things were made of nothing; only Man, and Woman's body of matter pre-existent; thoough of itself having no disposition to such an effect: as what likeness, hath dust or red earth, to the flesh, blood and bones of man's body? Now for the Figure of it, it is wonderful, as David observeth: 
Ps. 139.14.15.  God not only giving the outward shape, and beautiful colour of the skin, and outwardly distinguishing, & compacting in singular order and comeliness, the parts and lineaments of the body; but framing & giving within, Bowels, Veins, Arteries, Nerves, muscles, and Bones, etc. most wonderfully. Now whether jesus Christ, by whom we believe all things were made, did in the shape of man (as he often so appeared to the Fathers) with his hands, frame and fashion the body of man, as some affirm, I leave it as uncertain.  
Use. Did not God make man's body of nothing? nor of gold, or some heavenly and precious matter, but of dust? Remember then thy beginning and be humble, in as much as thou, nay Kings, & Queens are framed of no better stuff than the dust and dirt of the earth; which themselves, nay even bruit beasts tread under their feet: yea, we are below the beasts in this, that they were but brought out of the earth, as out of their original place: Man made of the earth, as of a base and brittle matter. Why art the proud of a piece of dirt? & so prankest up thy painted sheath? Let thine own bosom teach thee humility, for thou art dust: and let it also teach thee thy frailty, that thou must die: 
Gen. 3.19.  for to dust thou shalt return.  
Quest. What is the Soul of man, which you spoke of?  
Ans. The Soul of man is a Spiritual substance, 
Ecc. 12.7. Heb. 12.7. Mat. 10.28. Psa. 103.2. Zach. 12.1. Gen. 2.7. 1. Cor. 15.45.  Immortal; endued with Understanding, Memory, Conscience, and Will: Created in the human Body, to make the Person of Man, and to enable Man to know, and worship his Creator.  
Expl. Every man hath a Soul, the original whereof is of nothing; and it is the better part of man, without the which, the body is a dead lump of the earth, the Immortality whereof is to be believed against all Epicures, or else all Religion & Piety vanisheth. Though therefore the body die, yet the Soul existeth, being dissolved from the body, being so far from death, that it never falleth a sleep, 
Mat. 10.28 Mat. 22.32.33. Luk. 16.29 Phil. 1.23. etc.  which is the image of death. The immortality of the Soul might be made manifest by reason: but Scriptures to prove it (for I writ to Christians.) are  
When Moses speaketh of the creation of the Soul, and the infusing of it into the body, he saith: God breathed into his face the breath of life: Which must not be understood, as though God had any mouth to breath, but that God by his omnipotent power made the man to breath, and yet hereby we may perceive, that that which was thus created is a Spirit, not drawn out of the matter, but immediately proceeding, as out of the mouth of God. 
Psa. 33.15. Zach. 12.1. job. 33.4. Ezech. 12.7. Heb. 12.9.  And if any shall ask how our souls are now created, and whether we receive them as our bodies, from our parents or no? The answer is, that we receive only our bodies from our parents, our souls still immediately from God. God is called the Father of the Spirits of men; because, though he be the Author of their bodies also: yet of these by means; of them immediately. And whereas some might think that hereby God might be in danger to be made guilty of the sin of man, when he putteth a soul into the body begotten by unlawful copulation: It is answered, that God is no more hereby guilty, than he is partaker of the fault of the Thief, when he causeth stolen corn to grow, as well as that which is truly bought. These things being to be considered not Morally, but Naturally in regard of their Being. And because the guiltiness we received from Adam, may seem to approve that our Souls come from Adam also: else how should they be guilty? We are to understand, that the sin and guiltiness is not in the Soul alone, or in the Body alone, but in the whole Man, consisting of Body and Soul; so the Soul is infused of God void of sin: Though even then, when it is put into the Body, it be guilty of owing, though not of doing: even as the debt of the Father is to be paid by the Heir, and he liable thereunto. Thus is the Soul subject to guilt, so also is it faulty; not as it is created of God, for so it is pure; nor as it is reasonable, but as it is joined to the Body, making the person of a Man, who hath not the Image of GOD which he should have, but the corrupt image of Adam, which he should not have. This Soul is the form of Man, by the which we Understand, Remember, Will, Discourse; by the which we differ from the beasts; being wonderfully joined to the body: A Spiritual Essence to a Bodily, without any thing to hold the same, but the only commandment of God: Being, not in one part of the body in regard of the Essence, and in another in regard of the Faculties; but being after a wonderful manner, wholly in every part: yea, all the Faculties of the Soul being wholly in every part, in regard of their original, though not in regard of their proper subject.  
Use 1. Thou hast a Soul, which is endued with Understanding and Will; the proper object of thy Understanding is Truth; of thy Will, Goodness: If thou be'st a man, than all thy labour should be to increase in the knowledge of the Truth: and in the approbation, election, and practise of that which is Good.  
Use. 2. Remember thou hast an immortal part, which is thy Soul, be careful then so to adorn it with grace and virtue that thou mayst live immortally in joy and happiness, and not in misery and pain. Many will say they have Souls to save, so have they Souls given them to know God, and to worship him according to his Word: But as the most part have no care to glorify God, in and with their Souls: so (whatsoever they say) they show by their lives, they have Souls to be damned rather then saved: For as salvation is promised to them which believe and obey God; so to them which do not, is damnation denounced by the word of God.  
Quest. You said that Conscience is a Faculty of the Soul, declare further what Conscience is.  
Ans. Conscience is a Faculty of the Soul, taking notice of all that is in Man, 
Eccl. 7.24. 1. Cor. 2.11 Rom. 2.15.  or that passeth through his whole life, and so determining thereof, accusing or excusing before God.  
Ex. All men have Conscience, which is proper to every reasonable creatures: yea, every several man or woman, hath his, or her, own several Conscience within them; which is a Natural Faculty, or Created Quality in the Mind, borne with us: And whereas we use to say, that some are men of no Conscience, or have no Conscience; the meaning is not, that they have no conscience at all, but no good Conscience.  
Conscience is diversly distinguished: In regard of the light whereby it is informed, it is either a Natural Conscience, which hath only the light of Nature for direction; or it is a Christian Conscience, and better enlightened (as you may call it) which besides Nature, hath the Holy Scriptures, more largely and distinctly, guiding and directing it.  
In regard of this direction: Conscience is either informed, or discerning; or not informed and blind: and this according to two degrees thereof, is either a Doubting Conscience; when, for want of evident light to direct, we cannot resolve: or an Erring Conscience; when a man mistakes through ignorance, good for evil, or evil for good: or when out of known principles and true, we conclude and infer erroneously.  
Again, Conscience is in regard of the quality thereof, either Good, or Bad: the Good Conscience, is that which is sprinkled with the blood of Christ, and regenerate: and is according to a twofold estate thereof; either a good quiet Conscience, when upon good grounds we truly believe, and unfeignedly repent, enjoying peace, and confidence, and boldness before God: or a good troubled conscience; when, though we believe and repent, yet through some sin that we have committed, or through our inbred infidelity, we are troubled and in doubt: and this is called Good; not because it is troubled, but because of the true grace whereby it is renewed, with the which true grace, may and is oftentimes, yea for the most part, and that in the best men and women, trouble joined: as David's heart fainting him, and Paul's crying out: O wretched man! Bad conscience is that which is not renewed: for every man till he be in Christ, hath a bad conscience: and this also, according to a twofold estate thereof, is either an evil quiet conscience, whereof there are two degrees: first, a slumbering conscience, that stirs not but when death comes, or in some grievous affliction: 
Gen. 42.21  as the brethren of joseph. Secondly, a seared conscience, which hath no more sense and feeling then a stone, no not in death, as may appear by the example of Nabal. 
1. Sam. 25.37.  Or an evil troubled conscience, which is twofold: either a large conscience, that makes no bones of small sins (as they are called) but stirs or sticks only at monstrous sins: as which trembles at murder, but makes nothing of anger, reviling and revenging, so it be not in blood. Such is the conscience also, which refrains from bloody oaths; but as for Faith & Troth, Bread, Drink, the light that shines, etc. never feels or checks for them: or a narrow conscience: and this is, when the conscience feels not greater sins, and yet is very sensible of small things, or trifles: as the Pharisaical conscience, making great conscience of tithing Mint and Anis, 
Mat. 23.24  but neglecting Mercy, Faith and judgement: or as the Popish conscience, straining at a little flesh on a Friday, but swallowing blasphemies, whoredoms, and other grievous sins, without any trouble.  
That faculty of our soul, which takeeth knowledge, and determineth of all our actions, is called Conscience, either because it is a partner with another in the knowledge of a secret (which Another is God) or because it is joined with certain Principles and Rules of the Law, in the mind, and with memory; using the help of these in the execution of the office thereof.  
The office of Conscience is twofold: First, to know all things in a man, or done, and omitted by man: all thoughts, words, deeds, affections, and the omitting of all duties: the soul by conscience seeking itself, as by a reflection. As for instance: The Soul by science knoweth a thing; the Conscience, it knows that it knows such a thing. The Heart thinks a thought, good or evil: by conscience the heart knows that it thinks such a thought. By Faith the heart believes: by Conscience, the heart knows it doth believe. By affectious the Soul grieves, or joys: by conscience we know we do so. 
Rom. 9.1.  And hence the conscience is called a Register, or Notary.  
The second office of conscience is to determine of the thoughts, words & deeds of men: which things as they are divers, in regard of time, so is the action of conscience divers concerning them. The actions (to insist only of them) are either past, or to come: Of actions past, conscience determineth two ways: according to double consideration, or question, of such actions. As first, whether they were done or not done: secondly, whether they were well or evilly done.  
For the first question, whether an action were done or no, Conscience within most certainly certifieth: As in Cain, when his Tongue said, I know not where my brother is, his Conscience said, Thou knowest wherere he is: for thou hast killed him. So in David, when he was accused as a Traitor against Saul: his conscience said, that he was no Traitor, nor had conspired against him. So in job, when his friends said, he was an Hypocrite: his conscience witnessed within him before God, that he was none. And hence is conscience called a witness: yea, a thousand witnesses.  
For the second question, whether a thing be well or ill done: Conscience, with the help of certain Principles in the Mind, judgeth in evil things, as a Witness accusing, and as a judge condemning: In things well done, as a Witness excusing, and as a judge acquitting: And both these, after the manner of Practical Reasoning, as Paul showeth. 
Rom. 2.15.  Of evil things thus: In the example of Cain, He that kills his Brother sinneth grievously (saith the Principle in the mind.) But thou Cain hast killed thy Brother, (saith Conscience as a Witness by the help of Memory) therefore thou hast sinned grievously, saith Conscience an Accuser. Again, murderers must be damned (saith the Principle of the mind) by the Law. But thou Cain art a murderer (saith conscience as an Accuser:) therefore thou shalt be damned, saith Conscience as a judge condemning. And from these actions of conscience come more or less, fear, grief, sadness, desperation, & other fearful consequents. Of good things thus: in the example of Manasses, or Mary Magdalen. He that sorroweth truly for sin, & leaveth it, and followeth righteousness, repenteth (saith the Principle, or Rule in the mind.) But thou M. or M. M. dost so, (saith conscience as a witness,) therefore thou repentest (saith conscience excusing) Again, he that reputes shall be saved (saith the rule.) But thou M. or M. M. repentest (saith conscience excusing:) therefore the shalt be saved (saith conscience acquitting) And hence come peace of conscience, joy, boldness to come into the presence of God, etc.  
The actions to come, of which Conscience determineth, are either good or had: The conscience, in regard of her judgement of good actions, may be called aspurring or provoking conscience: As thus, if the question be concerning keeping of the Sabaoth: the commandment of God must be kept, saith the Rule; but to keep the Sabaoth is a commandment of God, saith the judgement of Reason, therefore keep the Sabaoth, saith Conscience. In regard of had things, the conscience may be called a bridling, or a restraining Conscience: as, if question be, whether the Sabaoth may be broken: thus, The commandment of God may not be broken: but to break the Sabaoth is to break the commandment of God, therefore break it not saith conscience. Thus by experience we feel within us, before we do a thing, a certain power pushing us back, or egging us forward: or we seem to hear a voice in our breasts, bidding, or forbidding us. And when we do contrary to the motion and monishing of conscience, we are said to wound, and to sin against our consciences, which is grievous. Now remember how the Conscience determineth of Actions: So also of Thoughts and Words.  
Use 1. Look well to thy conscience, and examine it: for a good conscience is not of Nature, but of Grace, by Faith, 
Rom. 5.1.  through the blood of Christ. For it is the blood of jesus applied by Faith, 
Heb. 9.14.  which purgeth the conscience both from the guiltiness and filthiness thereof. Content not thyself then, though thy conscience be quiet, and trouble thee not: for it may so be, and yet be stark nought. Be sure that the quietness thereof be grounded on the righteousness of Christ, and the assurance of the pardon of thy sins: Else when it stirreth and awakeeths, it will be like a Lion, ready even to rend out thy throat. Call therefore thy conscience to her office here, which if she discharge, and being rightly informed, excuse thee, thou mayest truly have boldness before God: Otherwise, even as a man that hath the gout, is not healed, because for a little time he feeleth it not beat and fret: so neither doth the quietness of conscience argue the health and goodness thereof, unless it be quieted by the blood of jesus. Better thy conscience accuse here then in the day of judgement, when (though it sleep now) it will, unless it be prevented, most certainly accuse and confound. For the nature of it is always to take God's part, though it be against itself. Make then thy conscience thy friend against that day; when a good conscience will be more worth than a whole world: The remembrance of which time, made Paul endeavour to have a clear conscience before God and men. 
Acts 24.16   
Use 2. If thou once gettest a good conscience, keep it with all diligence: For as a good conscience is a continual feast: 
Prou. 4.23 Pro. 15.15. 2. Cor. 1.12  Yea, a very heaven upon earth; so an evil and guilty conscience is an unspeakable torment, yea a very hell, for a wounded spirit who can bear? If a man have a good conscience, 
Pro. 14.  he cannot want comfort in the midst of the fire: But if a man were in Paradise, as Adam, with an evil conscience, he must needs want comfort: for as the shadow follows the body, so doth an evil conscience follow the unrepentant sinner, always dogging him; and crying fearfully against him. Thou hast sinned: thou shalt be damned: driving into most fearful agonies and passions, even unto final desperation, as in judas, if the mouth be not stopped by the merits of Christ. The Heathen thought, that those who lived ill, were haunted with furies, and fiends: Surely, this is the fiend, even thy evil conscience; gnawing upon thy heart, and stinging as a Scorpion, neither canst thou avoid it, but only by faith in Christ. Keep therefore thy good conscience (if thou hast it) as the chiefest jewel: which thou shalt do, if thou observe these Rules. First, cherish Faith: for it is the root of a good conscience: Secondly, avoid all sin, for as a moat in the eye, so sin troubleth the peace of conscience: and as water queucheth fire, so sin putteth out the goodness thereof. And therefore when Abigail would persuade David from bloody revenge, she useth an argument from preserving the peace of conscience, and persuadeth him: Thirdly, walk in the continual practice of righteousness: which, that we may be able to do, namely both to avoid sin, 
Heb. 13.18  & to live honestly: A fourth thing must be done, which is the right informing of the conscience, that it be able to discern good from evil, and mistake not one for an other: for as an unskilful Pilot, that knoweth not the coast, easily maketh shipwreck: and as a bad guide soon bringeth into danger, so a conscience not instructed in the truth. For if thou doubtest, and dost doubtingly, thou sinnest: though the action be lawful in itself, yet not to thee: for whatsoever is not of faith, is sin. 
Rom. 14.23  If thy conscience err, taking that to be good which is evil, thou canst not but sin: for if thou dost according to thy erring conscience, thou sinnest in doing contrary to the commandment of God. If thou dost it not, thou sinnest also, because thou dost against conscience, and there is no way to help out of these briars, but to inform the conscience in the truth; which is by the word of God, the rule of conscience: by which it appeareth, that all such which neglect the word of God, 
1. Corin. 14 24, 25.  must needs have corrupt and dangerous consciences.  
Use 3. Never sin in hope of secrecy, for thou canst not lie hid; though thou couldst conceal thy faults from all men, yea from the devil, yet there is a bird in thy breast, which will tell tales, and bewray all: the conscience is a thousand witnesses; happy is he which hath it to witness for him before God.  
Quest. What mean you when you say that man was created in the Image and likeness of God?  
Ans. I mean that near likeness wheby Adam resembled God; which consisted, partly in the immortality of his soul, partly in his dominion over the creatures, but principally in the gifts of his mind, 
Colos. 3.10 Ephe. 4.24  knowledge, holiness, and righteousness.  
Expli. Herein consists the chief happiness of man, to be like his Creator: for God made not man like other things made, but like himself; like I say, having some sparks of excellency, as representations of the Divine Nature; though this likeness be such that there remains an unspeakable distance between God and man, even in his greatest perfection.  
Though the feature of the body be most beautiful, yet herein we place no part of the Image of God: though we confess, that even as the lantern is illustrated by the candle within it: even so the body is made, in some sort, resplendent, by the brightness of the Soul within, in which the Image of GOD chief resideth. And yet to speak properly, we say not, that the Soul, but that the whole man was made according to God's Image.  
This Image (not to say any thing, of the spiritual Essence, and Immortality of the Soul) was partly in the dominion granted over the Creatures: which dominion was not direct: (for God is only the sovereign Lord;) but profitable: consisting in his dwelling, and the use and benefit of the Creatures: yet the extent of this, only to the inferior creatures, as the earth, sea, air, and the creatures living in the same. Partly also was the Image, in the excellent Graces of Knowledge, Holiness, righteousness, and Truth, wherewith man was endowed; so that as the former resembled Gods imperious majesty, so this his infinite purity and Holiness. And this also we are to remember, that the woman was made aswell as the man, accorcording to the Image of God: though in regard of the subjection of the woman to the man, it more excellently, in that, 
1. Cor. 11.8.  appears in the man.  
Use. Labour for knowledge, and grace to live godlily, whereby thou resemblest God himself: and this is commanded; Be ye holy, for I am holy, saith the Lord: 
1 Pet. 1.16.  For though thou hast a body beautiful, and a soul endued with much understanding and wit; yet without wisdom and righteousness, without knowledge of heavenly and spiritual things, and the practice of piety and dolines; thou art not like unto God, 
john 8.44. 1. john 3.8  but like unto the devil himself.  
Thus much of the first general work the Creation: now of the other, which is the preservation of the Creature called Providence.  
Quest. What is the Providence of God?  
Ans. The Providence of God, is that way or manner, 
Hebr. 4.13 Psal. 36.6. & 104. Hebr. 1.3. jere. 10.23 john 5.17 Acts 17.28  whereby I verily believe that God knoweth, preserveth, governeth, and to their certain ends directeth, all and singular the things, with their actions which he hath created.  
Explic. As nothing could have been unless it had received a being of God, so nothing can continue, unless it be still preserved by him: Which preservation of the Creature, is either general, or special. The general is that whereby he continueth the order, which he gave the creature at the first; as the seasons and tunes of the years, that the Sun should give light, the fire burn, the earth yield fruit, bread nourish, etc. for this could not continue without the providence of God; as appears in bread. 
Deut. 8.3.  The special is whereby he overruleth all second causes, and the course of things, so oft as he pleaseth: as making the Sun to stand still, and dividing the Sea, etc. and also preserveth, and careth for, not only the kinds of things, but also the particulars of every kind, not only of the more noble creatures, as of Man (of whom more hereafter in the doctrine of Predestination) but of the least and most contemptible, with all their actions and events: 
Psal. 147.8 9, 16, 17, 18, Mat. 10.29, 30.  not any wind riseth, not a cloud stirreth, not any rain, snow etc. falleth, not a sparrow or little bird dieth, or cometh into the talons of the Kite, or into the net of the Fowler, but by him, who worketh all things according to the: cunsell of his will: yea our very hairs are numbered.  
So that we believe the providence of God, to extend itself, even to the basest worm, and least fly, as well as to the Angels in heaven, and that it is as large as his knowledge; equally containing all things, (though not giving equal things to all) universals, singulars: things necessary, things contingent; natural, voluntary, good, evil, little, great; and that it ordereth and governeth all things, and actions, as he himself hath decreed. Neither is this to flatter God, to say that he careth for every particular worm, fly &c. as if so be God cared only for multitudes,, and not for every each one: when our Saviour saith one Sparrow. He is as well able to know them, and to provide for them, as to make them, and give them life, and the pain is all alike to him, to care for every one, as for a multitude; neither doth it derogate from his greatness, or goodness, but rather amplify the same, when he neglecteth nothing which he hath made. Surely if it did not impeach his Majesty to make them, neither to preserve them.  
Quest. But do you believe that God's providence, extendeth itself to all actions of men, even to decree, order, and govern evil actions?  
Ans. Yes indeed, Ibeleeve that even the evil actions of men, are not only lie foreknown, 
Gene. 45.5 2. Sa. 16.10 Acts 4.28  but also decreed by God.  
Expli. We need not fear to attribute evil actions to the decree of God, because the Scripture so speaketh; only we must soberly and wisely understand it: namely, that Pharaohs cruelty, Sheme is cursing, Absalon's uncleanness, judas his betraying of Christ; are not by his revealed will approved, but forbidden: and yet that by his good pleasure he will permit the same. Which permission we may not understand to be the cessation of his care and providence, or an idle winking at the matter; but joined with an active power, not of infusing evil into men: but first of taking away or denying his grace, and of delivering of them most justly to Satan, and to the lusts of their own hearts. And also of bounding their wills, purposes, and actions, and directing them to a good end. For God is so good that he would never suffer evil to be, if he could not bring good out of evil; Even as the skilful Apothecary, knoweth how to use poison well, and to the good of the patiented. And surely, this is a most pregnant proof of the powerful providence of God herein, when those actions which are done by wicked men contrary to his will, yet are brought to serve and fulfil his holy will and purpose. For even as in an Army one fighteth for praise, an other for lucre of the spoil, an other is egged forward by desire of revenge; yet all for the victory, and for their Prince: and as in a ship, some weigh up Ankers, others stand at the pump, others at the stern, and all by several works labour for the safety of the ship: so, whatsoever the wicked propound to themselves, yet the Lord ordereth all to his good pleasure, will they, nill they: so that as an arrow flieth to the mark which the shooter aimeth at, without any sense whither it goeth: So the Lord serveth himself by the wicked though they think not so much. 
Esay 10.5, 6, 7.  Hence is it that though the decree of God's providence (as hath been said) is concerning those evil actions; yet neither is God guilty, nor man guiltless, God is not guilty, because he putteth no evil into men, but useth them as he findeth them, and so maketh them to serve his glory, who may use what creatures he will, and cannot use them, though they be evil, but well, because he is infinitely good. Neither is man guiltless, notwithstanding the Decree: for sinners are not excusable, because there is no force used towards them, but they follow their sins with great pleasure, and a very willing mind, and casting away the care of virtue, do, of their own accord, yield themselves to their own lusts, respecting in their evil deeds only the satisfying of their own wills, and not the fulfilling of the will of God. The jews did what the hand & will of God had determined before to be done to CHRIST; but they considered not that, but were led unto that sin by the malice and covetousness of their own wicked and envious hearts, which were the true causes thereof. So that, (as Saint Augustine saith) In one and the self same thing, GOD is just, and Man is most unjust, because in that one thing which they do, there is not one cause for the which they do the same.  
Here further it is to be marked, that the Decree of God (in respect whereof all things are necessary) doth not take away contingency; which is, when a thing, when it is, had a cause whereby it might have been otherwise. As the bones of Christ must be unbroken in regard of God's Decree, and yet they might have been broken in regard of their own nature, and the freedom of the minds of the Soldiers. Neither may any think, that hereby are frustrated, deliberations, prudence and use of means: for as God decreeth the being of things, so also the means whereby such things shall be. As in regard of God's Decree, Lot cannot be burut in Sodom; but then he must escape, and hie him away out of the City. David must overcome Goliath, but then he must take his Sling, with the smooth Stones, with him. Manasses must be saved, because God hath so decreed, but then he must repent and believe, which are the means of salvation appointed and decreed by God.  
Use 1. Labour sound to understand, and with all thy wit to maintain this doctrine: for to deny the Providence is all one as to deny God: 
Psal. 14.1. Psal. 10.4.11. Psa. 14.1.2  and this indeed is a main cause of the profaneness of vile men.  
Wherefore, denying a fatal destiny, whereby all things, even God himself, should be tied to the nature of second causes, and abhorring all conceit of fortune and mere chance (which are words fit for Heathens than Christians, which believe there is a GOD) let us hold fast this Doctrine, that all things whatsoever are governed by an Ocular Providence: 
Psal. 58.11 Heb. 11.6.  Yea, if any thing fall out, which we might think to be by chance, because we see not the cause of it, yet to be persuaded that so it was foreseen, and foreappointed and decreed of GOD, as that place of Numbers 35.22. compared with that of Exodus 21.13. doth most plainly show.  
