Milke for children, or, A plain and easie method teaching to read and write together with briefe instructions for all sorts of people ... : as also an appendix of prayer / by Lambrocke Thomas.

MILKE FOR CHILDREN.

The Great letters of all sorts.

A. B. C. D. E. F. G. H. J. K. L. M. N. O. P. Q. R. S. T. U. W. X. Y. Z.

A. B. C. D. E. F. G. H. I. K. L. M. N. O. P. Q. R. S. T. U. W. X. Y. Z.

A. B. C. D. E. F. G. H. I. K. L. M. N. O. P. Q. R. S. T. Ʋ. W. X. Y. Z.

The small Letters of all sorts.

a. b. c. d. e. f. g. h. i. k. l. m. n. o. p. q. r. r. s. s. t. v. u. w. x. y. z. &. &c.

a. b. c. d. e. f. g. h. i. k. l. m. n. o. p. q. r. s. s. t. v. u. w. x. y. z. &. &c.

a. b. c. d. e. f. g. h. i. k. l. m. n. o. p. q. r. s. s. t. v. u. w. x. y. z. &. &c.

The Double let∣ters of all sorts.

ff. ss. sh. sl. fl. st. ct.

ff, ss. sh. sl. fl. st. ct.

ff. ss. sh. sl. fl. st. ll. ct.

The numeral letters. I. V. X. L. C. D. M.

The Figures. 1. 2. 3. 4. 5. 6. 7. 8. 9. 0.

The points or stops in rea∣ding.

, A Comma or short stop.

: A middle distinction.

. A full point.

? A note of Interrogation.

! A no••e of Admiration.

() Lines including a Parenthesis.

The division of the letters.

Of the letters these six a. e. i. o. u. y. are Vowels, all the rest are Consonants. And sometimes i. u. y. are Consonants when going before themselves or other Vowels. This kind of v. v. v. is used when a Consonant, and whether Consonant or Vowell ever in the beginning of a Sylla∣ble, word, or sentence. The other u. u. u. is alwayes a Vowell. It is called a Conso∣nant, because it must alwayes be sounded with a Vowell as, ab. eb. ad. ed. ba. be. da. de. &c. where a. and e. are Vowels: b. and d. are Consonants. In the English letters these two sorts of small ers (r. r.) are u∣sed indifferently: but the small esses (s. s.) are thus used, this s. alwayes in the beginning and middle, this (s) alwayes at the end of words.

There are Syllables in words: every Syllable must have one vowel at the least: and every word if it hath more syllables then one, must have also more vowels.

A Syllable is the pronouncing of one letter or more with one breath.

One Syllable may make one word, as, of, in. One word may have many syllables as, division

PSAL. 34. vers. 11.

Come ye Children, hearken unto mee: I will teach you the fear of the Lord.

ECCLES. 12. verse 13.

Let us beare the conclusion of the whole mat∣ter, Feare God, and keep his Commandements: for this is the whole duty of man.

PSAL. 111. vers. 10.

The feare of the Lord is the beginning of wisedome, a good understanding have all they that do thereafter, his praise endureth for ever.

ECCLES. 12. vers. 1.

Remember now thy Creator in the dayes of thy youtb, while the evill dayes come not, nor the years draw nigb when thou shalt say, I have no pleasure in them.

1 KINGS Chapt. 18.

[Vers. 25] Therefore now Lord God of Isra∣el, keepe with thy servant David my Father that thou promisedst him, saying, there shall not faile thee a man in my sight to sit on the Throne of Israel, so that thy Children take beed to their way, that they walke before me, as thou hast walked before me.

[Vers. 26] And now, O God of Israel, let thy word (I pray thee) be verified, which thou spakest unto thy servant David my Father.

[Vers. 27] But will God indeed dwell on the earth? Behold, the Heaven, and Heaven of Heavens cannot containe thee, how much lesse this house that I have builded!

[Vers. 28] Yet have thou respect unto the Prayer of thy servant, & to this supplication, O Lord my God, to hearken unto my cry and to the pray∣er which thy servant prayeth before thee this day.

[Vers. 29] That thine eyes may be open to this house night and day, ever toward the place, of which thou hast said, my name shall be there: that thou maist hearken unto the prayer which thy servant shall make toward this place.

The Creed in twelve Articles.

• 1. I beleeve in God the Father Al∣mighty, maker of heaven and Ea••th:
• 2. And in Jesus Christ his onely Son our Lord:
• 3. Which was conceived by the holy Ghost, borne of the Virgin Mary:
• 4. Suffered under Pontius Pilate, was crucified, dead and buried, he descended into Hell:
• 5. The third day he rose againe from the dead:

• 6. He ascended into Heaven, and sit∣teth on the right hand of God the Father Almighty:
• 7. From thence he shall come to judge the quick and the dead:
• 8. I beleeve in the holy Ghost:
• 9. The holy Catholicke Church, the Communion of Saints:
• 10. The forgivenesse of sins:
• 11. The resurrection of the Body:
• 12. And the life everlasting.

Amen.

The Commandements in a Preface and ten Precepts.

And God spake all these words, saying: * 1.1

I am the Lord thy God which have brought thee out of the land of Egypt, out of the house of bondage.

1. Thou shalt have no other Gods be∣fore * 1.2 me.

II. Thou shalt not make unto thee any graven Image, or any likenesse of any thing that is in the Heaven above, or that is in the Earth beneath, or that is in the water under the Earth. Thou shalt not bow downe thy selfe to them, nor serve them: For I the Lord thy God am a jea∣lous God: visiting the iniquity of the fathers upon the Children unto the third and fo••rth generation of them that hate

me. And shewing mercy unto thousands, of them that love me and keep my Com∣mandements.

III. Thou shalt not take the Name of the Lord thy God in vaine: for the Lord will not hold him guiltlesse that taketh his Name in vaine.

IV. Remember the Sabbath day to keepe it holy: Six dayes shalt thou la∣bour and doe all thy worke. B••t the se∣venth day is the Sabbath of the Lord thy God: in it thou shalt not doe any work, thou, nor thy Sonne, nor thy Daughter, thy man-servant, nor thy maid-servant, nor thy cattell, nor thy stranger that is within thy gates. For in six dayes the Lord made Heaven and Earth, the Sea, and all that in them is, and rested the se∣venth day: wherefore the Lord blessed the Sabbath day, and hallowed i••.

V. Honour thy Father and thy Mo∣ther: that thy dayes may be long upon the land which the Lord thy God giveth thee.

VI. Thou shalt not kill.

VII Thou shalt not commit adultery.

VIII. Thou shalt not steale.

IX. Thou shalt not bear false witnesse against thy Neighbour.

X. Thou shalt not covet thy neigh∣bours

house, thou shalt not covet thy Neighbours wife, nor his man-servant, nor his maid-servant, nor his Oxe, nor his Asse, nor any thing that is thy Neigh∣bours.

The Lords Prayer in a Preface, six Petiti∣ons, a Confirmation, and a Conclusion. * 1.3

OƲr Father which art in Heaven, 1. Hal lowed be thy Name. 2. Thy Kingdome come. 3. Thy will be done in Earth as it is in heaven. 4. Give us this day our dayly Bread. 5. And forgive us our debts, as we forgive our Debtors. 6. And lead us no•• into Temptation, but deliver us from evill:

For thine is the Kingdome, and the Power, * 1.4 and the glory, for ever. * 1.5

Amen.

••race before meat.

BLessed God, the Father of all blessings and God of all comfort and conso∣lation, blesse us and the Creaturs whatever now provided for us: so fill both our bo∣dies and soules with good, that both may abound in all goodnesse to thy only glory, and both their good, through Je∣sus Christ our Lord, to whom with thee and the holy Spirit be all honour and glory, for ever.

Amen.

Grace after meat.

Give us O Lord we beseech thee all thankfull hearts for all thy good graces and benefits what ever now and at all times bestowed on us, that by us and all the faithful for that all thy good thou maist receive all praise and glory, now and for ever.

Amen.

A short Catechisme.

1. Question.

WHat ought to be our chiefest care?

Answer.

To glorifie God. a 1.6

II. Q That we may have that Care, and shew forth that glory, what ought we especially to have?

A Zeale. b 1.7

III. Q Is Zeale enough to shew it?

A No, we must have also knowledge. c 1.8 IV. Q That we may have both that zeal and knowledge, what ought we especially to un∣derstand and consider?

A The works of God and the Word of God.

V. Q What are the works of God?

A The world and all things therein contained.

VI. Q Doth••bat glorifie God?

A Yes. d 1.9

VII. Q Why would he have his works to glorifie him?

A That we might be without ex cuse. e 1.10

VIII. Q What is the Word of God?

A The holy Scriptures of the old and new Testament, commonly called the Bi∣ble.

IX. Q Why ought we to understand and consider that Word?

A That we might have a certaine rule to go by.

X. Q Have we a certaine rule in that Word?

A Yes. f 1.11

XI. Q What especially teacheth that Word?

A The Knowledge of God and our selves. g 1.12

XII. Q What ought we to know of God?

A Two things especially.

XIII. Q What be they?

A First, what he is: secondly, what he hath done.

XIV. Q First, what is God?

A He is a Spirit. h 1.13

XV. Q Secondly, what hath God done?

A He hath made all things. i 1.14

XVI. Q What ought we to know of our selves?

A Three things especially.

XVII. Q What be they?

A First •••• what we were: Secondly, what we are: Thirdly what we shall be.

XVIII Q First then, what we••e we?

A At our first Creation when God made man and all things, he and they all * 1.15 were good. ^k.

XIX. Q Secondly, what are we?

A Since that our first Parent Adams * 1.16 fall, evill 1: And unlesse by Grace renew∣ed subject to death. ^m

XX. Q Thirdly, what shall we be?

A At the last day, the generall Resur∣rection of all Mankind, they by grace * 1.17 renewed shall be blessed in Heaven'n: they that continue in sin shall be accursed in * 1.18 Hell. ^o

XXI. Q Well, but what was Adams sin to us?

* 1.19 A We sinned in him. p

XXII. Q How then can we be redeemed from that his guilt?

A By Jesus Christ.

XXIII. What or who is Jesus Christ?

A The Sonne of God, and Saviour of man.

XXIV. Q Why must we be redeemed by Jesus Christ?

A Because the sin of man was against God, God that is also man, as Jesus Christ was and is must make the satisfa∣ction.

XXV. Q Are there more Gods then one?

A No, there is but one God, but there are three Persons in the Godhead.

XXVI. Q What are those three Persons?

A The first the Father, the second the Son, and the third the holy Ghost.

XXVII. Q How doe you know this?

A My Creed tels me so.

XXVIII. Q What is the Creed?

A The Articles of our Faith.

XXIX. Q Why doe some call it the Apo∣stles Creed?

A Because some say the Apostles com∣pos••d it.

XXX. Q What doe you think, who compo∣sed it?

A It is uncertaine.

XXXI. Q Why then is it r••ceived?

A Because whoever composed it makes no great matter, but being of old recei∣ved and certainely containing the sum or grounds of Christian Religion compri∣sed in the Gospell of Christ, it is therefore received.

XXXII. Q How many be those Articles of it?

A According to the number of the twelve Apostles, twelve.

XXXIII. Q What be those Articles?

A I beleeve in God, &c.

XXXIV. Q What is Faith?

A A certaine confidence in, and de∣pendance on Jesus Christ. q 1.20

XXXV. Q Why need we that confidence and dependance on Jesus Christ?

A Because we are sinners, and none but he bare those sins. i 1.21

XXXVI. Q What is sin?

A A transgression of the Law. s 1.22

XXXVII. Q What is that Law?

A The Commandements of God.

XXXVIII. Q How many Commandments are there?

A Ten in two Tables. t 1.23

XXXIX. Q Which be the Commandments?

A I am the Lord thy God, &c.

XL. Q What learne you by these Comman∣mandements?

A My duty towards God, and my du∣ty towards my Neighbour.

XLI. Q What is your duty towards God?

A To love him above all things. u 1.24

XLII. Q What is your duty towards your Neighbour?

A To love him as my selfe. w 1.25

XLII. Q Well but can you exactly keepe them in every point?

A No, but I dayly breake some one or other of them in thought, word and deed. x 1.26 And breaking but one, I am guil∣ty of all. y 1.27

XLIV. Q How then to any purpose can you keepe any of them?

A I must labour what I may to keepe them.

XLV. Q Why must you labour to keepe them?

A Because they are the rule prescribed of God.

XLVI. Q Well, but being as you say not able to keepe them as you ought, how ought you to vindicate your miskeeping?

A By Repentance.

XLVII. Q What is Repentance?

A Hearty sorrow for sins past, and pur∣pose of amendement of life for time to come. z 1.28

XLVIII. Q But, can you thus repent of your selfe?

A No, but that also is the gift and goodnesse of God: a 1.29 and we must pray for it. b 1.30

XLIX. Q What is Prayer?

A A calling upon God through Jesus Christ.

L. Q Have you any rule for Prayer?

A Yes, the best and most perfect pat∣terne

of Prayer, the Lords Prayer.

LI. Q What be the words of the Lords Prayer?

A O••r Father which art, &c.

LII. Q How many parts hath this Prayer?

A Foure.

LIII. Q VVhich or what be they?

A First, a Preface, secondly, the Pray∣er it selfe, thirdly, a Confirmation, and fourthly, a Conclusion.

LIV. Q VVhich i•• the Preface?

A Our Father which art in Heaven.

LV. Q VVhich is the Prayer it selfe?

A The six Petitions. As hallowed &c.

LVI. Q VVhat is the Confirmation?

A For thine is the Kingdome, &c.

LVII. Q VVhich is the Conclusion?

A Amen.

LVIII. VVhy must we pray?

A Because a good meane tis to increase faith. c 1.31

LIX. Q Are there no other means to in∣crease it?

A Yes.

LX. Q VVhat be they?

A The Sacraments. d 1.32

LXI. Q How many Sacrament•• be there?

A Two.

LXII. Q VVhich be they?

A The first Baptisme: e 1.33 the second the Supper of our Lord. f 1.34

LXIII. Q What is a Sacrament?

A An outward and visible signe or seale of an inward and spirituall grace. g 1.35

LXIV. Q VVhat is the outward signe or seale in Baptisme?

A Water. h 1.36

LXV. Q VVhat is the inward and spiri∣tuall Grace?

A Remission of sin. i 1.37

LXVI. Q VVho are to be baptized?

A Beleevers. k 1.38

LXVII. Q VVhat is the outward signe or seale in the Lords Supper?

A Bread and Wine. l 1.39

LXVIII. Q VVhat is the inward and spi∣rituall grace?

A The benefits and deserts of Christs death and passion. m 1.40

LXIX. Q VVho are to receive this Sa∣crament?

A Beleevers baptized.

LXX. Q VVho instituted these Sacra∣ments?

A Christ himselfe. n 1.41

LXXI. Q VVho are to administer them?

A Ministers lawfully thereunto cal∣led. o 1.42

LXXII. Q VVhy ought we thus to have faith? and to shew forth works of faith, to pray, and to receive the Sacraments, &c.

A That we may obtaine Salvation. p 1.43

LXXIII. Q VVhat is Salvation?

A It is next to Gods glory, the chiefe end of mans endeavours. q 1.44

LXXIV. Q And what is that end?

A Eternall life. r 1.45

LXXV. Q. VVhat is eternall life?

A An everlasting living with God in glory. s 1.46

A plaine and easie Method teaching to read and write.

WE are all created for the glory of God, and all for the good also of one another. When it behoves us all therefore, as tending that glory, and to promote that good, to use still our best endeavours for both. Not onely them of yeares and knowledge themselves to goe on, to grow in favour with God and men, but to informe also and instruct their Children and Servants, and them whoe∣ver more rude and ignorant, how also to attaine knowledge, which cannot better be done, then first by teaching them to read, and secondly by instructing them in the grounds and principles of Religion. Both which may easily and at once be

[illustration] examples of letter forms and writing in various hands

The Great Letters

Engl: ABCDEFGHIKLMNOPQRSTVWXY

Ro: ABCDEFGHIJKLLMNOPQRSTVWXYZ

Ita: ABCDEFGGHIKLMMNOPQRSTVWXY

The smale Letters of all Sortes

Eng: abcddeeefgghiikkl ll mnoppqrrsstvuwxxyzz

Rom Aabcdefghikl ll mnoppq qu rr stvwxys ss •• cō m̄ m o

Ita Aabcdefgghiikl ll mno oo ppppq rrsst tt v tt w x x yyzz

[illustration]

Secretary hand

Come yee children hearken vnto me

I will teach you the feare of the Lord

Romane Hand

Let vs heare the conclusion of the whole matter Feare God & keepe his commaundements for this is the

Italian hand

The feare of the Lord is the begin¦ing of wisdome, a good vnderstanding ••aue all they y^t oor^• his commandemen^ts his prayse endureth for ever. ••. B.

Mixt hand or bastard Secretary

Remember now thy creator in y^e dayes of thy youth while the euell dayes com not now y^e yeares 〈◊〉〈◊〉 nigh, when thou shalt say I haue noe pleasure in the:

done, when by teaching them to read, they make those grounds and principles the lessons of their instructions. Which grounds & principles are not only always the consequents of reading, but may be instilled into them also that cannot read. And therefore not only Ministers in their Parishes, and Schoole-masters in their Schooles are thus to informe in these grounds and principles, but Masters also and Mistresses of families, as a great part of their bounden duty to do good service are bound to informe their Children and Servants: who shall doe well to proceed in this or the like manner.

For children, when once they begin to speak, to begin then presently to instill into them these grounds and principles. And whereas too too many make ill and idle words their first and familiar in∣structions, let the more godly informe them in them good and profitable, and make those weaklings that begin to speak and those others whoever more rude and ignorant that can speak, but cannot yet read, familiar with better words, as the name of God, and of Christ, and of the holy Ghost, and of Sin, and of Death, and Hell, of the Resurrection, and Heaven, and Glory, and the like. Of God how he made us &

all the World, of Christ how he redee∣med us, when by sin made bond-slaves to death and hell, who by his glorious re∣surrection shall raise up the godly to in∣herit with him Heaven and Glory. And then of the holy Ghost, who sanctifieth us, and endues us with graces competent in the merits of Christ to attaine that glo∣ry. Which like familiar and timely in∣structions will kindle in them a love of God and of Christ, and a study of doing that which is good: and also an hatred a∣gainst sin and evill. And to that end let them by little and little teach them even without book to pronounce the Creed, the Commandements, and the Lords Prayer. And then after they can say them by heart and without booke, to tell them how many Articles are in the Creed, how many Com∣mandements there are, how many Petitions in the Lords Prayer, and to pronounce them distinctly one from another, both in their order, and out of order: so as they may not only be able to say this Ar∣ticle, or this Commandem••n••, or this Petition is the first, and this the second, and this the third, and so forth: but this is the sixt, or this the third, or this the first, and so forth. When it may not be amisse even without book to teach them the names

of the letters in the Alphabet, as a, bee, cee, dee, &c. and how to number, as one, two, three, four, &c.

When while you are thus teaching them this, by this or the like Alphabet here before set downe, may you bring them to read, which even naturally is the desire of most: and that which when men come to the knowledge of themselves and can∣not read, wish even too late that they had bestowed even a great deale more paines and cost to attaine it, then this timely en∣deavour may doe. Which at first by a provident foresight and diligence is attai∣ned even with pleasure, and little paines, and lesse expence: the expence but the buying this or the like little book, which Masters and they more rich may out of charity buy and give unto poor children and Servants. When next themselves, or if they cannot, some other of their chil∣dren and servants, or some godly Neigh∣bour neer by, that can read, though but a little, may by little and little teach the rest, yea even their own Parents or Ma∣sters, that having so much neglected this great good, may not be ashamed yet to learne. And that by bestowing were it but even a quarter of an hour in a day for two or three months, in which time a but

indifferent capacity, (come to some dis∣cretion) may perfectly read. Which they may the better doe by observing this Me∣thod.

First, to learn to know the letters with∣in booke, as they had been taught before without booke to name them. And also the Figures, and the Numerall Letters, to be able to say both of the great and small Let∣ters wherever they see them, that this is a, or this is el, or this is pee, &c. And then of the Numerall letters that this stands for one, this for five, this for ten, &c. of the Figures that is two, this four, this six, &c.

Secondly, to know and shew which are Ʋowels, which Consonants, so as when ever they see a Word they may be able to say there be so many Ʋowels in it, and so many Consonants.

Thirdly, to learne to spell, first a Syl∣lable, which may perhaps be or make a word and then after a word which may perhaps have many Syllables. When they have learnt all this, you may doe well to ac∣quaint them with the points or marks, or stops in reading, which are these fix be∣fore set downe in the Alphabet. Where you must first give them their names as before annexed to their markes: so as when seeing any of them the Learner may

say that this Crooke (,) is a Comma, or lit∣tle or short point, where is to be made a short stop in reading: These two pricks (:) a middle distinction, where to stay a little longer: This one Pricke (.) a full point, where one may take breath or end a period: This point with a crooke over it (?) a note of Interrogation, where a que∣stion is asked: This point with a downe∣right line over it thus (!) a note of admi∣ration, which is but as a short stop, and at which the pronunciation must be of the words next going before it, as with won∣der. And those two crooked lines () a note including a Parenthesis, or inclosing a sen∣tence between them, which sentence ta∣ken away or left out, the sense yet would remaine intire. When also you may tell them the meaning of those markes at the end of the small letters, as how &. &. &. are all but one and the same, each answering to each sort of letters, and stand for And, and is called and by it selfe: and that set with a cafter it as &c. &c. &c. is then used when any thing remains unset downe, or is understood to follow though not set downe, and is called and the rest, or and so forth. As also of the dou∣ble letters teaching them to know and read them, being that to be thus joyned

together, they doe somewhat differ from the rest. As also in the written Copy to tell them the differences betweene the letters two of a sort in the Alphabet of small letters: that excepting the two errs (r r) both in print and writing used pro∣miscuously, as also the esses in both the Roman and Italian, this (s) is used in the beginning or middle, never at the end of a word, and this (s) is promiscuously used in all places, beginning, middle, end, as you see good) the first is ordinarily to be written at the beginning and in the middle of a word, the latter only still at the end of a word. Let them keepe to these set formes of letters, till they can perfect∣ly write according to these Coppies in either hands: and then they may easily vary and write mixt hand, in such other letters as are used in writing, if (though this be enough) they would be further masters of the Pen.

This learnt, you may proceed, and shew them some sentence or other, or some two, three or more sentences toge∣ther, that have in them all these, as that of 1 Kings Chapt. VIII. in the fourth page before, where you may shew and pose them in most of all these pertic••lars. Where you have most of all the letters of

the Alphabet, some of the Figures at the beginning of each verse, some of the Nu∣merall letters in the number of the booke and Chapter: and all the before menti∣oned Points and marks. This let be your practice a while, till they can exactly know and understand thus much.

Then for their first exercise to read, you may make use of that peece of Scrip∣ture you thus posed them in: or choose some other easie and short sentence, as some one or other of them set downe in the third page before that Scripture, as, Come ye children, &c. or Let us heare the con∣clusion, &c. or The feare of the Lord is the be∣ginning of wisedome, &c.

When and wherein be not too pressing to teach them too much at once: nor let them shufflle it over by halves. But go on by leisure three or foure words at most at a time: and them well learnt and un∣derstood before you go any further. Then when those three or foure words are so well learnt: go on to three or four more, till in that manner you have gone through the whole sentence. These with one, two or three sentences thus well learnt, may you proceed with them to that Scripture, or rather if you will to the Creed, or Com∣mandements, or Lords prayer: and then af∣ter

to some Psalme or what other Chapter or peece of the Bible, or what other En∣glish booke you will. And observing this Method, first taking three or foure words, then a line or a verse, then a page, then a leafe as their capacities and delight will follow it, they will in a short time be∣come perfect Readers. And so even while Children have obtained that precious Jewel, that many old folkes that want it, would in their mindes give all they are worth for.

Now all this in some measure well per∣formed, may you goe on to propose unto them the learning of some plaine and ea∣sie Catechisme: or rather indeed between whiles in the learning to read, let Chil∣dren and Servants, though as yet they cannot read, being come to some know∣ledge, be taught to answer without book to the questions in this before or the like short Catechisme: and so without booke learne it, as they may instruct one ano∣ther, one by questioning, and another by answering.

Instrustions for the Teacher.

Which short Catechisme being thus learnt, may you doe well next to proceed

to this or the like exposition of it. That so you may not onely have the direct Questions and Answers as before in that Short Catechisme, but to the better opening to the understanding thereof, by further Explications teaching the meaning of them. And that too by way of Question and Answer, here and there inserting some other both Questions and Answers, that may make to the better explaining the former.

When now in this Exposition where need is you may enlarge your selfe as oc∣casion serves upon the Question or Answer, producing proofes of Scripture for your Expositions: and causing still the Lear∣ner where need is to repeat still the proof, set downe before in the Margent, for his answer. Which you may omit till you come to this or the like Exposition, which you may use for that purpose: and which I have set downe but only by quoting the place without the words, that both the booke might not grow to any great bulk, (it being necessary that every Learner should have one) and also, that by search∣ing for it in the Bible (one whereof if their ability may not reach to more, may serve in one family) the Learner might the better presse it in his memory. Or if

he can write (which I would advise you also to encourage your Learne••s to, and to that end, as in print, so immediately before the Catechisme, have I caused also to be inserted an Alphabet of the most u∣suall written hands, & the same sentences of Scripture teaching to write) that in a leafe of Paper, set betweene every leaf in this booke, or otherwise in a peece of paper for the purpose, he may write down every proofe.

A brief Exposition of the former Catechisme with here and there some short Explications, the Teacher may acquaint his Learner with.

1. Teacher.

HAve you learnt your Catechisme?

Learner.

Yes.

2. T.

Come let me examine you, and see whither yea or no, you understand what you have learnt. What understand you by the word Catechisme?

L.

An Instruction by way of question and answer.

Explication.

Catechisme is originally a Greek word and signifies by word of mouth, by way of question and answer the first instructi∣on or institution of the more ignorant in any kind of doctrine. In the Church of God the institution in the Rudiments of Religion.

3. T.

Is this like instruction necessary?

L.

Yes, most necessary.

4. T.

How prove you that?

L.

Many wayes it may be proved: by these two especially. First, God will have all to understand and come to the knowledge of the truth of Religion a 1.47 Se∣condly, Catechising is the readiest way to teach the grounds of Religion, without which bootlesse it is to thinke to build up that truth, or to come to the knowledg of it.

5. T.

Say, for little Children it be necessary, and them more rude and igno∣rant: yet for great eloquent and more knowing men and Women it may seeme not to be so necessary.

L.

Yes for them too, if otherwise great and eloquent and knowing in humane learning, they be not learned in the truth of God, as may be proved by the example of Theopbilus a Noble man b 1.48, who disdains

not the instruction of Luke▪ And Apollos an eloquent man c 1.49 that condiscends to the instructions and expositions of Aquila and Priscilla.

6. T.

You said in your answer to our first question, that our chiefest care ought to be to glorifie God. How prove you that?

L.

By that of St Poul d 1.50, which inti∣mates in all our doings our chiefest care of Gods glory.

7. T.

Then next in your answer to our second question, to have that care and shew forth that glory, you said we ought to have zeal: How prove you that?

L.

By the example of Phineas e 1.51, who by his zeale in slaying Zimri and Cosbi, that by their lewdnesse had dishonoured God, turnes away the wrath of God from Israel: for which f 1.52 God gives him his Covenant of peace, testifying thereby the approbation of zeale to set forth his glo∣ry.

8. T.

What is zeale?

L.

An earnest and great care that one hath to doe a thing.

9. T.

Then againe in answer to our third question, you said that even that zeale was not enough to shew forth that glory: but that we must have knowledg

too. Doe you still hold that assertion?

L.

Yes. And I can prove it too?

10. T.

How can you prove it?

L.

By that of St Paul to the Romans g 1.53, where well it was that they had zeale of God, but it was not well enough wanting knowledge.

Explicat.

Ignorance God cannot away with: though one may be zealous in his service, yet truly to performe the service he must be knowing too: and therefore to direct both that zeale and knowledge, that both may be right in the service, are we to con∣sider the works of God and the Word of God, both good rules to direct to Gods glory.

11. T.

How are the Workes of God the rule?

L.

The Psalmist shews it. h 1.54

12. T.

How doe they declare his glory?

L.

Why being a goodly and glorious frame, it shews the glory of the Work∣man that made it, who was God.

13. T.

You said in your answer to our seventh question that God would have his works to glorifie him, that we might be without excuse. How prove you that?

L.

By that of St Paul i 1.55 where speaking of the Gentiles that otherwise know not God, the Apostle proposes (as a rule to

prove his power and God-head) the workes of God, and so that they might be without excuse, saith he.

14. T.

What meanes he by that being without excuse?

L.

That so glorious a frame, that shews both the glory and goodnesse of God, could not but condemne the wickedness and ingratitude of man.

15. T.

But (though as to his condem∣nation this may make him without ex∣cuse) is this a rule sufficient for his sal∣vation?

L.

No.

15. T.

How prove you that?

L.

By that of Paul to the Corinthians k 1.56

Explic.

The knowledge of God by the Crea∣ture, is that more weake and imperfect, and may availe so as to set forth the glory of God, and make man without ex∣cuse as to well or ill doing: but as to the atttaining of Salvation, he must have yet a stronger and more perfect knowledge, and a better rule to goe by then the book of Nature, to wit, the booke of the Scrip∣tures, which is as you answered to our Ninth question our certain ••••le to goe by.

16. T.

Well, but how prove you that to be the certain Rule?

L.

By that of Isaiah l 1.57

17. T.

Why, would God have the booke of nature first, and then after the booke of the Scriptures to be thus the Rule?

L.

That finding nature thus to direct to this truth, we might the better beleeve the Scriptures.

18. T.

You said In your answer to our eleventh question that the Scriptures teach the knowledge of God and our selves. How prove you that?

L.

Out of that of St Paul m 1.58

19. T.

What meane you by that Inspi∣ration of God?

L.

The Dictates and directions of the holy Ghost.

20. T.

What by Doctrine, Reproofe, Correction, Instruction in righteousnesse?

L.

The method the Scriptures teach to traine up men to God and goodnesse.

21. T.

What where he saith, that the man of God may be perfect?

L.

That nothing be wanting for his good and godly information.

Explic.

This shews the perfection of the Scrip∣tures, that though Nature may informe against evill, yet for perfection in good∣nesse the knowledge of the Scriptures is

necessary, Nature being the more im∣perfect Rule, this of the Scriptures that infallible.

22. T.

You said in your answer to our fourteenth question, that God is a Spi∣rit. What proofe have you for that?

L.

That of Christ himselfe n 1.59.

Explic.

There are other Spirits, as the Angels, they are said to be spirits o 1.60, and there are spirits of Devils p 1.61 and the like: but they all with all things else but God are Creatures, that of some other have their being q 1.62, God is the Creator that hath his being of himselfe r 1.63. They all were made in time and finite substances, God is infi∣nite s 1.64 and Eternal•• t 1.65. They are changeable, as the Angels at first u 1.66, the Devil ever since w 1.67. But God is unchangeable x 1.68. They are some good y 1.69, some evill z 1.70: some lying a 1.71. se∣ducing b 1.72 spirits, God is alwayes and altoge∣ther good c 1.73 true, righteous d 1.74. And the like other Attributes hath God, as properly essentiall to him, as that he is holy e 1.75, just f 1.76, mercifull g 1.77, and the like other excellencies of good, that no other hath but by dona∣tion from him h 1.78.

23. T.

You find in your answer to our fifteenth question that God made all things. How prove you that?

L.

Proofes there are sufficient for that in the whole i 1.79 first Chapter of Genesis.

24. T.

How prove you that he made all good?

L.

Why the same proofe may serve for that too ^k.* 1.80

25. T.

Can you thence as you answer to our eighteenth question prove that he made us all at first good? when as the Prophet David saith we are all evill l 1.81.

L.

Yes that I can.

26. T.

Tell me how?

L.

Why that last cited place m 1.82 saith, God saw all that he had made, and that all was good.

27. T.

But what is that all to us now?

L.

We were then good in Adam that was then made, as afterwards I answered to your one and twentieth question, in him we became evill n 1.83.

28. T.

But is there no evill in us but that?

L.

Yes: that is as the fountain-head of evill, called by some Originall sin, and as still whatever ill thoughts, ill words, and ill actions are as the streames that flow from that fountaine, and called actuall sins. And thence is it, as we answered to your nineteenth question that I said that in ••hat our first Parent Adams fall we are all

evill, and for that subject to death o 1.84.

29. T.

How prove you that we are so evill?

L.

God that tels nothing but truth, tels us so p 1.85.

30. T.

How prove you that for that evill we are subject to death?

L.

So saith S^t Paul r 1.86.

Explic.

Where by Death is meant not onely as the consequent of sinne, the dissolution of soul and body here, but as also the con∣summation of it, the damnation of both hereafter. Which, however some in mer∣cy by grace and Repentance may avoid that fatall destruction, yet might be the just stipend of all the wicked off-spring of Adam, though living thousands of yeares after him; God no otherwise dealing with them then as we use to doe with Vi∣pers, kill them not only for the breed sake coming of a pestiferous generation, though otherwise having as yet done no evill, yet for the ill they when occasion serves will surely doe. That issuing from that un∣savory fountaine cannot but be insipid waters, so as though damned we have no just cause to complaine of God, receiving thereby but the stipend of our sin.

31. T.

You said in your answer to

our twentieth question that the last day, the generall Resurection of all mankind, they by grace renewed shall be blessed in hea∣ven, they that continue in sin shall be ac∣cursed in hell: What proofes have you for that?

L.

First, that they by grace renewed shal be blessed, that of Christ s 1.87, and that they that continue in sin shall be accursed, that also of him t 1.88.

Explic.

Where by Heaven is meant the joyfull vision and enjoyment of God, and the company of the blessed Saints & Angels professors of the Gospell of Christ. And by Fire is meant not only Hell torments and the unwelcome company of the De∣vill and his brood, Infidels and ill Livers that regarded not the Gospell of Christ, but as it were trod underfoot the son of God: but also as torments yet more fatall and insufferable, the for ever losse of Heaven and the blessed vision of God and his chosen. No hell to an ingenuous minde being more horrid then the losse of Heaven.

32. T.

Well, then you say there shall be a Resurrection: what meane you by the Resurrection?

L.

After our departure hence and a

dissolution of both soule and body, the soule to the place appointed of God for it, and the body to the dust, that the bo∣dy shall againe rise at the last day, and be united, every body to his owne soule to enjoy the good or the evill appointed for them.

33. T.

How then say some as the Sa∣duces, that u 1.89 there shall be no Resurrecti∣on?

L.

They are much mistaken, it is an Article in my Creed, to beleeve the Resur∣rection of the dead: St Paul in that place w 1.90 presently, hath infallible Arguments for it.

Explic.

Resurrection is from a Latin word that signifies to stand up or arise again, used di∣versly in the Scriptures, as sometimes for the immortall life x 1.91, deliverance from danger y 1.92, A new birth in Christ z 1.93, which is a resur∣rection from sin to holinesse and called a 1.94 the first Resurrection: on which the second death, that is damnation, hath no power, and the like. B••t hereby is meant that de∣liverance up of the dead b 1.95 which is a Re∣surrection 〈◊〉〈◊〉 the dead bodies of all that dyed, to be judged every man according to his works, at that great and generall day the day of judgement: a Resurrecti∣on

of the flesh according to that faithfull knowledge of Job c 1.96 that though dying, or by death made Wormes meat, yet a∣gaine in his Flesh, with the very same eyes he then had he should againe (meaning at this Resurrection) ••ee God

34. T.

You say out of that of St Paul d 1.97 that the wages of sin is death, and in your answer to our one & twentieth question that we all finned in Adam: How can we then be freed from the death of sin?

L.

Why that I told you in our answer to y••ar two and twentieth question, that it is by Jesus Christ.

35. T.

How prove you that?

L.

Why, those places before cited c 1.98 prove it.

36. T.

All finned in Adam, and if all be made alive in Christ, then are none subject to death.

L.

True it is all finned in Adam, but they all that are made alive in Christ, are only Beleevers, all that are made alive, are made alive in him, but they all are onely such as beleeve in him.

Explic.

Salvation in Christ is offered to all d 1.99 though none lay hold of it but the chosen: when though he was a sufficient satisfacti∣on for all: yet was he efficiently satisfacto∣ry

onely for them e 1.100 Where though but the chosen are saved, yet in that Sal∣vation (though perhaps but of a few in comparison of the damned) doth mercy yet prevaile against justice: and more it is that one is saved by his merit, then that thousands dye by their owne merits. And that in as much as possible it is that all without him may be damned, and though but one saved, that impossible is that sal∣vation of that one but by him.

37. T.

You said in answer to our eight and twentieth question, that the Articles of our faith are called the Creed: What mean you by that word Creed?

L.

The sum of our Faith.

Explic.

Creed is an Appellative from a Latin word that signifies to beleeve: whence we take the thus naming of the summe or symbol of our Faith, Creed. Which in sum is distributed unto these three parts, as some divide: First, of God the father and our Creation: secondly, of God the Sonne and our Redemp••ion: Thirdly of God the holy Ghost and our sanctification. Other some make foure parts of it, by dividig this ••hird into two parts, making that of God the holy Ghost one, and Gods holy Catholicke Church,

with the Articles that follow the other. Both making up but the same in sum, and that as we have said, the sum of our Faith.

38. T.

In your definition of Faith you said in answer to our foure and thir••ieth question that it is a certaine and sole de∣pendance on Jesus Christ. How prove you that?

L.

By that of St Paul f 1.101

Explic.

Faith is diversly taken, as for Constancy and Fidelity in keeping promises g 1.102 for the Doctrine of the Gospell h 1.103 the profession of any kind of Religion i 1.104 and the like. And is a perswasion or assent to any purpose. And in Scripture is four-fold, 1. Histori∣call, as is the Faith of Devils, they beleeve there is a God k 1.105 and tremble too, at the presence and and power of God, beleeve there is a word of God, &c. but they be∣leeeve not he is their God, or that Word good for them, &c. which like faith wic∣ked men may have, and have no more faith nor hopes then the Devils 2. Tem∣porary Faith, a degree yet beyond that of Devils and those wicked men, to as∣sent to Gods truth for a time, but in time againe to fall away, typified by that Pa∣rable of the seed that fell in stony ground l 1.106 3. Faith of Miracles, which is a perswasion

that God will doe miracles in the now worke of our salvation, which is a per∣swasion of ill men, and a perverse gene∣ration are they that after so glorious a light of the Gospell, will besides the pro∣mises of the Gospell now seeke unto God for a Miracle m 1.107. 4. Justifying Faith which is as you have said, a certaine and sole de∣pendance upon Jesus Christ, an assent to God and his Word, that he is our God, and his Word good for us, that in Jesus Christ we have peace with God, will without any miracle by the sole guidance of his Word, not only beleeve, nor only beleeve for a time, but will in this holy perswasion live and dye.

39. T.

What faith is there meant?

L.

Justifying faith.

40. T

How prove you our salvation by Jesus Christ?

L.

Because as we answered to your five and thir••ieth question, he bare o••r sins.

41. T.

How prove you that he bare our sins.

L.

Out of that of St Paul n 1.108.

42. T.

Why, could no other doe i••?

I.

No, no man else b••t the man Christ Jesus.

43. T.

How prove you that?

I.

By those two places of Poul o 1.109: both

which places shew him alone our Redee∣me••, that he bare our sins, freeing us from the guilt of them, which none others strength could doe.

44. T.

You said in answer to our six and thirtieth question, that sin is a trans∣gression of the Law: how prove you that?

L.

By that of St John p 1.110.

45. T.

What is that transgression of the Law?

L.

A breach of Gods Commandments?

46. T.

Where in consists that breath?

L.

In committing what they forbid: and in omitting what they require.

47. T.

You said the Commandements are ten in two Tables: How prove you that?

L.

They are ten, as we read in the Law, Deut. 10. 4. and in two Tables in the verse next before, or both together in * 1.111 that one verse or place q.

48. T.

Where are they written or re∣peated at large?

L.

In the twentieth Chapter of Exodus, where it is said, And God spake, &c. from the first verse of that Chapter downe to the eighteenth verse.

49. T.

What meane you by those two first verses, And God spake all these, &c. Are they part of the Commandements?

L.

No: but they are the Pr••face to them.

50. T.

What learne you from that Pre∣face?

L.

That God is the Author of them, and so they are Gods Commandements.

51. T.

But God there speakes to the Jewes and of their freedome from Egypts bondage: what is all that to us?

L.

Yes, it is spoken as to us too: that freedome from Egypts bondage by Moses, being a Type of our freedome from sinne by Jesus Christ.

52. T.

Why, but will Christ have us keepe the Commandements?

L.

Yes, all that will testifie the••r love to Christ, must keepe the Commande∣ments r 1.112: all that will seeme truly to know God, must by keeping the Com∣mandements shew that knowledge s 1.113.

53. T.

Why, you said before that we are saved by Christ, and that he ba••e our sins, and before that, that faith was a sole dependance upon him, as if that and no more were requisite to salvation▪ and yet here againe you say we must keep the Commandements.

L.

True it is, as the Prophet saith, the just shall live by his Faith t 1.114: but see you what Faith, that is that fertile, no bar∣ren

Faith, but that emergent by workes u 1.115: good faith that is lively and shews it selfe by doing good. For what saith Christ w 1.116, and how x 1.117 doth he upbraid those Hypo∣crites that pretend ••uch to faith, but shew it not by their workes?

Explic.

Christ frees those that are his from the Curse and malediction of the Law, but not from the Obedience. He bare our sins, not that we should live as we list loosly * 1.118 and lewdly, but holily and righteously And therefore even predestination unto life by Jesus Christ, ordaines as to the end, so to the meanes that lead to the end z 1.119. We are not tyed to the curse of the Law, that having finned we might not despaire of mercy in Christ: & we are tyed to the O∣bedience of the Law that we might not pre∣sume to sin and to be saved by him. And therefore well doe you answer to our for∣tieth question, that the Commandements teach (and may we adde, God expects our obedience of what they teach) our duty to God and our Neighbour.

54. T.

How prove you, as you answer to our one and fortieth question, that our duty twards God is to love him above all things?

L.

Christ himselfe also saith it a 1.120.

55. T.

How, as you there answer to our there nex•• question, that our duty to∣wards our Neighbour is to love him as ourselves?

L.

Christ himselfe also saith it b 1.121.

56. T.

Well, but you say in answer to our three and fortieth question, that you cannot exactly keepe them, but dayly breake some one or other of them. What makes you thinke so?