Use 2. This Doctrine also comforteth many ways: First if we (as we ought) carefully observe the experiences of God's providence towards us, in the often unexpected success of our affairs, we must needs both be confirmed in our Faith, the more steadfastly to depend and trust on GOD, and also be hereby occasioned often to give thanks.  
Secondly, if Affliction come, it teacheth, that it cometh not out of the dust, but by the wise and just appointment of GOD; And this breedeth patience.  
Thirdly, whereas the Church, and such as fear GOD, have many enemies, this teacheth that they can do nothing but as GOD pleaseth: yea, the very Devils themselves can neither hurt job, nor enter into the Swine, but as they are licensed by GOD, and when he pleaseth to licence either Satan, or evil Men, or other Creatures, to hurt his Children, or Servants, he both boundeth them, beyond which they cannot go, and also in the end turneth all things to the best. 
Rom. 8.28. Psal. 25.10   
Fourthly, neglect not lawful means for the accomplishing of thy lawful desires: for this were to tempt GOD: And yet trust not in the means, though never so likely: for that were to sacrifice to thy worth, and to commit a kind of Idolatry. Hast thou Bread? Then that is a good means of Nourishing: But God can break the staff of it, and make it as a stone to thee: For man liveth not by bread only, but by the word of Promise annexed thereto. 
Deut. 8.3.  In the use therefore of all means concerning either corporal or Spiritual things, look up unto heaven, and pray for a blessing, or else thou watchest in vain, thou labourest in vain, 
Ps. 127.1.2.  in vain thou usest any means: yea, in the midst of many difficulties, though thou then see no means, yet trust in God, 
Gen. 22.8.  for God will provide, as Abraham said: Wherefore go on cheerfully in thy calling, serving God, and casting thy care upon him, 
Psal. 55.22. 1. Pet. 5.7.  for he careth for thee: Nay commit thy very Soul unto him in well-doing, as unto a most faithful Creator. For if God clotheth the Grass, 
1. Pet. 4.19.  regardeth a Sparrow, and numbereth thy superfluities, even the hairs of thy head, how much more will he keep, and provide for thy Soul, if thou fearest and obeyest him, I say Him; who regardeth all as one, and one, as if he were alone; who is neither detained about the care of one, nor distracted about the care of more: to whom nothing is hard because Almighty, nor multitude of business can overwhelm, because infinitely Wise, to whom be praise for ever. Amen.  
Thus much of the general works by which God is described: Creation, and Providence, which extend to all things. Now of the more Special, which concern the Church, which are Redemption, Sanctification.  
Quest. You said that God is the Redeemer of his Church: What is Redemption?  
Ans. Redemption is a work of God, whereby he hath fully delivered his Elect, from sin, the curse of the Law, Eternal Death, and the power of the Devil, 
1. Cor. 1.30 Col. 1.14. Tit. 2.14.  by JEUS CHRIST to the praise and glory of his Name.  
Expl. The delivery of Mankind from sin and death is, significantly, by the Holy Ghost called Redemption: which signifieth, a purchasing, or buying again, or a Ransoming at a price (as life for life) of them which are in bondage. Therefore is Christ called, a Price, 
Mat. 20.28 1. Tim. 2.6. Act. 20.28.  a Counter-ransome: The Flock of Christ is said to be purchased with Gods own Blood: and Ye are bought with a price. 
1. Cor. 6.20   
We were in bondage, even to the very Devil of hell, the great enemy of Mankind; and therefore ungodly men and women, 
2. Tim. 2.26.  are said to be taken alive, in the snare of the Devil, at his will. Also we were in bondage to sin, the curse of the Law, and to eternal condemnation, from all which Christ hath delivered us, 
Heb. 2.14. Gal. 3.13. Tit. 2.14.  by a Price, even Himself.  
But here we must know that Christ ransoming us out of the claws of the devil, by a Price, pays not this Price to the devil, but to God: who delivers sinners to the devil, as to his executioner to be tormented: And when this work of Redemption is spoken only, of taking us from sathan, it noteth that we are delivered by power and force, not by a price: Therefore in the Gospel, Christ in comparison of Satan, is called the Stronger, who overcommeth him and divideth his spoils. 
Luk. 11.22. Col. 1.13.  We are said to be delivered foin the power of darkness; where the word signifieth by fine force, to deliver or pluck away. Even as David pulled the Lamb out of the bears mouth, so hath Christ by his Almighty power, rescued us out of the mouth of the Roaring Lion: So also he hath destroyed the devil, 
Heb. 2.14.  not by abolishing his substance, but by weakening his power, as the word there importeth: Christ then payeth his Blood as a price to his Father, and so, forcibly delivereth us from the devil: Who hath the power of death, as the Hangman hath the power of the Gallows; not absolute, but by commission from God, for the tormenting of the wicked.  
This Redemption we speak of, is so the work of God, that we exclude all creatures from any power, or possibility of redeeming us. 
Psal. 49.7.  And we acknowledge it to be the work of the whole Trinity delivering us in the person of the Son, who redeemeth us by his Merit, and by his Efficacy: by his Merit, deserving Redemption for us: by his Efficacy, effectually applying it unto us by his Spirit through Faith.  
Use. First, here we may see the wonderful misery, in the which we are all, till we have our part, in the Eternal Redemption, purchased for us by jesus Christ: For first, we are under the power of sin, and the tyranny of the devil: very Bondslaves; more miserable than ever were the poor Iraelites in Egypt, or now are the poor Christians under the Turk: for the bondage of these is only bodily: ours more: bodily and spiritual also: our bodies and very Spirits being subject to obey his filthy will in all things. 
Ephe. 2.2.   
Secondly, we are all our life time in fear of death; even as is the case of one condemned to the Gallows, he always trembles and quakes at the approach and remembrance of the hour of his execution: So we, if God make us sensible of our estate, in regard of sin, are always haunted with the terrors of an evil conscience, as with Furies and Fiends of hell: as Cain, Saul, judas.  
Thurdly, we are firebrands of hell, subject to eternal condemnation, for our sins, etc. This is our misery, which who so understandeth not, nor considereth, he never esteemeth this wonderful mercy of God in redeeming of us, as he ought: For as he that supposeth himself to be mortally sick, highly reckoneth of the Physician which cureth him, and he which is troubled but with some light infirmity not so: Even so, to him, to him only is the tidings of the Gospel welcome, the Promise sweet, the Blood of Christ unvaluable, the Love of God unspeakable, yea, without measure, and passing all knowledge: which seethe his misery, and seeleth his heart wrung with the fetters and bolts of sin, and which considereth of those eternal torments due to the same.  
Use 2. Here we ought also to consider, of the Price whereby we are ransomed, and of the exceeding Love of God. For the Price, it was neither gold nor silver, nor any corruptible thing, but the precious Blood of the Lamb unspotted jesus Christ. Mark thou which readest: 
1. Pet. 1.18 19  It cost the very Heart Blood of jesus the Son of God, who was without sin, to save thee a vile wretch, from eternal damnation which thou deservest by thy sins. The Love of God herein appeared to be most wonderful, in that he spared not his own Son, but gave him to death, even for us and in our stead, who were, not his friends, but his very enemies: See what love the Father hath showed; 
Rom. 6.7.8.  that thou an Imp of the devil by sin, shouldst have the Blood of Gods own Son shed to make thee his son or daughter. Let me speak unto thee in the words of Ezra, 
Ez. 9.13.14.  which words he spoke from the occasion of a meaner deliverance. Seeing God hath kept thee from being beneath for thine iniquities, and hath granted thee such deliverance, shouldst thou continue in sin? shouldst thou rebel, and return to break the Commandment of such, so merciful a God? by drunkenness, blasphemy, lying, pride, whoredom; or any profaneness? Shouldest, thou despise the Saboaths, Word, Sacraments, Blood of such a Saviour? Shouldest thou refuse to sacrifice thy Body and Soul to his glory, that refused not to sacrifice his precious life for thy Salvation? Shouldest thou be a Niggard of thy duty to him, yea of thy best blood, who was prodigal to expend and shed his Blood to redeem thee? Now God forbidden. 
Luk. 1.74.75. Tit. 2.14.15. etc.  Nay this, inexcusably bindeth us all, to all thankfulness, and true obedience.  
Quest. But you said that Man was created according to the Image of God, in a most holy and happy estate: how then comes be to stand in need of a Redeemer?  
Ans. I believe that Adam and Eve being created by God, according to his Image, in singular happiness, and placed in Paradise; did notwithstanding willingly, and by the enticement of the devil, fall away, transgressing God's commandment given unto them; and so made themselves, and their posterity; 
Gen. chap. 2. and 3.  subject both to sin and death, the wages of the same.  
Expli. Though it be far better to endeavour to come out of the misery we are in, then curiously to inquire, how we came into the same: yet because many necessary points depend on this; and we never seek the heavenly Physician till we understand and feel our disease, and the danger; Therefore it is necessary that we should have some good measure of knowledge hereof. Which we shall attain, if we consider these two things: First, what Adam's state was in his Innocency, and upon what conditions it did stand. Secondly, the manner of his fall: We will here entreat of his happiness, 
Genes. 3.  and the conditions thereof. The happiness of our first parents may be referred to these heads. First, that they were created in the Image of God, together with the manner of their creation; but of this before.  
Secondly, that they were placed in the Garden of Eden, translated, by the Septuagint, Paradise, and commonly so called, because it was a place of singular delight and pleasure: 
Gene. 2.9. to 15.  a most pleasant place, in regard both of the variety of all pleasant fruits, (the Trees also of knowledge and life in the midst thereof) and also in regard of the precious rivers watering the same: Unto this our Saviour alludeth when he saith to the Thief, This day thou shalt be with me in Paradise: not that Paradise wherein Adam was put, which was defaced in the flood: but Heaven, so called, for the happiness, joy, and rivers of pleasure which are there for evermore.  
Thirdly, the happiness of our first parents is set down, from their freedom from all things which might hurt their bodies, or disturb their minds. They were both naked and were not ashamed. 
Gen. 2.25.  They were naked; Hereby is signified, that their bodies had a kind of impassibility; so that though they were neither hairy nor woolly as other beasts, nor clad in apparel, as now; but of a soft & smooth skin, and naked: yet they were not subject to the injuries of the wether, as rain, wind, heat, cold, etc. They were not ashamed. Not as though any undecent thing were spoken of them, (as now he is accounted a beast that is not ashamed of his nakedness) but first, to show, that inwardly in their minds, did shine the Image of God; that is, innocency, sanctity, and Integrity, etc. in which if they had continued, they should not have needed their figge-leaves, nor any apparel: Secondly, that outwardly in their bodies, there was exceeding beauty, and perfection of all parts, so that there was no uncomeliness, no not in those members, which after sin, natural shame, for their deformity, and unséemlinesse, teacheth us to cover. Thirdly, that in the inferior parts of the mind and body, there was no inordinate motion or appetite; all members of the body, and inferior desires, being ruled and governed by the Inward grace of the mind: So that if we meditate of these things, we can not but conceive, that the happiness of our first parents was very great.  
Now we are to consider of the conditions, on which this happiness did stand; for they were created thus; but mutable, and changeable, & this state to continue, and in the end to be translated to a celestial life, 
Goe 2.16.17  if they kept the Commandment of God; otherwise not.  
The Commandment was about one of the Trees which were in the midst of the Garden, namely the Tree of Knowledge of good and evil; which was so called, not of the effect, as though it had a quality to sharpen the wit, but of the event, being a Sacrament of trial and admonition to them, that if they did eat of it, than they should have woeful experience, of the good they had lost, and of the evil they had gotten, they having before a speculative knowledge, but not a practical experience hereof. The other tree was called the tree of Life, both because it had a power or virtue to preserve life and health, and also more principally because it was to our first parents a Sacrament of the continuance of their life in Paradise, and after, of their translating unto a heavenly life, if they continued in obedience.  
The Commandment concerning the Tree of Knowledge contained a Prohibition, which was this: 
Verse 17.  Of the Tree of knowledge of good and evil thou shalt not eat. This Commandment God enforceth by two reasons: The first from the liberty God gave them to all the rest of the Trees of the Garden. Therefore he might well abstain from this one. 
Verse 16.  The other reason, from the danger ensuing, if he did eat; Thou shalt die the death. 
Verse 17.  that is, Thou shalt certainly die, temporally here, in the separation of the soul from the body; and spiritually in losing the graces before spoken of, and eternally in the separation of Body and Soul from God. This was man's happiness: and it stood on this condition, if he observed the Positive Law given him of God.  
Use 1. Death, to speak properly, is not natural, namely according to the nature of man in his Creation: 
Rom. 5.12.  but against nature, coming in by sin. Adam being created to immortality, that is in such an estate, that if he had never sinned, he should never have died. For although Adam's body was mortal in itself, & could die; yet it had a power not to die, through the gift of the Creator, namely, if he continued in his integrity. So Adam in his state of innocency was both mortal, and immortal, in divers respects: Immortal, having not an impossibility of dying, but a possibilitiy of not dying, which possibility he lost by his sin, and instead thereof received a necessity of dying; Thou shalt die the death. He was mortal, not because he should have actually died, if he had not sinned; but because, if he sinned, it was possible he should, or he might die. Death then cometh not from Nature, but from sin.  
Use 2. The remembrance of this happiness of our first parents, which they lost to themselves, and to us, by their fall, should move us, even with tears of blood (if it were possible) to bewail our present misery in which we are; which is 〈◊〉 far from that happiness, as the Earth, nay as Hell is from Heaven. Then Man was the Cedar of Paradise, the Picture of Heaven, the Glory of the Earth, the Ruler of the World, and Gods own delight. But now he is the Firebrand of Hell, the Picture of the Devil, more base than the basest creatures on the earth: clothed with no less dishonour and shame, than he was before crowned with honour and glory: Not only, as Nabuchadnezzar, transformed into a beast; but being made of the Temple of God, a Cage of unclean Spirits: yea, the very habitation of the Devil. Wherefore let us all take up a grievous lamentation, when we look back to our first glory, and to Paradise, our ancient right. And if there be any spark of Heavenly courage & wisedme in our breasts, let us endeavour to recover that by Christ, which we have lost in Adam: Nay, God offers, in his beloved Son, more glory, better happiness: let us not be so besotted, as to suffer Satan to deceive, and deprive us of the Recovery of God's favour, by our continuance in sin, which first he made us lose by committing sin, etc.  
Use 3. Man in Paradise, in the time of his Innocency, might not be idle,, nor without a positive law, for obedience: so that neither labour in dressing the Garden, nor to be tied to special duty by the law, was any impeachment of his happiness: Those therefore which place any pleasure or happiness in idleness, or in desiring to live as they list, and to be lawless, do exceedingly manifest the vile corruption of their hearts: for idleness, and lawless liberty was not permitted to Adam in Paradise.  
Q. I something conceive the happiness of man in his creation, and the conditions of the same: Now I pray you show me, what was the manner of his fall?  
Ans. The fall of our first parents, was their voluntary transgression of the commandment of God, in eating of the fruit of the forbidden tree; caused by the subtle malice of the Devil, and their own infidelity, Gen. 3. through the whole chapter.,  
Expli. Out of the third chapter of Genesis, which is called of some, The patriarchs Catechism, we are taught of the fall and sin of man, of the anger of God, of the punishment of sin, and of the beginning of man's misery, unto the which he was not created; but into the which he fell, by the justice of God, through his sin: points hidden from the wise, and revealed by the word, by which we come to know the cause of all the miseries which follow our nature; which miseries the Philosophers saw, and confessed: but the wisest of them could never conceive the cause thereof, which is sin. In this 3d chapter is also contained a most excellent (even the first) promise of Christ. But we are briefly to consider of his fall, which is set down in the fix first verses: the rest of the chapter showing the consequence of the fall.  
The Devil, being fallen irrecoverably, comes into the Garden, and in the form of a Serpent, I mean speaking in, and by a true Serpent, out of a cruel envy of Man's happiness, and an insatiable desire of doing hurt, tempts the first Woman, and by the Woman, Man to sin, and prevails: He boards the Woman thus: Yea? Hath God said, ye shall not eat? 
Verse 1.  etc. As if he should have said; It is alikely matter, that God cares what ye eat: What? do you think that God stands upon an Apple? It is not to be believed: Hath he created all things for you, and would he not let you use all things? This is the first assault: which the Woman weakly resisteth, beginning even at the first to yield, 
Verse 2.3.  as appeareth by rehearsing the commination, or threatening, falsely: For whereas God said; 
Gen. 2.17.  Thou shalt die the death, nothing the certainty of it; the speaketh doubtfully: Lest ye die. As if she began to think, that it might be they should die, if they did eat, it might be not.  
The Devil perceiving the Woman to stagger, and the wall of her faith to shake, plies all his ordinance to the battery. For the word was no sooner out of her mouth, Lest ye die: 
Verse 4.  but he replieth: Ye shall not die at all. As if he should have said: What? Dye? with eating so fair in Apple? Can there be any hurt in this? Silly Woman! ye shall not die at all. God affirmed, Ye shall die certainly. The Woman doubteth, Lest ye die. The Devil, that old Liar, denieth; Ye shall not die at all. Then (not giving the Woman any respite to bethink her, or to reply) he accuseth God of envy, 
Verse 5.  and promiseth Divinity unto them. O (saith he) God knoweth, etc. As if he should have said, God envies your hahpinesse, and I cannot but tell you of it. For he knows well enough, that if you should eat of that tree, you should see that you never saw: (O subtle deceiver!) and that ye shall be as Gods. Impudent liar! when as by this means both they and their 〈◊〉 became like unto him. Behold O woman (saith he) what a goodly Tree this is! how pleasant to the eye, delicate to the taste, divine for use. Can it do you any hurt? would any but fools abstain? go to, eat and fear not, I'll warrant you: And then the woman yéeldeb, and seeing that it was good for meat, pleasant to the eyes, and a Tree to be desired to get Knowledge; she took of it, and did eat, and by these same reasons persuaded her husband, and gave him, and he did eat. Ah! and Alas! 
Verse 6.  whose heart is not moved to ruth, who mourns not that considers the fall of the Mighty? Oh! How were the Mighty overthrown in the midst of Paradise by the subtlety of the Serpent? Even holy Adam by the enticement of his Wife! Tell it in the gates of the Cities, Preach it on the house tops, and publish it in the ears of all the world, till the Inhabitants of the earth mourn for the misery that is come upon them, even till the Elect and Beloved be delivered and renewed by the strong Arm, and Grace, of their Restorer and Saviour JESUS CHRIST.  
This is the fall, of our first Parents even their most grievoussinne: which is not to be measured by the price of the Apple, but by the Person, whose Commandment is broken; together, with the great reason they had to keep it, and the easiness of performing the same. It is thought of some to be the greatest sin pardonable, that ever was committed: and surely it was most heinous, and injurious to God our Creator; being called the Fall, because it is not one sin but many: as, First, Doubting: Secondly, Infidelity: Thirdly, Security: Fourthly, Curiosity, seeking wisdom beside the Word: Fifthly, Pride: Sixthly, Idolatry, preferring the devil and his lies, before God and his Truth: Seventhly, horrible unthankfulness: Eighthly, contempt of God: Ninthly, murder both of themselves and of their Posterity, etc.  
The consequents of this fall, follows in the seventh verse, to the end of the chapter, viz. when they had both thus eaten, than their eyes were opened, and they saw that that were naked; and they were ashamed, & fled from God, etc. Their eyes were opened: Not that they saw not at all before, but to see that which they saw not before, to wit, their own misery and shame: In the act of their sin their eyes (that of their understanding) were shut by the Witchcraft of the Devil: After their sin, they are opened; their consciences accuse them of guiltiness, they sensibly feel their nakedness; that is, the corruption their nature, the loss of the Image of God; And are ashamed: Then they seek fig leaves to cover the nakedness of their bodies, fly from God, deny the fact, and most impudently excuse themselves: the woman laying the blame upon the serpent, the man upon God. Then God sentenceth them to all manner of miseries for their transgression: and yet in mercy propoundeth a Saviour, which is the seed of the woman, jesus Christ, by whom they might be saved through faith and repentance▪  
Use 1. If Adam and Eve, having the Image of God shining in them, and being in Paradise, were not out of the gun-shot of Satan, but were tempted and overcome: What person or place can then be free? yea, who can prevail? but only such which obtain sufficient grace, continually pray for strength, 
1. Pet. 5.8. Epe. 6.10.11.12. 2. Cor. 12.9. etc.  and watch against this devouring enemy, putting on the whole armour of God.  
Use 2. In as much as Satan doth not at first plainly tempt Eve, to disobey God, but first cunningly, begins to breed a doubt in her mind of the certainty of God's Word, we are taught two singular things: First to observe the order of the devils proceeding in temptation, for look how he dealt with Eve, so he dealeth with us, drawing us, not bluntly and at the first dash, into evil, but by degrees: As when he would keep men from Repentance, that they might be damned with him; he will not at first say, Ye need not repent at all: but thus, (much like as he dealt with Eve) Yea? begin so soon to be precise? What? a young Saint? Lose your best time? The flower of your age? Whither your body with grief, care, study, and melancholy? Bury yourself quick? Tush: give yourself liberty; you are young, you shall have time enough afterwards, you need not repent as yet. Thus doth the serpent hiss: But yield in this, and defer thy Repentance, and then he will roar out boldly; Thou néedst not repent at all, etc. Secondly, hence we are taught, that if we would be preserved in the time of temptation; then one singular means is to hold fast the word of God, and to believe it: which was the weapon wherewith Christ repelled and foiled the devil in the Wilderness: 
Mat. 4.10.  when he brought Eve to doubt of this, she was easily overcome: so if he can bring us to neglect, contemn, or speak evil of the Word, or but to doubt of the truth of it, he makes reckoning we are his own: This is, as if we should yield our weapons into our enemy's hands, to cut our own throats, for than we must needs be overcome, etc.  
Use 3. From the guiltiness of conscience, corruption, shame, and other miseries, issuing from the disobedience of our first Parents; we learn what it is to sin: namely, to bring ourselves under the danger of all the curses and plagues of God. The devil promiseth pleasure and profit, if we sin, fulfilling our own lusts, believe him if thou wilt: he that tempts thee now, will, if thou be'st ruled by him, torment thee for it afterwards. Remember how he promised a kind of Divinity to our first Parents, and tremble. Labour what thou canst to resist him, and repent.  
Use 4. When we see our nakedness, bodily, or spiritual, or feel any cold or heat hurtful; sickness, want, pain, etc. we should call to mind the original of all these our sins, and be humbled, etc.  
Quest. What if Adam and Eve thus offended, what's that to us?  
Ans. Yes very much; for though Adam actually transgressed, yet because he was not, as a private, but as a public person, representing, and the very root of all Mankind: receiving, and losing, not only for himself, but for all his Posterity, the Grace which he had: Therefore his fall made both Himself, 
Rom. 5.12. Rom. 5.18. Rom. 5.19. Gen. 5.3. Psal. 51.5.  and all Mankind also, Culpable, Guilty, and Corrupt, etc.  
Expl. In Adam's sin, three things concurred: First, the Actual Transgression: Secondly, the Legal Gild: Thirdly, the Natural Pravity, or Corruption. These three are conveyed to all Posterity (the Virgin Mary not excepted) which are by Natural Generation descended of Adam; and that, three ways. The fault by participation, For as Levi was in Abraham's Loins, so were we in Adam's: Therefore the Apostle saith: 
Rom. 5.12.  That in Adam all sinned. The guilt, by imputation; as the son of a Traitor, looseth the honour his father lost by his Treason: Therefore Paul saith; 
Rom. 5.18.  By the offence of one the guilt came on all men to condemnation, and this is meant when we say the sin of Adam is imputed to us. The Corruption by Generation; therefore it is said: By one Man's disobedience, 
Rom. 5.19.  we are made sinners: So Adam begat Seth, not according to the image in which he was first created, but in his Image as he then was, corrupt; that is, a corrupt father, begat a corrupt son. 
Gen. 5.3. joh. 3.6.  As that which is borne of the Flesh is Flesh: As a serpent engenders a serpent, so sinful men begets sinful men, according to the Rule: That which is begotten followeth the nature of that which doth beget. Neither doth this hinder, because some are regenerated and their sins pardoned; for men beget not children, as they are regenerate, but as they are men: even as a circumcised father begetteth an uncircumcised son: and as clean séed-Corne cometh up with straw and chaff, and other wreck: so men, though they have obtained grace, beget children which are borne and conceived in sin.  
Use 1. Hence we learn, that children are corrupt, not only by imitation, but also by nature: not as it was at first created, but as it is now corrupted: none partaking thereof (Christ only excepted) but being culpable, guilty, and corrupt thereby.  