L.

Why, the Scriptures tell me so e 1.122. and if we narrowly examine it our owne Consciences may tell us so too.

57. T.

But being as (you well say in answer to our five and fortieth question:) our Rule prescribed of God, and that we cannot keepe them as we ought: How must we labour to vindicate our miskeep∣ing of them?

L.

Why, that I also told you in our answer to your there nex•• question, and that is, by Repentance, which is as we said in answer to the next question to that, hearty sorrow for sinnes past, and purpose of a∣mendment of life for time to come.

58. T.

Whence learne you that?

L.

Out of that of St Paul d 1.123.

T.

You cannot do of yourselfe: Tell me why you cannot.

L.

It is the gift and goodnesse of God,

as I told you, and we must pray for it?

59. T.

Whence prove you that?

L.

That tis Gods goodnesse out of that of St Paul e 1.124: and that we must pray for it, out of that of St Peter. f 1.125

60. T.

Why, but St Peter there wils Si∣mon to pray for forgivenesse.

L.

True: but we must understand that without Repentance no forgivenesse. g 1.126 And therefore he had need first pray for that. And that as we said being the gift of God pray for it he must ere he can have it h 1.127.

61. T.

You said in answer to our eight and fortieth question, that prayer is a good meane to encrease Faith: How prove you that?

L.

Out of that we read i 1.128: where we have a good patterne in the Apostles praying for it, and may shew prayer as said, that good meane.

62. T.

Then next that the Sacraments be also a good meane: How prove you that?

L.

Out of that of Paul k.

Explic.

There are besides these, meanes that might also be instanced in, as 1. holy Fa∣sting and humiliation l 1.129. 2. holy feasting and thanks giving m 1.130. 3. I i•••••• and religious vowes n 1.131. The first when ••••nder some crosse or af∣fliction

wanting some speciall blessing o 1.132. The second when in blisse and prosperi∣ty, having blessings to the full, or freed by some great deliverances p 1.133. And third∣ly upon mature deliberation still, as to resolve and vow to pray to God by the first in the one, and to praise him by that second in the other, so in this third to be sure to make performance q 1.134.

63. T.

Then that you say in answer to our sixty and first question, there be two Sacraments, to wit, Baptism and the Supper of the Lord: Whence prove you Baptisme?

L.

Our of the Gospell of St John r 1.135.

64. T.

Whence the supper of the Lord?

L.

O••t of that in Luke s 1.136.

Explic.

Understand these to be Sacraments of the New Testament: and they two onely ordained by Christ, and them two in place of those two more materiall that typified them in the old, to wit, Circumci∣sion and the Passeover. God being the Author of both t 1.137: both signes of Gods fa∣vour to his Church and chosen: and both that have both a signe and the thing sig∣nified. True it is there were besides these divers Sacraments under the Law, and diverse from these under the Gospell, as that set Sacrament of the Rainbow u 1.138: besides

such as the Sabbaths w 1.139, the Arke of the Co∣venant x 1.140, washings y 1.141 and the like, though rather Types then Sacraments: two, to wit, Circumcision and the Pascall lambe being the two speciall ones, to both which succeeded these two under the Gospell, to wit, Bap∣tisme and the Lords Supper: they typifying Christ to come, these testifying Christ come.

65. T.

You said in answer to our sixty third question that a Sacrament is an out∣ward and visible signe of an inward and spirituall grace: How prove you that?

L.

by the same Testimony that I prove the Sacraments a good meane to increase Faith z 1.142, where Circumcision is said to be the outward signe or seale, righteousnesse the inward grace, and the thing signified.

Explic.

The word Sacrament is a borrowed word, and derived foom a word that sig∣nifies holy or consecrated, as performed by a holy or solemne Oath, or signifies a Bond or oblation solemnized by an Oath, as was the compact betweene a Captaine and his Soldier, the Soldier by oath bound and promising fidelity to his Captain. And so from that and the like signification this word was brought into the Church of God to signifie holy things: as the oath

of fidelity Christian Soldiers take to be faithfull their Captaine Christ, as these Sacraments are.

66. T.

Wh••nce as you answer to our sixty fourth question, prove you Water to be the o••tward signe in Baptisme?

L.

Out in that of the Acts a 1.143.

67. T.

And whence, as you next answer to the next, Remission of sinne to be the in∣ward grace?

L.

O••t of that in the Gospell b 1.144.

Explic.

The Sacrament of Baptisme hath its de∣nomination from washing or sprinkling, as with water, which is the outward signe, and signifies that as the body is outward∣ly cleansed with Water or washing, so is the soul inwardly and spiritually clen∣sed by grace in Christs blood. And it is called the Sacrament of initiation or en∣trance, or admission into Christs Church, and therefore but once to be received.

68. T.

You said in your answer to our sixty sixt q••estion that beleevers are to be baptized: How prove you that?

L.

Out of that in the Acts c 1.145.

Explicat.

Infidels till converted are not to be bap∣tized d 1.146. And the Children of a Christian Parent is to be baptized e 1.147: for they because

within the Covenant) are also accounted Beleevers.

69. T.

Whence as you answer to our sixty seventh question prove you bread and wine to be the outward signe in the Lords Supper?

L.

Out of that of St Paul f 1.148.

Explic.

This Sacrament hath its Name of the Lords Supper, from the circumstance of time, when instituted, which was at sup∣per-time, when Christ with his Disciples or Apostles having eaten the Passover, ate his last supper, and signifies, that as the body is really refreshed and nourished with bread and wine, so is the soule spiri∣tually by Christs flesh and blood. And it is called the Sacrament of Nutrition, and therefore oft to be received. Moreover Christ is therein pleased to use a two-fold signe, as some thinke the better by this Sacrament to imprint in our mindes the horrid usage in his death: as not only thereby signifying the breaking of his bo∣dy, but also the shedding of his blood for us, most certaine signes of his death. At the administration of this which Sacrament is to be seriously noted the Action of the Minister about both, to be sure to put us in mind of that his death, by breaking the

bread and pouring out of the wine, how much he was molested for us, how severely used: which might hint unto us the more hatred against sin, the maine cause of that ill usage. And also both he uses to sig∣nifie the sufficiently satisfactory of∣ferture of himselfe, that as bread and drinke is a sufficient and due nourishment to the body, so his body and blood spiri∣tually is a sufficient refection for the soul. That his blessing the bread and wine, as thereby shewing the blessing of God by the oblation of his Son for us, by Christ his son in this Sacrament, and the offe∣ring of both to the Communicants, the holy offerture of that blessing. Both which they are to take, and to eate the one, and drinke the other, as assured of the energie of that blessing and oblation to Beleevers.

70. T.

Why say you in answer to our sixty ninth question that Beleevers baptized are they to receive this Sacrament?

L.

Beleevers they ought to be that are admitted to either Sacrament, and order requires they be first baptized.

Explic.

If Infidels converted, they may presently after Baptisme, on the first opportunity offered receive also this Sacrament. Though Children of Christian Parents,

(though when infants baptized) are not presently so to receive this Sacrament, til come to years of discretion to know that they are beleevers. Where under the No∣tion of beleevers we comprehend and un∣derstand the penitent, them that know their misery by sin, and that but in Christ there is no remedy for it, and by forsak∣ing sins past, and resolving of amendment of life for time to come, and understan∣ding the doctrine of the Sacraments and the like, testifie their desire of like Salva∣tion by Christ, by their receiving this Sa∣crament.

71. T.

You said in answer to our se∣ventieth question, that Christ himselfe in∣stituted and ordained these Sacraments, How prove you it?

L.

For the Sacrament of Baptisme that of Christ g 1.149: and for the Sacrament of the Lords Supper that of Christ: be∣fore cited h 1.150.

72. T.

Then next in answer to our seventieth and first question you said that they to administer these Sacraments ought to be Ministers lawfully called thereunto: How prove you that?

L.

O••t of that testimony of Paul i 1.151.

Explic.

Aaron and the Priests were onely ordai∣ned

to offer sacrifices for sins, those Sacri∣fices that were Types of these Sacraments: which none may administer but them called as was Aaron and the Priests of God, which must intimate the Ministers of Christ. Besides that as if giving forth the the Rule for it, Christ bid them that preach the Gospell, goe also and baptize k 1.152: and where St Paul saith l 1.153, that Christ sancti∣fies the Church with the washing of Wa∣ter by the word: as if also intimating this order that only the Ministers of his word should administer his Sacraments

73. T.

You said in answer to our seven∣ty second question that we ought to have faith, and shew forth, that faith workes of faith, to pray, to receive the Sacraments &c. that we may obtaine salvation: How prove you that?

L.

Out of that m 1.154: where the Jaylors chiefest care is for that Salvation: when n 1.155 Paul and Silas, that he might have it, bid him beleeve.

74. T.

How prove you salvation to be next to Gods glory, the chiefe end of mans endeavours, as you answer to our se∣venty third question?

L.

Out of the Psalme o 1.156, where Davids hope was to be received to glory, which was to be saved: which we must con∣ceive,

next to Gods glory his chiefest in∣deavour, as that of the Fathers in the place before cited p 1.157, and by that compa∣rison of Christ q 1.158.

75. T.

Then as you answer to our there next question, how prove you that end to be Eternall life?

L.

Out of that place r 1.159, where the Jews search for Eternall life was their search for this salvation. They might be assured here, that they might live with God here∣after, which living with God is that eter∣nall life, as we answered to that your last question, and prove it by that of David in the Psalme before cited s 1.160. By Glory there meaning Salvation as we have said, and by that Salvation the happy end of the godly, that they shall see God and Christ t 1.161, enjoy them u 1.162, have fellowship and communion with them w 1.163, have in soule and body end∣lesse and everlasting, yea unspeakable, incom∣prehensible peace and glory x 1.164.

Further Instructions for the Teacher.

NOw betweene whiles sometimes, while thus expounding this Cate∣chisme, (instead of those idle tales and

lying legends many teach their Children and Servants) may you doe well to de∣light and also to profit your Learners, to teach them some Stories out of the sacr••d Scriptures, which are stories of tr••th, and whose applications will be much for edi∣fication in holinesse and honesty. As out of the Old Testament, either in words of your owne, or by repeating the Text it selfe, the Story of the Creation, Gen. 1. & 2 Chapt.

1, Story.

God in the beginning made the world of nothing, made man and all the things, birds, bearts and the other creatures for the use and service of man his chiefest creature: and all this in the space of six dayes: placing man in Paradise▪ a plea∣sant Garden God made and planted for his use and exercise, wherein he might solace himselfe to the glory of God, and his owne good.

Applic.

Which teacheth us the power and pro∣vidence of God, his orderely disposing all things, his mercy and goodnesse to man. His power that of nothing could make so glorious an Universe as the World is: the Heavens beautified with those radiant and resplendent spangles of Sun, Moon,

Stars, and the like: the earth replenished with all sorts of living Creatures. His Providence in his since gracious govern∣ment and preservation of the things thus made. His orderly disposing of all things, that when in a moment he might as well have made all, takes six dayes time to doe it: as thereby shewing himselfe a God of or∣der, and to teach us thus orderly to dis∣pose of all our doings. And his mercy and goodnesss to man, that all this good he makes for him, which cannot but stir up our readinesse to declare his glory.

Againe you may tell the Story of mans fall, Gen. 3.

2 Story.

The Devill no sooner sees man in his prosperity, then under the shape of a ser∣pent he comes to Eve and tempts her that she might be a meanes to tempt her hus∣band to eate of the forbidden fruit. Which having done, he stirs up the wrath of God, that he packs him out of Paradise & curses the ground for his sake: that instead of the fertile crops of Corne and fruit (for the good and nourishment of man) it with little labour of it selfe at first brought forth, brings forth of it selfe now naught but thornes and thistles, and o∣ther noxious weedes to his annoyance.

So as he that with pleasure might have dressed his Paradise, must now in the sweat of his face, and with much toyle and t••ouble, earne out of the earth his li∣ving.

Applic.

Which teacheth us the ready sollicita∣tions of Satan, ever and every wayes la∣bouring to undermine mans happinesse: and how dangerous it is by any meanes to be induced to sin. That sin is the bane of mans prosperous state, spoyles even his every good here, despoyles him of his glory hereafter.

Then againe may you tell them the Story of Cain and Abels first Profession, Gen. 4.

3. Story.

Adam the Lord and owner of all the earth had two sons Cain and Abel, whom he breeds not up in ease and idlenesse, but makes the owne his plow-man, and the other his sheepherd: Abell was a keeper of Sheepe, and Cain was a Tiller of the ground.

Applic.

Which teacheth us the end of our Cre∣ation, that God sent us not into the world to be idle, but to be busied in ho∣nest imployments.

And thus of other Stories, as of Dinahs being ravished a 1.165, which may teach Maids not to be gadders abroad. Of the 42 Chil∣dren being killed by the She-Beares b 1.166, which may teach Children not to mock. Of Israels revolt from Rehoboam c 1.167, which may teach young men not to be led a∣way by the light counsellings of young men, but to hearken to old mens sage ad∣vice, and the like.

Then out of the New Testament may you also tell them these like stories, as of the birth of Christ. Mat. 1.

1. Story.

It pleased God when man had lost himselfe by sinne, to send and make his owne Son mans Saviour, to beare mans sin, to take upon him mans nature, and to that end to be borne of a poor Virgin.

Applic.

Which may teach us the goodnesse of God to man, that will thus make his son mans Saviour, and his impartiall regard of man, that though Lord of Heaven and Earth, despises not the low estate of a poor woman.

2. Story.

Again, you may tell them the Story of Herods destroying the Children, Mat. 2.

God had no sooner sent his Son into the world, then wicked Herod seekes to

kill him: who not certainly knowing where to find him, being concealed as he conceived in some of the Coasts about Bethle••em, where he was borne, to make as he thought sure worke, sends and de∣stroyes all the children in those Coasts.

Applic.

Which may teach us what spite and malice wicked men have against God and goodnesse: who to encompasse their am∣bitious designes will not spare the most innocent blood.

Then again you may tel them the Story of Christs being tempted in the Wilder∣nesse, Mat. 4.

3. Story▪

Jesus Christ having fasted forty dayes in the Wildernesse, and being at the last an hungred the Devill thinkes thereby to get the advantage of him: and although he were the S••n of God, and a most just and upright man, dares yet to tempt him to sin, at his command to shew for••h a mi∣racle, to turne stones into bread to satis∣fie that his hunger, knowing that he that could turn stones into bread, co••ld at his owne pleasure otherwise finde bread to satisfie hunger, without being beholding to any the Devils devices. Then he tempts him with pride and covetousnesse: with

pride setting him on a pinacle of the Temple, that he might cast himself down headlong, as who had the Angels at his his command to preserve him: and then with covetousness••, promising him all the kingdomes of the Earth and the glory of them, if he would fall down and worship him who was but a Lyar, and had not to doe with those Kingdomes but by pre∣tence and usurpation.

Applic.

Which may teach us both how bold and intentive the Devill is to worke our ruine: that if he thus set upon the Son of God, much more will he seeke to ab••se the sons of men, and to that end seek to undermine our best purposes.

And thus of other Stories, as, of Anani∣as and his wife Sapphi••a's being suddenly strucken downe dead d 1.168, which may hint the danger of lying and collusion: Of Peters execration of Simon Magus e 1.169, which may teach or hint the danger of cove••ous∣nesse and hypocrisie: O•• Herods being eaten up of wormes f 1.170, which may hint the danger of pride and vaine glory, and the like.

Nor may it be only th••s pleasant and profitable to instill in them good advice by these like stories, but by select senten∣ces

of Scripture by little and little to al∣lure them to the love of God and good∣nesse. As out of the Old Testament g 1.171 where greatnes seems to be consequent of good∣nesse and godlinesse, and that God will blesse them whose children and houshold by living uprightly blesse God. Also h 1.172 where that men in their old age depart not from godlinesse and goodnesse, is that in their youth they were trained up in it.

Againe i 1.173 where the wise Preacher wi∣shes as we say to take time by the fore∣lock, and betimes to informe in golinesse. And then that k 1.174 to be godly, and goe by the rule of Gods Commandments is mans whole endeavours.

Then out of the New Testament, l 1.175 that our first care Christ would have to be to be godly, and no doubt the endeavours of our first yeares, as who secking first to be godly should not misse any good, ac∣cording to that of David m 1.176, who assures all good to the godly, as Christ makes goods the additions to godlinesse. Also n 1.177 Christ would have us to testifie our love of him, and to shew it by keeping his Commandements: which is by having faith, and workes of faith, hope, charity, and what other Christian vertues com∣manded

by him. Againe o 1.178 as if to pre∣pare us for all these vertues, the Apostle warnes against all vice, and under the salute or title, or appellation of Children, as if to shew we could not be too timely in a contest with them: the spirit of God p 1.179 assuring heaven to the godly, blessednesse as the right of their inheritance.

These and the like Expositions over, and these like more plaine instructions instilled into youth, for their further growth in godlinesse, may you next doe well, by yet larger expositions, to explain unto them the meaning of the Creed, the ten Commandements, and the Lords Prayer, with here and there some hints to some usefull Applications.

And first of the Creed.

A breif Exposition of the Creed.

THe Creed (though as some will have it the immediate dictates of the twelve Apostles, however it be uncertain who were the first compilers of it) is the most ancient summe of Christian faith received by the Primitive Church and fa∣thers: and though containing in it the pith and marrow of Gods promises in in the Gospell, yet because no Canonical

Scripture, in the exposition thereof it be∣hoves us out of the Scriptures to prove e∣very article thereof, and to produce still such places of Canonical writ, as shall infallably set forth the substance and sum of it.

And first for the Creed in generall, thus the sum of our faith, it behoves first to prove the necessity of faith. And that doe these Scriptures, as Habac. 2. 4. the last clause of the verse: recited Rom. 1. 17. and Gal. 3. 11. and further explained or exemplified Jo. 3. 36. and 1 Jo. 5. 10. By collation of all which places, there's no living without it, no living as to please God a 1.180, without pleasing whom, even bet∣ter were it not to be b 1.181. No, but this faith is it that justifies u•• before God c 1.182, sanctifies us before men d 1.183, is that by which we must live: in which we must dye: live we must by faith. and that is when all we doe, we doe in faith, and when all we suffer, we suffer in faith. And then dye we must in faith, and that first by weaning our selves from an immoderate love of this world, secondly, by depending on the promises of God, thirdly, by adhering to all helpes may bring us to heaven, and fourthly, in the pursuit of this adherence by no means to fall backe or faulter: but

though perhaps at present seeing little or no good come, to hope and goe on still as faithfully assured of its coming e 1.184.

These and the like places prove the ne∣cessity of faith. And being that faith comes by hearing of the word f 1.185 of God, see we now next the symboll of faith it selfe, the Creed, and come we by the test of that word to prove every the Articles thereof, and first of the

First Article, I beleeve in God the Father Almighty maker of Heaven and Earth: which is also the first Part of it, wherein is to be proved,

1. That there is a God: 2. that he is a Father: 3. that he is Almighty: 4. that he is Maker of Heaven and Earth: 5. that this must be our faith: and 6. that this must be e∣very particular mans faith.

1. For the first, that there is a God, (though none but fooles a 1.186 will deny his being) these like Scriptures prove: and as if the better to worke upon our ca∣pacities prove it by evident reasons. As by his works of Creation b 1.187, and Providence c 1.188 where by the one we are to told he made e all things, by the other that he preserves all things, which none b••t God can doe. Where might be added the Nature of the Creatures, Whose motion points at some

still first mover, their multitudes at some Ʋnite: which againe must needs be God, yea our owne dayly experience that see his wrath emergent against the wicked, and goodnesse and mercy eminent to the good and the godly.

Ʋse. Which may teach the foolish and dull Atheist to lay by his stupid infideli∣ty, and confesse with his mouth, what he durst but deny in his heart, that there is a God: may teach men to live so, as if there were a God, godly, and serve him as they ought both dutifully and duly.

Besides that these, like Scriptures and Reasons may prove not onely that there is a God, but also that there is out one God. However to backe this assertion have we also Gods owne Testimony in these other like Scriptures, as Deut. 4. 39. Isa. 45. 5. 1 Cor. 8. 4. and the like.

Ʋse. Which again may instruct us a∣gainst all filthy Idolatry, and them that count ought else a. God beside him: may teach unity among our selves d 1.189, and our onely sole salvation by him e 1.190. When proving him thus to be but one, we need not presse further or be driven to prove that he is true, or good, all these like terms being convertible, this one being every of those two, and they all three but as all one.

2 That he is a Father, con we that Scrip∣ture f 1.191 where though speaking of Christ the Son of God, the Prophet cals him Son as the second person in the Trinity, Fa∣ther as the first person, both Father and son together with the holy Ghost, though be∣ing but one entire substance, God, yet thus are three distinct subsistences, one God, three Persons g 1.192. That he is called Fa∣ther, shewes him the fountaine love, to the other persons, making the streame thereof flow to us in his Son, and so in him our father, thus shewing God not onely good in himselfe, but good also to us: that as it is evident by Christs owne testimony i 1.193, God is both his and our fa∣ther, though we be but the adopted Sons of God k 1.194, he onely his naturall son, yet have we with him this right to call him Father.

Ʋse. Which should teach us to be imi∣tators of Christ, that our brother, as he did in all things, so we study how to please that our father, to doe, as Christ did, the will of God l 1.195, with David to delight in doing that his Will m 1.196: to be as Paul would have his Ephesians be n 1.197 followers of God as deare children. Children of the father who is good to all o 1.198, to shew our selves his children by our alike generall goodnesse.

3. That he is Almighty, (besides that the frame of the most glorious Universe p 1.199 shewes that the maker thereof can be no lesse then the Almighty God) God himself declares q 1.200 that his Almighty being. As al∣so this clo••d of Scriptures, though being infallible Scriptures, yet to prove the Al∣mightinesse producing undenyable Rea∣sons. As r 1.201 where God is said to doe what he will: hath might and power to doe all things, as Psal. 115. 3. Mat. 19. 26. Eph. 3. 20. and the like.

Ʋse. Which should bridle the stub∣born heads of them, and check the b••••d foreheads that will be questioning the will and power of God, as, can God doe this or this? or this or this God cannot do: when thus he can doe what he will, and they have not the wit to conceive, though the impudence thus to question his doings. No, beleeving that he is Al∣mighty, humbly bow s 1.202 we should, labour to make him our friend by our obedience and not by our busie impudence to pro∣voke his indignation. As he is a Father, and thus an Almighty God, to comfort our selves not doubting his fatherly care, nor di∣strusting his Almighty power: but that as he is Father he will, and as Almighty can depending upon him, safely t 1.203 keepe and defend us.

4. That he is Maker of Heaven and Earth the Scriptures are plaine, as Gen. 1. 1. and Act. 14. 15. and the like. Where in these two thus cited one place expounds the o∣ther, by heaven and earth in the first, mea∣ning as in the second both them, and whatever else contained in them, and as the whole first Chapter of Genesis doth more at large set forth. When though this Creation be ascribed to the Father, think not therefore the ••on or the holy Ghost excluded, but that according to the Rule in Divinity, In works without themselves, they all three Persons worke together, the Father by the Son through the holy Ghost, the Son from the Father through the holy Ghost, the holy Ghost from both the Fa∣ther and the Son. This which Creation is made of no pre-existent matter, but made (as we say) of nothing u 1.204 but by the word of God, as Psal. 33. 6. & 9. as also Psal. 148. 5. And made also good w 1.205, and in good order: the Heaven first and the things of Heaven, and after the earth and its things. And that in six dayes x 1.206 and that and all for his glory y. That and all which he hath since still gloriously 1.207 and graciously governed and preserved z 1.208.

Ʋse. Which may teach us, that as God is thus the Creator of all, the Author of

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all our good, so that him also we ••agni∣fie and praise for it a 1.209. That he made all of nothing, may teach us to consider his power, that pleasing and faithfully de∣pending on him, from nothing he can raise our poore estate to something, can again displeasing him bring us to nothing or worse then nothing, to the penalty of his displeasure b 1.210. That he made all in this good order, Heaven first, and after the Earth, may teach us where first to set o••r affection, on Heaven c 1.211: and then in six dayes that as well in a moment might have made it, to shew thereby not onely his infinite power, but his mercy to us, by his example to doe things orderly, and with deliberation. Besides that as Father prettily hints that his mercy, to shew the superabundant goodnesse of it, when it should cost the Son of God thirty yeares worke to redeeme lost man, that wrought out the fabricke of the world in six dayes: shewing thereby the Redemption of man a far greater worke both of mercy and po∣wer then the worke of that Creation. And then making all for his glory, and then glo∣riously still and graciously governing and preserving all, may teach us where still to refer our glory, and how even with all dutyfull respect and reverence to attri∣bute

to him and ascribe all glory, doing all still to that end he made all, to that his glory d 1.212.

5. That this must be our faith, our cer∣tain, our assured perswasion, intimates e 1.213 not onely our this beliefe of him as he is God, but our trust and confidence in him as good f 1.214.

Ʋse. Which may teach our discarding whatever trust or confidence on any o∣ther, but that faithfully we have our whole and sole depend••nce on him. And 6. Lastly, that this must be every particular mans faith, that we must not onely in Gen∣neral•• make this symboll all our beliefe, b••t that every ones beliefe it must be, that beforesaid assertion of St Paul may well hint g 1.215, where he saith not, they, but hee that cometh to God must beleeve, &c. as if saying that this must be the faith of every particular person: and where shewing who tis and how we must wait upon God, the just shall live by his faith h 1.216, saith the Prophet: His faith in particular, and not to depend on the generall faith of others. When then this I in the fi••st Article, must be still carried along to every of the other Articles, and as well as say in this first, I beleeve in God the Father, &c. say also in the second, I beleeve in Jesus Christ his onely

Son, &c. and in the third, I beleeve ••hat he was conceived, &c. and so of the rest.

Ʋse. Which may teach our care of e∣very particular perswasion, and not in hopes of happinesse to pin our faith on the implicit Creed of another: Every man to seeke the salvation of his owne soul, and in Jesus Christ a justification by his owne faith.

From this exposition of the first part and article come we to the second article, And in Jesus Christ his onely Son our Lord t, which is now the second Article of the Creed, and with the five that follow next, the second part of it. Of which in their or∣der, and first again of the first, to wit, the

II. Second Article, And in Jesus Christ his onely Son our Lord: where now the maine ob••ect of this Article, with all the rest that follow in this Part, is Jesus Christ: when in this Article are offered to o••r consideration, 1 Titles of office as he is Jesus, Christ, 2. Of dignity as onely S••nne, 3. Of dominion as our Lord.

1. As to his titles of office, by Jesus, is meant that he is a Saviour, so call••d of the Angel before he was borne of the Virgin i 1.217 testifyed to be so after his birth k 1.218 yea such a Saviour, as there is none other such but he alone l 1.219 yea that he that not

onely can, but will, as said the Angel, save those that are his, his people, our faith in him making us his people: and every ones particular perswasion making him every particular faithfull mans Saviour m 1.220

Applic.

Which may teach us first to beleeve the Angels report n 1.221 that we have cause of ioy in this Jesus: that when by sin we h••d lost our selves, he saves us o 1.222 through faith, by his free grace p 1.223 and then being no o∣ther then he could do it, Jesus Christ, who as saith this Article is also Christ, &c. how horrible a thing was sin, and how care∣full we should be to forsake sin. Then by Christ is meant an••oin••ed, and is the same in Greeke as that M••ss••••h is in H••brew q 1.224 Now anointed of old were Kings r 1.225, Priest s 1.226 and Prophets t 1.227 They that were anointed all were anointed with materiall Oyle by men, but he of God, with the spirituall Oyle of gladnesse above all u 1.228. Not by pouring out the materiall O••le, but spiritual gifts and graces w 1.229 And that as a King x 1.230 j••stly to governe his Church and chosen y 1.231, to fight for them his friends z 1.232 and to subd••e his and there enimies a 1.233 Then as a P••iest to intercede with God b 1.234 and make at one∣ment for us c 1.235 And then as a Prophet to teach and declare Gods will & doctrine d 1.236.

And that by his word, the sum as 'twere of all his Prophesies e 1.237. Which offices of Kings, Priests and Prophets, some of old had one, as Saul he was a King: Aaron he was a Pri••st: Eli••h he was Prophet. Some had two of them, as Melchizedeck he was a Priest and a King: David he was a Prophet and a King: Jeremy he was a Priest and a Pro∣phet. No one, as Christ, was all three; King f 1.238 Priest g 1.239, and Prophet h 1.240

Applic.

Which that his Kingly power may be a terror and astonishment to the wicked, a comfort and encouragement to the god∣ly, that God fights against the one i 1.241, de∣fends and supports the other k 1.242.

Then his priestly office may encourage us to lay fast hold of our Christian pro∣fession l 1.243 as being assured of grace by him m 1.244 And then that his propheticall office may teach our hearing of him, and adhering to him, it being not only comfortable to do so, but dangerous if we doe it not n 1.245 The hearing of, and adhering to whom is our hearing of, and adhering to his Word and Sacraments, by the administration of his Ministers: they being as St Paul saith o 1.246 the Ambassadors for Christ: and the despising of whom is no lesse then the both despising and despiting of Christ:

yea of God himselfe p 1.247 Whose anoin∣ting hath yet a further reach, the faithfull thereby participating of both the vertue of his graces r 1.248 having g••ace q 1.249 called Chri∣stians c, and dignity or his person, made also Kings and Priests s 1.250 As Kings by him to rule over their owne lusts: as Priests through him to offer up unto God all those Christian sacrifices of praise t 1.251, prayer u 1.252, thanksg••ving w 1.253, and the like. And as Prophets too by his word to teach and admonish our selves and others x 1.254. Thus of his tit••es of ••ffice.

2. By those words or that title, his on∣ly Son, is to the full set forth the Title of dignity, as God, the second person in the Trinity. That these Titles of dignity doe of due belong unto him, have we testimo∣nies to shew both, his Son y 1.255 his onely Son z 1.256 And for the dignity by Son is shewed him to be as the Father is God, by onely Son to be that his Son by nature, coeternall with him, and not as good men and Angels are by creation and adoption.

Applic.

Which may teach our beleefe of him as of the onely God, and our thanks as the onely Saviour, that having him we have all good a 1.257, and wanting him have nothing at all but evill b 1.258. Labour we then to be∣come

one in grace with him, and then may we become sons of God with him c 1.259. Thus much of his Titles of dignity.

3. Of this Title of Dominion a word or two in those words of the Article that re∣maine, Our Lord: That he is Lord, let that his Lordly title over the world shew d 1.260, as to whom belongs the power e 1.261, and ser∣vice f 1.262 of all: and then Our Lord, how may our creation g 1.263 and redemption h 1.264 shew it? yea that we are his by Gods free gift i 1.265: yea by the willing service of the godly k 1.266. They are his members and subje••ts ac∣knowledging him as their head and Sove∣raigne l 1.267.

Applic.

That he is thus Lord of all, how may it amate any that confront him? or over masterly are pro••d of any their own Do∣minion? That he is Our Lord, how teach us the happinesse of all that pio••sly de∣pend upon him m 1.268? how by holinesse n 1.269 dispose those all to that pio••s depen∣dance o 1.270? and thus much be spoken of the second Article, come we to the third.

III. Third Article, Which was conceived by the holy Ghost, borne of the Ʋirgin Mary: which with the next that followes sets forth the Humiliation of Christ: and the three next to that his Exaltation. Of which

Humiliation two steps or degrees we have in this Article, and five in the Article fol∣lowing: as in this first that he was concei∣ved by the holy Ghost: 2. that he was bo••••e of the Ʋirgin Mary: and theu in the next 3▪ that he ••••ff••••ed under Pontius Pilate: 4. that he was Crucified: 5. that he was D••ad: 6. that he was Buried: and 7. that he d••scended into Hell. To go on with this Article, that he was humbled, yea hum∣bled himselfe, the Scriptures p 1.271 shew, and by this first step or degree conceived by the holy Ghost, the Scriptures make an Angel q 1.272 the witnesse: thereby to teach it no po∣wer of man, but the power of God, that could make God man: and that by de∣scending yet by the second step, borne of the Ʋirgin Mary, as the Scriptures also prove r 1.273. Though of the holy Ghost con∣ceived, w••ich was a glorious conception, yet far beneath was it the dignity of the Lord f••lory s 1.274 to be conceived, but that o••t of wisedome he would humble him∣selfe to the Conception, and that out of love to be thus borne: that by that Con∣ception he might be free from sin, pure, to purge the impurity of our conception t 1.275: and by this birth like unto us in all, man, sin only excepted u 1.276. And borne of a Vir∣gin also to evade the pollution of natures

impurity: and not only so, but thereby to shew also the power of God in that too beside the co••rse of nature to produce so glorious a birth. And then borne of the Virgin Mary, a woman though poore, yet of the Linage of David, betrothed to a Man of that Linage w 1.277.

Applic.

He humbled himselfe as if thereby to teach us to be humble x 1.278. And first in that glorious manner, as if thereby to teach the glory of Humility y 1.279. Then by many an hard ta••ke thus hu••ble he was for us, that we might undergoe any hardship for him, to be content in what ever state, so as to serve him z 1.280. And humbling thus him∣selfe f••r us, that we like hi•• a 1.281 should be humble to each other b 1.282. Whose thus Con∣ception shews him God, and that his birth man: thus God and man in one Person, without confusion of both natures, with∣out mixture of either: but both perfect God, and perfect man. One person that had the power of God c 1.283, and the parts of man d 1.284. The power of God to preserve man for God, and the parts of mans soule and body for mans soule and body to present man unto God. Without either of which power or parts or either of them he could not have beene the Redeemer.

That he was borne of a Virgin that was poore shews the riches of his grace and power so to enrich our poverty e 1.285. Then of a Virgin betrothed, to honour marriage, as in token of that honour at a marriage shewing his first miracle f 1.286. And then a Virgin a woman of the Linage of David and betrothed to a Man of that Linage, as if thereby to shew, that great∣nesse hath not all the preheminence with God, but that the poore also may have right to an inheritance with him. In both this conception and birth may we read lessons of the great love of God, that would have our salvation wrough in this manner, in this exhibition of Christ do∣ing all that might be done for his chosen, as he did for his Vineyard g 1.287, leaving un∣done nothing that might be done for them. Nor Christ leaving any step un∣trod, any degree not undergone, whereby to effect mans salvation, as in this article not only by these two steps of life, but as in the next, steps he out by five degrees of death for him. Of which next, and ther∣of in this.

IV. Fourth Article, Suffered under Pon∣tius Pilate, was crucified, dead and buried, he descended into Hell. 3. That he suffered un∣der Pontius Pilate, as we said the other two

were steps of life, so may we say these two be steps of death. And this is his first step to it, those two others of life being little lesse then presently an exhibition to death, from his Cradle to his Crosse un∣der-going still as it were deadly suffe∣rings. That he trod every these wea∣ry & wof••ll steps, the Scriptures also shew as how 1. he suffe••••d (not onely desertion of God h 1.288, but also i 1.289 many other tyrannous persecutions of men, but this worst of all) under Pontius Pilate k 1.290 as that 2. He was Crucified l 1.291, 3. dead m 1.292, 4. buried n 1.293, and 5. He * 1.294 descended into Hell p. 1. Suffered many as we said tyrannous persecutions of men as his flight from Herod p 1.295, the Pharisees reviling q 1.296 and way-laying r 1.297 him: yea his own Country mens contemning of him s 1.298, but this worst of all under Pontius Pilate, the true Messias suffering under a false Judg, the King of Heaven under an earth∣ly petty President. And that no•• onely betrayed by a Disciple t 1.299, apprehended as a Theife u 1.300, accused, arraigned, condem∣ned, yea crucified as a most accursed ma∣lefactor, crucified because to suffer the most accursed death w 1.301, and that to redeem us from the curse x 1.302: crucified because the most shamefull y 1.303, most painefull z 1.304 death, and that to redeem from shame and pain a 1.305.

Thus ere he dyes for us enduring most bitter torturings, as the piercing b 1.306 hands and his feet, distention and nay∣ling them to the Crosse, and the like: and that to turne away our tormentings, and crosse out the guilt of our sins c 1.307. Also 3. dead, to satisfie Gods justice for mans sins d 1.308, and confirme to Beleevers the pro∣mises of God in the Gospell e 1.309. Then 4. bu∣ried, to ratifie that confirmation, that as, when Jonas was cast into the Sea, then and not till then did it cease raging f 1.310: so Christ being buried, then and not till then is Gods wrath appeased g 1.311. Jonas cast into the Sea to appease its raging, so Christ into the grave to appease Gods fury. And then 5. He descended into Hell, that is, being dead and buried (when as to our redemption he had sealed its con∣summation) as if to shew his lowest e∣state, and that come he was to the bot∣tome of these steps or degrees, he was in the Grave under the power of death and darknesse untill the third day, although in the garden h 1.312 and on the Crosse i 1.313 having suffered the most hellish paines, he yet by this thus continuance in the grave, would consummate all his sufferings, and for a time be Captive, that after he might ap∣peare the more glorious Conqueror o∣ver

Death and Hell for ever.

Applic.

That first he suffered, Christ the Son of God, that he should be driven to such an exigency for mans sin, may not onely shew the certainty of his salvation, but also the hainousnesse of mans sinne. And therefore never thinke it much what we suffer for sin, or thinke God auste••e that he will not spare us, that would not spare his owne Sonne for us. No, but that he thus suffered for us, the just for the u••just, as saith the Apostle k 1.314, lets accuse our selves as the cause of our sufferings, and beware of sinne, that may yet cause us to suffer. Then that under Pontius Pilate he suffered, may shew us the certainty of our Messias the Shiloh Jacob speakes of l 1.315, (mea∣ning Christ) which was not to come un∣till the Scepter was departed from Judah, which was now in Pilates time, Jury be∣ing become tributary to Rome, and he a President under Caesar. Then secondly, that he suffers thus, crucified, the most dreadfull, dolorous and dismall sort of sufferings, may teach us how hard a mat∣ter it was to reconcile us to God, and what an hatefull and horrid thing sin is. Then thirdly, that he dyes, the Sonne of God for the sins of man, may teach us to

leave our man sin, and seeke unto that our Saviour God: to be as those two Disciples were m 1.316, never satisfied till we had found Christ: be as the woman of Samaria was, having found him, never at rest till we have proclaimed him to o∣thers n 1.317, till we have made him ours, and crucified our old man of sin in these suffe∣rings of this new Man of God o 1.318. Then fourthly that he was buried, may teach us having crucified our sinnes with his suffe∣rings, where to bury them in his death p 1.319. And to that end by faith and repentance to beate downe, to kill in us whatever reigning contagion of sin q 1.320. Christ dy∣ing to that end that we should not live to our selves in our sin r 1.321, but unto him in ho∣linesse of life, in upright and honest con∣versation s 1.322. And then fifthly that he de∣scended into Hell, may teach us that he hath left unassayed no mean of our salvation, but having lost heaven by our sinne, and merited hell, he by his merits will bring us even from hell to heaven. And there∣fore should we leave unassayed no means may make us forsake sin, but by holinesse and righteousnesse in him make us still fit for heaven.

Disciples, tis true, there are many a∣bout this part of this Article, & many wil

not have Christ descend to this lower step of hell, the place of the damned, but that he went only to the grave, the place of the dead. But knowing Christ to become the Conqueror of hell wherever it is, and to have got the mastery over death and De∣vils, we may rather modestly beleeve the truth of this part of the Article, then cu∣riously enquire into the manner of it: be∣leeve Christs descent, though not know∣ing how he went thither, and that whe∣ther or no while his body was in the grave his soul went into the place of the dam∣ned as some thinke, or however other∣wise, whither in soule or body or both, or neither, went thither makes no matter, as to our knowledg of the manner, it being a matter plain enough that he became vi∣ctorious over hell, that both death & De∣vils were made subject to him t 1.323, and not onely so, but by that his Conquest over both made us all Conquerors u 1.324. Witnesse his most glorious Exaltation, and steps by which he ascend••d in the next three Ar∣ticles, in which are four degrees of it, first in the next which is the fifth Article, se∣condly in the sixt, and first more in the se∣venth. Of which exaltation now next, and thereof first, the first step thereof which is in the

V. Fift Article, The third day he rose againe from the dead. Where is to be noted what now next he did, 1. rise again, 2. wh••n, the third day, and 3. whence, from the dead. That first he rose again, the Scriptures teach and that too according to the Scriptures. When, the third day w 1.325. And thirdly also whence, from the dead x 1.326. He first thus rose a∣gaine, as by those steps of his Humiliation abased to purchase our salvation, so by these of his exaltation raised to apply that salvation to us y 1.327. And as by that last step in his Humiliation having to the full satis∣fied for our sin, so in this first step of his exaltation begins he to shew his glory, for till thus raised are we not fully happy, nor he fully glorified z 1.328: the full of our happinesse consisting most in that his glo∣ry, who thus rises again as evidence that he hath both satisfied for our sinnes and vanquished death, and that we also shall rise in him a 1.329 from both sin b 1.330 and death c 1.331 Then secondly, the third day he rose again, nor sooner, nor later, no sooner because they might see he was truly dead, no la∣ter because they might see his power over death. And then thirdly from the dead he thus rises to make good that his saying d 1.332 that he would destroy the Temple, mea∣ning his body, by death, and three dayes

raise it up againe, meaning this his third dayes resurrection from the dead.

Applic.

That first he rose againe, may teach us that faithfully applying to our selves his merits, nor death, nor Hell shall detain us, but that in him we may be happy, perils and persecutions shall not for ever oppress us, but though for a while by them bea∣ring the markes of Christ e 1.333, yet this rise of Christ shall raise us from them f 1.334. The grave shall not for ever detaine us g 1.335, but in this his Exaltation shall we ••••se also thence. Then secondly that the third day he rises, nor sooner, which may teach us not to despaire, but patiently wait the salvation of God, that though a while we may be miserable or afflicted, yet in the end we shall be blessed. And then that no later he stayes before he rises, may teach us not to distrust that salvati∣on, but waiting Gods appointed time, which though unknown to us, yet this to know, that salvation shall come h 1.336. And then thirdly, that from the dead he rises, what comfort may that administer, that our weaknesse buried in his death shall be strengthned by the power of his resur∣rection i 1.337?