Use 2. This also admonisheth parents, with all care to endeavour to bring up their children in the instruction and information of the Lord; that as they are Instruments of their generation, & also of their corruption and guiltiness, conceived by the same: so they become instruments, by their good Education and Discipline, of their regeneration by the Spirit of God. Surely these parents which beget and bring forth children, and care not to teach them the fear of God, and to instruct them in holiness, both by doctrine and example, bring forth Children (as much as in them lieth) fort the Devil, and not for God, etc.  
Q. Tell me more plainly, what is that corruption that you say is conveyed unto us from Adam?  
Ans. It is that which is called Original sin: which is the disorder of the whole man, and the guiltiness of Adam's transgression, 
Gen. 6.5. Rom. 7.18 Psal. 51.7. Rom. 8.7. 1. Cor. 2.14 jam. 1.14.15. Mat. 15.19  brought upon all mankind by the fall of Adam; whereby they want the righteousness which ought to be in them, and have that unrighteousness which ought not to be in them, which makes them inclinable to actual sin, being the fountain thereof.;  
Expl. This corruption of Nature is called Original sin, or of beginning; because it was from the beginning, as soon as ever the fall of Adam was: and also, because it is one of the first things which is with the child in the conception: And further, because it is the beginning of all actual sin. Generally and more largely taken, it signifies the sin of Adam, the guilt following, and the corruption: but more strictly, it is usually taken, only for the corruption of nature, which implieth the loss of the Image of God; and in the stead thereof, in the mind, blindness and vanity; in that will, stubbornness and rebellion; and in the affections, senses, and the whole body, grievous disorder, contrary to that that should be, and inclinable to all evil: Yea, we may not think, that the substance of body and soul, or any faculties, are impaired; but as in a poisoned Fountain, there is the water, and the running, only the wholesomeness is taken away: so only the soundness of these is lost, and in the room thereof, all unsoundness hath taken place. This corruption, which we thus speak of, hath truly the nature of sin, and maketh subject to the wrath of God, as is manifest in Infants, which die, though they have committed no actual transgression, 
Rom. 5.14  as Paul reasoneth. And this is further to be remembered, that it is not so derived unto us, that one hath one part of original sin, and another another part; but it is wholly in every one, and is the seed and Spawn of all sin, even of the Sin against the Holy Ghost.  
Use 1. Hence we see, that we are corrupt and guilty of Hell, even in our mother's womb: being conceived in sin: 
Psal. 51.5.  so that a child of a day old is not innocent, though we call them so, in regard of any actual rebellion in their own persons performed: for there is in them Sin, or concupiscence, in the first act, as they say, even as ravenousness in the Lions, or Wolves Whelp; which also afterwards will break out into the second act in time to come. Even as therefore, we kill an old Wolf, or Snake, for the hurt it hath done, or is ready now to do, and also all the young ones for the hurtful nature they have, which in time will show itself: So God may justly cast, even Infants, into Hell, for the corruption of their nature, and will, all such of them, which he hath not, by election of grace, ordained to eternal life.  
Use 2. Seeing there is in every one, an inclination, through corruption, unto all sin, even that unpardonable one: then, if thou have received grace and power to master thy corruptions, acknowledge him who hath discerned thee: and when thou seest a Drunkard, or any other sinner wallowing in his sin, praise God; for thou art of the same Mould and metal, and if thou dost not the like, it is not the goodness of thy nature; but the mercy of God, restraining, or sanctifying thy corrupt heart. Also, let it teach thee, not to despair of thy neighbour, or rashly to condemn him, that yet hath not obtained grace: For as thou being, by nature, in the same condemnation, hast obtained mercy: so what knowest thou, how God will deal with him? Rather pray for him, and endeavour to bring him to the partaking of that grace which thou hast received; which is indeed a property of true grace.  
Use 3. This also teacheth a singular point of Wisdom: namely, in the practice of repentance, to strike at the root, to crucify the flesh, and the affections, and to destroy the body of Sin: As Physicians, which in the curing of a disease, remove the cause: or as a man that would destroy Weeds, plucks them up Root and Rind; bend all thy force, study and sorrow in repentance first this way. For from whence are Drunkenness, Whoredom, Idolatry, Blasphemy, Lying? etc. even from this bitter root, this unclean fountain of Original sin. 
2. Reg. 2.21  As therefore Elisha healed the bitter Waters, by seasoning them at the Spring: So he that would have a sound and holy life, must labour to be sound within, and that his heart be truly seasoned with grace: else all is to no purpose. And here is the difference between Hypocrites, and such as are truly renewed: they cut off the branches, these the root: they reform the action, these the affection of sin. Therefore as Sara will have Ishmael put away, and the Bondwoman his mother also: so are we also, to put from us all evil actions, and to mortify even the affection of sinning, if we would sound repent.  
Q. You speak of Actual and Original sin: what is sin?  
Ans. Sin is the transgression of the Law. 
1. joh. 3.4   
Q. What is the Law you speak of?  
Ans. The Law which I mean, is the eternal Rule of Righteousness in God, manifested to man, first in the Creation, afterward repeated by the voice of God, and written in two Tables of stone by the finger of God, containing divine precepts what we should be, do, and leave undone, requiring perfect obedience under the hope of life, 
Esay 8.20. Exo. 20.1. etc. Psal. 19.11 & 119.105 Levi. 18.5 Deu. 27.27  and punishing the least disobedience with eternal death.  
Exp. The law is taken sundry ways in the Scripture, here we take it for the Moral law, contained in the ten Commandments: we call it an eternal Rule of righteousness in God: because it is a bright beam issuing from the Father of Lights, containing the sum of his will, concerning his worshiip, and the duty of man unto him, and to his neighbour. For Gods will is the rule of all righteousness; the Law the Copy of it: 
Math. 6.10 and 7.21.  therefore obedience of works, is called diverse times, doing of Gods will, in his word.  
This Law is an eternal rule, because it was always in God, and shall for ever continue, even unto all eternity, perfectly to be kept in heaven; and also to distinguish it from the Ceremonial and judicial Laws, which are abrogated. The Ceremonial in regard of Use and Observation; and the judicial, in regard of Obligation: So that, as we may, at no hand, bring into use the Levitical Ceremonies, so we are not bound to the same form of Laws Political, which were given to the Commonwealth of the jews. And yet the general equity of both remains; of the judicials, that sin is to be punished by the Magistrate: of the ceremonials, that God is to be worshipped in the comeliness himself hath commanded: besides the substance of these Ceremonies, which remains for ever, jesus Christ.  
This Law was at the first printed in Adam's heart; the knowledge and love thereof, being a part of the Image of God in him. A glimmering whereof God, in his singular wisdom, continued in the heart of man after the fall: namely, so much as might serve for the continuing of fellowship and society amongst men, 
Rom. 1.19.2.15.  and which might leave them without excuse. This remnant we usually call the Law of Nature, not that man's nature is the Author of it, but because it is imprinted in the same. Afterward the Lord repeated that Law on Mount Sinai, and writ it in two tables of stone, to convince the stony hearts of men.  
Quest. What are the words of this Law?  
Ans. The words of this Law are these; Then God spoke all these words, and said, I am the Lord thy God which brought thee, etc. as it followeth in Exodus chap. 20. from the beginning of the first verse to the end of the sixteenth.;  
Expli. These ten Laws, or Law Sentences, are the ground and rule of all righteousness, with the which whatsoever agreeth, is good. Whatsoever disagreeth, is evil: containing the general heads of all duties to God and man which can be required. Divided into two Tables, the first containing our duty to God, the sum where of is: Thou shalt love the Lord thy God with all thy heart, etc. The second, our duty to our neighbour, the sum whereof is, 
Matth. 22.37, 38, 39  Thou shalt love thy neighbour as thyself. Also it is divided into ten Precepts. The manner of giving this law was very solemn and terrible: 
Deut. 10.4. Exod. 19  worthy to be often read, and marked of all. For the meaning of these Commandments, these general Rules are to be observed: First, they are to be understood as the Prophets and Apostles have expounded and taught them. Secondly, In all affirmative Precepts the negative, and in all negative, the affirmative are to be understood. Thirdly, the manner of speech is to be observed, as first concerning persons, by, Thou shalt, and shalt not; is meant every one; none are exempted: Secondly, concerning things forbidden or commanded; under one particular named; all of that nature, and kind, with the signs, causes, and effects, are understood. Fourthly, the Law is spiritual, not only bridling the hands, but the heart and first motions thereof. Fiftly, No creature can fully see into the depth of the doctrine, and particulars contained in it. Sixtly, None can dispense against this Law, but God only, either in whole, or in part.  
Use 1. First, we are to praise God for giving the Law, without the which we could never attain to the knowledge of sin, and so of our wretchedness thereby; for by the Law comes the knowledge of sin. Of the which, 
Rom. 3.20.7.7.8.  so long as we are ignorant, we never seek for remedy by jesus Christ: even as that man never seeks the Physician, which knoweth not that he is sick: Many think aswell of themselves, as the Pharisee, till the Law come: and then they appear as black as hell. Therefore when the pride of thine heart discovereth itself, by any vain conceit of thy own worthiness: Look thyself in the true glass of the law, that thou mayst be humbled.  
Use 2. With all reverence hear, and with all care obey this Law: for if the gining of it were so terrible; how terrible shall the revenging of the transgressions thereof be; think you?  
Use 3. From the number of the Precepts, being ten, we may profitably remember, that as they are not many, but few; not confused, but orderly; and distinct; not long and tedious, but exceeding short: that we should in no wise be ignorant of them, the Lord having framed them so: that they may be carried in mind, as readily as the number of our fingers and toes.  
Use 4. In as much as the Lord forbiddeth all transgressions, under the names of the greatest sins of that kind, as all oppression under the name of Murder: all deceit under the name of Theft; etc. We are carefully to avoid all, even the least sins, even sinful thoughts: for (whatsoever we think) no sin is little, but in the account of God; even unjust anger is murder. Extenuate not therefore, nor minse thy sins, saying; Oh this is a trifle. I would no body did do worse. I hope I am neither whore nor thief, etc. for all unchaste and wanton looks, speeches, etc. is whoredom, all covetousness, deceit, and gripping in bargaining, etc. is theft in the sight of God: But rather be humbled for them by true repentance, that they may be forgiven. For the least evil thought shall damn a man, without Christ, according to the tenor of this law; 
Gal. 3.10.  Cursed is every one that continueth not in all things written in the Law to do them.  
Quest. But is not this Moral Law abrogated by Christ?  
Ans. Not, as it is a rule of our life, for so it is eternal, not to be abolished either here, or in the life to come; 
Math. 5.17 18.  but in regard of the appurtenances of it: as the threatenings, and Curse, 
Rom. 6.15. and 7.6. Galat. 3.13 and 4.5.  and the severe exaction of obedience in our persons, unto justification, it is abolished to the children of God.  
Explic. There are three voices of the law: The first is, Thou shalt do this, and avoid that: This is never to be at an end: but the law this way, as it is a doctrine commanding good, and forbidding evil, shall by us be most perfectly fulfilled in heaven, where we shall most perfectly love God and our neighbour, which is the whole law: and Saint Paul saith, 
1. Cor. 13.8.  That love never is to be abolished. The 2d voice of the lawis, if thou dost this in thine own person, thou shalt live. The third: If thou dost it not, or dost the contrary, thou art accursed: Now the Moral law is abrogated, and the mouth thereof stopped to the children of God in these two last respects: The Gospel teaching life and salvation by another, which is Christ; who also hath for us, and in our stead, borne the curse of the law: but of the ungodly the law still exacteth their personal obedience, and thundereth out the plagues and judgements of God against them for the want thereof.  
Use 1. Christ hath purchased thee liberty, but not of the flesh; that thou shouldest live as thou list, without a law: but only from the necessity of justification by the law: and from the curse thereof. But to the obedience thou art bound to do thy utmost endeavour, more than before, even for the Redemption sake, which thou hast obtained, etc.  
Use 2. Hereby also we perceive that Redemption from the Law is a benefit not to be valued by Gold: We fear sathan, and sin, as we have great cause: But, neither sathan without sin, nor sin without the Law, can any way harm us, for the sting of death is sin, 
1. Cor. 15.55.  and the strength of sin is the Law. Whether the Law require perfect obedience in our own persons, or threaten damnation for the least disobedience; the voice of it is more unpleasant, than the croaking of the Frogs and Toads in Egypt: more terrible than the noise of thunder, yea then the roaring of the devils: For even the justest men (how much more the wicked and profane) even the justest men, I say, are guilty of many sins, and if there be no means to quiet the Law, they must needs be subject to the terrors of an accusing Conscience in this life (which are the very flashings of hell-fire, alas! who can bear them) and be everlastingly damned in the world to come. And beside, in as much as the Law requireth perfect obedience, of parts and degrees even to a hairs breadth: What peace can the best man or woman in the world have in any thing they do? for they must needs meet with the curse, even in their best actions: in as much as the best are imperfect, and that which is imperfect is cursed by the Law. No marvel then that the Papists, and our Ignorants so do upon the Law, seeking to be justified thereby: Surely, if there were no other way to justification, but by the Law, we should all be damned: but there is another way, which is the obedience of I ESUS CHRIST apprehended by faith, etc.  
Use 3. If thou comfortably seekest the benefit of Redemption from the Law in thy conscience, labour to preserve it, by Faith, Obedience, Repentance, Prayer, and other holy exercises, and carefully beware of all sin, lest thou come within the dint of the Law: for sin subjects us unto it: as therefore the  child dreads the fire; and even the Bird that hath been once shaken in the Net, is not easily taken again; so if thou be'st free, keep thyself so: Sin bringeth into bondage. As therefore we read how the Romans. in detestation of the name of proud Tarquin, who tyrannised over them, banished a good Citizen, only because he had that name; even so, if thou truly knowest what a precious thing thy Redemption is, it will make thee hate the very mention (much more the practice) of sin, which frustrateth the same, etc.  
Quest. What is then the use of the Law?  
Ans. The use of the Law is threefold: First, to restrain corruption from breaking forth into external transgression: 
Gal. 3.19. Rom. 7.7.8.9.10.11. Ezech. 20.19. Psal. 19 & 119.  Secondly, to discover, make worse, and condemn sin: Thirdly, to instruct us, in the true worship of God, and to rule our lives.  
Expl. If a man know not the use of that which he possesseth, or have a jewel, and know not what it is good for, it is unprofitable to him. So, the Law is good to him which knoweth how to use it: 
1. Tim. 1.8  And a man may so use it, that it may be most hurtful unto him: as namely, if he seek justification by it, which is only by faith in Christ: It may not be used as a healing Plaster, for it hath no such nature; but as a Corrosive, that the dead flesh of our proud hearts being eaten out by the sharpness of the Law; we may be fit to be healed by the Blood of Christ.  
First therefore the Law serves, by the threats of it, to restrain us from sin, and to keep and contain us in obedience: and this is the use which the pharisees and Hypocrites, make only of it: being indeed proper to the unregenerate, and therefore also dealing with the believers, so far as they are unregenerate: For otherwise, as they are spiritual, they are a Law to themselves, and the Law not put for them: they doing of themselves, by the gift of Sanctification, willingly, that which the Law enjoins under the penalty of the curse; and would also do it, though the Law threatened not: Even as a mother loves her child of her olune accord, though the Law also require the same.  
Secondly, it serves to discover sin, and to provoke it, and to damn it: The first and last of these three, being natural to the Law, the second the effect of the law, not of itself, but through our corrupt nature, which takes occasion by the Law, which is good, and forbids evil, to be the worse: Now in these respects the Law is said to work anger, 
Rom. 4.15. 1. Cor. 3.7.  and to be the ministry of death.  
Thirdly, the Law serves for a doctrine, to instruct us; not what to do to be justified; but to show us wherein stands our duty to God and man, and what to do to show ourselves thankful for our justification by jesus Christ.  
Use 1. Here we may take knowledge of the vileness of our Nature; which is the worse for that, for which it should be the better, turning that into death which was ordained for life: For even as a corrupt stomach, turns good meat into the nature of the disease; so till grace come by Christ, we are the worse for the Law, longing after that which is forbidden. Even as there was but one Tree forbidden, and that must Eve have or none: So is it with us, our corruption judging stolen waters sweeter than those of our Fountain. For as a River, when the course of it is stopped, it riseth and swells against the impediment: So doth our vile nature against the Law, being so much the more evil, by how much the more the Law commands us to be good. This should serve exceedingly to humble us, and to seek for the renovation of the Spirit, that we may love the Law and obey it: For here is the weakness of the Law, it shows that which is good, but gives no power to do it: But the Gospel (teaching us better than the Law) learns us over the same lesson again, and gives power also to do the same.  
Use 2. Here also we see how necessary the Preaching of the Law is to prepare men for Christ; though it have no skill or power to apply him: Even as the Needle is necessary, to make a way for the thread whereby the rent is sown up; though it be the third that fastheth the piece together, not the Needle, and without the Needle the third cannot do it: Even so it is the Gospel which blesseth the Conscience with Peace; but first the Law must make way for the same. For even as the Land is not fit to receive the Seed, till it be torn up with the Plough: So neither are we fit to receive Grace unto Life, till we, being humbled by the Law, be made to see what need we have of a Redeemer. Of this use of the Law we have example in David. 
2. Sam. 12.1.15. Act. 2.37.  Examine then how thou camest by the persuasion thou hast of grace by Christ, if thou wert never under the hammer of the law, and bruised by it, thou art not healed by Christ: but if thou camest by thy comfort this way, after an unfeigned humiliation by the law, and now thou endevourest, and hast respect to all the commandments thereof, than thou mayest have assurance of the goodness of thy estate, otherwise thou mayest justly doubt of it.  
Q. Can you perfectly keep the law?  
Ans. I confess that no man living is able to perform that perfect obedience which the law requireth. 
james 3.2. Psa. 143.2.   
Expl. Adam in his innocency was able to have performed perfect obedience to the law, both in regard of perfection of parts, and also of degrees; which in the state of corruption is impossible, even to the regenerate, in their own persons, in this life, though in the life to come, they shall most perfectly fulfil the same in their own persons, when the Image of CHRIST shall perfectly be renewed in them.  
Now if any should say, that it is unmeet to think, that God should punish for the breach of that law which is impossible to be kept: It is answered, that the law was possible to man, as God made him; though it be unpossible, as man made himself. As justly then, as a man may require his debt of him, who through his own unthriftiness, hath made himself unable to pay it: Even so may God most justly require that of us, unto the which he did enable us, though we wanton have disenabled ourselves. Wherefore, if at any time we read, that the Saints are said to be perfect, and to keep the law: it is not to be understood of perfection, or obedience legally taken, according to the strict rigour of the law; but Euangellically, or according to the mitigation of the Gospel: which is, first, when the party obeying is in Christ; in whom all our imperfections are expiated, and our spiritual sacrifices accepted. 
1. Pet. 2.5.  Secondly, when the heart is upright, and sincerely affected to all the Commandments of God. Thirdly, in comparison of others: as Noah, a perfect and just man: not simply, but in his generation: as judah calls Thamar more righteous, though sinful enough. Fourthly, when we aim at perfection, the Lord in mercy accounting us, not as we are, according to the strict rule of his justice, but as we would be through the work of his Spirit in our hearts.  
If any shall object, that the works of the Saints are the works of the Spirit; therefore perfect: It is safely answered, that if they were the works of the Spirit alone, it were true: but they are so the works of the Spirit, that they are our works also, and savour of our corruption: as pure water is soiled by passing through a filthy channel; and good Wine (as it were) tainted by the fustinesse of the Cask: And further, our actions are to be reputed such, as are the next natural beginnings in us from whence they proceed: which are an understanding, but in part enlightened; and will, and affections, but in part sanctified by the Spirit.  
Use 1. Trust not in thine own works: for though they may be in some respect good, yet in other respect they have evil mingled withal: so that thou hast much cause, or more, when thou hast done thy best, to ask pardon for that is wanting, then to boast of that thou hast performed, etc.  
Use 2. Persuade thy heart to endeavour to please him with thy best service, who so graciously is content through Christ, to accept of thy weak obedience, etc.  
Q. None then can keep the law: what do they deserve which break it?  
Ans. They which in the least manner break that holy Law, deserve the wrath and curse of God: 
Deu. 27.26 Gal. 3.10. Rom. 2.9. & 6.23.  that is, all plagues, and judgements of body and soul, in this world, and in the world to come.  
Use 1. If one sin deserve Hell, then what hast thou just cause to fear, who art guilty of innumerable sins? How shalt thou escape under many sins, when the least sin is so heavy and heinous, that it cannot be pardoned without the heart blood of jesus Christ? etc.  
Use 2. Hate sin, which bringeth with it the curse, yea all curses: and if thy vile nature taketh pleasure in any sin, lay the momentany pleasure thereof with the eternal pain that followeth it, and consider wisely: Is sin sweet? But Death and the Curse are bitter. Covetousness, Usury, Uncleanness, Drunkenness, Revenge, may please the flesh; but knowest thou not, that they will be bitter in the end? Wilt thou rather separate thyself forever from God, and be accursed, then leave thy sins, and walk in the commandments of God? Who can dwell with continual burnings, and endure that fire? etc.  
Q. We are all sinners, and deserve the curse, what means is there to be freed from it?  
Ans. Whosoever are justified in the sight of God, by the obedience of Christ, 
Rom. 5.1.2.3.4.5. Rom. 8.1. Gal. 3.13.  through Faith, are sure to escape the curse of the Law.  
Q. What is justification in the sight of God?  
Ans. justification is the sentence of God; whereby, as a judge, for the righteousness of another, that is of Christ, he freely forgiveth the sins of the believing sinner, 
Rom. 3.21.22.23.24.25.26.  and imputeth the righteousness of Christ unto him, for his own glory, and the sinners eternal salvation.  
Expl. For the understanding of this wonderful point, it must be very well observed, that justification, or to justify, signifies not to make Just, by expelling the evil quality in us, and infusing that which is good: but always in this matter it is taken judicially, being a term, or word taken from the bench of the judge, and signifies by way of sentence, to pronounce a person arraigned, to be clear, quit and guiltless, as appears: He that justifies the wicked, 
Pro. 17.15.  and condemneth the just: both these are an abomination to the Lord. Here, by the opposition of justifying and Condemning, 
Psal. 14 3.2 Rom. 8.33 etc.  it is manifest, that justification is judicially taken: for it is no abomination to make an evil man good: so also is the word taken.  
For the understanding then of the answers to the two last questions, conceive thus. Thou hast broken the Law, and art a grievous sinner; Thou must answer it before the judgement seat of God, the sentence of the Law is: Thou must be damned for thy sins: Thy Conscience asks how thou shalt escape? The answer is: There is no way, unless the judges favour may be obtained to justify thee, that is, to absolve thee by his sentence. Which judge (who is God, from whose sentence there is no appeal) if he shall justify thee, that is, pronounce thee to be guiltless and Just, and so acquit thee, than thy Conscience hath Peace.  
Use 1: Diligently study this point, which is the chief Tower (as it were) of Christian Religion, against all Gentilism, and Superstitions: Which if it be not rightly understood, it is not possible to preserve the purity of doctrine in other points: Yea, some Papists have confessed (and it is most true) that this doctrine, 
Pighius.  razeth the very foundation of all Popery: their Idolatrous Sacrifice of the Mass, their groundless Purgatory, their superstitious praying to Saints, and for the dead, etc. Being no more able to stand before this doctrine, sincerely taught & understood, than the Dagon of the Philistines was able to stand before the holy Ark of Israel. This is the sum of the Bible, the ground of our peace and assurance. It were therefore a very gross thing, that any Christians of the years of discretion, should be ignorant hereof.  
Use 2. It is the greatest and hardest matter in the world, for a sinner to be justified in the sight of God. Many think it to be a slight and easy thing: and therefore they neither fear him, nor seriously seek forgiveness. But consider thou, that thou must be arraigned, and tried, before the judgement seat of that God, who is a consuming fire: in whose sight the Heavens are unclean, who will not favour iniquity, who cannot be deluded, or deceived; who cannot retract, and reverse the sentence of condemnation manifest in the law, without satisfaction: for the law accusing showeth that sentence already written with the finger of God: & thy conscience confesseth all: Consider this, and then tell me what it is to be justified: How shalt thou escape? Even David, a man beloved of God, and after his own heart, when he considereth this, crieth out, Enter not into judgement with thy servant, O Lord, for in thy fight shall no flesh be justified. And again, If thou shalt mark iniquities, who shall stand? namely, in judgement. What then canst thou say, why thou shouldst not be damnned? What shall thy conscience plead? Guilty thou art, and God must deal justly. To whom wilt thou go? We will go even to jesus Christ, our Lamb, slain from the beginning of the world: jehovah our righteousness, our surety, who hath perfectly fulfilled the Law for us, and fully paid, and patiently suffered all things which can be exacted of us, or were to be suffered by us. Whose righteousness is ours (if we believe) even as effectually, as if it had been done in our own persons: and for this only is a sinner justified, that is pronounced to be just before God, This if thou know it, happy art thou if thou feel it, etc.  
Quest. You said that we are justified by the righteousness of another; How can that be? Can I live by another man's Soul? or be learned by the learning that is in an other?  
Ans. I verily believe, that the righteousness, for the which I am justified in the sight of God, is not in me, 
jere. 23.6. 1. Cor. 1.30 2. Cor. 5.21 Phil. 3.9.  but in jesus Christ my Redeemer and Surety.  
Explic. Those things, though they seem hard, yet are easy enough to him which is willing to learn and believe the Scriptures, and doth not desire to make his faith subject to his reason. We must then know that Christ is our Surety: 
Hebr. 7. 2●  and look; as the debtor is discharged by the payment performed by the Surety, and such payment made, is imputed to the Debtor, and reckoned as if he had paid it himself: So God in sentence giving, imputeth unto us that which our Surety hath done or suffered for us, and (whatsoever we are in ourselves) respecteth us as if it had been done by us, and so dischargeth us.  
If any shall object, and say; How can I be righteous by another's Righteousness? Suppose Christ's? Why may I not as well be said to live by the human Soul of Christ, as to be justified by his Righteousness. The answer is ready: That those two things are not like, as they are supposed to be: Because the human Soul of Christ was not given him, or appointed to this end to enliue, and inform my body: but the Righteousness of Christ was appointed by God to this end, that I thereby should be accounted righteous before him: For the quality, property, or nature of any thing, whereby it is apt and fit unto this, or unto that, is from, and depends upon the appointment of God, the GOD of Nature: the affection of the Creature, whereby it naturally produceth any effect, being the effect or creation of God: So that if you ask, Why doth the Sun shine: the Fire burn? etc. I answer; Because GOD hath appointed them so to do: which appointment of his is their very nature: As than it is natural for the Sun to shine, and the fire to burn, and that I should be warmed by the heat, which is in the fire, because God hath so appointed: So also it is as natural an effect, for the righteousness of Christ to justify believers, Because God hath appointed it to that end and purpose. For it falls not out at adventure, that Christ's Righteousness should be ours; but God in his Eternal Counsel, appointed Christ to be our Surety, and for his righteousness sake, to accept of us, as if we had been perfectly righteous in ourselves: 
Rom. 3.25 26.  Therefore we may be bold to trust to this, in as much as the Scriptures teach, that Christ was appointed, and his righteousness given to believers to this very end; that in, and by it, their sins might be forgiven, and they pronounced righteous in him. 
1. Cor. 1.30   
Moreover, we believe that Christ died: What was that which made him according to the counsel of his Father subject to death? Even our sins, which were imputed to him. If therefore we believe that the sins which were in us, and not subiectively in him, did make him die: why should we doubt, but that the righteousness which is in him, and not subiectively in us, should justify us before GOD, 
2. Cor. 5.21  as is plain. He a sinner by the imputation of our sins, we righteous by the imputation of his righteousness.  
Further, consider this: The first Adam was the root, and in the stead of all mankind, all of us partaking of his flesh and blood by natural generation. The second Adam (which is Christ) is the root, the head, and instead of all the Elect, who are made bone of his bone, and flesh of his flesh, by a supernatural grace through faith. 
Ephe. 5.30  If then by the first Adam's sin, we be all sinful and guilty, why should not believers, by the second Adam's righteousness be righteous, and acquitted? it being no less the appointment of God (as hath been said) that Christ our head should supernaturally convey his righteousness to believers, than it was his appointment, that Adam naturally should convey his sin and corruption unto us by generation. 
Rom. 5.12.  This is plain.  
Understand then in a word. The guilty sinner is arraigned before God's judgement seat: Christ his Advocate, in the behalf of the sinner, pleads his own (not the sinners) righteousness both active and passive, by the covenant, agreement, and consent of the judge: Then the judge (according to his own appointment and covenant made) for giveth the sinner believing, and imputeth the righteousness of Christ his Surety unto him: And this is the justification of a sinner, which is the forgiveness of sins, and the imputation of the righteousness of Christ, as further appeareth, Psal. 32.1, 2. compared with Rom. 4.6▪ 7, 8. If any shall say; How are we justified freely, when so precious a thing as the righteousness of Christ is paid for it: It is to be answered that whatsoever it cost Christ (as it cost him full dear) yet to us justification is free.  
Use Build, and 'stablish thy Conscience on this Doctrine, in as much as it showeth such a way of justifying sinners, wherein the exalt justice and bottomless mercy of God met together, and are declared. God must be just; therefore our sins must be punished: and he must be merciful, or else we cannot be saved. If ourselves in ourselves suffer for our sins, where is his mercy? if he forgive us without Satisfaction; where is his justice? Here is then that mystery, which Reason cannot conceive; the wisdom of man could never find out; into the which the very Angels desire to look: God's justice to the uttermost farthing satisfied in Christ: His mercy unspeakably declared to us for his sake. Thus the beginning and end of our salvation is in God: who found out alone, this way so admirable: and who effectually applieth it to us by the Eternal Spirit; to whom be praise for ever, Amen.  
Quest. It may be conceived, that there may be such a Righteousnsse, whereby the Person that worketh it may be justified, but is it possible, that the Righteousness of one, should suffice for the justification of thousands, even all that shall be saved?  
Ans. Yes, it is very possible, if we consider the worthiness of the Person which wrought it, which is jesus Christ.  
Quest. What manner rf Person then is jesus Christ? describe this plainly unto me.  
Ans. I believe that jesus Christ, 
john 1.14. Hebr. 1.3. john 1.1. Rom. 9.5. 1. joh. 5.20 Gene. 3.15 1. Tim. 2.5 Gen. 3.15. john 1.14. Hebr. 1.9. Deu. 18.15 Mat. 13.57 Hebr. 5.5, john 18.36 Matt. 21.5. Luke 1.32. Reu. 17.14. Philip. 2.8, 6.  is the natural and only begotten Son of God. the second Person in the holy Trinity, very God, and very Man, and that in one person; anointed, to be our Prophet, Priest, and King. Who was humbled for us to the death of the Cross, and was exalted for us to the right hand of his Father.  
Expli. The true knowledge of Christ consisteth in the knowledge of these two points: Of his Person, and of his Office. Of his Person these three things, must necessarily be believed according to the Scriptures. First, that he is that only true God.  
Secondly, that he is very man, partaking of our flesh and blood, with all general (not personal) infirmities of our Nature, being in all things like unto us, yet without sin: 
Heb 2.14. and 4.15. 1. Pet. 1.19 and 2.22.  And therefore we read that he was hungry, thirsty, weary, etc. And if you ask how he could partake of our nature, and yet have no sin? you must remember, that he was conceived by the holy-ghost, and borne of the virgin Mary. The holy-ghost sanctifying a part of the substance of the Virgin's 
Luk. 1. & 2  Body, to be the Body of Christ; so that we believe he was not begotten by man, by whom corruption and sin is propagated and derived unto us.  
Thirdly, that he is God and Man in one Person; figured by the Ark, which was of Gold and precious Wood that would not rot; noting by the Gold the Deity of Christ, and by the precious Wood, his Humanity without sin: This Personal union of these two Natures in Christ, was thus. The Son of God, being from everlasting a Person, subsisting in the Holy and undivided Trinity, did assume, or take, into the Untie of his Person, a human Nature, consisting of Body and Soul, so soon as ever it began to be, having no Subsistence out of his Person, but being destitute of all Personality in itself, so that it becomes the very Body and Soul of the Son of God; and whatsoever is proper to either Nature (which are not by this means, either in Essence, or Operations, confounded) is indifferently and truly spoken of the Person: As to make it plain to the simple.  
In ourselves, understanding and knowledge, are effects, and works of the Soul: eating, sleeping, etc. are works proper to the Body: Neither doth the Soul eat, or sleep, or the Body understand or know: Yet we say well and truly, that Peter or Paul, consisting of this body and soul, understand, know, eat, steep, etc. because these two Natures, the body and soul are united in their person: And for this cause, look what is well, or ill done, by the body, or any part of it; or by the soul, or any part of it, is accounted to the whole Person, making the Person guilty or not guilty, good or bad: As if the Tongue blasphemeth, it is said the Person blasphemeth: or if there be evil motions in the mind, yet the whole Person is guilty. So (in some sort) is it in this Personal Union of these two Natures of Christ. As: To know all things, to be present every where, are Proprieties of his Divine Nature: To keep the Law, to die, and to bleed, are Proprieties of the human Nature of Christ. Now we may not say that the human Nature of Christ knoweth all things, is omnipotent, etc. Nor that the Divine Nature is obedient, bleedeth, dieth, etc. And yet in regard of the Personal Union of these two Natures in Christ: we say that the Person which hath these two Natures (which is Christ the Son of God) knoweth all things, is present every where, bleedeth, dieth, etc. and look what is done, or suffered, by either of the Natures, is truly done (and so accomited) by the whole Person: So that if you 〈◊〉 who fulfilled the Law, who died for us? we may say, the second Person in the Trinity, even God; though not according to his Divine, but human Nature, as speaketh the Holy Ghost notably. 
Act. 20.28.  God by his Own Blood, purchased the Flock of his Elect. Whereby I believe, and that most infallibly and truly, that whatsoever Christ did for my salvation, is Gods own deed, even the immediate work of the second Person in the Trinity.  
Yet here one thing must be remembered; that though the body and soul of Peter, make the person of Peter, yet the human and Divine Nature of Christ make not his Person: for he was a Person from everlasting, and cannot be a human Person, but is still a Divine Person; though he could not be a Mediator, or execute that Office without the human Nature so assumed. This is that wonderful Mystery of our Saviour JESUS CHRIST'S Incarnation: Wherein concurred (propounded to our Faith, not to our Reason) three the greatest Miracles that ever were. First, that a Virgin conceived and brought forth a Child, remainings Virgin. Secondly, that Adam's flesh, and Adam's sin were parted. Thirdly, and principally, this unsearchable Mystery of the Personal Union of the Godhead and Manhood of Christ.  
Quest. But was it necessary, that our Mediator should be God and Man: and that in one Person, as you have declared?  
Ans. Yes verily, for by this means, he could die for us, and overcome death, and deserve for us by his obedience, the pardon of our sins, and eternal life.  
Expli. Two things necessarily required that our Mediator should be God: First, the greatness of the evil, to the which we were subject: Secondly, the greatness of the good that we stood in need of. Our evil was fourfold. First, the heinousness of sin. Secondly, the anger of God. Thirdly, the power of death. Fourthly, the tyranny of the Devil. Our good which we wanted Four fold also. First, the restoring of the Image of God. Secondly, the pardon of sin. Thirdly, deliverance from Death and Satan. Fourthly, eternal life. But to take away the Evil, 
Mark 2.7 Hos. 13.14. Revel. 1.18 Zach 3.2. Ro. 16.20 Psal. 51.10 Rom. 6.23. etc. Ro. 5.17, 18 Hebr. 2.14  and bestow the Good, none is able to do but God. Therefore it was necessary that our Mediator should be God. Two Reasons also there are why he must necessarily be man; first, the justice of God required, that in that nature which offended, satisfaction should be made: secondly, that he might have something to offer, which could not be his Godhead: therefore he must be Man: Every high Priest must offer somewhat: therefore a Body was ordained him: 
Hebr. 8.3. Heb. 10.5. Hebr. 9.26  that he might offer himself.  
Two reasons also may be alleged why he must be God and Man in one person: First, that he might be a fit Mediator between God and Man; as it were, indifferent, and equally affected to either side: for an Vmpiere, or Wards-man may not be partial. If he had been only God, we might have thought, that he would not enough have respected our misery: If he had been only Man, not enough the justice of God. Therefore he is to be God and Man: dear unto both, and accounting both dear unto him: careful that God's justice be not impeached, and that our misery be relieved. Secondly, that the works performed in the flesh of the Son of God, might be of an infinite price to satisfy for our sins, by which an infinite Majesty was offended: which could not be, if the Person undertaking our Redemption, had not been God and Man in one Person. He was Man, that he might have somewhat to offer: God in the same person, that such offering might be sufficient. For the work of our Redemption was performed by the Manhood, but the virtue and merit was from the Godhead.  
And here we have found out the Reason why the Righteousness of Christ should be of merit sufficient, and effectual for thousand thousands, even all the Elect; because it is the righteousness, and obedience, not of a mere Man, but of God and Man in one person: even of God himself, whose goodness and righteousness must needs be as himself, of infinite merit, forre and virtue. The righteousness then of Christ, hath this aptitude, or nature, to make all believing sinners righteous; because it was so appointed of God. It hath power and sufficienty is to do, because it is the righteousness of God.  
Use 1. To give thanks unto God for the Incarnation of our Lord jesus Christ, and our redemption by him: and to take delight to grow in the knowledge of it, according to the Scriptures: For indeed, how can he be a Christian, or Godly, who knoweth not his Saviour, nor the great mystery of Godliness concerning him, 
1. Tim. 3.16. joh. 8.24. 1. joh. 5.10 Ibid. 11.12  as it is called. Nay, wholly to be ignorant thereof, or to deny it, is to deny our sins, make God a liar, and to lose eternal life.  
Use 2. Is Christ God? Then tremble all ye profane wretches, which despise his Word and Sacraments: yea, let all such tremble, who tear his Body, Blood and Passion by their blasphemous oaths: for he is God; yea, a jealous and revenging God: yea, a consuming fire. But let all such as fear him, and trust in him, be comforted; yea, let them be merry, and joyful: for he is God, most true, and able to perform all his precious promises of salvation: And though shame, disgrace, rebukes of men, and cruel persecutions follow the profession of his Name, & Gospel, shrink not, neither be ashamed: he is able, and will both bear thee out, assist thee, and reward thee in his Kingdom. Remember Paul; 
2. Tim. 1.12  For the Gospel (saith he) I suffer, but I am not ashamed: for I know in whom I have believed; and I am persuaded, that he is able to keep that which I have committed unto him unto that day. Is Christ man? Then be comforted thou which art afflicted in body, or mind, which believest: For we have a high Priest, which is touched with our infirmities, 
Heb. 2.17.18. & 4.15.16.  and is full of compassion, who was afflicted, who suffered, and was tempted, that he might be able to secure them which are tempted. Is Christ God and Man in one Person? Then let thy soul by Faith rest on his obedience, as sufficient; yea, of infinite price for thy Redemption, etc.  
Qu. I conceive in some measure (I thank God) the exceeding worthiness of the person of Christ, and that his righteousness is of a sufficient merit for all the Elect: yea, (if it had so pleased God) for a thousand worlds, but what is this Righteousness of Christ for the which we are justified?  
Ans. It is (to speak properly) his actual obedience, whereby he fulfilled the will of his Father, both in perfect keeping of the Law, and in voluntary suffering the punishment due to our fins. 
Rom. 5.19 Phil. 2.8.   
Explic. The Righteousness of Christ is two fold, uncreated, essential to the Godhead, which is incommunicable and cannot be imputed: and created, being either the holiness of his nature (which improperly I would not deny to be imputed) or, 
Hebr. 7.26  of his actions, which is the actual obedience spoken of in the Answer; which properly is imputed; and comprehendeth his holy life and whole humiliation, under divers heads delivered in the creed. Of the which I will not in particular inquire, because there are diverse Expositions of these things in every man's hand, so plentiful and excellent, that the Authors seem to have left nothing further to be spoken therein.  
Use. It is the righteousness of Christ, for the which only we are justified in the sight of God: not for our own inherent righteousness, either in whole, or in part; because it is unperfect, and will not endure the rigour of the Law, nor is proportionable to the justice of God, which is to be satisfied: yea, the maintaining of justification by works, overturneth the foundation of Religion, which whosoever obstinately and finally holdeth, cannot possibly be saved.  
Q. How shall I be made partaker of this righteousness of Christ?  
Ans. We are made partakers of the righteousness of Christ by faith only. 
joh. 1.12. joh. 20.28. Act. 26.18. Rom. 3.22 28. and 4.6. Gal. 2.16. etc.   
Expl. As the righteousness of our own works is not that for the which we are justified: so neither is it, or the sacrifice of the Mass, the Instrument of applying the obedience of Christ unto us, but only Faith: And faith is that instrument, not for any inward dignity or merit of it, neither as it is a quality, or good work; nor because it hath Charity joined with it, but because it receiveth and embraceth Christ. 
joh. 1.12. Rom. 1.17  And therefore we are justified by Faith, or through Faith, but not for Faith. When therefore we say, Faith justifieth, it is meant Correlatively, or in regard of the object which it apprehends; the Righteousness of Christ being hence called, the Righteousness of Faith. Even as it is the Treasure which maketh rich, the hand only receives it: even so our Faith receiveth the Treasure of the Righteousness of Christ, whereby we are justified, and enriched to eternal life. And because Faith only hath this property, and power, to receive the righteousness of Christ, therefore we say, that we are justified by Faith only: not so to be understood, as that we exclude Love, and good Works from Faith, but from the act of justifying and receiving the promise: for though Faith and good Works agree together in the conversion, and renovation, and obedience of a Christian, as the life, and the actions of life, the Tree and the Fruit, the Cause and the Effect: Yet in the particular of justification, they are as contrary as fire and water, 
Rom. 10.3 and 11.6.  and destroy one another.  
The manner of our justification by Faith, is thus: God in the promise of the Gospel, offereth the Righteousness of Christ, and withal in the hearts of his children by his Spirit, worketh a power whereby they receive it, which is Faith, not only believing the truth of the promise in general, but in particular, applying to themselves; which Faith, by the sentence of God is then imputed to us for Righteousness to justification.  
Use. We are here admonished specially to labour for this same Faith; without which, Christ died indeed, and was righteous, but not for us. The excellency of Faith cannot sufficiently be expressed: By this the Word and Sacraments are profitable unto us, our Prayers available by this: By this our obedience is acceptable, we please God, we stand, we overcome the world, resist the Devil; and through this we are made partakers of the righteousness of Christ, and are kept to the salvation promised. No marvel then, if it be called, 
1 Pet. 1.7.  More precious than gold: For the unvaluable righteousness of jesus Christ, which is not attained by silver and gold, or precious pearls, is made ours by faith: How therefore should we prise it when we have it? When we want it, how should we seek it? It is wrought by hearing the word, confirmed by prayer, the use of the Sacraments, and true obedience.  
Q. Tell me then what is Faith?  
Ans. Faith is the gift of God, wrought by his Holy Spirit in the hearts of the elect, by the Ministry of the Word ordinarily, whereby they take knowledge of the doctrine of salvation, 
joh. 3.8. Ephes. 2.8. Tit. 1.1. Rom. 10.9  are persuaded it is true, and that it belongeth to them in particular, and wholly rely thereon:  
Expli. As all other good gifts, so Faith is of God: 
jam. 1.17.  In which we are to consider three things: First, Knowledge: Secondly, Consent. Thirdly, Confidence: Which three are requisite to this justifying Faith. The first may be without the second: the first and second without the third: but the third cannot be without the first and second. A man may know that which he believes not to be true: and a man may believe a thing to be true, which yet he may be persuaded belongs not to himself, and therefore relies not upon it. divers wicked men know many things in the Scriptures, which they (like wretches) believe not to be true: and many believe that to be true, which they make not their own by application; even as many Hypocrites, & the Devils themselves, for they go thus far; but God's children go further: they know the promise, believe it to be true, and upon good grounds are persuaded it belongs to themselves: from whence comes confidence. If the Devil could do this: or if judas could have done this, they might be saved.  
There are then to be observed, three kinds of Faith: First, Historical: to know and acknowledge the truth of the Bible: Secondly, Temporary: when there is also a persuasion (but not grounded) that the promise belongs to us. The third, True justifying Faith: when unto our knowledge is joined acknowledgement, and to this good and warrantable persuasion, from whence comes confidence.  
And this last kind of faith hath three properties: First, it is certain: 
Eph. 3.12. Heb. 11.1. 1. joh. 3.2.  yet there may be, and are doubts: as the man in the Gospel, Lord I believe, help my unbelief: but doubt cometh from the flesh: certainty from faith, which in the end over-cometh. Secondly, 
Luk. 22.32 Rom. 11.29. Eph. 1.13.14.  it continueth; yet it may be eclipsed, as it were, raked up in the ashes, and wonderfully shaken, but not totally and finally extinguished and lost. 
Rom. 5.1.2.3. 1. Pet. 1.8. Gal. 5.6. jam. 2.17. 1. Tim. 1.6  Thirdly, it is lively and working: inwardly and out wardly.  
Use 1. Deceive not thyself thou mayest be learned in the History of the Bible, in the grounds of Religion, in Controversies, and yet thou may foward true Faith: for so far do the Devils go, which are irrecoverably dammed: The Devils believe and tremble. 
jam. 2.19.  And therefore, whatsoever Papists, or 〈◊〉 object, hold thou it to be no presumption to go beyond the Devil and Reprobates in believing, if thou wouldst be saved.  
Use 2. Here is comfort to those of poor estate, if they believe. justification is by Faith only; and Faith is the gift of God, on the which the poorest is as 〈◊〉 as the richest: yea, and in the bestowing of it, there is no respect of persons with God: The spirit bloweth wherein 〈◊〉 And many times the Lord passeth by Rich, Noble and Mighty, and honoureth the poor and despised. In the things of this world, he that is rich, hath all, (she poor hath the least, or no part: but it is Faith that obtaineth favour with God. A King not prefected to have part in the righteousness of Christ, because a King, if he want faith; nor a Beggar rejected because a Beggar, if he have faith, etc.  
Use 3. True faith justifies thee before God by the righteousness of Christ: see that thou justify thy Faith to be true, by the works of righteousness and true obedience before men, and to thy own conscience, etc.  
Quest. You said that Christ was anointed to be our Prophet, Priest, and King: What meant you by it?  
Ans. I meant the three Offices of Christ: First, the Office of his Prophetship, whereby he hath plainly opened to us the counsel of his Father, 
Deu. 18.18 Esa. 61.1. Mat. 17.5.  concerning our salvation. 2d. The Office of his Priesthood, whereby he hath fully satisfied the justice of God for us, and maketh intercession at the right hand of his Father; 
Psa. 110.4. Heb. 7.5.  3d. his Kingly Office, whereby he giveth us his Spirit, and by the same governs us, protecteth us from our enemies, 
Psal. 2.6.  and bringeth us to Eternal Life.  
Expl. In the times of the old Testament, three sorts of persons were Anointed, Prophets, Kings, and Priests: 
1. Reg. 19.16. Ex. 30.30.  Which was a Type or Figure of the anointing of Christ, which title, signifieth Anointed, & is a name of his Person of Mediatorship, 
Dan. 9.25.26.  not of either of his Natures. He was called so, not the he was anointed with material Mile; but as Prophets, Priests, & Kings, were by the anointing, deputed to such Offices, and fitted for the same: So Christ, took not those Offices by intrusion, but was anointed, that is appointed, and also of his Father by the Spirit fitted for the same.  
When you read that he is called, A Shepeheard, The Preacher of Peace, A Witness; these note his Prophet-ship: when he is called jesus, Saviour, Redeemer, Mediator, Lamb, Sacrificer, Intercessor, Advocate, etc. these note his Priesthood: And when he is called, Lord, King of Righteousness, King of Kings: These note his Kingly Office.  
His Prophet-ship is in the teaching of his people, in his own Person, while he lived on the earth, and in the continuance of the heavenly doctrine to his Church by the Ministry ordained, to the end of the world. His Priesthood implies two things: First, The satisfaction performed to his Father, by his obedience: even to the death of the Cross: Secondly, his Intercession, making request for us at the right hand of his Father; 
Rom. 8.33. Heb. 7.25. Heb. 9.24.  not by bowing his Body, but by appearing before his Father for us, presenting the Merit of his Obedience, and willing that it may always be effectual for the reconciliation of his Elect. The Authority of his Kingly Office may be either universally considered, by which all creatures are subject to his Rule even the devils: or specially, whereby he effectually calleth his Elect, delivereth them from the devil, justifieth them, continueth them in grace, confoundeth their enemies, in the last day glorifieth them, and whereby he will condemn the Devils and Reprobates.  
Use 1. Is Christ our Prophet? 
Mat. 17.5.  then Here him, Rest in the doctrine he hath delivered; respect not Revelations, or Traditions, or any thing that agreeth not therewith: Yea, 
Gal. 1.8.  if an Angel from heaven teach otherwise let him be accursed.  
Is Christ, our Priest, who hath taken upon to satisfy for thee, and to make intercession for thee in heaven? Then trust neither to Saint, Angel, or thyself: but trust perfectly on his Grace, 
1. Pet. 1.13.  and be of good comfort, for he is a Highpriest which is full of compassion, and it is his Office, and he is able perfectly to save thee, seeing he lives for ever to make intercession for thee. 