See we next those two steps of his Ex∣altation

how in the

VI. Sixt Article, He 1. ascended into heaven and then 2. sitteth on the right hand of God the father Almighty. He first ascended into Heaven, that he might not onely on earth by his resurrection testifie his power, but by his ascention also into heaven creat also our happinesse: and that, there to prepare a place for us k 1.338, to send and showr downe his gifts and graces on us l 1.339. And then secondly he sitteth at the right hand of God the Father Almighty: where by Gods right hand is meant, not that he hath hands or feet, or the like, who is a Spirit m 1.340, but as spoken after the manner of men, who by right hand meane all manner of prehemi∣nence n 1.341 which now Christ hath at Gods right hand, meaning thereby his o 1.342 po∣wer p 1.343, his goodnesse and glory q 1.344, And there so sitteth to manifest the full of mans Redemption r 1.345. Not onely at first by his Humiliation to plead for us, but by this Exaltation on this step of judicature conti∣nually to plead for us s 1.346. Thence to give out writs and mandats for the managing of his Church and chosen, by the power of his spirit more fully ruling in the hearts of his people t 1.347: and by the rule of his Word speaking by that spirit u 1.348: by both that Word and Spirit drawing unto him∣selfe

his chosen, as fore-prophefied of him w 1.349 that he should do, as afterwards x 1.350 is the doing testified. When though in his humane nature he ascended into heaven y 1.351 where he is thus in power on Gods right hand, yet is he with us too, though not as before in Body z 1.352, yet more fully then be∣fore in Spirit a 1.353.

Applic.

That first he ascended, and that to showr his gifts and graces on us, may ad∣minister our carefull attendance on him, that our hearts be prepared happily to entertain those gifts and graces: and that by obedience to his Word and Spirit, that we by sin grieve not the one b 1.354, nor pervert the other c 1.355 That he ascended in∣to Heaven the place of all blisse and true happinesse, may prompt when ever he shall please to call for us, our both readi∣nesse and willingnesse to be with him, yea our desire to be with him d 1.356: and in the meane time to count him most deare, to have faithfull dependance on him e 1.357. Then secondly that he sitteth on the right hand of God the Father Almighty, and that to manifest the full of mans Redemption, to intercede for us in heaven, by his word and spirit to governe us upon earth. How in this advocate may we have Confi∣dence f 1.358,

that not only Heaven at last shall be our home g 1.359, but that here till we come at that home hereafter, have we his word and spirit to direct us? which may teach us not to faint under crosses, nor lanch out into carelessenesse, but to take to us these armes of God to draw us to God, such as the preaching of his word h 1.360 the blessed influence of good motions of his spirit, that we attend the one by our diligent hearing of it, and quench not i 1.361 the other by our contempt or carelessenesse: See∣in Christ at Gods right hand, humbly to submit our selves to Christ. k 1.362 And as he gloriously overcame death and hell and the Devill, and those whatever enemies of ours that erst surprised us, so that we be carefull to overcome those whatever our sins and lusts may without this our care surprize us. This by the holy spirit of God is still commended to our care l 1.363. And but by our conquest over this, no promise of being happy with Christ m 1.364 Thus of these two steps of Exaltation, the fourth and last, of which lets now next see as in the

VII. Seventh Article, From thence he shall come to judge the quicke and the dead: which Article offers to our consideration these foure particulars, as first, That there

shall be a judgement, 2. That he (Christ) shall be the Judge, 3. the place whence he shall come to b••come this Judge, from thence, to wit, Heaven, where he sits at Gods right hand: and fourthly (when as a cloze to this part of the Creed, and explaining this Article, consider we may the Manner of the Judgement, what it is, and the proceeding of it,) whom it is he shall judg quick and dead. 1. There shall be a judge∣ment, and Christ, though yet deferring his coming, shall yet thus come to judge. Tis not the mocks n 1.365 of scorners shall trustrate it, but this reason were it no other were enough for it, that Gods justice to both good and bad may require it o 1.366. But be∣sides not only Scriptures back'd thus with reasons: but they also infallible which we must rather beleeve then question, e∣vidence the same truth, that there shall be a judgement p 1.367. 2. Christ shall be Judge, the same that ascended shall descend q 1.368, and to this purpose to judge, as who hath now all power thereof r 1.369. 3. From Heaven he shall come s 1.370: that place whence implying a place whither, which though uncertaine where, yet must conclude that it must be on the earth: there where we have done good or evill, to have this last sentence. But the Scriptures being silent, let us not

press the knowledge of the place, but rather duly prepare our selves wherever and whensoever it be, that also being uncer∣taine, I meane so as to us uncertaine, but certainly knowne to God t 1.371 that Christ shall come to judge, the quick and the dead: which is our fourth note in this Article. The quick, they that u 1.372 then shall be found alive, and the dead, all them sleeping in their dust from the first man Adam to the last that ever shall dye: all others whoe∣ver w 1.373, all the world x 1.374. And all in this manner shall then appeare in Judgement, where shall be Christ the Judge sitting on his throne of glory, with his Assessors the twelve Apostles y 1.375 on theirs, assenting to his glory and judgement. Then the Par∣ties to appear at this judgement, all Nati∣tions z 1.376. When this shall be the procee∣ding of it. The cause shall be pleaded, the good and the bad severed one from a∣nother a 1.377. When they that have done good shall go into life everlasting b 1.378: they that have done evill into everlasting fire c 1.379.

Applic.

That first there shall be a Judgement, a general Judgement of all at the last day, may teach us all carefullnesse in faith and holinesse to prepare for it, to rep••nt us of

our sins done to others d 1.380, not to repine at injuries done unto us by others e 1.381: as knowing there is a righteous Judge shall take due cognizance of both, which is Christ. When secondly, that he is the Judge, labour should we to be found in him, as without whom all is but as losse f 1.382, and but in him no life at all g 1.383. To avoid whose severer sentence and happily to hand his milder one, see we that we dis∣please not this Judge, but labour we in all we may to please him h 1.384. That thirdly, Christ shall certainly come from heaven, though uncertaine it be where he shall judge, may prompt us to prepare for him, when and wherever he comes. From that uncertainty of his coming gathering that this is our certaine duty at all times to looke for his coming, patiently to waite for that his coming i 1.385. Then fourthly, that come he shall to judge quicke and dead, may hint us the impartiall proceeding at this Tribunall, when now there will be no excuse of appearance, no shifting off this appearance, but that all shall appeare. Let then all duly prepare for it. Labour to be of the number of the godly, who then shall be called to glory, and be carefull not to be of the number of the ungodly shall then go into condemnation: which

may teach us by well living to love the presence of Christ, who then shall pre∣sent us to this glory, and not by ill living to incur that condemnation: but as of fire the tormenting Agent to be as much affraid of doing or committing sinne the cause of this torment, as of running headi∣ly into the fire the tormentor.

Come we now next to expound the third part of the Creed, which some make all the Articles following, othersome onely that one that next followes which is the

VIII. Eighth Article, I beleeve in the holy Ghost: where is to be considered these two particulars, as first what or who the holy Ghost is, and then secondly, what we must beleeve as touching the holy Ghost. As to the first, The holy Ghost is a Spirit as God is, and is even the same or that very God that is a Spirit k 1.386, is the third Person in the Trinity, distinct from the other two, also distinct persons, Father and Son, a reall subsistence, though one be the substance of all three, and that God l 1.387. He is called Spirit because of his spirituall being, not that more a Spirit he is then or Father or Son, but that spired or breathed he is by them both, and breathes in the hearts of Gods chosen. And holy he is cal∣led

not that properly he is more holy then any of the rest of the Persons, (for they also have this like Title or attribute of ho∣ly, both the Father m 1.388 and the Son n 1.389 are termed holy, yea men o 1.390, women p 1.391, Angels q 1.392 have sometimes this Epithet of holy, but that his proper office it is to sanctifie and make holy r 1.393, by him to acknowledg Christ, of him to receive what ever gift or grace he hath, he rules s 1.394, he leades t 1.395, he regene∣rats u 1.396, he teacheth w 1.397, he comforts x 1.398, he confirmes y 1.399. And as he is this all, so 2. this all must we beleeve, this ought to be every particular mans Creed, as of Father and of Son, so also of the holy Ghost, I beleeve, must be every ones Profession, of every one of them, of this third Person the holy Ghost, as well as of the first or second Father or Son, to beleeve as we have said a distinct person a true God, equall to both Father and Son, though a distinct subsistence, a∣nother person, yet for substance the same God: though proceeding from Father & Son, all three one God from whom all good cometh z 1.400, yet as holy Ghost the third Person, the distributer & dispenser of that good, as of knowledge a 1.401, utterance b 1.402, love,* 1.403 joy, peace ^d, and the whatever like gifts and graces holy men are endued with.

Applic.

That first the holy Ghost is thus God, as God let us love and honour him, by faith and obedience make our selves fit Temples for him d 1.404, by sin not to grieve or reject him e 1.405. And then secondly, that he is the Author of hol••nesse, may teach us, faithfully to acknowledge that Author, not to any power of our own, but to him to ascribe the working of it by the ener∣gy of his word and working to accost still our Christianity, to come to Christ by him f 1.406, by them both to God g 1.407. And thus much of the third part: the fourth and last followes in the following Articles, of which next.

Or otherwise, we may consider this Creed (being as saith a Father the Rule how to order our faith concerning God and the Church of God) as divided into these two Parts first of God, secondly of the Church of God. 1. Of God that (as already explained) there are three per∣sons and but one God: 2. Of the Church of God, we are now next to explaine that next unto God the Father of blessings ought we to fix our Faith on the Church of God, as being the fruitfull Mother that brings forth Children unto God. When now in this Part are to be considered, first

the Church it selfe, secondly the blessings God bestowes upon it. That Church, as in the first clause of the ninth Article, those blessings as in the lat••er clause, and the three following Articles. Two of those blessings, to wit, first the Communion of Saints, in the latter clause of the ninth Article, and secondly the forgivenesse of sins in the tenth, being blessings of God to his Church in this life: and the other two, to wit, first the Resurrection of the Body in the eleventh Article, and secondly the life everlasting in the twelfth and last, bles∣sins in the life to come. Of all which next in their order, and first of the

IX. Ninth Article, The holy Catholicke Church the Communion of Saints: and there∣of first the Church it selfe, (both that tri∣umphant in heaven h 1.408, and this militant on earth i 1.409 this as a doore or entrance in∣to that, this of Grace here, that of Glory hereafter) where we are to consider our Creed as to the Church, 1. What to be∣leeve of it, then 2. What it is be∣leeve we must and that againe 1. Not in this or that other particular Church, as this sect or that faction or the like, in this or that Country, or the like, but that God hath a Church in generall, and that is the whole company of the godly, wherever in

the whole world, that this Church hath beene from the beginning, in all the world, whence it is called Catholique. Then 2. That this Church as partly we have said is the whole Company of the godly, of all Gods faithfull ones wherever and every where called out of or from among the faithlesse k 1.410, that of Children of wrath by nature l 1.411, are by grace m 1.412 made heires of God in Christ n 1.413, and beating downe the reigning contagion of sinne, study and practice holinesse of life o 1.414, whence it is called holy. Secondly, as the first blessing God bestowes on his Church, is that as said in the latter clause of this Article, the Communion of Saints, which is the blessed company of the godly wherever that have holy fellowship and communion both with God and among themselves, with God of enemies and them afar off, made friends and nigh by the blood of Jesus Christ p 1.415: then with and among them∣selves, by holy exhortation q 1.416 to well-do∣ing r 1.417, by wise Counsels and admonition s 1.418, by comfortable discourses of God and godlinesse t 1.419, by frequent u 1.420 an•• mutuall w 1.421 prayer. And as fruits of all these, not onely thus well toword it, but also to shew this communion by good works, not only to speak well to & fo•• one another,

but to do wel also to & for one another x 1.422.

Applic. That (as to that latter division of the Creed) as in the first part considered there are three persons y 1.423 in the Trinity, & in unity but one God: why, so should we labour though many persons we be, yet to be all of one mind z 1.424. That unity in God pointing (as 'twere) to the unity should be among the people of God. As to this second part the Church of God, she be∣ing the faithfull Mother that brings forth Children unto God, how should we la∣bour that we may become the Children of God, to become her children? Consi∣der the Appellations in Scripture given to the Church as the house of God a 1.425, the spouse of Christ b 1.426, the City of God c 1.427, the Bo∣dy of Christ d 1.428, the Pillar and ground of truth e 1.429, and the like. And what is all this for? but that they that will be saved by Christ and be members of that body whereof he is the head, must also be members of his Church, which is his body, and which he is the Saviour of f 1.430: and therefore confers on it blessings, both here and hereafter, here the Communion of Saints, the Remissi∣on of sins, hereafter a glorious Re••urrection, and an eternall life of glory.

As to this ninth Article, and thereof as to the first part: or clause of it, that first we

are to beleeve not in ••his or that particu∣lar Church, but that God hath this Church in generall, the whole company of the godly wherever, and therefore cal∣led Catholique, may teach where to resort to, to heare and have the glad tidings of salvation, not by adhering to any parti∣cular sect or conventicle, but to the whole Church of God in generall, by that Mili∣tant here to have accesse to that Trium∣phant hereafter. That secondly, this Church (as Catholique, so) is holy too, as consisting of the whole company wherever, of the faithfull, may teach our care to become faithfull, holy g 1.431 by what∣ever debosherie not to defile it h 1.432, nor by whatever wicked meanes to annoy it i 1.433, in as much as the inj••ry offer'd unto it is as offered unto God k 1.434: and that he that shall any wise injure it deserves not the Name of a Christian l 1.435. Then as to the se∣cond clause, that the Communion of Saints which is the first blessing God here be∣stowes on his Church, is only the where∣ever Company of the godly, may hint unto us of what Company we ought to be, of this faithfull society, if in Christ we meane to attaine Salvation: these onely faithfull being that little Flock on which Christ hath promised to bestow a King∣dome m 1.436.

Which Flock are they that are of this Fold the Church, of which Christ himselfe is the Shep••erd, he the one Shepherd, and this Church the one Fold he speakes of n 1.437. The Unity whe••e of as it was his worke, so should it be our endea∣vour, we to unite us to him, and to unite us among our selv••s. Thus of the first blessing here in this Article: the second have you in the next which is the

X. Tenth Article, and that this, The forgivenesse of sins: Though other bles∣sings there are as appertaining to this life, yet these two are the main blessings, that of the Communion of Saints, which we have expounded, and this of the Remission of sins, we come next to expound or explain, A maine blessing tis o 1.438, a blessing of this life p 1.439. No other mean to free us from sin, for being by nature all sinners▪ dead in trespasses and sins q 1.440: Gods free grace in Christ, which is this forgivenesse, is that onely must revive us r 1.441. That had, will doe: and that if sought, is a certaine meane to be had s 1.442. But will we know how? God tis gives it t 1.443: but ever upon this condition that we repent u 1.444. Remission never comes but by the way of Repentance w 1.445. And by that way it ever comes x 1.446.

Applic.

That Remission of sin is that other great blessing of God to his Church in this life, how above others ought we to seeke for that? To repent us of our sinnes, that we may obtaine this blessing y 1.447. And when a blessing of this life, here had or never had, how ought we to let passe no time when, but still be both mindfull and carefull how to obtaine it? and as the A∣postle wisheth x 1.448, dayly to call unto each other to be still mindfull of this. That when but by this there is no meane to free us from sin, that we be mindfull still to keep God the giver of this our friend, who that if faithfully sought too, wil give it us, how againe ought we still to seeke him y 1.449 And being onely sin is it that steps between God and us to the prejudice of this forgivenesse, our ever care it must be, that to keepe us by God, we ever keep off sin a 1.450. Thus of the two maine blessings here, come we next to explaine those o∣ther two maine blessings hereafter, the first whereof we have in the next, the

XI. Eleventh Article, and that this, the Resurrection of the Body: which is, that our bodies though buried and turned to dust and ashes, yet shall be gathered and rise againe b 1.451. Yea the very same bodies c 1.452,

perfect and intire d 1.453, as no more subject to death e 1.454, so surely not subject to any losse, harme or imperfection, made immortall and glorified bodies f 1.455. And as here for∣given and remitted by Christ's blood g 1.456: so hereafter raised by the power h 1.457 and vertue of Christ's Resurrection i 1.458 at the last day k 1.459.

Applic.

That this order is observed in Gods distribution of these blessings, first thus to blesse us here, and after so to blesse us hereafter, may teach us to observe and note the order by what steps to attaine happinesse, that fellowship we must have with the godly here, and our sins forgi∣ven us, ere we can hope to have our bodies raised so as to attain everlasting life. Then that our bodies shall rise againe, yea the very same bodies, how may this com∣fort each dying soule to thinke he is not lost for ever, b••t onely laid up for a time? and therefore while living, labour to keep our bodies pure and unspotted from any the filthy pollution and reigning conta∣gion of sin, that after being dead, at this Resurrection they may yeeld a sweet sa∣vour to God. And being to be raised by the power and vertue of Christ, learne we still to magnifie that power, not to doubt,

nor any wise to distrust this Resurrection: But that we shall rise againe, yea that all shall rise l 1.460, both good and bad, though the bad to abad, a sad and dismall doome to have eternall death and damnation, yet that that is, though but just to them, as to the good to their fuller comfort and consolation, the more to magnifie Gods mercy, and be sensible of their owne hap∣pinesse, everlasting life and Salvation. Which everlasting life, come we next to explain, the second blessing hereafter, as set forth in the

XII. Twelfth and last Article, The life everlasting: Amen. This is may I say the Crowne of blessings, and an happy close to our Creed. Wherein our faith hath its full consummation of happinesse. In this is it the Sheepe which is the Church that listen to the voyce of Christ the Shepherd, have summed up the price of their happi∣nesse, and blessed issue of his voyce, they hear him, they follow him, and he in this blesses them, makes them happy m 1.461. By e∣ternall life, meaning both life of grace n 1.462, and also life of glory hereafter o 1.463: the one an entrance as 'twere to the other p 1.464. Which what either is, is beyond our ken or compare, admirable, ineffable q 1.465. Be it otherwise what it will be, this we know

and are assured of, we shall be freed from all evil r 1.466, enjoy all good, and that too for ever s 1.467. This life is everlasting life.

Applic.

That this life is such an ineffable bles∣sing, how should we labour to attain it? And being of everlasting being, what per∣sons should we be if we meane to attaine it? How labour to be Citizens fit for the Celestiall City, men not immerged with any wilfull pollution of sin t 1.468, but such as here attend the good pleasure of God, doe his Commandements, live the life of grace here, that we may have right to that life of glory hereafter u 1.469, every one in his proper place and calling by faith and repentance laying hold of that temporall life of grace, that so he may attaine that everlasting life of glory. So as whate∣ver our care be here, though by carnall Christians scorned contemned, despised, derided, yet of Christ may we hear that happy call hereafter, Come ye bless••d of my Father, &c. w 1.470. And thus have you an end of the Articles.

Amen, is an Hebrew word used even in all Languages, to signifie an assent to what we say, approve of, or pray for, and is to be understood to testifie our faith, even of every these Articles of the Creed as of e∣very

petition in the Lords Prayer. As to the further explanation whereof we refer you to our exposition of the word at the end of the Lords prayer.

Many other circumstances might be noted incident to every Article of the Creed: but we study brevity, and to ex∣plain that obvious in the words of it as set down in the s••m or Creed it selfe, and produced only such proofes as might thus briefly explain that summe: there being in that sum sufficient as to matter of faith, without seeking much after circumstance and therefore from this exposition of the Creed hasten we next to that of the ten Commandements.

A briefe Exposition of the ten Commandements.

THe ten Commandements being not as the Creed is, a sum of faith set by un∣certain Authors, (and therefore needed our proofe by Scriptures of every the Ar∣ticles of it, to adde to them infallible truth) but the imediate dictates of the spi∣rit of God himselfe in the Scriptures: needl••sse it may be to labour much after other proofs. Though to strengthen our

both credit of them that they are Gods, and to abet our keeping of them, as good, we have them not onely once but twice x 1.471 recorded. And that too more then once, twice, yea thrice y 1.472 by the number of ten, and that againe oft in two Tables z 1.473 rec∣koned up by Christ in two Command••∣ments a 1.474, by St Paul in one word b 1.475, Love.

When now to go on with this explica∣tion, take we them as recorded, Exodus Chapter 20. Ver 1. down to the eighteenth verse. The two first verses whereof are the Preface: the fifteene following the Commandements themselves. Where by the Preface we learne, that these Com∣mandements are Gods Commandements, things commanded us of God.

Ʋse. Which may teach us our obedi∣ence, what the true ob••ect of it is, the things commanded of God, prescribed to us and warranted in his Word c 1.476. Then for the Commandements themselves, the two Tables teach these two main duties, the first our duty towards God, the second our duty towards man or our neighbour: in both which tables you have the Com∣mandements * 1.477 for the most part negative, as if to intimate our more carefull keep∣ing of them: onely the fourth and last

of the first table is in a sort both affirma∣tive and negative, as if hinting our most * 1.478 exact keeping and observing of the Sab∣bath. The fift and first of the second Table affirmative, as if to shew us worse then un∣godly * 1.479 if at all peccant in that: the Law even of both Nature and Nations requi∣ring that.