Heb. 7.25.   
Is Christ the King of his Church? Yes of heaven and earth: then let the 〈◊〉 of the earth be confounded. For Christ is King, who shall stay all 〈◊〉 before 〈◊〉 face, 
Luk. 19.27.  that refuse to be 〈…〉 his Word and Spirit: 〈…〉 in her King for evermore, 〈◊〉.  
Use 2, Learn here why thou art called a Christian: Thou art called so of Christ, because all the Elert tereme of his Anointing; that is of his Spirit: 
Heb. 1.9.  He was anointed with the Oil of Gladness, above his Fellows: 
joh. 3.34.  For he received the Spirit not by measures and to this end, 
joh. 1.16.  that we of his Fullness might receive Grace for Grace. So that as the ointment powered upon the head of Aaron, ran down to the skirts of his clothing; so we 〈◊〉 of the 〈◊〉 of Christ, and of him are called Christians▪ by the which is meant, that we are made Priests and Kings to God; therefore called a Royal Priest hood. 
Reu. 1.6. 1. Pet. 2.9.  If this were well understood, and men would examine their Christianity by this, it would soon appear, that many are not true Christians which glory in the Name. If thou be'st a Christian, then where is thy knowledge, whereby thou art as a Prophet to thyself, and to others. Gross Ignorance cannot stand with this Title: If thou be'st a Christian, than thou art a Priest, and a King: If a Priest; then thou must offer Sacrifice, Prayers, Alines, yea thy Body and Soul to the service of God. If a King; then thou must rule and govern thy passions, affections, thyself, according to the rule of the Word: If thou dost not thus: if thou never, or seldomo prayest; if thou art without compassion toward the needy; if thou be'st profane in thy life, not sanctifying thy body and soul by Faith and Obedience to God but by drunkenness, swearing, filthiness, cruelty, pride, lying, etc. to the devil: If thou mournest not for thy corruptions, and resists them; but yéeldest cowardly to the wicked motions of thine own vile mind, being a very slave to sin and the devil; then thou must needs conclude against thyself, that thou art no Priest and King to God, and so no good Christian in very deed, whatsoever thou esteemest of thyself?  
Quest. Is there nothing else necessary to be known concerning Christ?  
Ans. Yes, as namely, his Resurrection, Ascension, Sitting at the right hand of his Father, and his coming to judgement, which things may well be referred to the Kingly Office of Christ.  
Expl. Christ teacheth us as a Prophet, saveth us by his Merit as a Priest, and maketh his heavenly Doctrine and Obedience Effectual, as he is a King and to this his Efficacy are those severals in the answer to be referred: of the which there are plentiful expositions extant; and therefore I spare the particular opening of them.  
Thus much of the first special work of God toward his Church, which is Redemption. Now follows the second called Sanctification.  
Quest. What is Sanctification?  
Ans. It is the work of God by his Holy Spirit, 
Deut. 30.8 jer. 31.18. & 32.39. job. 6.44. Act. 5.31. & 11.18.  whereby the Image of God is renewed in the Elect: called also Conversion, Regeneration, Repentance, etc.  
Expl. There are two principal benefits which we obtain in this life by Christ, justification by Faith, and Sanctification by the Spirit; Who is called the Holy Spirit, both Essentially and Effectually: because as he is God holy in himself; so he maketh holy whom he pleaseth, 
2. Thess. 2.13. 1. Pet. 1.2.  which work is therefore called the sanctification of the Spirit.  
This work is wrought in the mind, will, and affections, yea in the whole man: not by altering the substance of body or mind; or abolishing any natural Faculty or Affection, as Understanding, Love, Hate, joy, etc. but by putting away, and purging out the evil quality in these and the like, and by creating a new holy quality in them, acceptable to God, and agreeable to his word, that now the understanding should be capable of good things, and the stream of our affections turned to the right object, as to hate evil, to love goodness, and to rejoice in it.  
We are to understand also that this (in nature) is after justification, as Paul reciteth them: Whom he justifieth, 
Rom. 8.31.  he glorifieth, that is, he gloriously reneweth, which is begun here, perfected in the life to come: & yet I confess the repentance is sometimes put before remission of sins: not that in Nature, but because in our sense, and feeling it is first: For first we feel the burden of our sins, 
Mark 1.13 Acts 5.31  and then we are eased and refreshed by the mercy of God. And also repentance is named in the first place, because it is first to be taught, that we may desire the mercy of God. Yet in nature, Faith (which purifieth the heart) is first: though in time there be no difference: For our Union with Christ, and our partaking of his merit to justification, and of his Spirit to Sanctification, are wrought at the same time, even as the Sun and his beams.  
Use 1. As the Sun is declared by his light, the tree by his fruits; so by thy sanctification, demonstrate thy justification, etc.  
Use 2. Boast not of thy heart, while thy life is profane, neither content thyself with an outward show of holiness, having an evil conscience: 
Rom. 12.2. 2. Cor. 7.1, etc.  for Sanctification is the renewing of the mind: yea of the whole man: and therefore, labour to grow up into a full holiness of the flesh, and of the spirit.  
Quest. Is Sanctification, Conversion, or Repentance, so the work of God, that we can not of ourselves, by the power of our free will, 〈◊〉 or repent?  
Ans. Iverely believe, that since the fall of Adam, 
1. Cor. 2.14 2. Cor. 3.5. Rom. 8.7 john 15.5.  there is no free will in man unto things Spiritual and pleasing to God.  
Expl. For the understanding of this, we are to consider of Man, as he was before his fall, or as he is now, since the fall. Free will you may call, a faculty or power of the Soul, whereby it doth freely, without compulsion & force choose or refuse the object shown by the understanding: yet so, that we hold not this free will to be independent, but that, as the wills of all creatures, it dependeth on God, to be inclined and moved, either immediately by him, or mediately by good or evil instruments as he please: Neither doth this dependency hurt or diminish the free doom of the will: because God inclineth the will, so that the will doth by the judgement of its own reason freely and willingly move itself: so that to do a thing freely in the Creature, is not to be free from the government of another: but to do that which it doth, willingly, voluntarily, and deliberately, though it be ruled by another.  
Before the fall this was in Adam, both to good and evil, that he might, if he would either stand or fall (the dependency before spoken of still reserved.) Since the fall, the case is altered, according to the saying of Augustine; That man abusing his free will, lost both himself and that: whereby, as also when we say that man hath no free will, we do not understand that the faculty is lost, but the goodness; whereby it was able freely and willingly to choose that which is good. For man lost no essential part or faculty of his nature by his fall: even the unregenerate having a power freely to will or nill the object shown by Reason, though they have not power to will and choose spiritual good things: both because their will is wholly depraved and turned from good, and inclinable only to evil: and also because Reason, being blind, doth not show to the will the spiritual good, or if it do: it is not under the likeness of good, but under the likeness of evil. For the natural man understandeth not the things of God, 
1. Cor. 2.14  but accounteth them foolishness.  
Wherefore we confess, that man hath still free will in civil and outward things, and unto evil: but not unto good: And this freedom unto civil things must be so understood, that he hath power to choose or refuse the object: but to do this well he hath no power. Also he hath free will unto evil, not that he can will or nill evil at his pleasure; but that without any violence, he only chooseth evil: so that as it may be called free will, because it is free from coaction, so also bond will, because it freely willeth only that which is evil. And hence it is, that the reprobate sin necessarily and yet freely; necessarily, because they have no power to goodness: freely, because they chose evil without compulsion: Yea by how much the more necessarily they sin: by so much the more voluntarily they do it: in as much as their will hath brought upon them this necessity.  
Now when this work of Sanctification or Repentance, or Conversion is wrought; then we have free will both to good and evil: to good as far as we are regenerate by the Spirit: to evil as far as we are unregenerate and flesh. And in the state of Glorification, our will shall be free only to good immutably: as the will of the damned shallbe immutably free unto evil, as Augustine saith: The first Will was to have power not to sin, the last shall be to have no power to sin.  
Then for our purpose this is to be holden, that till the spirit work new grace, we have no power of ourselves; being unto the work of conversion mere patients; though in the work, when the Spirit hath changed and inclined us, we are co-workers with the Spirit. Before conversion we resist: In conversion the Spirit inclineth our wills; and of unwilling makes them willing to be converted, and to repent: God not working in us as in stocks or stones, but as in reasonable creatures.  
Use 1. If thou be truly converted, ascribe all the glory of it to God: for as soon can an Ethiop change his skin, 
jere. 13.23 etc.  or a Leopard his spots, as we do that is good, till we be changed and enabled by the Spirit.  
Use 2. Beware thou neglect not the present means of grace offered to thee, as though thou couldst repent and do well when thou wouldst: No, no, it is the mere gift of God. For if thou canst not make one hair of thy head white or black, much less canst thou change thy vile and corrupt heart. But thou wilt say: Doth not GOD promise, that at what time soever a sinner doth repent, he will be merciful? Yes; the Lord most comfortably (blessed be his name) saith so: but he saith not that a sinner can repent when he list: or that he will give repentance, whensoever a sinner shall but whistle for it: As Augustine excellently; He that hath promised to all repentants, pardon, hath not promised to all delinquents, repentance, etc.  
Quest. What are the parts of this Sanctification or Repentance?  
Ans. The parts are two: First, Mortification of the old man, or Hatred of sin, and turning from evil: Secondly, Vivification, or Quickening of the new man; or love of goodness and Turning to God.  
Quest. What mean you by Mortification of the old man?  
Ans. I mean that grace whereby there is wrought in us, by little and little, a detestation of sin, and an extinguishing and weakening of corruption in us, that it should not bring forth fruit unto death.  
Quest. What mean you by the new man▪  
Ans. I mean that Grace, whereby, by little and little we are raised to a new and spiritual life, to be able (in some measure) to live in knowledge, holiness, and righteousness. 
Eph. 4.22, 23, 24. Col. 3.5.8, 10, 11.  The sum of all these answers proved by Rom. 6. from the first verse to the twelfth.  
Explic. When we read that the old man, or the body of sin, or our earthly members (by which and the like names, the corruption of our nature is called) are are to be mortified, that is, made to die. We are not to understand it of the life of our bodies, but of the life of sin in our bodies. So when our Saviour saith, If thine eye offend thee, pluck it out, etc. he meaneth not that we should maim our bodies, but that by all means we should purge out corruption, which manifests itself in such members; yea then as we esteem our corrupt affections as dear as our eyes. These two parts of repentance are also called, putting off the old man, and putting on the new man, etc. whereby is signified, that as willingly as a man puts off his old filthy rags, to be clad in sweet and rich attire, so should we willingly put away sin whereby we are deformed, and labour to follow righteousness, which is a part of our Beauty in the sight of God.  
Whereas some make three parts of repentance; first, Contrition; secondly, Confession; thirdly, Satisfaction: they deceive the simple. For a man may have all these, and yet be damned, as is manifest in judas; who grieved, confessed his sin, 
Matth. 27.3, 3.  and brought again the thirty pieces of silver, and yet was a reprobate. These may be necessary parts of Discipline enjoined to sinners, to testify their repentance, as in ancient times; but the essential parts of repentance, are perpetually mortification of the old man, and vivification of the new.  
If you shall desire to know the manner how God works repentance, understand, that first by preaching of the Law, and sometimes by crosses, punishments, etc. the conscience is terrified for sin, and is sorrowful, but in a worldly manner for fear of wrath; for the Law can work no otherwise: Then, by the promise of the Gospel, the conscience is cheered through the gift of GOD, in assurance of mercy: the sense whereof breeds an other sorrow, different from that wrought by the Law, called godly Sorrow; which is, when we are grieved for sin, not so much because of the wrath following, as because thereby we have offended so gracious a father: and then follows repentance, which is a changing of the heart and purpose unto a continual care and endeavour to hate all evil, 
2. Cor. 7.10  and to avoid it: to love all goodness, and to follow it. So that repentance properly is the effect of the Gospel, not of the Law, though the Law be necessary to prepare us thereunto. And hence we say it is an effect of Faith, which purifies the heart. Concerning the practice of repentance, See the Book called the Nature and Practice of Repentance written by our worthy Master Perkins.  
Use 1. Beware of a wonderful subtlety of the Devil, whereby he carries multitudes to hell; which is, when men and women are persuaded, that if they can sigh, sorrow, and weep for their sins, that then they truly repent. When Ahab and judas did thus much and yet fry in hell. There is a sorrow caused by the Law, which may be in a Reprobate, whose sorrow is like unto the sorrow of a thief, and whose tears are whorish tears: for as these being taken in the manner, many times, hang down their heads, and weep and wail for fear of the present punishment, which when it is over, they return to their former courses, their hearts not being changed; so many grieve by the preaching of the Law, and yet their hearts remain as corrupt, and as willing, (if it were not for the Law) to sin, as ever before; whereas the Godly Sorrow, which cometh from the Gospel, changeth the very inclination and purpose of the heart, to hate sin, and love goodness, and to continue increasing in such grace, though there were no Law to condemn, nor hell to torment. 
2. Cor. 7.11 etc.  Examine then thy repentance hereby, and by the notes.  
Use 2. Remember that the sum of of a Christians duty, is to Eschew evil, 
Psal. 34.14 Esa. 1.16.17  and to do good: and deceive not thyself with those same half Christians, whose furthest obedience is to keep themselves (not unspotted, for they regard not spots) but vndetected of gross evils, such for the which men are carried to the jail: who, though they abound with small faults (as they term them) having profane hearts, and destitute of love to the truth, and do no good, think themselves among the forwardest of such who shall be saved. But soft: the first step to heaven, in the practice of obedience, is to departed from evil: but he that sets but one step, (and that an ill-favoured one too) is never like to come there: mend that step, and departed from all evil, and step again, doing the good, and so walk on; & then the reward is thine. If thou holdest not up thy hands to any strange God, but if thou worshippest not the true God, thou canst not be saved. If thou plowest not, and goest not to cart on the Sabaoth day, it is well; but if thou dost not the duties of the Sabaoth in the public and private worship of God, thou mayst be damned. As therefore we do not content ourselves that no weeds be in our Gardens, unless there be good Herbs and Flowers: so we must not only be void of evil, but filled also with the fruits of righteousness; 
Phil. 3.11.  being not privative only, but positive Christians. But alas! what then shall become of them, which have not yet learned to set the first stép, to leave their Drunkenness, Swearing, Lying, Whoredom: how far are these from true Christians? How far from Heaven? How near to Hell? etc.  
Use 3. Note, that Repentance, and true conversion is a work of great difficulty: for sin cleaves so fast unto us, sitting as close as our skin, and is so familiar to our nature, that till God persuade the heart by the work of his Spirit, it is as easy a matter to persuade a man to leave his sins, as to get him to endure his eyes to be plucked out of his head, and his limbs to be torn from his body. Therefore called Mortification, and crucifying the flesh with the lusts, etc. It is not a sigh and away, and now and then a few sorrowful words will serve the turn. No, sin is impudent, and will never out till it be killed, and cast out. If thou makest account that Repentance is an easy work, thou hast not yet repent as thou shouldst do. Go to: Remember thou must mortify sin, and destroy it: It is a Serpent in thy bosom; kill, or be killed: if thou kill'st not it, it will kill thee; even thy Soul, etc.  
Q. What is the measure of sanctification which we attain to in this life?  
Ans. This grace is not perfectly finished in this life, 
Rom. 7.18 19 1. Cor. 13.9.12. Phil. 3.13.  but here it is only in part.  
Expl. There are two sorts of benefits which we receive by Christ: One, of such which are out of ourselves; as Redemption, justification. Another of such which are in us, as Sanctification, Conversion. The first sort are perfected in this life: as, Now we are the sons of God. So now we are elected, 
1. joh. 3.1.2  justified, redeemed. The second are not perfected in all their degrees, but only begun: We are perfectly redeemed, (understand in regard of the price, for we look for the redemption of our bodies:) We are perfectly justified (in regard of Christ's righteousness, and the sentence, for we pray for more feeling of it; and these shall be more fully declared at the last day.) We are imperfectly sanctified; there remaining even in the best, a great deal of corruption, which lusteth against the Spirit, and often maketh them bitterly to mourn: as in the example of Paul.  
Use 1. Our sanctification cannot justify us, 
Rom. 7.  because imperfect.  
Use 2. The life of a godly man is a continual repenting to his dying day. As a man that buys an old house is always mending: so the true Christian, because he discovers always new corruptions, is always mourning, repairing and mending somewhat. Do with thy conscience as women do in dressing up their houses: they sweep, and rub, and brush every day, because every thing gathereth dust: and ever and anon, they are renewing, & strewing new Herbs and Flowers in their Windows: even so, because we always are gathering soil, through the corruption that is in the World, we must always he washing, cleansing, and purging our hearts, and ever and anon, be adding new graces unto our former received. He that gives over this practice and care, as if he were holy enough, gives a shrewd testimony, that he hath no true holiness in him: for the nature of true grace is to be increasing, and true Christians are like the morning light, which is brighter and brighter unto perfect day. 
Pro. 4.18.   
Q. What helps then should a man use to hold out, and increase in sanctification?  
Ans. There are two principal means of furthering us this way: 
1. Pet. 2.2. Psa. 68.29. Luk. 11.13. Rom. 10.12 james 1.6.  The conscionable using of the Ministry of the Word and Sacraments, and devout prayer.  
Q. What is Prayer?  
Ans. Prayer is a worship of God, 
2. Chron. 6.21. joh. 4.21. Rom. 8 26. Mat. 21 22. joh. 16.23. Psal. 50.15 Math. 7.7. Coloss. 4.2.  whereby, through the Spirit, in the name of Christ, believing, we ask of God only things needful, and also give thanks for that which we have received.  
Expl. I shall not need to be long in this, of the which, so many have so worthily written: Only remember, that not only the voice, 
Exo. 14.15  but the affection of the heart is prayer: yea, without this, the other is not praying, 
Math. 15.8  but babbling, a dead sacrifice not acceptable, For God specially requires the heart: 
Pro. 23.26 Rom. 8.15. Math. 4.10 joh. 16.23.  Concerning which, know that: First, it is a gift of the Spirit: Secondly, that God only is to be prayed to: Thirdly, and that in the name of Christ. As Incense might be offered only on the golden Altar: so it is Christ only which sanctifieth, and maketh acceptable our prayers: 
Rom. 10.14  Fourthly, that we beléene: Fifthly, that we wisely consider the things, and persons, we are to pray for: Persons, For all men, 
1. Tim. 2.1.  while they are living, and till we know they have sinned the sin unto death: Things, 
1. joh. 6.15.  are either God's glory, our own salvation, or only things belonging to this life and the body: The two first must be begged absolutely: the other, under condition of God's will, and (because they are transitory) transitorily: Sixthly, 
1. Thess. 5.17.18.  that we also be thankful.  
Use 1. Pray neither to, nor by Saints, or Angels, nor for the dead: who either are in heaven, and so thy prayer is peerless; or in hell, and then impossible they should be delivered: When therefore thou hast occasion to mention thy friends, or any departed: say not, God have mercy on their souls, or God be with them; For though I confess that the words be very good, yet they are herein abused, as is the Name of God which is good, abused by too much wicked swearing: And it savours of gross Ignorance, and Wil-wrship: because we have neither commandment nor promise, for so doing: also it wants charity towards the dead, to whom we would seem therein to be very charitable: For when we pray that God would have mercy on them, etc. it shows, that we think (if we know what we say) that they want the mercy of God: Better a great deal to say, Who is, I trust, with the Lord, or such like, then to pray for them.  
Use 2. Because Prayer is an acceptable sacrifice to God. Remember the commandment, 
1. Thess. 5.17. Psal. 14.4.  and pray often, publicly, privately: It is an evident note of one very profane, not to use prayer: And the plagues of God follow such: 
Psal. 70.6. jer. 10.25.  There are six things necessary to prayer, beware thou wantest none of them: First, Faith: for thy help herein, remember the commandment and the promise, and believe: Secondly, Reverence, for thy help this way consider the great Glory to which thou prayest: Thirdly, Humility, for to such God gives grace, help thyself here, by looking into thine own bosom, and considering thine own corruptions and sins: Fourthly, Holy Affections, here help thyself with the practice of Repentance, hate sin, which dulleth our prayers, and quencheth the heat of them, as water quencheth fire, 
Psal. 26.6. 1. joh. 3.22.  and keep a good conscience: Fithly, Fervency: Here thou hast two notable helps: first, the sense of thy own misery, in regard of sin, the punishment of it, and the malice of the devil, which if we consider, will make us cry aloud, as prisoners cry to the judge for mercy: secondly, the consideration of the great good thou receivest by prayer: For the Spirit is given by prayer: 
Luk. 11.13.  by prayer deliuérance, increase of Sanctification, glorious inward feelings, even all good things. As Moses face shone when he had been with God in the Mount, 
Act. 10.9.  and as Peter was wrapped in prayer: So if ever we shine in grace, and are ravished with inward feelings, it is in prayer: Lastly, 
1. Thess. 17 18. Col. 4.2.  Be Thankful: when we are in necessity, we have many words, and have never done; but when we have received, as full Vessels, we have scarce a word to say: We go to God, as men go to the River always to fetch, and as when we have filled our vessels we turn our backs; so when we are blessed with our desires, we turn our backs with those Lepers, 
Luk. 17.17.  scarce one of ten returneth to give thanks: We pray oftener than we give thanks, because we are more affected with the sense of our wants, then of the Glory of God, and of that we have received. Here help thyself: First, by considering the greatness of the benefits which thou enjoyest, as if it be but thy Sleep, or Sight, or such like; thou thinkest, it may be, these are but small things: Ask him that's blind, him whose eyes God holds open but three or four nights together, then shalt thou see the greatness of a gift by the want of it: Secondly, by remembering the Commandment: Thirdly, because thanked for grace increaseth; thanks for one good turn, is a good introduction for another: Fourthly, 
Psa. 50.23.5.  God highly esteems of it: Fifthly, It shall be our special practice in heaven, enure thyself therefore unto it even in this life, etc.  
Quest. What if we obtain this Grace of Sanctification, and continue in it?  
Ans. Then we shall be sure to have Eternal Life. 
Math. 5.8. Heb. 12.14. Rom. 6.22.   
Expl. There is nothing more ordinary in the Scriptures, then that such shall be blessed, which endeavour to holiness: which must not be so understood, as though we could merit thereby Eternal life, but we must understand it as a condition, necessarily required in such (being of discretion) which shall be saved. By which speeches is not meant to show why a man is saved, but who they are which shall be saved.  
When therefore eternal life is called a Reward, it is not meant, as though we could deserve it by our good works; no not by our faith; but by reward is meant a free gift, or a gift due by covenant, or promise. For there is a double reward: Due, or undue and free: the first properly, the second improperly so called. That which is due, by order of justice, for the dignity of the work, is properly a debt, or due Reward: That also is so called, which is due by favour, and by promise. To our good works is eternal life as a reward due: not the first, but the second way: For God hath made himself our debtor, not by receiving from us, but by promising to us.  
So that if you take debt, or reward, properly, we affirm, that nothing is due to our best works: for there are four things necessary to make a work meritorious in the first acception of debt: First, that the grace whereby we do it, be our own: for if we receive it from another, it is against reason, that he that gives, should thereby be indebted to give more: 
1. Cor. 4.7.  But we have no grace, but we have received it. Secondly, it must not be due, or duty to perform it: for that is contrary to merit; but all that we are able to do, if it were more, is due, in regard of Creation, and Redemption. 
Luk. 17.10  Thirdly, it must be profitable to him, to whom it is done: But God is not benefited by us. 
Psal. 16.2. & 50.11.12 13. Rom. 8.18.  Fourthly, it must be proportionable to the reward: but so are not our best works. Therefore it is well called of the Apostle, A free gift of God. 
Rom. 6.23.   
This further remember, that we teach good works to be necessary to salvation: but not as causes thereof, but as the way thereto: as Bernard said.  
Q. What is eternal life?  
Ans. Eternal life is that glorious and most happy estate, 
Mat. 25.46 joh. 17.22.23.24. Rom. 2.10 1. Cor. 2.9. joh. 10.28. Heb. 13.14 1. joh. 2.25  in which the souls of the elect are, in heaven after this life, and in which their bodies and souls shall be at the day of judgement: the contrary whereof is eternal death.  
Q What is eternal death?  
Ans. Eternal death is the most horrible condition in which the Reprobate shall be for ever in Hell, 
Luk. 16.22.23. Mat. 25.41 2. Tess. 1.4.  with the Devil and his Angels: in their souls presently after their bodily death, and in body and soul together in the day of judgement.  
Expli. There are three kinds of life: First, Natural of the body, in the union of body and soul. Secondly, Spiritual of the soul, in the union of it with God, and Christ; 
Gal. 2.20. Eph. 2.17.  whereby Christ is said to live in us. Thirdly, Eternal of body & soul, whereby the elect live and reign for evermore in the kingdom of Heaven. The first is common to the Reprobates, with the Elect: the other two are proper to the Elect. Eternal death is also thrée-fold: First, natural of the body, in the separation of body and soul: called natural, not that it doth properly proceed from nature: for it is the effect of sin; but because it is according to corrupt nature, by the justice of God. Secondly, spiritual, in the separation of the soul from God, whereby sin lives and reigns in the wicked, being said also to be dead in sin. Thirdly, Eternal, whereby body and soul shall be for ever separated from God and Christ, and live with the Devil in eternal torments; which kind of life is called death, because it were ten thousand times better not to live at all, in respect of themselves, then in such endless, easlesse, and remediless misery.  
For eternal life may be considered, either in respect of the creature, as it is, and continueth by the power of the Creator, & so the wicked shall live eternally in hell: or in respect of the adjuncts of life, or the affection which the creature shall have toward the Creator, and the favour of God in Christ; and so the Elect shall only live for ever.  
In a word, the happiness of the one estate, and the misery of the other, is such, as no tongue is able to express, no heart able to conceive: All the glory and splendour of this life, being scarce a shadow of the glory to be revealed: the first fruits whereof are in this life, in the peace and joy of a good conscience: 
Rom. 14.17.  which though it be unspeakable, and as a Heaven upon Earth, yet is no more, nor so much to that which shall be, than a handful of corn is to a field of a thousand acres. 
1. joh. 3.1.2.  So also the torments which we can any ways devise to be inflicted upon man in this world, being but a flea-biting to Hell, and a spark of that flame which the damned there shall endure: and yet when wicked men feel the flashings of it in their consciences, in the midst of all their worldly pleasures, they are horribly confounded, as in the example of Cain, Saul, Balthasar, judas, 
Pro. 18.14  and as Solomon signifies.  
As there are but two Estates, so but two places, Heaven and Hell: As for a third place, called Purgatory, neither doth the Scripture mention it, neither can the Devisers, and first Founders of it, the Papists, tell what to make of it: and therefore we acknowledge it not.  
Use 1. Seeing such torments remain for them in Hell which repent not of their sins, use all possible care that thou come not there: Help thyself against sin, and all damnable security in it, by thinking of the torment following. In regard of thyself, it had been better thou hadst never been borne, then to have thy abiding with those ugly Fiends in that same everlasting Fire and Brimstone: Let not therefore the bitter pleasures of sin deceive thee: Knowest thou not it will be bitterness in the end: The end of thy Drunkenness, Whoredom, Lying, Pride, Sabaoth-breaking, Negligence in the service of God, Contempt of the Gospel, etc. will be more bitter than Wormwood or Gall, when the very dregs of the Wine of the fierce wrath of God shall be powered out against thee for those thy sins. Is sin sweet? But death is bitter: remember it: Thy sin, and the pleasure of it, is short: but the shame and torment following is without end: and that in Hell: where one minute of torment shall swallow up the very memory of all forepast pleasures: Labour to think often of Hell, it will be some means to keep thee from thence, etc.  
Use 2. Is life Eternal such a happiness? then live godly, 
1. Tim. 4.8 Rom. 2.7.  for that is the way to it. It is our duty to live godly, though no reward were propounded; but when our endeavours (which yet are weak) shall be so beyond all proportion, rewarded with such an eternal weight of glory; how should it whet on our care, and spur us forward to please such a God, who is so rich to them which fear him? How should it provoke us to labour to be entertained into his service, whose servants after a little obedience here performed, are made Kings and Queens in Heaven for evermore? Who would not be willing through fire and water, and all the miseries of this life, to go to that Heavenly jerusalem, the City of Saints, to have eternal fellowship with the Angels, patriarchs, Prophets, Apostles, Martyrs, and all our dear friends, which have believed: yea with jesus Christ our Princely Redeemer, in the glory of the Father? If thou hast profanely said, or thought, what profit shall I have if I serve God? See here, and be ashamed: for such as serve God, shall partake of the sweetness of Abraham's bosom, of the delights of Paradise, of the melody of their Father's house, of their masters joy, that fullness of joy, of the Rivers of pleasure for ever, of an Inheritance that never fadeth, but is immortal in the Heavens: where whatsoever we can love, we shall have, and we shall desire nothing which we have not; where there is so much happiness, as neither the eye hath seen, nor heart can think. What mayest thou think of thyself, which livest so, as if heaven and the joys thereof, were not worth the while? Dost not thou love & labour for this transitory & miserable life? Why not then much more for that which is permanent in happiness unconceivable? Oh! if thou knewest the good that followeth piety, and the terror of that death that followeth sin, it would make thee willing to redeem that life, though it were with a thousand years torment even in Hell; which now is offered to thee by a short continuance in holy obedience. Thou seest the way of life and death: There is great difference between Heaven & Hell, between endless joys, and endless torments; between the fellowship of Christ & his holy Angels, and the society of the damned and the Devils: be wise, and choose the way of life, etc.  
Quest. But do you think indeed that there shall be such a day of general Ludgement which you seem to speak of?  
Ans. Yes, I verily believe that God hath appointed a day wherein he will judge the world in righteousness by the man whom he hath appointed, that is, by jesus Christ, who shall separate the Elect from the Reprobate, 
Act. 17.31 2. Cor. 5.10 Ro. 14.10 12. Hebr. 9.27 jud. 14.15.  adjudging them to eternal life, these to eternal death.  
Explic. As the Scriptures do infallibly teach, that there shall be such a day of judgement, wherein the Church shall be crowned with eternal and full glory: and the Devils and wicked men sentenced unto eternal condemnation, so also by an invincible Argument, drawn from the justice of God, the same may be concluded. It is just the the promise of God should be made good to the righteous, and his threatening to the ungodly: which because it is not here, must needs even for the justice and truth of God be executed in another world: Doubtless there is a reward laid up for the righteous; 
Psal. 58.11  Doubtless there is a GOD which judgeth the earth.  
The judge shall be the whole Trinity, in regard of the decree and authority; but jesus Christ the Mediator, in regard of the visible act, promulgation, and execution of the Sentence, who shall come from heaven in majesty and great glory, attended upon with innumerable Saints and Angels, and in his human Nature wherein he suffered, perform the same; pronouncing the definitive sentence according to Saint Mathews Gospel: 
john 5.22, 27. Mat. 25.34 41.  The effect of which two Sentences are even now to be discerned in the Court of Conscience: for the godly do receive here absolution and certainty, and the wicked have their mortal sentence even in their own breasts: but this is secret, and the equity of it appears not, 
Tit. 3.11.  and the profane think themselves wronged: but then the mouth of all wickedness shall be stopped: and it shallbe openly manifested, that the Elect are justly saved, and the wicked justly damned, their works being scanned by the Books, and their faith and infidelity thereby appearing.  
The persons to be judged are all mankind, small and great, who by the dreadful sound of a Trumpet, 
Jude 15. 〈◊〉 12 14 Rom 2.16. 2 Cor. 5.10  shall be summoned to appear, neither is it possible not to appear; yea the very Devils are reserved in chains unto the judgement of this great Day. The matters to be tried are Deeds, Words, yea Thoughts: whatsoover we have done in our bodies, good or ill: And for a preparation, the heaven and earth shall be consumed with fire: the heavens passing away as a scroll, 
2. Pet. 3.7, 10.  the elements melting with fervent heat, & th'earth burning with the works that are therein: whereby is not meant that the substance of the heaven and earth shall be annihilated, but only the figure changed, and the vanity purged out. The coming of the judge shall be sudden. The signs of his coming many. The particular day and time not known, nor to be inquired: 
Rom. 8.21. 1. Cor. 7.31 1. Thess. 5.2, 3. Mat. 24.20. Mat 24.36 Acts 1.7. john 6.39, 40.  But the day wherein this shall be, shall be the last day.  
Use 1. This is a singular comfort to the Elect, that there shall be a day wherein they shall have righteous judgement: though here they be despised and condemned before men. Then also shall appear, to the confusion of the wicked, their labour hath not been in vain. And certainly, what can be more comfortable, then to be judged by him, who is our Advocate, and hath redeemed us by his blood? Let us therefore lift up our heads, with trust in him, because our redemption draweth near; Let us love, look for, and haste to his appearing, saying, and praying with the Church; 
Reu. 22.20  Come Lord jesus, come quickly.  
Use 2. This is a terrible and black day to the wicked, who have not repent, for they must appear before the tribunal seat of jesus Christ, there to answer for all their sins, even such which the eye of man could never discern: all shall be laid open then, and they shall smart for all. Knowing the terror of this day, we should be persuaded. Surely, whom the remembrance of that day, of that fire, and of that wrath, which shall be thrown upon the wicked, will not move, nothing will move. The day of Sodom was a grievous day, but nothing to this day, which shall be grievous to drunkards, usurers, whoremongers, etc. but specially to contemners, and enemies of the Gospel. 
2. Thes. 1.8  If thou hast been such a one, how wilt thou endure the countenance of the judge, which is even he whose blood, word, sacraments, ordinances, thou hast despised, deriding the professors of his Gospel? O let not this day take thee unawares. Prevent the wrath which shall be then revealed. Then it will be too late to cry for mercy, for that is a time of judgement. Now is the day of Salvation: If thou be't sensible of those terrors, and the hellish torments following, make good use of it.  
Quest. But if the Souls of the Elect go presently after their death to heaven, and the Souls of the Reprobate to hell, what need a general judgement?  
Ans. There must be a general judgement notwithstanding, both that the justness of such particular judgement may be made more manifest to the glory of God, and that the whole man, consisting of body and soul, may receive the du reward. 
2. Cor. 5.10   
Quest. Do you then think, that the bodies of man shall be restored at the day of judgement?  
Ans. Yes verily, I believe the resurrection of the body according to the Scriptures. 
Act. 24.15. 1. Cori. 15.12, etc.   
Expli. We are firmly to hold the general resurrection both of good and bad; for the good shall not only rise, though they shall rise only to eternal life: in which regard they are said to be the children of the Resurrection. 
Luk. 20.36  The wicked shall also rise, but because they shall rise to receive their full torments, they are not so called. Both shall rise, but in a double difference: first, of the efficient cause; for the good shall rise by the power of Christ their head. The wicked by the power of Christ, as judge of quick and dead, and by the virtue of that Sentence: 
Gene. 2.17  In the day thou eatest thereof thou shalt die the death: secondly, of the end: for the righteous shall rise to glory, the wicked to shame and perpetual contempt.  
And note this carefully, that those very bodies, in which both just and unjust lived here, 
Dan. 12.2. joh. 10.27. john 5.28. Mar. 10.28 2. Cor. 5.10 1. Corin. 15 53.  shall be raised and restored, as appeareth by the Scripture: This corruptible shall put on incorruption: This, that is, This same in number, as if he had clapped himself on the breast: Now though this seem unpossible to reason, yet it is not so to our Faith: whereby, considering the power of God, we know, that he is able to restore the body, though burnt to ashes, devoured by wild beasts, or turned to dust, as he was able to create them, and all the world of nothing in the beginning: And this the justice of GOD requires; namely, that that body which sinned, should be punished, and not another, and that that body which hath been tortured here for the profession of his Name, should be crowned with glory at the last day.  
The bodies shall rise the same in substance: but the bodies of the just shall be Immortal, Incorruptible, Spiritual: not in substance, but in quality or condition; not néeding means of bodily nurture, not subject to infirmities, but powerful, firm, strong, and impassable, nimble to move as well up-wards, as downwards, void of all deformity, and uncomeliness; glorious, of perfect stature; without the use, though not without the difference, of Sex. 
Mat. 13.43 Mat. 22.30 1. Cor. 15.  The bodies of the unjust shall rise Immortal also, and Incorruptible, but passable, to endure the due punishment inflicted upon them.  
The manner of the Resurrection, conceive to be thus: On the last day Christ shall suddenly come in the clouds, in that visible form in which He Ascended, and shall send his Angel with a Trumpet, 
Mat. 24.31 1. Cor. 15.31. 1. Thess. 4.15.16.  at the sound whereof, first they which are dead shall be raised, and then those which are living, shall be in the twinkling of an eye changed.  
Use 1. If in this life only we had hope, we were of all men the most miserable; but we look for a day, when our vile bodies shall gloriously rise, and be made like the Glorious Body of our Lord jesus Christ; 
1. Cor. 15.19. Phil. 3.21. job 19.25.26.27.  comfort thyself against thy calamities with this: This upheld job in the day of his sore trouble: So in the troubles of the jews under Antiochus Epiphanes, Many were racked and would not be delivered, because they looked for a better Resurrection. 
Act. 11.35.  Let this also comfort against the loathsomeness of the grave, in as much, as though our bodies be laid down for a time in the dust, they shall yet after be restored to Life and Glory.  
Use 2. Remember that even that body which thou hast used as a Weapon and Instrument, to Lying, Murder, Uncleanness, Theft, Pride, and all manner of unrighteousness, shall rise again: and as thou hast done in the same that which thou shouldst not; so shalt thou receive in the very same, that which thou wouldst not: And if thou be'st a believer, remember that that very body of thine, which hath been unto thy soul, an instrument of Righteousness, & which for righteousness sake, hath endured Grief, Smart, or Contempt, etc. as it hath taken part with the soul in Mortification, and in the affliction, so shall it also partake in the blessed Consolation to be revealed in the last day.  
Quest. You said that God was the Redeemer and Sanctifier of his Church: Do you not believe that the Redemption, justification, and Sanctification, which you have spoken of, are universal, and belonging to all?  
Ans. No: 
Eph. 5.25. etc.  I verily believe that those Graces belong only to the Church.  
Quest. What is the Church?  
Ans. By Church, I mean the Holy Catholic Church, 
1. Cor. 12.12.13. Eph. 3.15.16.17.18.19 Eph. 4.15.16. Reu. 21.27. Heb. 12.21 22. Cant. 6.8.  which is the whole Company, of them which are from everlasting Predestinated to Eternal Life, and which, in time, are called by the Word, and sanctified by the Blood and Spirit of JESUS, and this is but one: part whereof is Triumphant in heaven, and part Militant on earth.  
Expl. As in our usual creed we are taught to believe, the Holy Catholic Church, to be the company of Saints, which have Communion, or Fellowship, in the grace of Remission of sins, and Resurrection to Eternal life: So it is manifest that such only are the Catholic Church, and that such graces are proper and peculiar unto them: As the Scriptures do every where restrain these benefits, to Believers only, and to the Church: To believers, joh. 3.16. and 5.24. and 6.40.47. Act. 10.43. joh. 12.46. Rom. 3.22. Gal. 3.22. To the Church: Mat. 1.21. joh. 10.15. and 15.13. and 17.9.19. Now whereas in divers places, the Scripture speaketh with a general note: That Christ died for all, and that God loved the world, and such like: Such places must be understood, some of the sufficiency of Christ's death for all, not of the Efficacy, which is only to believers: Some of a Precept universal, whereby all are commanded to believe: Some of the public Ministry of the Word, whereby grace is offered to all: Some collectively to signify that the benefit of Redemption extends itself, to Gentiles as well as to jews: or distributively, signifying that some of all Nations, Conditions, Ages, Sexes, have that benefit, not that every singular of all kinds, but the kinds of all singulars, are made partakers thereof, So then, not the world. that is, not every man and woman in the world, have interest in the blessing of Christ, 
Rom. 11.7.  but only the Elect of God.  
This Church is called Holy, partly because it is clothed with the righteousness of Christ imputed, and partly because it is governed by the Spirit of Christ, by the which every member thereof is quickness; and made able in some measure, in truth, to hate sin, and to love, and follow that which is good: It is called Catholic, that is Universal; because all the Saints and Elect, of all times and places, 〈…〉 unto it, as to one Body: And this we profess to be One, because there is the Head, which is Christ, one Body, one Spirit, one Faith, one Hope, 
Ephe. 4.4.  one Love, etc. Part whereof is now in heaven Triumphing, which are the Souls of the Saints departed; and part fight and Militant here on earth, in the Spiritual we face, against the world, the flesh and the devil.  
Use 1. All happy making promises are made only to the Church; All shall not be saved: labour to be of that number, whose are the promises, if thou wouldst be saved.  
Use 2. It's a great comfort, that of all sorts of men, some are of this Church, which is washed with the Blocd of jesus, the Geatile, as well as the jew, the Servant as well as the Master, the Poor as well as the Rich: For there is no respect of persons with God, but in all Nations, such as fear him are accepted, be they one or other: 
Act. 10.34.35.  As God respects none for their riches or great place, so he rejects none because they are poor and base: Indeed in this world the poor have the least part; but in Christ benefits, the Beggar (believing) hath as large and good right as the King: For we are Citizens of a Kingdom which is not of this world: God is not only the God of the Mountains, 
joh. 18.36.  but of the Valleys also: And the Spirit bloweth where it listeth. Yea, many times God breatheth Life and Grace, on a pooer contemptible wretch (as the world accounts) as on Lazarus, and passeth by such as go in velvet coats, as Dives. Memember, Christ is not thine, because thou art rich, or great, or beautiful, but because thou believest. It is faith makes the poor Beggar as rich in Christ, as thyself: For God hath chosen the poor also, to make them rich in faith, and partakers of his Kingdom. Art thou rich? 
james 2.5.  despise not the Beggar or poorest believer, who if thou believest not, is better than thyself: and though in the things of this life, (according to God's ordinance) thou hast the start of him, yet in Christ he is thy equal, for in Christ, there is neither circumcision, nor Uncircumcision, Bond, nor Free, 
Col. 3.11.  etc. Art thou rich? Labour to be rich in faith, rather than in gold, for thou and thy money may perish, but by faith thou shalt be saved. Art thou poor? Comfort thyself: Thou hast a right in a heavenly inheritance, where thou shalt equally share with the greatest King, and let it provoke thee to so much the more care to please him in all things, who hath chosen thee so base, and called thee so unworthy.  
Use 3. The Church of Christ is a Holy Church: Mark then. If thou be'st not holy, in heart and affections, in life and conversation, but a profane wretch, thou art also a damned wretch, if thou so continuest; thou art no part of this Church, for Christ hath chosen us that we should be holy, 
Ephe. 1.4. 2. Tim. 1.9.  and he hath called us with a holy, making calling: Examine therefore thyself. 
Cant. 4.12.13.  The Church, by Solomon, is called a Garden enclosed, full of the sweetest Flowers and Plants: Now if thou be'st a Blasphemer, a Liar, a Backe-biter, etc. If these be the Flowers which grow in thy Garden, thou art the devils Dunghill, thou art none of the Church: The Church is called, a Dove undefiled: If thou be'st filthy, 
Cant. 5.2.  unclean, a Fornicator, a Strumpet, an Usurer, an Oppressor, Covetous, Cruel, Unmerciful, etc. Thou mayst be a member of the Kite, Vulture, or ravenous Cormorant, but not of Christ's spotless Dove, which is his Church. The Church is the Body of Christ; If thou be'st a Drunkard, Riotous, a breaker of the Sabbath, a contemner of Religion, and such as do profess it, etc. thou art a limb of the devil, not a Member of Christ, unless thou wouldst make the Body of Christ a monstrous body, like the Image of Nebuchadonoser, which was part of Gold and Silver, part of Iron and Day. Remember then, Christ is the Head of his Church, if thou receivest not not Grace from him to Sanctification, thou art none of his. Christ is the King of his Church, out of the Church the devil reigns: If thou obeyest not Christ, but the devil, how art thou Christ's? Nay, how art thou not the devils?  
Quest. You say that the Church is a company of such which are Predestinated to Eternal Life: What mean you by Predestination?  
Ans. By Predestination of men, I mean the Eternal purpose of God concerning Mankind fallen and corrupted; whereby, for the setting forth of his glory, he appointed some to Salvation, with the means whereby they should obtain the same, which is called Election; and some to damnation, 
1. Thess. 5.9.  which is called Reprobation, Rom. 9 throughout the chapter.  
Quest. What is Election?  
Ans. Election is the most free and Eternal Counsel of God, 
Luk. 10.20. Rom. 8.30 & 9.11. & 11.5.2. Pet. 1.10. Eph. 1.2.3.4.  whereby he chooseth some, which were fallen in Adam, and Predestinateth them to Grace and Glory by jesus Christ.  
Quest. What is Reprobation?  
Ans. It is the most free Counsel of God, whereby he determined, not to choose, 
Rom. 9.21.22.2. Pet. 2.8. Jude 4.  but to pass by some, fallen in Adam, and to leave them in their guiltiness and corruption, and in the end to condemn them for their sins.  
Q Do you then think that men were ordained to life or death before they were borne?  
Ans. Yes verily that I do.  
Quest. Doth not this bring in a neglect of all godliness, 
Rom. 9.11.  and make for them which say: If I be predestinated to life, I shall be saved whatsoever I do, if to death, I shall be damned in like manner, therefore I will live as I list?  
Ans. God forbidden: For we teach that men are not only predestinated to the end, but also to the means. They which are ordained to Life, being also ordained to Grace, whereby they obtain it: and they that are ordained to death, being also ordained to be left in their corruption that they may be damned. 
Ephe. 1.4.   
Expl. That there is Predestination, which is an ordaining of a thing, to this or that, before it be extant: appears in the doctrine of the Providence of God. And that it is to be referred to men in the two branches of it, Election and Reprobation, is manifest in the like Answers. To deny it, were to deny that Wisdom in God, which we attribute to wise men; who think of nothing, but to some ends, which they have before propounded in themselves: Much more doth God determine aforehand, what he will do, and why, appointing every thing the fit use to which it shall serve, and the certain end to which it shall attain, with the means leading thereto.  
This doctrine is to be taught in the Church soberly, and discretely according (not to the curious inventions of men) but the Scripture, in as much as the wisdom of God hath revealed it, and then we are bound to take knowledge of it. And because it is the very foundation, 
Deu. 29.29  and groundwork of all our certainty, and assurance, in Christ, concerning heavenly things: The order of Predestination I take to be this. First, that God first purposeth his own Glory, which is the utmost end of all things, then for the effecting hereof, that he purposeth to create the world, and in it man, whom he purposeth to create perfit, but mutable; to suffer him to fall, and all Mankind in him; and then out of Mankind fallen, to choose some in jesus Christ, to manifest the glory of his mercy in them, and not to choose the rest, but to leave them in their guiltiness and corruption, to manifest in them the glory of his justice; for as it is Mercy to be elected in Christ, and so saved: So it is justice to be reprobated and forsaken. Here remember, that though we cannot speak, writ, or conceive of the Will of God herein, but by setting down one thing after another; yet there is no such thing in God; but after an incomprehensible manner, he doth will all these things at once.  
We say that Election and Reprobation, are the free Counsel and Purpose of God, etc. Because we are steadfastly to acknowledge, that the Will of God is the first and principal moving cause of all things. For nothing can be, but God willing it to be, either by effecting it, or suffering it.  
I make the Subject of Predestination, in Election and Reprobation, to be Mankind fallen, and corrupted: which I suppose, in the uttermost of my weak understanding, to be the safest and plainest way in this intricate, and weighty Point. With mine opinion, I will be bold to set down, and to prove, as briefly, and plainly as I can, willingly, and with all 〈◊〉 respect, submitting myself in this, and in all the rest, to the censure and judgement of the Learned, according to the Scriptures: I conceive then that in 〈◊〉, first God willeth a thing to be, before he ordaineth it to this or that end: I do not say that a thing must be extant before God determine of it, but that God willeth it to be extant, else God's decree should be of nothing, in as much as till God will it, there is not, nor can be any shing. Then I would argue thus: When God considered Mankind in Election or Reprobation, he considered him, either 〈◊〉 in his created Perfection, or fallen from it: Not standing: Therefore fallen.  
First for the Proposition, if any shall find fault with it, as not sufficient, and add a 〈◊〉 estate of man to be considered, neither standing, nor fallen: Then, I think, they must prove that there was such an estate of man; (but I am sure there never was any such) unless they make a double purpose of God in creating of man: One, whereby he purposed to create him: another, whereby he purposed to create him according to his Image; which I suppose to be too curious, because at that instant that man was, he was according to the Image of God: and so God considered him only and always, because he never was otherwise (unless we would say, that the inward act of God's purpose is different from the outward, which I think is not to be granted:) And likewise so Moses bringeth in the Trinity consulting, as it were: Let us make Man according to our Image; noting, as I think, one undivided act of the purpose of God, when he considered the Creation of man.. I would not therefore say, that the naked Mass is the subject of Predestination: nor that God passeth by men, only as they are men, and not as they are corrupt: For this were to make the subject of God's Predestination to be améere notion, or a conceit only of the mind; because that man was never but in an estate of holiness, or corruption: Neither doth the similitude of the Potter prove it as far as I can conceive. 