To some of them as to the second, third, fourth and fift, are Reasons annex∣ed for our obedience. B••t if Jews were stubborne and might perhaps need such, let not Christians seeme to exact any, but knowing them the Will of our Lord and Master, as obedient servants strive to per∣forme and worke what he wils, without any respect to these like Reasons. It be∣ing sufficient to abet our obedience there∣to, that he commands them, as those o∣thers he doth without shewing such like reasons. And for the method of them, not to take or one or other negative alone or affirmative alone: know we, we ought to take them all both wayes or in both sen∣ses, one by the rule of contraries imply∣ing the other. So as in every one of them there is both things commanded us to be done, as also things where of we are for∣bidden the doing. As, In the first Table as respecting God, and

1 In the first Commandement, respe∣cting God himselfe, that we acknow∣ledge him, and no other for God a 1.480: tru∣lie to professe him by both our words b 1.481, and our workes c 1.482. To the true perfor∣mance whereof is commanded, our know∣ledge d 1.483, faith e 1.484, hope f 1.485, love g 1.486, patience h 1.487, humility i 1.488, and the like what other ver∣tues k 1.489: And forbidden our ignorance l 1.490, ju∣fidelity m 1.491, distrust n 1.492, hatred o 1.493, impatience p 1.494, pride q 1.495, and the like, with other Vices r 1.496.

II. In the second, respecting the wor∣ship of God, and as to the means of that worship that we use not therein the de∣vices of men s 1.497, but go by the dictates and directions of Gods word t 1.498. To the true appl••ing whereof, is Commanded di∣vine adoration and reverence u 1.499, maugre all opposition of Idolatrie, care in per∣formance of it w 1.500, useing waranted helpes hereto, and prayer x 1.501, thanksgiving y 1.502, the ministery of the word z 1.503, and sacra∣ments a 1.504, Order and decency in Gods ser∣vice * 1.505, and the like: And forbidden super∣stitious adoration of Saints or Angels b 1.506, or of God himselfe by pictures or ima∣ges c 1.507, Neglect of prayer d 1.508, or thanks∣giving

e 1.509, the hypocritical abuse of them to be seene of men more then to be re∣garded of God f 1.510, contempt of the Mi∣nistery g 1.511, disorder and confusion h 1.512, or the like.

III. In the third, as to the meanes of that worship every day, is commanded a re∣verend use and esteeme of Gods names i 1.513, as Almighty, God, Lord, and the like: of his Attributes k 1.514, a M••rcie, Tru••••, Justice, and the like: of his ordinances l 1.515, Word m 1.516, Workes n 1.517, and the like: lawfully called to it to sweare truly and ••aithfully o 1.518, to promote even among and against the I∣dolatrie of heathens the truth and puri∣ty of Religion p 1.519, and the like: And for∣bidden vain or carelesse or contemptible vse of anie G••ds names, attributes, ordi∣nances, Word, or Works whatever q 1.520, any light or false swearing r 1.521 by, or blasphea∣ming any his names s 1.522, cursing t 1.523, pro∣fancing u 1.524, in word or work all or 'any what ever abuse or impurity of Religi∣on w 1.525, and the like.

IV In the fourth, as to the meanes of that worship on Gods owne set day, one day still in seven, which among the Iewes and under the Law till the first comming of Christ, was the seventh day x 1.526, among Christians under the Gospel and till the

second comming of Christ, to the end o•• the World, is to be the first day of the week y 1.527, is on that day excepting workes of mercie and urgent necessity z 1.528, command∣ed to all a rest or cessation from all Ordi∣nary employments whatever on other dayes a 1.529, to attend both in publike b 1.530, and private c 1.531, the exercises of this Gods wor∣ship: And, excepting those holy and ne∣cessary, forbidden either for pleasure or profit any other worke or exercise what∣ever d 1.532.

Thus and this in the first Table.

In the second table, as respecting man, the duty or actions whither outward or inward, speciall or generall, the person, goods, or good name of one man towards another: in neither of all these forget∣ing or neglecting that of our selves to∣wards our selves, it being not true love to another that begins not on or with a mans selfe, both nature and religion thus in the first place pressing this duty. So as what as to the good or evil of our neigh∣bour is commanded or forbidden, understand as how also pertaining to our selves, and that though in this short exposition I passe by mentioning, that yet I still im∣ply that.

V. In the first Commandement (with

the 4 following respecting the outward actions of one man towards an other) as that specially pertaining to the person, is Commanded the countenancing and pre∣serveing that honour, dignity and respect God hath allotted to every particular cal∣ling or relation, as of Inferiors to Su∣periours e 1.533, of Superiours to Inferiours f 1.534, of equals yea of all to one another g 1.535: And forbidden the neglect or contemning that honour, dignity or respect God hath so allotted to every or any those callings or Relations h 1.536.

VI. In the sixt, as that first generally pertaining to the person, is commanded our care and preservation of the body and soul i 1.537 of our neighbour: his body as to the preservation of life here, that whi∣ther in danger by himself k 1.538 or others l 1.539, we labour to prevent it in both, and to preserve it both in our selves and others, that we study peace with all men m 1.540, be courteous n 1.541, meeke o 1.542, kinde p 1.543, just q 1.544, mercifull r 1.545, doe good for evill s 1.546, Love even an enemy t 1.547, his soul as to its salva∣tion hereafter, that we take all occasions by good life u 1.548, ••ound doctrine w 1.549, admo∣nition, x 1.550 exhortation z 1.551, reproofe a 1.552, in∣struction b 1.553, to be aiding and assisting to him. And forbidden as to the prejudice

or destr••ction of either his body, that we hurt him not in thought c 1.554, word d 1.555, o•• deed e 1.556: his soul, that by scandall in our selves, f 1.557, by counten••nching g 1.558, or con∣viveing at h the sins of others, by not punishing or preventing i 1.559, where we may, those sins, we become not a snare to it's destruction.

VII. In the seventh, as another part of that Generall pertaining to the per∣son, is Commanded in all estates, honest, continent and chast conversation, k 1.560 pu∣rity of life and manners l 1.561, and as con∣duceing thereto, and preventing what∣ever the contrary, useing lawfull and ho∣nest means, as marriage m 1.562, temperance n 1.563, modesty of speech o 1.564 and behaviour p 1.565, And forbidden in thought q 1.566, word r 1.567, and deed s 1.568, all wanton t 1.569, lustfull u 1.570, idle w 1.571, lascivious x 1.572, proud y 1.573, and unlawfull z 1.574, prankes and pra••tises, yea or to give any suspitious occasion to any of them a 1.575.

VIII. In the eighth, as respecting the goods whether our owne or others b 1.576, to get and keepe and preserve it, is com∣manded honest care in our lawfull cal∣lings

c 1.577, thrifty d 1.578, upright and just e 1.579 dealeings, whither much or little to be content f 1.580, with what our selves have, seeking also honestly to augment the wealth and welfare of others g 1.581: And as to the prej••dice or dispersion of them is forbidden dishonest carelessness in those our callings h 1.582, wastfull i 1.583, unrighteous and unjust dealeings k 1.584: as covetousness•• l 1.585, sacriledge m 1.586, simonie n 1.587, thefts of what ever sort, as not onely downe right stealeing o 1.588, but whatever other cunning or craftie fetches as deceipt by false weights or measures p 1.589: fraud in barga∣ning q 1.590: ingrossing of Commodities r 1.591: forestalling of markets s 1.592, Vsury t 1.593, Ex∣tortion u, yea any deceit or discontent in our selves with that we have, unlaw∣fall or unjust seekeing also the impaire∣ing of that of others.

IX In the Nineth, as beareing wit∣nesse to the Truth w 1.594, and respecting the good Name whither our owne or others, x 1.595: to maintaine and promote it, is com∣manded our blamelesse liveing y 1.596: care a∣gainst sin z 1.597, sincerity in our thoughts, words and deeds a 1.598, rejoyceing at the

good report of others b 1.599, where without prejudice to the encrease of piety it may be done, loveingly to conceale some im∣perfection c 1.600, readinesse to report good deserts d 1.601: and by whatever good means to maintaine that good name e 1.602, And forbidden, lying f 1.603, lewd and loose live∣ing g, carelessenesse against sin, h 1.604, dis∣simulation i 1.605, scandalous reports k 1.606, un∣necessary discovering imperfections l 1.607, aptnesse to report evill m 1.608, and by what∣ever meanes any impairing that good Name n 1.609. And,

X. In the Tenth, respecting the inward actions of one man towards another, and as ••eflecting upon all the former, both spe∣ciall and generall duties even in our very thoughts and desires, which unlesse well rectified, are the very fo intaines o•• evil o 1.610, is commanded in all our parts, body and soule through san••tification, and to our owne estate to be content with it p 1.611, to bemoan the ill condition of it q 1.612, and to rejoyce in the good r 1.613: And forbidden in all our parts all unholinesse or unrighteous∣nesse s 1.614, all or any discontent with our own estate t 1.615, and to that of our Neigh∣bours by envy u 1.616, or repining w 1.617, any whatever inordinate x 1.618 or lustfull y 1.619 desire to him z 1.620 or his * 1.621.

In every of which these Commande∣ments, both of the things commanded and forbidden, we have instanced in them we could remember most obvious: in the large extent of which (we writing but a short Commentary) some thing•• in both may perhaps be omitted, and thus in briefe supplyed. What as to the things commanded, let be referred to this, Finally my Brethr••n, &c. Phil. 4. 8. And as to the things forbidden to this, Abstaine, &c. 1 Thes. 5. 2

And thus have we done with this be∣fore Exposition of the Commandements: come we next to that of the Lords Prayer.

A briefe Exposition of the Lords Prayers.

THis Prayer as the Commandements are, is also a part of the Canonicall Scriptures, and at two severall times pro∣duced by our Saviour himselfe, as recor∣ded by two severall Evangelists a 1.622, who both have upon the matter the same like Copy, in almost the very same words.

That we have this Prayer thus twice repeated, warrants a set ••orme of prayer,

and confirmes the practice usuall under both the Law and the Gospell. As under the Law, in a set forme was Aaron and his sons enjoyned to blesse the Children of Israel: as you may see both the Injuncti∣on b 1.623, and the forme c 1.624. See another set forme of Prayer of him that was to present his third yeares Tith d 1.625. A set forme of Thanks∣giving e 1.626. See also a set forme on the peo∣ples conversion f 1.627, repeated even word for word g 1.628, as a set forme in the time of Capti∣vity. Then compare Ezra 3. 11. Psal. 136. Jer. 33. 11. together, and see how, as may be well gathered by the burden of the song, that Psalme is recorded by those other two places, and made as a set forme of thanksgiving. See also other Injuncti∣ons and examples of set formes h 1.629. The Ti∣tles of many Psalmes shew them set formes, as that for the Morning i 1.630, for the Sabbath k 1.631, and the like.

And under the Gospell, Our Saviour himselfe not onely twice prescribeth this forme as for others, but himselfe also u∣seth a set forme l 1.632 in the very same words of David m 1.633: yea another also of his owne words, three severall times in the same words n 1.634. Enough to warrant set f••rmes.

But to goe on with this Prayer, that there is some variety in the words (though

to one and the same purpose) as where Matthew hath debts and debtors, Luke hath sins or trespasses, and indebted, (as if, both compared, to shew that sins or trespasses are debts) and an omission of some part of the one that is in the other Copy, war∣rants also somewhat varied formes, ac∣cording to this, and that something now may be omitted that at another time is or may be said.

That in one place it is said o 1.635, After this manner pray yee, hints that all our Prayers be by this patterne, the most exact forme, and comprising in briefe what ever more at large may be delivered in Prayer. And then that in the other place it is said p 1.636, When ye pray say, Our Father, &c. hints not onely this a set forme of Prayer, but that also even with this most exact and per∣fect forme we or begin or end ours more imperfect.

When as recorded by St Matthew q 1.637 to goe on with the Exposition of that most perfect forme, the Lords Prayer, From the Preface consider we first the object of all prayer God r 1.638: Then secondly under what Appellation, Father: And thirdly in what place, heaven: and then fourthly, as to uswards most propitious under this notion of Our. For to come to God, were it

without this or under any other Title of Majesty, might make us affraid to come unto him, that inglorious s 1.639 dust and ashes should dare to approach so incomprehen∣sible t 1.640 glory u 1.641 But Father may give us con∣fidence of love, that though in heaven, he beholdeth us also in earth w 1.642, and when the Father of lights x 1.643, is the giver of all good, and in heaven the Lord of both it, and earth, and as who hath all power in both y 1.644, and can give it to, z 1.645, and to whom he pl••aseth a 1.646. B••t yet what may all this be to us, unlesse to us he will please to give that goodnesse? what, that he is that Father, unlesse also O••rs? Our! there is it confirmes our happinesse: that we though on Earth and he in Heaven, thus a Father, can thus in prayer come unto him under the Notion of our Father. Which Our cacheth us how 'tis we come to God, to the Father by the Son, through the holy Ghost. When then thus praying Our Fa∣ther we pray not to any one alone, Father, Son or holy Ghost, but thus to the whole Trinity. Father teacheth God not only d 1.647 a Judge b 1.648, but also a Saviour c 1.649. Our that we come to him by Christ, who is both that Judge and Saviour e 1.650: Our Father as he is God f 1.651, our Brother as Man g 1.652. Our teaches that by him we come

to that his and our Father h 1.653, he the Natu∣rall Son of God i 1.654, we but in him the a∣dopted k 1.655. So as but by him no comforta∣ble l 1.656, no effectual m 1.657 coming, though in and by him we are made all able n 1.658 in thus coming. Nor by this Our have we him, as the head to bring us in our prayers to God, but in it must we bring along with us all the members: this as all our prayers being to extend to all o 1.659. For Christ is not onely our elder Brother, but we also in and by him brethren to one another p 1.660. When though alone by a mans selfe, a man is not only to pray for himselfe, but also for all. And therefore must say Our Father: yea could his charity be so cold as to forget all but himselfe, he prayes not therein rightly but by saying Our Father. Christ that must present all to God that will come unto him, must present though but that one that will come, and there∣fore though but one with him, must say Our Father. My father q 1.661, well and rightly might Christ say, as who without any o∣ther might make that like addresse, but so cannot any one of us without him: and therefore must, though but one he be that prayes, and though but for himselfe alone, say Our Father.

Thus much of the Preface.

The Petitions are six, or as some divide * 1.662 them, seven, making or dividing the last into two. But as six, three concern God, the other three our selves, wherein is much seen Gods goodnesse, even in this division thus equally dividing these Peti∣tions: or yet more, if you make those three last foure: as if (were it possible to imagine so much) shewing himselfe more propense to us, then provident for him∣selfe.

In those three Petitions that concerne to God, the first sets forth that not onely first in his intent r 1.663, but that which should in∣deed be still first in all our Prayers s 1.664, and that is his glory. The other two as means to promote that glory. By Name in the first Petition, meaning all his titles and attributes, his word, and the ministery of it, his workes, and Ordinances whatever: that we hallow them all, and that is againe that we have a reverend esteem of them t 1.665, as all conducing to set forth his glory.

Ʋse. All which may teach all that will come unto God, what they must above & before all things doe, labour to set forth Gods glory u 1.666. By Kingdome in the second meaning first his Kingdome of power al∣wayes w 1.667, and everywhere x 1.668 powerfull: secondly his Kingdome of grace here y 1.669:

thirdly his Kingdome of glory hereaf∣ter, z 1.670. By the first beating downe the Kingdome of Satan a 1.671, and sinners b 1.672: By the second reigning here in the hearts of his chosen c 1.673: And by the third, with eter∣nall happinesse crowning those his cho∣sen hereafter d 1.674. Of every of which thus pray we the coming, that that first be put alwayes in execution e 1.675, and that second advanced f 1.676, and that third hastened g 1.677.

Ʋse. When if pray thus we must for the coming of this Kingdome, this should teach us what votaries we should be that we may have comfort by its coming, and that is, that we goe by his direction and repent h 1.678 that thus dictated this our prayer for the thus coming of it: for as he also renders the reason i 1.679, without this repen∣tance no comfort, no coming at any good by the coming of this Kingdome, as he also averreth k 1.680, inevitable ruine and de∣struction. And then by Will in the third, meaning both his secret and revealed will: when though that one be his alone to manage, and but the other belongeth unto us l 1.681, our prayer yet must extend to the doing of both that secret, our praying Christs coming to judgement m 1.682, this re∣vealed, our patient continuance in well doing n 1.683, although yet our earnest o 1.684 ex∣pectation

till he come. And that in the mean time though by corruption * 1.685 a verse to ours, yet p 1.686 when the will of God and operation of grace q, we are to pray what he wils, as for a more perfect knowledge p 1.687 of his Will r 1.688, faith and salvation in and by Jesus Christ s 1.689, love and obedience to him, and that by keeping his Command∣ments t 1.690, holy in our selves u 1.691, loving and friendly to one another w 1.692. Which and the like is the will of God: and his Will, that this be done in earth as it is in he••ven: that is, as the heavenly Host, the Angels are ready to doe his pleasure x 1.693, Christ the head y 1.694, the Saints already departed z 1.695 to o∣bey him, so that we yet alive, that are of Christs true Church, and his mystical bo∣dy a 1.696 be as he was b 1.697, and with the doing of it c 1.698, doing his Will. His Will that is his Commandements d 1.699, and that according to his Will, his Word e 1.700.

Ʋse. Which prayer thus for the do∣ing Gods Will, as knowing all our good his doing f 1.701, should weane our owne wils from evill, for what ever our happinesse patiently & piously to ascr be to his g 1.702, to be constant and couragious h 1.703 for Canaa••, & not like our Fathers i 1.704 as displeased with it, as despising it, wavering k 1.705, whining and pining after Egypt. l 1.706

Thus of the three Petitions that concerne God:

Those other three (or if you will those foure) that concerne our selves, One, to wit the fourth respects the body, and those others the soul.

V••••. As if to teach our care of the soul to be two, yea three to owne above that of the body. And that in as much as the Salvation of the soul is the happinesse of both soul and body: the happinesse of the body, yea whatever World of hap∣pinesse nothing without that of the soul m 1.707.

IV. By bread in the fourth, a figura∣tive Expression, under the notion of that most necess••rie n 1.708, meaneing also all o∣ther necess••ries competent o 1.709 and conveni∣ent p 1.710, for this our bodily being, as meat, drinke, rayment, peace, plenty, pros∣perity, health, wealth, liberty and the like q 1.711. And this, as who is the giver of all good r 1.712, that God may not onely give, but give also the comfortable use of, that we may not onely have but en••oy s 1.713 them. And this againe that he gives us, not on∣ly me, though it be I alone that make this prayer, and that as to our and not onely my Father: That as I p••ay to him for all, that this also he give both to me and all t 1.714. And this againe this day yea

daily bread, as much as to say, as for what we have not, daily to pray for u 1.715, for what we have to give thankes daily w 1.716: least for what we have we be never the better x 1.717, or, to make what we have worth noth••ng, esteeme of them as our gettings y 1.718, and not as Gods giveings. For though com∣ing to us under the title of ours, our daily bread, know we yet and consider whose first it is, our goods, greatnesse, our what ever else we have, Gods, and to us by but his grace made ours, which by our ingratitude abused may assoone be anothers as ours, anothers that in thank∣fullnesse to God may farre better de∣serve it z 1.719.

Ʋse. Which should teach us to acknow∣ledge the grace and goodness of God the Author of this our happinesse a 1.720, and may justly expect, as we ought obediently to yeeld him, in our thankes the glory of them b 1.721: that in them we see his provi∣dence c 1.722, and are more to trust to that, then our owne. And that otherwise he might give even them, but not to us d 1.723: By our ingratitude to become our ruine e 1.724.

This petition poynting not onely on earth by our prayer to it in an earthly pa∣trimony, but by our thankfullnesse in it to an heavenly, to which Christ himselfe

wishes to be the price of our providence f 1.725, to seeke moderately and modestly for the things of earth, but in the first place for heavenly things g 1.726. And so as here for the body, though it be that first in Order, yet is it not to be that first in our intention: when though Christ knowing our natu∣rall Constitution, that while we have so much impure earth about us, and apt to have more of sense then faith, doth some∣what in the first place give way to that, yet is it but the better to worke on this, that seeing that Christs providence for the body, may thinke it not wanting, but much more propense to the soule, as the preservatives for which are the next Pe∣ti••ions.

V. By trespasses in the one which is the first in order, meaning sins, what ever transgressions against or failings in our obedience to Gods Law and Commande∣ments h 1.727: called also debts, in as much as they make us subject to the penalty of the Law for that transgression, are in∣debted to God, which debt he must have paid, and discharged. But wo be to us the payment, when not any wise able to doe it i 1.728, but die we must k 1.729. But lets take heart of grace, though of our selves we cannot, yet one there is shall overcome

Satan l 1.730. There is balme in Gilead m 1.731: to prevent our scattering, one that layes downe his life for the Sheepe n 1.732, and one whom God loves, and therefore loves him, and well pleased in him o 1.733, in him will accept of us p 1.734. When in this petition we pray that God will forgive, understand that forgivenesse in him q 1.735, in whom only is the pardon obtained r 1.736: that tis forgive us, is as before give us, that with our own our prayer also be for the forgivenesse of the sins of others. And then that tis for∣give us our sins, our debts or our tresp••sses, hints only on our behalfe the necessity of this Petition, that sin is onely our own s 1.737. This forgive us our tr••spasses, is the Petiti∣on: as we forgive them that tr••spasse against us, being as a condition added. Marke I say, as a condition, not that tis the cause why God forgives us, but a good meane to prompt to us Gods propensenesse to forgive us our sins: yea to ass••re, may I say, that his forgivenesse of our sins com∣mitted against him, when our hearts can tell us we are willing and propense to for∣give the trespasses men have committed against us. As if to assure that, doth the A∣postle wish our performance of thi•• t 1.738.