Rom. 9.21  The meaning of which place I take to be this: The Apostle thereby stoppeth the murmuring and cavilling mouth of the Reprobate, who presumptudusly say, Why are we approved? and why doth God complain of us for breaking his will? If he would have given us grace, we would also have 〈◊〉. Who hath resisted this his will? To this the Apostle answereth, by a similitude taken from the Potter, by a comparison from the less to the greater, thus: Who art thou that disputest with God? If the Potter have power of the same naked lamp to make a vessel to honour, another to dishonour: shall not God much more have power, of a corrupted lump of mankind, to make vessels of wrath? Which (in my simple understanding) doth better take away all reasoning from the Reprobate, and stop their mouths, then to expound it of God's absolute Right: For similitudes are not to be pressed too far: it is brought against the Reprobate, and there is no correspondency and likeness between the Potter's naked mass, and the naked mass of mankind; because the Potter's mass, though naked, is a thing really, and indeed extant by itself, though the Potter make never a Pot of it: So is not the naked mass of mankind extant really, but only in imagination. And therefore I would not press a similitude in that wherein there is us likeness.  
If any shall object and say: Hath not God absolute right, authority, sovereignty & power over his creature? I answer, Yes: and he may do with his own, what he will; who shall let him? Neither doth any thing I have said, infer the contrary. And yet that God doth, or will use an absolute right toward the creature (as to cast it away without any desert of it) I see not yet by the Scriptures. This I see, that what God may do, I may not dispute: but what he will do, I must inquire and believe according to his word, knowing that he can do the same.  
If any shall say further, God maketh vessels of wrath, but if he should consider man fallen, he should find them made: I deny the consequence: for a man fallen in Adam, is then said to be made a vessel of wrath, when God for his sin decreeth his rejecting and punishment.  
Beside, to hold the corrupted mass is agreeable to that received doctrine of the Ancients, that God forsakes none penally, but such as forsake him. This also best stoppeth the mouth of Reprobates, and taketh away all reasoning from them, (as was said) when they must acknowledge that there was matter in them 〈◊〉 reprobation by the fall of Adam. So doth this best set forth the rich grace of God to the Elect, the vessels of Mercy, than they shall consider, that there was 〈◊〉 in them deserving Reprobation. And me thinks, when I consider, that 〈◊〉 are elected in Christ, it must needs follow, that they are to be considered salin: for Christ presupposeth sin, which Christ was to satisfy for the elect.  
For the second Proposition, that God considered not man good, is plain; because all promises of Gods eternal favour, both before the fall, and after the same, are made in the Scriptures to them which are good (either by Creation, or Regeneration) and which continue in the same.  
To conclude, Election, and Reprobation may be considered either absolutely, as that God elected or reprobated these: or that he elected or reprobated these, and not these. If you ask why God elected these: I answer, that his sole will, without any the least respect in the Creature, was the cause of it: If you ask why God elected these, and not those, as jacob, and not Esau: I answer after the same manner. If you ask why God reprobateth these rather than these: I answer as before, that there is no cause thereof in the Creature, but only in him, which is his will. If also you shall ask why did God reprobate these: I answer, that his will also is the only cause thereof in this sense, namely, that it was in God's free power notwithstanding sin, to elect, or not elect, to reprobate or not reprobate: For God was not compelled by the sin he considered in man to reprobate him, for he might have elected the same man in jesus Christ, if he had pleased. And yet this we add, that in reprobation of these, God had respect to man's sin (not actual infidelity or sin, but original) not as a principal efficient, or as a cause first moving, for God might have not reprobated, if he had so pleased: but as a cause deserving reprobation, or as a necessary condition in the object, without which GOD will not reprobate any. For neither doth God in time deny his grace to any, but to those who deserve to be denied: neither decrees he before time to deny it, but unto such. And whereas some will say, An universal cause bringeth forth an universal effect: If then sin be universal, why is not Reprobation? I answer, that an universal cause bringeth forth such effect actually, if it be not hindered by a superior overruling cause. And so I yield that it is the nature of sin to deprive all of Grace and Glory; 
Rom. 3.23  and would have this effect upon all mankind, if God should show no mercy: and the reason it hath not, is, because God is pleased out of his bottomless mercy to accept of some, and to elect them in Christ.  
Use 1. Beware of searching too far into this deep, without the light of the Word: The plain way is the safest, and in as much as the Scripture hath more sparingly spoken of Reprobation than Election: Do thou labour more to make thy election sure upon good grounds, then to conceive every quiddity of men concerning Reprobation.  
Use 2. If thou findest upon good grounds, that thou art elected: for ever acknowledge the rich mercy of God unto thee: who wert deep enough in Adam's transgression to be damned; if God had not of his free love discerned thee: therefore let it bind thee to all humility (seeing thou hast received all) and all thankfulness to him that hath showed thee such mercy.  
Use 3. Beware of that damnable speech of profane men, who say: If I be predestinated, and God's decree must take effect, than I may do what I will: for if I be appointed to salvation, I shall be saved: and if to damnation, I shall be damned, whatsoever I do. Which is all one, as if one should say, God hath decreed that I shall live or die; If he hath appointed life, I shall live, though I eat not at all, or though I eat poison, if he hath appointed death, 'tis not eating or not eating will save me: therefore I will either not eat at all, or I will eat poison: than which collection there can be nothing more sottish.  
If a man be reprobate, he shall certainly be damned, do what he can: 'tis most true. But yet remember, such an one, can (nay will) do nothing, but that which shall more and more bring his damnation upon him: For the horrible disease of fin, not being healed by Christ (as it is only in the Elect) must needs bring forth fruit unto death. Indeed if a Reprobate, had power to do good and to repent, and yet for all that, and doing so, he should be damned by the necessity of God's will, there might be some colour: but to reprobate is to be left in original sin, which is the fountain of all transgressions: and the persons so left, are justly so left, because they are left guilty in Adam: and can do no good unless God did give them new grace, which he is not bound to do, and they have deserved not to receive. Likewise, if a man be elected, he must needs be saved, not that God hath elected to save any absolutely without grace; but whomsoever he hath elected to save, he hath elected also to believe and repent, that they may be capable thereof. For God did as well decree the means whereby we should be saved, as that we should be saved: which means are the merit of Christ, effectual calling, justification, Faith, Repentance, etc. which whosoever attaineth may certainly conclude that he is elected, and shall be saved, as he that wanteth them to the end, may certainly conclude, that he shall not be saved, and therefore never was elected. Wherefore, by the works of Sanctification, make thy Election sure, as Peter adviseth thee: 
2. Pet. 1.10 Phil. 2.12. etc.  And make an end of thy Salvation with fear and trembling, as Paul counseleth thee.  
Qu. Are then all which are in the Church of God on Earth, predestinated to life eternal and effectually sanctified?  
Ans. No: only those are predestinated to life, 
Mat. 13.24 25. Mat. 22.10  and effectually sanctified, which are of th'invisible church, many are in the visible which are hypocrites and profane.  
Quest. Are there then two Churches, one which can not be seen, and an other visible, which may be seen.  
Ans. No: there is but one Church, which in divers respects is said to be Invisible or Visible. 
Mat. 22.18 Rom. 2.28, 29. & 9.7.   
Expli. Whosoever are of the Invisible Church, are holy; not all that are of the visible Church: which two terms of Visible & Invisible, are in divers respects given to the Church, which is but one: even as if you should say, the same man to be invisible in regard of his soul, and visible in regard of his Apparel, and outward shape. Thus the Church on Earth is said to be Invisible, in regard of the inward essential form, which is sanctity, which cannot be seen with man's eye: 
Hebr. 12.14 1. joh. 2.19. 2. Tim. 2.19 Rom. 2.29.  or Visible, either in regard of the particular companies professing Christ, or in regard of the outward form, which is the ministry of the Word and Sacraments; by the which it is visible, becauss these, being the means whereby it is gathered and governed, are visible.  
Use. Examine how thou standest in the visible Church; for many are called, but few are chosen; and many are in the visible, which are not of the invisible, as the Lées are in the Vessel, which are not wine, nor of the wine. It is not enough to be in God's field, unless we be good corn: not enough that we be in the body, unless we be members: For if we be wens and spots, we must be purged and scoured off: not enough to be in God's floor, unless we be good Corn: For he will gather the Corn into his Barn, but the Chaff he will burn with unquenchable fire: so, not enough that thou art among the Saints, unless thou be a Saint. For I'm was in the Ark, Saul among the Prophets, judas among the Apostles, and yet these are damned: So thou mayst be baptised, and joined to the visible company of the faithful: yet if thou want the Spirit, which quickens all the true members of Christ's body, to holiness and righteousness of life: thou art but a withered branch, to be cut off and cast into the fire: Look therefore to thy standing.  
Question. What call you the Invisible Church?  
Ans. It is the university of the Elect and Regenerate, 
Rom. 2.29.  which do at any time, or in any place, profess and truly have faith and conversion to God.  
Quest. What is the visible Church?  
Ans. It is a company embracing and enjoying the Ministry of the Word and Sacraments, 
Mat. 28.19 Ephes. 4, 11  and professing the Gospel.  
Quest. What are the true notes of a true visible Church?  
Ans. The true, proper, and essential notes of a true Church, are two, namely, The pure and incorrupt ministery and profession of the Word: and, 
Mat. 28.19 Act. 2.42, 46. Ephe. 5.25 26.  The lawful Administration of the Sacraments: to the which some add Discipline.  
Explic. Unto those Scriptures in the answer, which show that the lawful use of the Word and Sacraments, are the two genuine notes of a true Church: because the Primitive Church is so in them described. You may add concerning the Word, these; john 8.31. and 10.27. and 14.23. 1. Corint. 4.15. Ephes. 2.20. 1. Tim. 3.15. And of the Sacraments, these; 1. Corin. 20.16. and 12.13. So that wheresoever there is a Company preaching and professing, that jesus Christ the Son of Marie is the Son of GOD: Christ the Lord, by whom only and alone they seek to be saved: that Company is a true visible Church, though there be many corruptions in the same. Simon Magus was by Baptism received into the Visible Church, 
Acts 8.13.  for an outward profession of Christ in word. And the Corinthians were a true church, even then when they abounded with gross corruptions: as Paul denieth not in his Epistles written unto them.  
These notes have their degrees: the more pure they are, the more pure is the Church which hath them: the less pure they are, the less pure is a Church to be accounted: and where they are not all, or wholly adulterated, there, either is no Church, or a very corrupt one: Now though Discipline be allowed, and necessarily required to the well being of a Church: yet a Company holding Christ, and maintaining the Scriptures, though they should want Discipline, are a true, though a defective Church. It is the duty of the Church, to use Discipline: but as a wife ceaseth not to be a true wife, for the neglect of household government, so long as she keepeth the marriage oath to herhusband unbroken: so a Church ceaseth not to be a true Church for some faults, or neglects, so long as she acknowledgeth her head Christ according to the Word.  
Use. Withdraw not thyself from the fellowship of the Churches of God: and if thou hast depraved the Church of England, and separated from it: repent of thy rash and uncharitable censures: Remember what great things God hath done for the Church thou despisest: and spit not in her face that hath brought thee forth to Christ. Remember that God hath always preserved a seed of Christ in our land ever since the first conversion thereof from Heathenism: which, as a little leaven, lay a long time hid in three pecks of meal, as our Saviour speaketh: till at the last, by the hand of a King, 
Henry 8.  it began to sour the whole lump. And after him, remember how God raised him up a josias to finish his father's beginnings. Afterward, 
Edward 6.  how it was watered with the blood of as famous Martyrs as ever the world saw. Then think how God miraculously preserved, and gave a Queen to nurse this Church, labouring, 
Queen Elizabeth.  and almost fainting under afflictions: yea such a Queen as he never established in the Throne of any Kingdom, since the day of Adam's Creation. And then consider, how that when we reckoned that all our happiness had been ended, and expected nothing but dissipation, fire, sword, blood, and the ruin of Church and Commonwealth: even than the Lord, beyond all expectation, sent amongst us, a most tender Father, our most gracious Sovereign King JAMES (whom God long preserve) unmatchable for mildness of Government, Vigilancy, care for the good of all his subjects, deepness of judgement, soundness of Religion, and (together with many other blessings, whereby we are blessed in him) for incomparable learning; having, to the admiration of the world, with his Own Pen, defended and advanced the truth. And if thou standest upon a right constitution, remember that the replanters of the Gospel here, were Kings and Princes, and not without the preaching of the word. Remember that the people of the land were not converted from Heathenism by them, as such which had no knowledge of Christ, but from Papisme, under which they had some knowledge of him. Remember that if the Church were not rightly constituted by Queen Elizabeth, neither was it by King Henry the eighth, and King Edward the sixth, and so thou wrongest the ashes of the Martyrs, as if they were not Martyrs of Christ, but of Antichrist: And say that there was something wanting in the first constitution: cannot God forgive it? Nay, hath he not forgiven it? How darest thou say the contrary? Remember these things, & stay thy tongue from reviling Israel, and thy foot from withdrawing thyself from the people of God. If thou wouldst have Discipline, we are not without it, though without that of thy devising. If thou wouldst have the preaching of the Word, we have it, I may boldly say, as sound and powerfully in all the chiefest Cities and Towns, and in many other places, as any Church in Europe, whereby thousands are taught the true knowledge of jesus Christ, are confirmed in the faith, and continued in holy obedience, living & dying in most heavenly & certain assurance of God's favour, and of eternal life. Despise not then that Church, which by the Word and Sacraments, and the Discipline she hath, bringeth forth, nurseth, and bringeth up, even to their seating in the Land of Canaan, thousands, and that not once in twenty years, extraordinarily, but daily & ordinarily through the great blessing of God, etc.  
Q. Tell me what is the Ministry of the Word and Sacraments you speak of?  
Ans. The Ministry of the Word and Sacraments is an office ordained by the Holy Trinity, 
1. Cor. 12.28. Eph. 4.11. 1. Cor. 12.11. Mat. 28.19 20. 1. Cor. 13.9.10. 1. Cor. 14.34. 1. Tim. 3.2 etc. Tit. 1.6.7.8. 1. Tim. 3.2. 2. Tim. 2.15.24. Ro. 10.14. Heb. 5.4 5 Mat. 28.19  the Father, the Son, and the holy Ghost to be in the Church to the end of the world: whereby men of unblamable conversation, able and apt to teach, being lawfully called, do administer holy things in public Prayer, and thanksgiving, dispensing the Word and Sacraments.  
Expli. The Ministry of the Word and Sacraments is not an Invention of man, hut of God himself, for the salvation of man most necessary, not in regard of God, who is able without it, to effect his purpose: but of us, who ordinarily without it cannot be saved, in as much as God hath once ordained by the foolishness of Preaching to save then which believe, called foolishness, when indeed it is the wisdom of God, because ignorant and evil men so account of it.  
This calling is either Inward or Outward. The Inward is the good testimony of our hearts, that not through ambition, or covetousness, etc. we seek and accept of such office, but only through a sincere desire in the fear of God, to edify and build up God's Church. And this calling must be in all who would approve their Ministry to God. The outward is that which is according to the comely order of the Church, and it is Ordinary, or Extraordinary. 
1. Tim. 3. Titus. 1.  The Ordinary is that calling which by men is administered, according to such a comely order which is agreeable to the word.  
Extraordinary calling is that which is immediately from God, without the ministry of man before spoken of, as the calling of john Baptist, And this is not to be expected, or pretended in an established Church: But when the state of a Church is wholly decayed, or interrupted: God doth extraordinarily stir up, and endue with answerable gifts, some to restore the same. There are four rules to be observed in the examining of such a Calling: The first is concerning the time and place; whether it be there and then: where, and when, there is no use or possibility of lawful ordinary calling: Secondly, concerning the life and doctrine of such: 
joh. 5.39. Mat. 7.20.  that they be in more than ordinary manner answerable to the Word: Thirdly, concerning their gifts; as Knowledge, Wisdom, Utterance, undantable Courage, that these be manifestly extraordinary in them: Fourthly, for the success, effect, and continuance: that it bring an incredible and unexpected blessing, in Reformation and Conversion; notwithstanding any opposition made by the whole world, and the devil himself. Where there is an extraordinary calling pretended, and not according to these Rules, it is to be accounted a deceit and wicked imposture, and such which pretend the same to be of the number of those of whom Paul speaketh. 
Rom. 16.18   
Use 1. Art thou, a Minister, enabled with gifts? Presume not, though into the Office of the Ministry, without the calling of the Church: As Esay goeth not till he be sent, 
Esay 6.6.  and john stayeth his Preaching till the appointed time, And our Saviour Christ till he was baptized, etc.  
Use 2. Art thou enadled with gifts, 
Luk. 1.80.  and lawfully called? Look well to the Ministration thou hast received of the Lord: stir up the gift that is in thee, be diligent and faithful, cast of all impediments, as too much worldliness, the practice of other Callings, as Physic, Surgery, etc. for this Calling requireth a whole man, and who is sufficient for it? The reward of the faithful is great; the punishment of the slothful great also: Preach, but not thyself, or thy own devices, but the sincere Word of God; and let thy life be an example to thy Flock, that they may reverence thee, as well, when they see thee, as when they hear thee, if thou wouldst do good, and have comfort of thy labours, etc.  
Use 3. Reverence the Ministry of the Word as the ordinance of God, and receive the Ministers in all love and respect for their works sake, and the doctrine they deliver, according to the Scriptures, as the word of man, but as it is indeed, the Word of the living God: 
Phil. 2.29. 1. Thess. 2.13. & 5.12.13.  Speak not evil of the Ministry of the Word, neither account it as a base or bootless thing, for without it ordinarily thou canst not have faith: neither canst thou be begotten unto Christ, 
Rom. 10.17 james 1.18 1. Cor. 4.15 1. Cor. 1.21. etc.  nor finally be saved: For God hath pleased by the foolishness of Preaching to save them which believe, etc.  
Quest. What are the Sacraments?  
Ans. The Sacraments are visible and outward Signs and Seals instituted, and ordained of God, whereby he confirmeth to the Elect the free promise of the Gospel, 
Rom. 4.11. Gen. 17.7.10.11. 1. Cor. 11.23.  and also bindeth them to the performance of duty to himself.  
Quest. How many Sacraments hath the Church of God now?  
Ans. Only two, 
1. Cor. 12.13. Act. 2.38.41.  Baptism and the Supper of the Lord.  
Quest. What is Baptism?  
Ans. It is a Sacrament of the new Testament, instituted by Christ, in the which the confecrated water representeth the Blood of Christ, sealing to all that are sprinkled therewith, into the name of the Father, the Son, and the Holy Ghost, the merit of Christ, remission of fins, 
Rom. 4.11. Col. 2.12. Rom. 6.3.4.5. 1. Pet. 3.21.  and Eternal Life, and testifying our grafting into Christ, and Regeneration, with the repromission of our obedience.  
Expl. God is the Author of Sacraments, and none can add any to the Word but God: Now God added them to the Word, not that the Word was not sufficient without them, but for a help to our weakness, that we might have, as it were, lively pawns before our eyes, of those things which we hear with our ears (as even Adam had Sacraments in Paradise) and these he ordained to be Seals of the covenant of Grace, which was not needful on God's part, who is always better than his word; but it was needful for us, to secure whose weakness (who in regard of our unworthiness, are prone to doubting) the Lord hath added them to give us greater assurance; even as a Seal to a Writing makes it more Authentical.  
The Essential parts of a Sacrament, are either outward, or inward: The outward hath the sign, with the Ceremony ordained, and the Word: As in Baptism, the outward sign is Water, the Ceremony is the sprinkling: The word is the word of Institution and Promise: baptize them, etc. Whosoever believeth, and is baptized, shall be saved. 
Mat. 28.19 Mark. 16.16.  And the distinct pronouncing in the Mother Tongue of this form: I baptize thee in, or into, the Name of the Father, and of the Son, and of the Holy Ghost. The meaning whereof is thus much: That, (the name of the Father, Son, and Holy Ghost, being called upon) the Person baptized, is, through forgiveness of sins, received into the favour of God, who is Father, Son, and Holy Ghost; and Adopted, Received, Sealed, Initiated, and Consecrated, into the proper Goods, Right, Family, Covenant, Grace, Worship, Religion, Faith, and Fellowship, of the Father, Son, and Holy Ghost, God, one in Essence, three in Persons, to live wholly according to his Will.  
The inward matter is the thing signified: which is both the Blood and Spirit of Christ, and our Incision, and Grafting, and Incorporation into him by the Holy Ghost, with all benefits following; As imputation of Christ's Righteousness, Remission of sins, Adoption, Receiving into the Communion of Saints, Regeneration, etc. For as the Water washeth the filthiness of the body, so the Blood of Christ washeth away our spiritual filthiness, through the Spirit: which Spirit, makes us fruitful in good works, and abateth our desires of earthly things; even as water maketh things fruitful, and quencheth bodily thirst. And this so surely, in regard of the true and Mystical union, of the Sign, and Things signified, by the bond of Faith; that for our assurance the work of the Spirit is often attributed to the Sign (as Baptism regenerateth and saveth) because such is the relation and union of the Sign, and the grace signified thereby, in regard of the truth of God, on the one side offering, and faith on the other side receiving; that whosoever believeth may as verily be assured of receiving the thing signified in his soul, as he is made partaker of the sign in his body.  
Use 1. In as much as the Sacraments are Significations, and Seals, of such excellent things, they are with all reverence to be handled and esteemed, even as means which exhibit to us and confirm the best blessings of God: In regard therefore of their use by institution, they are things unvaluable: though in regard of that which is subject to the eye they be of little price.  
Esteem then, not according to their outward value, but according to the blessing annexed in their lawful use, and look more unto the gift, than the means or manner of giving: For God measureth our contempt, or irreverence in the Sacraments, not according to the worth of the Elements; but according to the benefit offered in and by them: As the thing wherein Adam transgressed was but an Apple, but the manner of sinning, even in that Apple, was most heinous.  
As therefore men esteem of their Evidences, not according to the value of the Paper and Wax, but according to their use: So are we to consider of the Sacraments.  
The Water in Baptism, and the Bread and Wine in the Lord's Supper, are but small matters: Yet no Bread or Wine in the world, none, the most precious water that is, or can be distilled, though a drop were worth a Kingdom, may be compared unto these, but in the like use. Adamah and Pharphar, Rivers of Damascus, fairer than jordan, yet cannot cleanse the leprosy: So there are many waters which comfort the heart; but none but this cleanseth the soul & saveth it. Wherefore all Ministers, Parents, and People, are reverently to carry themselves, in, or at the administration of the holy Sacrament of Baptism: and if they slightly reckon thereof (as in too many places is used) they are to be reproved, as heinously guilty before God.  
Use 2. Thankfully receive the holy things of God, for the confirmation of thy faith: for though not in themselves, yet by Institution they have singular virtue hereunto: I am persuaded we often want comfort, because we do not wisely use the Sacraments to their use for the which they were appointed: Wherefore, doubtest thou, or wantest thou comfort? Remember thy Baptism, as David when he went to fight against Goliath, encouraged himself by his Circumcision: and go with confidence to the Lords Table, the Lord will be present with his own Ordinance; he is able to make them effectual, and cannot fail by them to convey comfort and assurance to thee; if thou canst do him this honour, as to believe that he is able and true to fulfil all his Word: For God is faithful and all his promises are sure; and as Bernard said: Neither doth his Word differ from his Meaning, because he is all Truth, nor his Deed from his Word, because he is all Power and Strength, etc.  
Use 3. Art thou baptised? then know, that thou art bound over to all manner of obedience to God, and to the continual practice of Repentance, which if thou dost not, 
Rom. 2.25, 26.  thy baptism is void. God promiseth in Baptism to be our God: but not so to be, though we live as we list; but we for our parts promise also, to renounce the Devil, the World, and the Flesh, and to serve him. Keep thou thy part, and be sure the Lord will not fail to keep all his covenants on his part. But wholly break thou thy promise, and thou shalt never taste of the good blessings of GOD promised to thee.  
There is nothing more profitable than Baptism, yet it profited not Simon Magus, because he wanted the invisible washing of the Spirit: therefore, if thou wouldst make the best profit of thy baptism, walk then in all holy obedience, and unfeignedly repent of thy sins; yea thou art bound unto it: Even as the Soldier by his priest money to serve in the wars: so thou by this holy mark and character, which thou hast received of God, art bound to his service.  
Thou hast solemnly before God, his holy Angels and Saints, protested as much, so as thou must needs be guilty of treacherous falsehood if thou performest it not. Men think their words binds them to men; and Herod seems to make conscience of an unlawful oath: make thou conscience much more of thy oath to God, the breaking whereof bringeth upon thy soul an eternal guilt. Shalt thou by thy sins blot out the stamp of God which thou hast received? Shalt thou vow service to GOD, and be the devils slave? Hast thou Gods mark in thy forehead, and the devils in thy heart and life? Dost thou receive the badge of a Christian, and livest like an Infidel? Thy Baptism shall not save thee, but condemn thee rather: for thy sins are the greater, even as Balthasars' drunken feastings were the more abominable, for the abuse of the holy Vessels: Even as the holy water of trial was to the suspected wife, if she were faulty, mortal and deadly: but if not, it was a blessing: 
Num. 5.11  Even so the holy water of Baptism, to such as keep their promise in sincerity bringeth a blessing, when to such as live profanely, and fear not God, it is even a water of bitterness unto death.  
Qu. What is the Sacrament of the Lord's Supper?  
Ans. The Supper of the Lord, is a Sacrament of the New Testament, instituted by Christ, wherein by the taking and eating of the bread blessed, and broken, and by drinking the wine being blessed, is signified and sealed to us the Communion of the body of Christ crucified, 
Matth. 28.26, 27, 28. Luke 22.19, 20. 1. Corint. 10.16. & 11.24, 25.  and his blood shed for us upon the Cross for remission of sins: and that being incorporated into Christ by his Spirit, we might be more and more strengthened in assurance of eternal life.  
Explic. The Supper of the Lord is that other honourable Seal of God's covenant in Christ, by whom it was instituted: wherein are, as in all Sacraments, two things: First, the visible Element, or outward sign: Second, the word. For as Augustine saith; The Word being added to the Element makes a Sacrament. The Element or Sign is Bread blessed, broken, distributed, and eaten: and the Wine blessed, distributed and drunk of the Church, or company present. Both those are the outward sign: which though they be two materially (as they say) yet in regard of the end and form, they are but one. Our Saviour Christ intending the nurture of the Soul, by a similitude of the body's nourishment, which consïsteth in bread and drink.  
The word is the Promise added to the Sign in these words; This is my Body which is given for you; This is my blood which &c. together with the commandment in these words; Do this, etc. The element doth represent the invisible grace of the which the word speaketh, and the Word declareth what the invisible grace is, which is represented and sealed by the Element. The outward Sign then in this Sacrament, is the Bread and Wine as I have spoken. The inward Grace, is the Body and Blood of Christ given, and shed for our sins; and the Spiritual eating and drinking of them, whereby is signified our Union with Christ by faith, by the which we draw from him Righteousness, joy, and eternal life, according to an excellent Analogy in this Sacrament.  
Now these two, the Sign, and the thing signified, are united by the Word in the lawful use of this Sacrament: which Union is only Sacramental, and relative, whereby the sign is not changed into the thing signified; nor the thing signified contained, in, under, or in the place of the Sign: but by the Sign the thing signified is represented, offered, and sealed in the lawful use to believers. For Grace is not so tied to the Sacrament, that whosoever partakes of the Sign, should also of the thing signified; or as none could partake of the thing signified, without the Sign: For the unbelievers may have the Lords Bread in their mouths, which never have Christ in their hearts; as believers may taste of the sweetness of the Lord in their souls, which (where it can not be had) partake not of the Bread and Wine, which are the outward Sign.  
Quest. What is required that we may so partake of this Sacrament at the Lords Table. that we may be partakers of the inward Grace of the Sacrament?  
Ans. Whosoever would come worthily to this Sacrament, and to his benefit, must first examine himself, 
1. Cor. 11.28  and so eat and drink.  
Explic. To be worthy, and to come worthily to the Lords Table, are two divers things: none are worthy of so great mercy; yet we come worthily when we try ourselves. Which trial is of our faith, and repentance. Concerning Faith, first, whether we have a competent knowledge of the doctrine of the Sacrament, and why it was instituted: secondly, whether we believe the pardon of our sins by jesus Christ. Concerning repentance, whether we have heretofore, or do now unfeignedly repent of our sins, purposing to lead a new life: He which comes to the Lords Table without Faith and Repentance, comes unworthily: and he which finds them in himself, even in their beginnings, true, 
Math. 9.12. and 11.28.  though small and weak, comes worthily; for such Christ invites.  
Question. How often would you advise a Christian to receive the holy Communion?  
Ans. So often as there is occasion offered, and liberty granted lawfully to receive the same. 
1. cor. 11.25   
Explic. Baptism is but once administered, as being the sacrament of our new Birth; even as we are but once borne. But as being borne, we often eat to be nourished, and to grow: so we are often to communicate and to come to the Lords Table: first, that we may grow in Faith: secondly, that we may have occasion to stir up our dullness, both to consider of, and to be thankful for the death of Christ: thirdly, that we may testify our Remembrance of Christ: four, that we may keep Unity, and nourish Charity: fifthly, that we may imitate the Apostolical church, who seldom came together without the word, prayer, breaking of bread, & almsgiving. Neither will this holy Sacrament grow into contempt through the often use to the godly, 
Acts 2.42.  as we see in the frequent use of the word, and even of our daily bread.  
Use 1. Prepare thyself often to come to the Lords Table, if occasion fitly be offered: that thou tempt not GOD by neglecting his ordinance appointed for the confirmation of thy Faith: And that thou mayst perform his commandment, who saith: Do this often in remembrance of me. And that thou mayst show forth the Lords death till he come. Consider then, is once or twice a year enough for thy discharge herein? Canst thou so neglect the remembrance of his torments, who was bruised for thy sins, and which bore thine iniquities? who hath delivered thee from Hell, and purchased Heaven for thee by his blood? Thy Saviour passing out of this world by a most bitter passion for thee, commends himself to thee, and commands thee to remember him; and to testify this, and thy thankfulness for his death, to come often to his Table: How then dost thou not show thyself ungrateful, and forgetful, which when occasion is offered, churlishly turnest thy back? etc.  
Use 2. He that eateth and drinketh unworthily, eateth and drinketh judgement to himself. Beware therefore how thou presumest to come to the Lords Table without thy wedding garment, without preparation. Holy things require holy usage: first labour for faith, both to understand what the Mystery is, that thou mayst discern the Lord's body, and also to receive the grace that is offered therein: which without faith thou receivest not. He that believeth hath benefit unspeakable by the ordinances of God: but without faith all is to us in vain. Even as the evidences of another man's land, are nothing available to me, but to the Land-holder they are of singular use: So the Sacraments are part of the evidences of a believers hope, and seal to him God's favour; but to unbelievers they seal nothing, but their greater condemnation, if they repent not. Even as if an unlearned man open a book, he seeth the letters, but is never the better, and cannot attain the meaning; but a man that is learned, readeth, and is instructed: So an unbeléener seeth the Bread and Wine, and eateth the sign; but the believer only hath the benefit of the thing signified, through his faith: For the spiritual grace is present, not to the sign, but to the person believing. Even as Pharaoh had a dream, but not the interpretation, and as the noble man of Samaria saw the plenty, but tasted not of it: Even see unbelievers, ignorants, unthankful for the death of Christ, have the shell, but not the kernel; have that which goeth into the body, not that which blesseth the soul. First therefore get faith.  
Secondly, repent of thy sins, having an unfeigned and steadfast purpose always hereafted to live godlily. If thou comest with a hungering desire of the righteousness of Christ, with a broken heart for that which is past, and with a holy purpose for the time to come: then thou art welcome to thy Saviour, and shalt without fail, taste of his sweetness; but if thou hast been, and yet art, a Drunkard, a Blasphemer, Unclean, Proud, Covetous, Contentious, etc., and hast not unfeignedly repent, or at lest dost not begin to repent: For this cause thou art guilty of the body and blood of Christ; being more fit to be at the meetings of Turks and Infidels, then of such as profess jesus Christ. Get therefore Repentance also. And testify this thy repentance not only by a show of sorrow and sobriety the day thou comest to the Lords Table, but all the days of thy life after. Many have I seen, which on that day have gone softly, spoken patiently, looked sorrowfully, behaved themselves gravely; which within a day or two, have with the swine returned to the wallowing in the mire; and, with the dog, to the vomit of their former evil courses. But understand thou, that even as when a man hath escaped the danger of some great distemper of surfeit, it is not enough for him to keep a good diet a day or two: So it is not a days obedience, or two, nor such fits of devotion, which vanish as a flash of lightning, that will approve our faith, repentance, and profession; but it is perseverance in these holy duties, when the savour of the Sacrament remains with us all the days of our life. Therefore even as Daniel was the fairer and better favoured by his diet of Pulse: so it is required, and the Lord erpects, that if thou eat & drink at his table, thou shouldest be the fairer by it, and the better reform in thy conversation: And if thou be'st notwithstanding ill-favoured, that is, without Knowledge, Faith, Repentance, Obedience, Patience, Temperance, Charity, etc. it is a manifest argument that thou hast a foul and corrupted conscience, that thou hast received unworthily, and so art in danger of the wrath of God.  
Qu. You said, that some think Discipline to be a note of the true Church: What is that Discipline?  
Ans. It is that power in the Church, by the consent and approbation of the Christian Magistrate; whereby, by persons fit and lawfully called, Constitutions are made, 
1. Cor. 5.3.4. & 14.40.  both for comeliness and order in the worship of God, and for the censuring of profane livers.  
Expl. Though a true Church may be without this power of Discipline, yet be well without it, it cannot; both that the ministry of the holy things may with the greatest reverence and profit be performed; and also that the Church may be holy, and a maintainer thereof: First then, because without order things cannot well proceed, or continue, and God is the God of order, the hold that the Church hath power to make Canons and Constitutions: but with a thrée-fold restraint: First, that they be only about matters Ecclesiastical: Every man is to keep within the compass of his calling. Secondly, that as concerning the worship of God, they be determinations of circumstances, necessary & profitable, as concerning time, place, order, meetings, manner of reading Scriptures, etc. In all which, comeliness, order, edification of the Church, & avoiding of offence are to be respected: and such determinations in their own nature to remain mutable, & to be altered, as the Magistrate shall see it make for the good of the Church. Thirdly, that if there be a Christian Magistrate, they be with his consent and authority: because the authority of making & confirming laws, concerning both the civil & Ecclesiastical good of the subjects, is principally in the chief civil Magistrate. This order being observed, the Ecclesiastical things, as dispensation of the Word & Sacraments, and execution of Discipline be handled; not by lay persons, but by Ecclesiastical persons only, by the authority of God and the Prince.  
For the other part, which concerneth Ecclesiastical censures, this is to be remembered, that properly they are not executed by mulcts, fines, hodily smart, imprisonment, death, & such like, which are proper to the power of a civil Magistrate; but by admonition, 
Mat. 20.25 26. 1. Pet. 5.3.  reproof, suspension, & excommunication. The highest degree of Ecclesiastical censures, is excommunication, when notorious & stubborn offenders are cast out of the Church, the parties deserving this censure, being notorioufly profane, and there being extreme danger of offence, and of the infection of others by their society. In the execution whereof, proceeding must be, as in the body, in the cutting of a member; which is, when no means will recover it, and lest it should procure decay to the whole body, then to cut it off, though it be with grief.  
Also, excommunication is not absolutely to be executed, but on the contumacy of the delinquent: for the party, as a lost sheep is both carefully to be sought up, & if he repent, to be with all rejoicing & love, received again into the fellowship of the Church: for the end of excommunication must be: first, that holy things be not given to dogs. Secondly, 
Math. 7.7.  that the Church may free herself from an evil fame, of suffering them which dishonour God. Thirdly, 
1. Cor. 5. 1. Cor. 5.6.  lest others be infected. Fourthly, that such as offend may be ashamed, and come to repentance, 
2. Thess. 3.14. 1. Cor. 5.5.  that their Spirits may be saved in the day of the Lord.  
And this order of censuring offenders, & excommunication, aught to be perpetual in the Church; because the causes thereof are universal & perpetual, which are those four before mentioned, together with the commandment of Christ: 
1. Cor. 5.4.  and Paul testifieth, that the incestuous person ought to be excommunicated in the name of Christ, that is, by his authority, & according to his commandment: yea, & this to be in force in all Churches, even which are under Christian Magistrates: for otherwise doth the civil Magistrate punish, otherwise the Church. The Church aimeth at the repentance of the offender: the civil Magistrate at the execution of justice. The Church proceedeth not to excommunication, where the delinquent repenteth & obeyeth. The civil Magistrate, notwithstanding the repentance of the party, executeth the law, as joshua, notwithstanding the confession of Achan, 
joshua 7.  caused him to be destroyed.  
Use. 1. All such whom it concerns to deal in Ecclesiastical censures, aught to beware of all filthy lucre, & faithfully discharge that which is committed unto them, & to censure them which are profane accordingly, for the glory of God, the good of the Church, the repentance of them which offend, and the furthering of their own accounts at the last day.  
Use 2. Art thou profane? a drunkard, a blasphemer, an usurer, a breaker of the Sabbath, etc. & deservest thou to be stricken with the thunderbolt of excommunication, & yet escapest by thy purse, or otherways? yet know thou, whatsoever thou art, that although either through the corruption of them which excecute the same Discipline, thou continuest in the fellowship of the Church, yet in the account of the Lord, thou art excluded from all spiritual privileges of the Church, till thou repent, not being worthy to sit among the dogs of the flock, (as one may say) & the less thou answerest for here, through the silence of the laws, the more thou hast to answer before jesus Christ at the day of judgement.  
Q. You seem to say, that where there is a Christian civil Magistrate, there the Church ought to expect his consent, and by his authority make Constitutions, and Canons: Do you then think that the Clergy, or Churchmen, are subject to the Civil Magistrate?  
Ans. Yes verily do I: and so God plainly teacheth in his word: 
Rom. 13.1 Tit. 3.1. 1. Pet. 2.13 14.15.  Let every soul be subject, etc. Whether Apostle, Prophet or Bishop.  
Q. What is the civil Magistracy, or Government?  
Ans. It is an ordinance of God for the good of men, whereby they are governed by good laws, both Divine and human, that public peace may be preserved, 
Rom. 13.4. Pro. 8.15. Dan. 2.21. joh. 19.11.  the good maintained, the evil punished, the worship and glory of God set forth?  
Q. What is the office of the civil Magistrate?  
Ans. The office of the supreme Magistrate is to keep and maintain both the Tables of the moral law: 
Deu. 17.18 19 2. Chro. 19 6.  and to minister right, judgement & justice to his subjects.  
Q. What is the power of the superior Magistrate?  
Ans. In things divine, it is limited by the word: but in human things, and civil, it is wonderful large: as namely, to command all his subjects in matters concerning the public good of all, or the private good of some: To compel all orders Ecclesiastical or Civil, to do their duties, & to punish the stubborn. To command the bodies and goods of his subjects in matters lawful. To exact Tribute, Custom, Subsidies, Taxes, tenths, etc. for the maintaining of his honour and magnificence, and for the bearing of the public charge. To make and confirm laws for the civil policy of his jurisdiction, 
job. 34.18. Eccles. 8.3 4. Dan. 5.19.  and to define all matters and causes by the same. And in a word, the Civil supreme Magistrate is in all causes, and over all persons, as well Ecclesiastical as Civil, supreme Governor, next under Christ: 
1. Sam. 15.14.  as also in the examples of the good Kings of judah appeareth.  
Q. What is the duty of Subjects?  
Ans. The duty of subjects may be referrred to these heads: 
1. Pet. 2.18. Rom. 13.1. Tit. 3.1, 1. Tim. 2.1. 2. jer. 29.7. Pro. 24.21.22. Rom. 13.6.  1. Reverence, 2. Obedience. 3. Piety. 4. Faithfulness. 5. Thankfulness.  
Expl. One of the greatest blessings which God hath given to men, is Order, and Government, without which through confusion, all things would soon come to ruin: For as a Ship without a Pilot, so is a Company, or Society, of men, without a King, or other lawful Magistrate: Therefore it was well said of Tacitus; That it is better to have an evil Prince than none: And of S. Chrysostome; It is better to have a Tyrant, than no Governor: And the Scripture maketh mention, that the state of the people of Israel was never worse (while they were a free people) than when they were without continual Governors: Yea Nature, even in reasonless & bruit creatures, acknowledgeth Order & Government, as in the Bees, etc. This great benefit came from the Lord, as all other good things.  
The prime care of the Sovereign Magistrate must be to maintain the first Table of the Law: Kissing the Son, and doing homage unto Christ: and therefore to maintain the true worship of God, and to forbid, and utterly to extirpate, the contrary: And yet this so to be understood, the through the necessity of dangerous times, he may suffer such as are superstitious, and do err; that some Commonwealth and Religion may be had, rather than none at all. It belongs to the Prince, to see the the true Doctrine be taught; but to administer the same, & teach it in public, it belongs to Ministers and Ecclesiastical persons: It belongs to his Authority to appoint ordinary judgements Ecclesiastical, to maintain Schools, Universities, etc. whereby fit Bishops & Ministers may beset over the Flock of Christ, & to make laws, whereby such Pastors & Teachers, may be directed, corrected, suspended, deprived, as matters shall require. It is his Authority which may call and moderate, Provincionall. Nationall, General Syneds, appoint Fasts, etc. Yea, he ought to punish Heretics, Idolaters, Blasphemers, etc. as well as Murderers, thieves, etc. and to do all things which may further the Spiritual good of his Subjects, and to take away the contrary: 
Rom. 13.4.  For he beareth not the Sword in vain. So Moses appointed the worship of God, & prescribed it to Aaron; David disposed the Ministry of the Tabernacle, called a Convocation, or Synod, for the bringing of the Ark: Solomon dedicated the Temple, deposed Abiathar: jehoshaphat commanded the Priests and Elders to visit the Churches, and to restore the worship of God: As also did other good Kings of judah, as appeareth in their Stories, which they did not only of Piety, but even of Office: So also have Christian Emperors, called Ccuncels, moderated Controversies of Religion; advanced good Bishops, repressed bad, and made Laws concerning Bishops, Ministers, & holy things for the welfare of the Church, and the glory of God: For the Magistrate is the Father of the Commonwealth; yea Esay saith: 
Esa. 49.23.  That Kings & Queens are nursing Fathers and Mothers of the Church: Constantine the Great, said: the the Bishops were Overseers in the Church, and He a Bishop or Overseer out of the Church.  
For the Duty, or Office, of the chief Magistrate, in the maintaining the second Table, I need not say any thing, for none is so ignorant, as not to know, that the procuring of the civil good of men belongs to the Supreme Governor.  
For the power of Magistrates, See the Scriptures, in the Answer unto the Question, and for this they are called Gods, the Sons of the most High, not by Nature, but by Office and Dignity; being the Images of God, & his Deputies Royal on earth: The Ministers also of God, etc. Whose Power it is better, and fit, for Subjects to fear and obey, then to dispute or determine. 
Eccl. 8.3.4.   
Concerning the duties of Subjects: The first is, Reverence, which is a godly subjection in Heart, Word, & Deed: Thinking and judging honourably of the Magistrate, even of the lowest: Looking not to his person, whether good or bad, but the Person he representeth which is God. Speaking reverently, 
Ex. 22.28. Act. 23.5. 1. Reg. 1.23.31.  Using all lowly Gestures: Yea this requires, that Subjects interpret the sayings and doings of the Magistrate to the best, and to conceal & cover their faults, giving fear to whom fear, & honour to whom honour belongeth.  
The second Duty is Obedience, 
Eccl. 8.2.  to be performed by all persons, and in all things possible (the contrary whereof God commandeth not) though hard and unequal, not examining what it is which is commanded, but being content with this, 
Mat. 22.21.  that it is commanded: And this obedience must be to all Governors, to the King as Superior, and to the rest appointed by him, 
1. Pet. 2.13.14.  and to these, whether Christian or Heathen, Good or Bad, Merciful or Cruel, for there is no power but of God. 
Rom. 13.1.   
The third is Piety, that Subjects pray for their Governors: Yea, 
1. Tim. 2.1. jer. 29.7.  though they were Infidels, or Wicked: Thus did Daniel, Thus did the Ancient Christians for the Heathen Emperors, for their long life and safety, for their Issue & Offspring, for their quiet Government; that their Council might be Wise and Faithful, their Arms Victorious, their People Loyal, etc.  
The fourth is Faithfulness, which requireth that Subjects be quiet and peaceable, and truehearted in all Loyal Allegiance: that they be not Traitorous or Seditious, raising, or consenting to Tumults, Insurrections, Mutinies, etc. but that they reveal such things speedily, and that what they can, by all good, possible, and lawful means, they do defend and keep safe, the Health, Life, Person, Cause, Crown, Dignity, and Family of the Supreme Magistrate, against all Opposites whatsoever; 
2. Sam. 16.9. & 20.22. & 21.16.17 2. Reg. 11.2.4. 1. joh. 3.16.  yea, with the loss of their own best blood: For if we must lay down our lives for our Brethren, much more for our Fathers.  
The fift is Thankfulness, which is a ready and chéerfullove, which is to be showed in a willing paying of tribute, & bearing such charges as are imposed by the King or superior magistrate: in as much as the treasure of the King is the sinew of the common wealth, and because he watcheth and careth for all, 
Ro. 13.6.7.  and defends all: So joseph and Mary travel willingly to be taxed. Yea our Saviour Christ, 
Mat. 17.27.  and Peter pay tribute; none are exempt, for if Christ and Peter, then why not their successors? And all these things, Subjects are to do cheerfully and willingly, even to wicked princes; not only for fear, but for conscience toward God, 
1. Pet. 2.18 Rom. 13.5.  who accounts himself neglected, resisted, and opposed, when his deputies are resisted, opposed, 
Rom. 13.  or neglected.  
Use 1. First, it is the duty of Ministers, well to instruct, and to put their hearers in remembrance of these things, that they may know their duty to their Governors, and perform allegiance accordingly, wherein is a great part of the welfare of the Common wealth. 
Tit. 3.1.   
Use 2. Hence it appeareth that the Pope with his limbs are the great rebels of the world; for not only pulling their necks, as Ecclesiastical persons from the yoke of the Emperor and their Sovereigns; but specially for seeking to overrule, depose, and destroy, the kings, and kingdoms of the earth.  
Use 3. Learn thy duty. Thy calling is to be subject. Pray for the prosperity of the King, his children, and dominions: Speak not evil: 
Jude 8.  but reverence in word and deed the chief and all under-magistrates; yea, think not an evil thought: 
Eccles. 10.20, etc.  Beware of Sedition, by the example of Corah, Absalon, Sheba etc. Obey for conscience. Quarrel not, neither murmur at the commandment, though unequal & hard, if not impious to be done: yea, if it be doubtful, examine it not, but obey. Pay all subsidies, taxes, customs, etc. willingly, yea though it go hard with thee, and thine, and thou be feign to borrow it. Do it of conscience, and thou shalt be the more blessed in thy substance. Remember Christ had it not when it was due, and he willingly paid: and surely, if we must willingly pay to a Heathen, much more to a Christian, religious, merciful, and renowned king. Draw not thy neck out of the yoke, and being able, go not about to be eased of that which is thy duty in conscience to pay. It is no part of a good subject, or of one that loveth his Prince or Common wealth, to seek to be free, or to be eased obove his Equals, in a common burden, the benefit whereof comes to himself. It is a thing too much practised in these days, to the great hindrance and damage of the King's excellent Majesty, the Country, and many particular men.  
Use 4. Praise God, for establishing so worthy, religious, peaceable, learned, and famous a King over us, through whom we enjoy, peace, liberty, plenty, hope of succession, and the sweet comfort of our Souls, the holy Gospel. And let all true hearted subjects pray, for the safety & preservation, of the person, life, crown, and dignity of our most gracious King, james by the grace of God, King of great Britain, France, and Ireland, Defender of the Faith, etc. and in all Causes, and over all Persons, aswell Ecclesiastical as Civil, within these his dominions, next and immediately under jesus Christ, supreme Governor, who is the very breath of our nostrils: that God would bless our most virtuous Q. Anne his wife; our hopeful Prince Charles; the Lady Elizabeth her Highness, with her renowned Husband: That God would direct with wisdom and piety, all the Honourable of his majesties Privy Council; bless all the reverend Fathers of the Church; that he would endue all the Nobles & Gentry of the Kings dominions, with fortitude, courage, & loyalty; and all the grave & Honourable judges; right worshipful justices, and other inferior Magistrates, with the knowledge and conscience of Equity, justice, and Right; all the Ministers of the Word with ability of gifts, and conscionable care, and diligence in the Lord's harvest; & all the Commons with peaceable, loyal, and religious minds, and affections: that God would hold back the judgements we have deserved; and continue and increase upon us and our posterity his undeserved mercies, bodily and spiritual, to his own glory, and the temporal and eternal comfort of us all, through our princely Saviour jesus Christ. Amen.  
So be it.  
Now unto the King everlasting, immortal, invisible, unto God only wise, be honour, 
1. Tim. 1.17  and glory, for ever and ever, Amen.  
FINIS.