Ʋse 1. Which Petition may teach us in the first place, he hatefull nature of sin,

that a work tis of our own, wherein (un∣lesse to prevent sometimes the intolera∣ble exorbitancies of it, or to punish for it) God hath no hand u 1.739. So hatefull to God is it w 1.740, so hurtfull to our selves x 1.741, that that of all things else we be most carefull to be∣ware of, that we sin not y 1.742. If unhappily overtaken with sin, that by Christ we seeke forgivenesse of our sin: as in whom alone we have propitiation for it z 1.743. Then that this we doe not only for our selves, seeke to expedite our selves from this sin, but seeke also we ought the Salvation of other•• a 1.744, And then,

Ʋse 2. Which consideration added may teach us how acceptable to God are workes of mercy and compassion: that as he is to us, or as we would have him be to us, so should we be to each other b 1.745, that as in our Petitions God is ready to for∣give us asking him, so should we be, upon the Petitions of them that aske us, as see that Parable, Mat. 18. 23. to the end.

We now come to the sixt and last Peti∣tion, that other preservative for the soules safeg••ard, to prev••nt sinning, praying God not to lead us not into the Temptation of Sin, Satan, or the World, but that he will deliver us from the evill of them. Which is a Petition well added to the other, and

coupled as 'twere to it by the Particle * 1.746 And: as if to teach us still the damnable nature of sin, what though sins past may be forgiven, sins to come may condemn us. And therefore ought we not onely as there in that still to pray the forgivenesse of this or that, or all whatever sins past, but as in this we be not more intangled by it in times to come c 1.747, and so our fur∣ther sin procure our further or greater damnation. Which Petition here that some make two, may (to me seeming) seeme to make it but as it were a double shaft, or as two darts, which were they three, all were little enough to thrust through the heart of this rebellious Ab∣solom, sin d 1.748. And both are to this end de∣livered and prescribed by Christ, though one be but (as 'twere) the Exposition of the other.

To explaine yet further which:

By Temptation meaning all occasions of sinning, especially here having reference to sin still to come: and by Evil meaning the whatever still present occasion of it, the whatever present sin, and so conse∣quently the whatever issues of sinning, the whatever evils come by sin, as Death, Pe∣stilence, War, Sicknesses, Seditions, strifes, troubles, persecutions, Death, Hell, and

the like. Which sin being an enemy so importunate, as at every moment to as∣sault us, needs still to oppose it this fre∣quent prayer: and that armed with the whole armour of God e 1.749, against those both damnable batteries: Well and how may we have on that armour of God bet∣ter then by this our prayer, that God will not lead us into the one, but deliver us from the other? that is, that God will not by withdrawing his grace f 1.750, (his grace that should curbe and prevent our sin) leave us to the swing of our owne lusts, which hurried on by Satan and the world, drives us headlong to damnation g 1.751: but by his grace h 1.752, deliver us from the whatever assaults of it. And as argument of the presence of that his grace, that we may hate and avoid evill, love and cleave to that still which is good i 1.753. And both these that God still doe for us: not lead us into temptation, but deliver us from evill: that sin, Satan, or the World hurt not us nor others. This God of mercy will not have us forget our Charity: but this the Saints of old did as Daniel k 1.754, Ste∣phen l 1.755, yea Christ himselfe m 1.756, pray not on∣ly for themselves, but also for others.

Ʋse. When (though temptations of all sorts, of all these enemies may assault us,

and that, though afflictions come by them and perhaps many undeserved persecuti∣ons may infest us, which when happily opposing and labouring all we may pi∣ously either to bear or prevent, we are not to repine at, but rather to re••oyce in n 1.757 yet) are we thus to pray against ev••n them, that though they tempt us, that is, strive to undoe us, that God will not tempt us to, and that is, not leave us to their undo∣ing, but whither to try o••r faith, as he did Abrahams o 1.758, or to prove our patience, as he did Jobs p 1.759, he will not suffer ••s to be tempted above our ability q 1.760 to bear it. Whose grace we must implore in our temptations r 1.761, or otherwise we are strong b••t to our destruction s 1.762. And therefore whatever the temptation or evill be, let not only the armour of God (as said before) be our harnessing against it, but God al∣so the Putter on of that armour t 1.763

And thus much of the Petitions.

Come we next to the Confirmation, which is as our thanksgiving to shut up these Petitions, the Preface, the doore (as 'twere) that opens to them. Tha•• Preface incouraging us to pray, as to a father wil∣ling to heare us, this cl••u••e as to him able to grant what we pray for: As who is not onely a King before and above all u 1.764, hin∣ted

here by Kingdome: and that The Kingdome, as by way of excellency here thus set to shew that both priority w 1.765, and superiority x 1.766, but his whose Kingdome is also above all, both a King and King∣dome * 1.767 powerfull z 1.768, glorious a 1.769, eternall b 1.770.

Ʋse. Which power may teach us all, and in all to subscribe c 1.771, & to submit d 1.772 to his which glory: not to pride or exalt our any pretended worth or glory e 1.773, but ascribe all to his glory f 1.774: and which e∣ternity to remember alwayes g 1.775, and never to forget or him or it h 1.776.

And thus againe of the Confirmation.

The Conclusion is in the word Amen: and signifies true, or truth, or so be it: and therefore as the truth is, should not be manifold, but One. As it is the one word used in all languages to signifie our assent to whatever we assert, to signifie the truth of the assertions: as we say is true, what we pray for is in truth and sin∣cerity. Some make it as a seale, and well as if to signe to all our sayings, and to signifie as the truth of them, so our true prolation of them, and may be as to our assent to every Petition in this Pray∣er, so to seale our beliefe to every Article in the Creed, and our obedience to every Commandement. That we truly do be∣leeve

every Article, truly will doe every Commandement, truly aske every Peti∣tion: that an hearty, real, and sincere truth be in all. Amen, thus used also in all languages and Nations, as if to signi∣fie the unity of all the faithfull of all Na∣tions and Languages.

Ʋse. Which should teach us truth in all our undertakings of godlinesse and goodnesse, that a thing otherwise in it selfe good, to us becomes not so, unlesse by us subscribed by this seale, unlesse coming within the compasse of this con∣clusion. Though seene to beleeve we may any good, do any good, pray for a∣ny good, tis all but in hypocrisie unlesse this Amen be to it, unlesse it be truly and really so, and so assented to by us. Christ who is the truth is called or said to be A∣men i 1.777: Amen is his asseveration k 1.778: so as what he saith to us is truth, truth must be also our sayings to him: our Amen to depend on his, as our happinesse on him l 1.779.

And thus have we done with this brief Exposition of the Lords Prayer.

Beleeve we then faithfully these Arti∣cles of the Creed: live we according to these Commandements, when then with comfort may we aske every petition in the Lords prayer. Thus beleeve, live, and pray we: & the Lord m 1.780 give us understanding in all things. Amen.

Notes

• * 1.1

  The Pre∣face.
• * 1.2

  The Pre∣cepts, or Comman∣dements themselvs.
• * 1.3

  The Pre∣face. The Peti∣tions.
• * 1.4

  The Con∣firmation.
• * 1.5

  The Con∣clusion.
• a 1.6

  1 Cor. 10. 31.
• b 1.7

  Numb. 25. 11.
• c 1.8

  Rom. 10. 2.
• d 1.9

  Psal. 19. 1, 2.
• e 1.10

  Rom. 1. 19, 20.
• f 1.11

  Is. 8. 20.
• g 1.12

  2 Tim. 3. 16, 17.
• h 1.13

  Jo. 4. 24.
• i 1.14

  Gen. 1. ••.
• * 1.15

  Gen. 1. 31
• * 1.16

  Gen. 6. 5. Ro. 6. 23.
• * 1.17

  Mat. 25. 34.
• * 1.18

  Mat. 25. 41.
• * 1.19

  Rom. 5. 18. 1 Cor. 15. 22.
• q 1.20

  Eph▪ 3. 12.
• i 1.21

  Heb. 9. 28.
• s 1.22

  1 Jo. 3. 4.
• t 1.23

  Deut. 4. 13.
• u 1.24

  Mat. 22. 37.
• w 1.25

  Mat. 22. 39.
• x 1.26

  Psal. 14. 1. 3.
• y 1.27

  Ja. 2. 10.
• z 1.28

  Act. 26. 20.
• a 1.29

  Ro. 2. 4.
• b 1.30

  Act. 8. 22.
• c 1.31

  Luk 17. 5.
• d 1.32

  Rom. 4. 11.
• e 1.33

  Jo. 1. 26.
• f 1.34

  Luke 22. 19, 20.
• g 1.35

  Rom. 4. 11.
• h 1.36

  Act. 10. 47.
• i 1.37

  Mar. 1. 4.
• k 1.38

  Act. 8. 37, 38.
• l 1.39

  Luke 22. 19, 20.
• m 1.40

  •• Cor. 11. 24. &c.
• n 1.41

  Mat. 28. 19. Luke. 22. 19. 20.
• o 1.42

  Heb. 5. 4
• p 1.43

  Act. 16. 30.
• q 1.44

  Psa. 73. 24, 25l
• r 1.45

  Jo. 5. 39.
• s 1.46

  Psal. 73. 24.
• a 1.47

  1 Tim. 2. 4.
• b 1.48

  Lu. 1. 4.
• c 1.49

  Act. 18. 24. & 26.
• d 1.50

  1 Cor. 10. 31.
• e 1.51

  Numb. 25. 11.
• f 1.52

  Vers. 12.
• g 1.53

  Rom. 10. 2.
• h 1.54

  Psal. 19. 1, 2.
• i 1.55

  Rom. 1. 19, 20.
• k 1.56

  1 Cor. 1. 21.
• l 1.57

  Is. 8. 20.
• m 1.58

  2 Tim. 3. 16, 17.
• n 1.59

  Jo. 4. 24.
• o 1.60

  Ps. 104. 4 Heb. 1. 7.
• p 1.61

  Eph. 2. 2. Re. 16. 14.
• q 1.62

  Pro. 16. 4.
• r 1.63

  Ex. 3. 14.
• s 1.64

  Job 11. 7, 8, 9.
• t 1.65

  Deu. 33. 27. Psal. 90 2.
• u 1.66

  Jude. 6.
• w 1.67

  2 Cor. 11. 14.
• x 1.68

  Mal. 3. 6 Jam. 1. 17
• y 1.69

  Heb. 12. 23.
• z 1.70

  Lu, 7. 21
• a 1.71

  2 Chro. 18. 20, 21.
• b 1.72

  1 Tim. 4. 1.
• c 1.73

  Ps. 52. 1.
• d 1.74

  Ps. 19. 9.
• e 1.75

  Ex. 15. 11.
• f 1.76

  2 Chro. 11. 6.
• g 1.77

  Ex. 34. 6
• h 1.78

  Ja. 1. 17.
• i 1.79

  Gen, 1,
• * 1.80

  Gen. 1. 31
• l 1.81

  Psal. 14. 1. 3.
• m 1.82

  Ge. 1. 31
• n 1.83

  Rom. 5▪ 18.
• o 1.84

  Rom. 6. 23.
• p 1.85

  Ge. 6. 5.
• r 1.86

  Ro. 6. 23.
• s 1.87

  Mat. 25. 34.
• t 1.88

  Mat. 25. 41.
• u 1.89

  Luk. 20. 27. 1 Cor. 15. 12.
• w 1.90

  1 Cor. 15. 13. &c.
• x 1.91

  Ph. 3. 11
• y 1.92

  2 Cor. 1. 10.
• z 1.93

  Col. 3. 1.
• a 1.94

  Rev. 20. 6.
• b 1.95

  Rev. 20. 13,
• c 1.96

  Job. 19. 26. 27.
• d 1.97

  Ro. 6. 23
• c 1.98

  Ro. 5. 18 1 Cor. 15. 22.
• d 1.99

  Mat. 11. 28.
• e 1.100

  Jo. 18. 9.
• f 1.101

  Eph. 3. 12.
• g 1.102

  Ro. 3. 3.
• h 1.103

  Ga. 1. 22.
• i 1.104

  Ro. 1. 8.
• k 1.105

  Ja. 2. 19,
• l 1.106

  Mat. 13. 20.
• m 1.107

  Mat. 12. 38, 39.
• n 1.108

  Heb. 9▪ 28.
• o 1.109

  1 Tim. 2. 5. Rom. 5. 6.
• p 1.110

  1. Jo. 3. 4
• * 1.111

  Deut. 4. 13
• r 1.112

  Jo. 14. 15.
• s 1.113

  1 Jo. 2, 3.
• t 1.114

  Hab. 2. 4.
• u 1.115

  Ja. 2. 22.
• w 1.116

  Mat. 7. 21.
• x 1.117

  Mat. 23. 3.
• * 1.118

  i 1 Pet. 2. y. 24.
• z 1.119

  Ep. 2. 10
• a 1.120

  Mat. 22. 37.
• b 1.121

  vers. 39.
• e 1.122

  Ps. 14. 1. 3.
• d 1.123

  Act. 8. 22.
• e 1.124

  Ro. 2. 4.
• f 1.125

  Act. 8. 62.
• g 1.126

  Luk. 13. 3, 5.
• h 1.127

  Mat 7. 7
• i 1.128

  Luk 17. 5.
• l 1.129

  L••. 5. 3.
• m 1.130

  Es••h. 9. 17.
• n 1.131

  Ps. 50, 14, ••
• o 1.132

  Esth, 4, 16, &c,
• p 1.133

  r Chro, 29, 10, &c.
• q 1.134

  Ps, 106, 12, 13, 14,
• r 1.135

  Jo. 1. 26.
• s 1.136

  Luke. 22. 19. 20.
• t 1.137

  Heb. 1. 1
• u 1.138

  Gen, 9, 9,
• w 1.139

  Ex, 31, 13, 27,
• x 1.140

  Ex, 25, 10, 22,
• y 1.141

  Le, 14, 8
• z 1.142

  Rom. 4. 11.
• a 1.143

  Act, 10, 47,
• b 1.144

  Mar. 1. 4.
• c 1.145

  Act. 8. 37, 38.
• d 1.146

  Act, 8, 12,
• e 1.147

  Act. 2, 39,
• f 1.148

  1 Cor. 11. 24. &c.
• g 1.149

  Mat. 28. 19.
• h 1.150

  Luke 22. 19, 20.
• i 1.151

  Heb. 5. 4.
• k 1.152

  Mat. 28. 19.
• l 1.153

  Ep. 5. 26.
• m 1.154

  Act. 16. 30.
• n 1.155

  vers. 31.
• o 1.156

  Psa. 73. 24, 25.
• p 1.157

  Act, 16.
• q 1.158

  Mat. 16. 30.
• r 1.159

  Jo. 5. 39.
• s 1.160

  Psal. 73. 24.
• t 1.161

  1 Jo. 3. 2.
• u 1.162

  Ps. 73. 24
• w 1.163

  Jo. 17. 24.
• x 1.164

  Mat. 25. 34. 1 Cor. 2. 9.
• a 1.165

  Gen. 3 4. 2. &c.
• b 1.166

  2 Kin. 2. 23. 24.
• c 1.167

  2 Chr. 10 16.
• d 1.168

  Act. 5. 1. &c.
• e 1.169

  Act. 8. 20. &c.
• f 1.170

  Act. 12. 23.
• g 1.171

  Gen. 18. 18, 19.
• h 1.172

  Pr. 22. 6.
• i 1.173

  Ecc. 12. 1
• k 1.174

  V. 13. 14
• l 1.175

  Mat. 6. 33.
• m 1.176

  Psa. 8 4. 11.
• n 1.177

  Jo. 14. 15
• o 1.178

  1 Jo. 2. 1.
• p 1.179

  Rev. 22. 14.
• a 1.180

  Heb. 11. 6.
• b 1.181

  Mat. 18, 6.
• c 1.182

  Rom, 5, 1 Gal, 1, 15,
• d 1.183

  Act, 15, 9, Gal, 5, 6
• e 1.184

  Job, 13, 15, Ps, 30, 5,
• f 1.185

  Ro, 10, 17
• a 1.186

  Ps, 14, 1,
• b 1.187

  Ro, 1, 20
• c 1.188

  Heb, 1, 3▪
• d 1.189

  Act, 4, 32
• e 1.190

  Is, 43, 11 Ro, 3, 30,
• f 1.191

  Isa. 9. 6.
• g 1.192

  Mat. 28. 19. 1 Joh. 5. 7.
• i 1.193

  Jo, 20. 17.
• k 1.194

  Gal. 4. 4, 5.
• l 1.195

  Jo. 5. 30.
• m 1.196

  Ps. 48. 8
• n 1.197

  Ep. 5. 1.
• o 1.198

  Mat. 5. 45.
• p 1.199

  Ps. 19. 1.
• q 1.200

  Gen. 17. 1.
• r 1.201

  Psa. 111. 3 & Psal. 135. 6.
• s 1.202

  Ps. 95. 6.
• t 1.203

  Ps. 27. 1. 1 Pet. 1. 5.
• u 1.204

  Heb. 11. 3.
• w 1.205

  Gen. 1. 25 & 31.
• x 1.206

  Gen. 1. Ex. 20. 11.
• y 1.207

  Pro. 16. 4.
• z 1.208

  Act. 17. 28.
• a 1.209

  Ps. 8. 1. & 73, 25.
• b 1.210

  1 Sam. 2. 6, 7.
• c 1.211

  Mat. 11. 33. Col. 3. 2.
• d 1.212

  1 Cor. 10. 31.
• e 1.213

  Heb. 11. 6.
• f 1.214

  Jo. 17. 3.
• g 1.215

  Heb. 11. 6.
• h 1.216

  Hab. 2. 4.
• i 1.217

  Mat 1, 1.
• k 1.218

  1 Joh. 4. ••4.
• l 1.219

  Act. 4. 12
• m 1.220

  Joh. 19. 25.
• n 1.221

  Lu. 2. 10.
• o 1.222

  Mat. 18. 11
• p 1.223

  Ep. 2. 8.
• q 1.224

  Jo. 1. 41.
• r 1.225

  1 Sam. 10. 1. & 16. 11.
• s 1.226

  Lev. 8. 12. 1 Chr. 29. 22.
• t 1.227

  1 King. 19. 16.
• u 1.228

  Ps. 45. 7.
• w 1.229

  Is. 61. 1.
• x 1.230

  Luke 1. 32.
• y 1.231

  Ps 45. 6.
• z 1.232

  vers. 3.
• a 1.233

  Col. 1. 13.
• b 1.234

  Heb. 1. 25.
• c 1.235

  Rom. 5. 11.
• d 1.236

  Joh. 4. 34. & 7. 36.
• e 1.237

  Ep. 2. 17
• f 1.238

  Zech. 9. 9
• g 1.239

  Ps. 110. 4
• h 1.240

  Act. 3. 22.
• i 1.241

  Exo. 14. 13.
• k 1.242

  vers. 25.
• l 1.243

  Heb. 4. 14.
• m 1.244

  ver. 16.
• n 1.245

  Act. 3. 23. Heb. 2. 21.
• o 1.246

  2 Cor. 5. 20.
• p 1.247

  Luk. 10. 16.
• r 1.248

  Act. 11. 26
• q 1.249

  Jo. 1. 16.
• s 1.250

  Rev. 1, 6,
• t 1.251

  Heb. 13. 5.
• u 1.252

  Psa. 141. 2.
• w 1.253

  Psal. 51, 14.
• x 1.254

  Deut. 6, 6. Col. 3, 16,
• y 1.255

  Ps. 2, 7,
• z 1.256

  Jo. 3, 16,
• a 1.257

  Rom. 8, 32,
• b 1.258

  Jo. 15, 5, 2 Cor. 3, 5
• c 1.259

  Jo, 1, 12, Gal, 3, 26,
• d 1.260

  Lu, 1, 33
• e 1.261

  Mat, 11, 27,
• f 1.262

  Ps, 119, 91,
• g 1.263

  Ps, 110, 3. Cor. 1, 16.
• h 1.264

  Lu, 1, 68 Col, 1, 15,
• i 1.265

  Psal, 2, 8,
• k 1.266

  Act, 9, 6,
• l 1.267

  Col, 2, 10.
• m 1.268

  Psa, 96, 10, Luk, 15, 17,
• n 1.269

  Luk. 1, 75,
• o 1.270

  2 Sam, 3, 18,
• p 1.271

  Ph, 2, 8,
• q 1.272

  Mat. 1, 20▪ Luk, 1, 35,
• r 1.273

  Is, 7, 14. Luk, 1, 31, Gal. 4, 4.
• s 1.274

  Ps, 24, 10
• t 1.275

  Ps, 51, 5
• u 1.276

  Heb, 4, 15,
• w 1.277

  Mat, 1, 20, Luk, 2, 4,
• x 1.278

  Mat, 11, 29,
• y 1.279

  Luk, 14, 11,
• z 1.280

  Ps, 4, 12,
• a 1.281

  Ph••, 2, 5,
• b 1.282

  Jo, 13, 14
• c 1.283

  Ro, 1, 4,
• d 1.284

  1 Pet, 2, 24, Mat, 26, 38,
• e 1.285

  2 Cor. 8, 9,
• f 1.286

  Jo, 2, 11,
• g 1.287

  Is, 5, 4,
• h 1.288

  Mal, 27. 46,
• i 1.289

  Jo, 15, 20,
• k 1.290

  1 Tim, 6, 13,
• l 1.291

  Mat, 27, 35,
• m 1.292

  Jo, 19, 33,
• n 1.293

  Vers, 42,
• * 1.294

  o Act, 2, 27,
• p 1.295

  Mat, 2, 14,
• q 1.296

  Mat, 9, 34,
• r 1.297

  Jo, 7, 32,
• s 1.298

  Mat, 13, 54, 55,
• t 1.299

  Mat, 21, 47, 48,
• u 1.300

  vers, 55,
• w 1.301

  Deut, 21, 23.
• x 1.302

  Gal, 3, 13,
• y 1.303

  Heb, 12, 2,
• z 1.304

  Act, 5,
• a 1.305

  Is, 53, 5,
• b 1.306

  Ps, 22, 16,
• c 1.307

  Col, 2, 14,
• d 1.308

  Rev, 1, 5
• e 1.309

  Heb, 9, 16,
• f 1.310

  Jon, 1, 15
• g 1.311

  Mat, 12, 40,
• h 1.312

  Mat. 26, 38, 39,
• i 1.313

  Mat, 27, 46,
• k 1.314

  1 Pet, 3, 18.
• l 1.315

  Gen. 49. 10.
• m 1.316

  Jo. 1. 37
• n 1.317

  Jo. 4. 28. 29.
• o 1.318

  Rom. 6. 6. Gal. 2. 20.
• p 1.319

  Rom. 6. 4.
• q 1.320

  vers. 12.
• r 1.321

  2 Cor. 5. 15.
• s 1.322

  Luk. 1. 75.
• t 1.323

  1 Cor. 15. 55.
• u 1.324

  ve••s. 57.
• w 1.325

  1 Cor. 15, 4.
• x 1.326

  vers. 12.
• y 1.327

  Rom. 4. 24.
• z 1.328

  Jo. 7. 39,
• a 1.329

  Ro. 6. 4.
• b 1.330

  Rom. 8. 11.
• c 1.331

  1 Cor. 15. 17. & 20.
• d 1.332

  Jo. 2. 19.
• e 1.333

  2 Cor. 4. 10.
• f 1.334

  vers. 14.
• g 1.335

  1 Cor. 15. 22. 1 Thes. 4. 10.
• h 1.336

  Ps. 30. 5.
• i 1.337

  1 Cor. 15. 43.
• k 1.338

  Jo. 14. 4
• l 1.339

  Jo. 7. 39, & 17. 7. Eph. 4. 8, 11, 12, &c.
• m 1.340

  Jo. 4. 24.
• n 1.341

  Phi. 2. 9. Ep. 1. 20. 21.
• o 1.342

  Ex. 15. 2
• p 1.343

  Ps. 118. 15.
• q 1.344

  Psal 16. 11, 110, 1, Mat. 28, 20. Heb. 1.
• r 1.345

  Heb. 10. 12.
• s 1.346

  Rom. 8. 38. Heb. 7. 15. &
• t 1.347

  Joh. 14. 16.
• u 1.348

  Heb. 4, 12.
• w 1.349

  Jo. 15. 11.
• x 1.350

  Act. 2. 41. & 47.
• y 1.351

  Mat. 26. 11. Act. 7. 56
• z 1.352

  Jo. 16. 28. Heb. 8. 4.
• a 1.353

  Mat. 28. 20. Jo. 14. 18. 26.
• b 1.354

  Ep. 4, 30
• c 1.355

  Col. 3. 16.
• d 1.356

  Ph. 1. 23
• e 1.357

  Phil. 3. 8, 9, 10.
• f 1.358

  Jo. 14. 13.
• g 1.359

  Jo. 14. 3.
• h 1.360

  Rom. 10 17.
• i 1.361

  1 Thes. 5 19.
• k 1.362

  Psa. 2. 6, 11. 12.
• l 1.363

  Rom. 6. 12. 1 Jo. 2. 1.
• m 1.364

  Mat. 19. 28. Rev. 3. 21.
• n 1.365

  2 Pet, 3, 4,
• o 1.366

  Eccl, 12, 13, 14, Luk, 16, 25, 2, Rom, 2, 3, 4, 5, 6, 7, 8 9, 10, 12 Th, 1 4, 5, 6, 7, 8, 9, 10,
• p 1.367

  Dan, 7, 13, 14, Mat, 10, 15, & 12, 36, Act. 17, 31, 1 Thes, 4, 16, Heb, 9, 21,
• q 1.368

  Act, 1, 11,
• r 1.369

  Jo, 5, 22, Act, 10, 42,
• s 1.370

  Mat, 26, 64, Phil, 3, 20,
• t 1.371

  Mat, 24, 26, Act, 17, 30,
• u 1.372

  1 Cor, 15, 51,
• w 1.373

  Rom, 14, 10,
• x 1.374

  Act, 17, 31, 2 Cor, 5, 10,
• y 1.375

  Mat, 19, 28,
• z 1.376

  Mat 25, 31, 32,
• a 1.377

  vers, 33,
• b 1.378

  vers, 34,
• c 1.379

  vers, 41,
• d 1.380

  ••uk. 12. 58.
• e 1.381

  1 Cor. 4. 4.
• f 1.382

  Ph••. 3. 78
• g 1.383

  Rom. 8. 1.
• h 1.384

  2 Cor. 5. 10.
• i 1.385

  Hab. 2. 3.
• k 1.386

  Jo. 4, 24,
• l 1.387

  Act. 5, 3, 4. 1 Jo. 5, 7,
• m 1.388

  Jo, 17, 11,
• n 1.389

  Act 4, 30
• o 1.390

  2 Pet, 1, 21,
• p 1.391

  1 Pet, 3, 5,
• q 1.392

  Mark, 8, 38,
• r 1.393

  1 Cor, 12, 3, & 11
• s 1.394

  Act, 2, 4,
• t 1.395

  Rom. 8, 14,
• u 1.396

  Mat, 3, 11,
• w 1.397

  Jo, 16, 13,
• x 1.398

  Act, 5, 41,
• y 1.399

  Jo, 14, 16.
• z 1.400

  Jam, 1, 17,
• a 1.401

  1 Cor, 2, 12.
• b 1.402

  Act 2, 4.
• * 1.403

  c Cal. 5, 22.
• d 1.404

  1 Cor. 6, 19.
• e 1.405

  1 Cor. 3. 16. Eph. 4. 30.
• f 1.406

  1 Cor. 12, 3.
• g 1.407

  1 Jo. 4. 12, 13, 14 15.
• h 1.408

  Heb. 12, 22,
• i 1.409

  1 Tim, 6, 12,
• k 1.410

  1 Cor, 1 16, 1 Tim, 1, 12, 13,
• l 1.411

  Ep 2, 3,
• m 1.412

  verse 5, & 8,
• n 1.413

  Rom, 8, 17,
• o 1.414

  Ep, 1, 4, 1 Pet, 1, 15, 2 Pet, 1, 5, 6, 7,
• p 1.415

  Rom, 5, 6, 7, 8, Ep. 2, 12, 13, & 19,
• q 1.416

  Heb, 3, 13,
• r 1.417

  Heb, 10, 24,
• s 1.418

  Gal, 6, 1, Col, 3, 16,
• t 1.419

  1 Thes, 4, 18, & chap, 5, 11. 14.
• u 1.420

  1 Thes. 5. 17.
• w 1.421

  Jam. 5. 16.
• x 1.422

  Mat. 23. 3. Act. 2. 44. Heb. 13. 16. 1 Jo. 3. 17,
• y 1.423

  1 Io, 1, 7,
• z 1.424

  Jo. 17 21 Act. 4, 32, Ro. 15, 6. Eph, 4, 5,
• a 1.425

  Psal, 84, 10,
• b 1.426

  Cant, 4, 8, 9,
• c 1.427

  Ps, 87, 3,
• d 1.428

  1 Cor, 12 27,
• e 1.429

  1 Tim, 3, 15,
• f 1.430

  Act, 2, 47 Eph, 5, 23
• g 1.431

  1 Pet, 1, 16,
• h 1.432

  1 Cor, 5, 1, & 13,
• i 1.433

  Psa. 105, 15,
• k 1.434

  Zech, 2, 8.
• l 1.435

  1 Cor. 1••. 9.
• m 1.436

  Luk. 12. 32.
• n 1.437

  Jo. 10. 16.
• o 1.438

  Is. 33. 24 Psal. 32. 1.
• p 1.439

  Eccle. 9. 10. Mat. 5. 25.
• q 1.440

  Eph. 2. 1. 3.
• r 1.441

  vers. 5. 8.
• s 1.442

  Ps. 32. 5. Is. 55. 7.
• t 1.443

  Is. 43. 25 Mark. 2. 7
• u 1.444

  Luk. ••3. 3. ••. Act. 3. 19.
• w 1.445

  1 Jo. 1. 9
• x 1.446

  Ps. 32. 7.
• y 1.447

  Act. 3. 19.
• x 1.448

  Heb. 3. 13.
• y 1.449

  Is. 55. 6. Mat. 7. 7.
• a 1.450

  1 Jo. 2. 1.
• b 1.451

  Is. 6. 19. Act. 24. 15 Rev 20. 12
• c 1.452

  Job. 19. 25. 26. 27
• d 1.453

  Act. 3. 21
• e 1.454

  Rev. 21. 4.
• f 1.455

  1 Cor. 15. 53.
• g 1.456

  Eph. 1. 7
• h 1.457

  Mat. 22. 29.
• i 1.458

  Ro. 8. 11. 1 Cor. 15. 20.
• k 1.459

  Job 14. 11. 12. Jo. 11. 23. 24.
• l 1.460

  Jo. 5. 29.
• m 1.461

  Jo. 10. 27. 28.
• n 1.462

  Tit. 3. 7.
• o 1.463

  Jo. 17. 24.
• p 1.464

  Jo. 5 24.
• q 1.465

  Psal. 31. 19. 1 Cor. 3. 9 2 Cor 12. 5.
• r 1.466

  Rev. 1. 4.
• s 1.467

  Ps. 116. 11.
• t 1.468

  Rev. 21. 27.
• u 1.469

  Rev. 22. 14.
• w 1.470

  Mat. 25. 34.
• x 1.471

  Exod. 20. 1. &c. Deut. 5. 4. &c.
• y 1.472

  Exo. 34. 28. Deut. 4. 13. & 10. 4
• z 1.473

  Exo. 24. 12. & 31. 18. & 32. 15. & 34. 1. & 4. & 29. Deu. 4. 13. & 5. 22. & 9. 10. 11. 15. 17. & 10. 1, 3, 4. 1 Kin. 8. 9.
• a 1.474

  Mat. 22. 37, 38, 39 40.
• b 1.475

  Ro. 13. 10.
• c 1.476

  Is. 8. 20. 2 Tim. 3. 16. 17.
• * 1.477

  Note.
• * 1.478

  Note.
• * 1.479

  Note.
• a 1.480

  Eph. 4. 5. 6.
• b 1.481

  Jon. 1. 9.
• c 1.482

  Prov. 3. 6.
• d 1.483

  Col. 1, 10.
• e 1.484

  1 ••o. 5. 4
• f 1.485

  Rom. 8. 24, 25.
• g 1.486

  Ps. 18. 1.
• h 1.487

  Rom. 8. 28. ••9.
• i 1.488

  1 Pet. 5. 5.
• k 1.489

  2 Pet. 5, 6, 7,
• l 1.490

  Hos, 4, 6,
• m 1.491

  Psal, 14, 1,
• n 1.492

  Jer, 17, 5,
• o 1.493

  Rom, 1, 30,
• p 1.494

  2 King, 6, 33,
• q 1.495

  1 Cor, 4, 6, 7,
• r 1.496

  2 Pet, 2, 9, Rom, 1, 21, &c.
• s 1.497

  I••. 29 13.
• t 1.498

  Ma••. 28. 20.
• u 1.499

  Ps. 95. 6.
• w 1.500

  Dan. 6. 10.
• x 1.501

  1 Thes. 5. 17.
• y 1.502

  vers. 18.
• z 1.503

  Rom. 10 17.
• a 1.504

  Mat 28. 19.
• * 1.505

  1 Cor. 14. 40.
• b 1.506

  Rev. 19. 10.
• c 1.507

  Deut. 27 15.
• d 1.508

  Ps. 14. 4.
• e 1.509

  Rom. 1. 21.
• f 1.510

  Mat. 6. 7,
• g 1.511

  Act. 17. 18
• h 1.512

  2 Thes. 3. 6. 7. 11.
• i 1.513

  Deut. 28. 58.
• k 1.514

  Rev. 15. 3. 4.
• l 1.515

  Mal. 1. 11.
• m 1.516

  Ps. 138. 2.
• n 1.517

  Job. 36. 24.
• o 1.518

  Je. 4. 2.
• p 1.519

  Jer. 10. 11.
• q 1.520

  2 Pet. 3. 3. 4
• r 1.521

  2 Chro. 36. 13.
• s 1.522

  Lev. 24. 11. & 16.
• t 1.523

  Ro. 12. 14.
• u 1.524

  Mat. 1. 12.
• w 1.525

  Iam. 1. 26. 27.
• x 1.526

  G••▪ 2. 2.
• y 1.527

  Act. 20. 7. Rev. 1. 10.
• z 1.528

  Mat. 12. 1. &c. Luk. 14. 5.
• a 1.529

  Neh. 13. 15. &c.
• b 1.530

  Act. 20. 7.
• c 1.531

  Cor. 1 c 1 Co 14. 35.
• d 1.532

  Isa. 58. 13. 14.
• e 1.533

  Ro. 13. 1
• f 1.534

  Mat, 11, 29,
• g 1.535

  Ro, 12, 10,
• h 1.536

  Mat, 15, 4, 5, 6,
• i 1.537

  1 Th, 5, 23,
• k 1.538

  Act, 16, 23,
• l 1.539

  Act, 23, 16,
• m 1.540

  Ro, 12, 13,
• n 1.541

  1 Pe, 3, 8,
• o 1.542

  Mat, 11, 29,
• p 1.543

  Ep, 4, 32
• q 1.544

  Hos, 14, 9,
• r 1.545

  Luke, 6, 36,
• s 1.546

  Ro. 12, 21,
• t 1.547

  Mat, 5, 23, 24, 44, 45,
• u 1.548

  Tit, ••, 7,
• w 1.549

  vers, 1.
• x 1.550

  Col. 3. 16.
• z 1.551

  Heb. 3. 13
• a 1.552

  2 Ti. 4. 2
• b 1.553

  2 Ti. 2. 25.
• c 1.554

  Mat 5. 2••. 1.
• d 1.555

  J••. 3. 12, Ro. 12, 14.
• e 1.556

  Ep••, 5, 31, Levit, 24, 19, 20, 21, Act, 22, 20,
• f 1.557

  Rom, 14, 15,
• g 1.558

  Hab, 2, 15, Ezech, 33 7,
• i 1.559

  1 Sam, 2, 29,
• k 1.560

  1 Thes, 4, 4, 5, 1 Pet, 3, 2,
• l 1.561

  1 Tim, 4, 12, & cha, 5, 2, & 7,
• m 1.562

  1 C••r, 7, 2, & 17, & 34, & 39,
• n 1.563

  Chap, 9, 27,
• o 1.564

  Col, 4, 6,
• p 1.565

  G••n, 24, 46,
• q 1.566

  Mat, 15, 19,
• r 1.567

  Eph, 4, 29,
• s 1.568

  Deut 22, 21,
• t 1.569

  Rom, 13, 13,
• u 1.570

  Mat, 5, 28.
• w 1.571

  Mat, 12, 36,
• x 1.572

  Gen, 39, 10,
• y 1.573

  Ez••c••, 16, 49,
• z 1.574

  Mat, 19, 9,
• a 1.575

  Prov, 6, 27, 28, ••9, Prov, 4, 14,
• b 1.576

  Gen, 30, 30,
• c 1.577

  Eph, 4, 28,
• d 1.578

  Jo, 6, 12,
• e 1.579

  Rom. 13 7, 8,
• f 1.580

  Heb, 13, 5,
• g 1.581

  Est, 10, 3,
• h 1.582

  Judg, 18 7, & 9,
• i 1.583

  Prov, 18, 9,
• k 1.584

  Prov, 29, 27,
• l 1.585

  Luk, 12, 15.
• m 1.586

  Mal, 3, 8, 9, 10,
• n 1.587

  Act, 8, 18,
• o 1.588

  Exod, 22, 1, Deut, 24, 7,
• p 1.589

  Deut, 25, 13, 14 15,
• q 1.590

  1 Thes, 4, 6,
• r 1.591

  M••ch, 2, 1, 2, 3,
• s 1.592

  Amos 8, 4, 5, 6,
• t 1.593

  Neh. 5, 7, 8, 9. Ezech, 18, 7,
• w 1.594

  Prov, 14, 5,
• x 1.595

  3 Joh, 32,
• y 1.596

  Luke 1, 6,
• z 1.597

  1 Joh, 2, 1,
• a 1.598

  Jo, 1, 47,
• b 1.599

  2 Jo. 1. 4
• c 1.600

  1 Pet. 4. 8.
• d 1.601

  Act 10. 22.
• e 1.602

  1 Thes. 5. 14, 15,
• f 1.603

  C••l. 3 9. Jam. 3. 14,
• h 1.604

  Ezech 39, 6,
• i 1.605

  Rom. 12, 9,
• k 1.606

  Jer. 6. 28
• l 1.607

  Mat, 18, 15,
• m 1.608

  sa, 4, 11
• n 1.609

  Ep, 5, 11
• o 1.610

  Jam. 4. 1
• p 1.611

  Heb. 13, 5.
• q 1.612

  Job 42. 11.
• r 1.613

  Ex. 18 9
• s 1.614

  Ro. 6, 13
• t 1.615

  Est. 5. 13
• u 1.616

  Gal. 5, 26.
• w 1.617

  Ja. 5 9.
• x 1.618

  Col. 3. 5
• y 1.619

  1 Cor. 10. 6.
• z 1.620

  Gen. 39 12,
• * 1.621

  1 Ki, 21, 2, & 4, 12. Z••c, 7, 10,
• a 1.622

  Mat. 6, 9 &c, Luke 11, 2,
• b 1.623

  Numb. 6. 22, 23,
• c 1.624

  24, 25, 26.
• d 1.625

  Deut. 26. 15.
• e 1.626

  Is. 12. ch.
• f 1.627

  Joel 2. 17 1 Ki. 8. 47.
• g 1.628

  Dan. 9 5
• h 1.629

  2 Chro. 29. 30. Ezr. 3. 10.
• i 1.630

  Psal 22.
• k 1.631

  Psal. 92.
• l 1.632

  Mat. 27. 46.
• m 1.633

  Psa. 22. 1.
• n 1.634

  Mat. 26. 44.
• o 1.635

  Mat. 6. 9
• p 1.636

  Ln. 11. 2
• q 1.637

  Mat. 6. 9, 10, 11, 12, 13, Presace.
• r 1.638

  Ps. 62. 2.
• s 1.639

  Gen. 18, 27,
• t 1.640

  1 Kin. 8, 27,
• u 1.641

  Ps. 24, 7,
• w 1.642

  Ps. 11. 4
• x 1.643

  Jam. 1, 17,
• y 1.644

  Ps. 135, 6,
• z 1.645

  1 Kin. 8, 30,
• a 1.646

  Dan. 4, 27,
• d 1.647

  Jo, 5, 22,
• b 1.648

  Gen. 15, 25.
• c 1.649

  Hos. 13, 4,
• e 1.650

  Mat, 1, 21,
• f 1.651

  Isa, 9, 6,
• g 1.652

  Heb, 2, 11,
• h 1.653

  Jo, 20, 17.
• i 1.654

  Jo, 1, 14,
• k 1.655

  Gal, 4, 4 5,
• l 1.656

  Jo, 14, 16 & 26,
• m 1.657

  vers, 6,
• n 1.658

  Ph, 4, 13
• o 1.659

  1 T 1, 2, 1,
• p 1.660

  Gen, 13, 8,
• q 1.661

  Mat, 26, 39.
• * 1.662

  The Peti∣tions or Prayer it selfe.
• r 1.663

  Pro. 164
• s 1.664

  Exo. 32. 32.
• t 1.665

  Ps. 89. 7. Rev. 4. 11.
• u 1.666

  Ps. 19. 1. & 117. 1. 1 Cor. 10. 31. 1 Pet. 2. 12.
• w 1.667

  Ps. 10. 16.
• x 1.668

  Ps. 10. 1, 2.
• y 1.669

  Mat. 3. 2. 3.
• z 1.670

  Luk. 23. 42.
• a 1.671

  Ep. 6. 12
• b 1.672

  Ps. 2. 9.
• c 1.673

  Luk. 17. 20.
• d 1.674

  Jo. 10. 28
• e 1.675

  Ps. 68. 1.
• f 1.676

  Rev. 12. 10.
• g 1.677

  Rev. 22. 20.
• h 1.678

  Mat. 4. 17.
• i 1.679

  Joh. 3. 3.
• k 1.680

  Lu. 13. 3. 5.
• l 1.681

  Deut. 29. 29.
• m 1.682

  Rev. 22. 20.
• n 1.683

  Ro. 2. 7.
• o 1.684

  Rom. 8. 18, 19.
• * 1.685

  Gen, 6, 5, 1 Cor, 2, 14.
• p 1.686

  1 Thes. 4, 3,
• p 1.687

  Ep, 2. 5,
• r 1.688

  Jo, 17, 3,
• s 1.689

  Jo. 6, 40,
• t 1.690

  Jo. 14, 15
• u 1.691

  Ep. 1. 4,
• w 1.692

  Jo, 13, 34,
• x 1.693

  Ps. 103, 20, 21,
• y 1.694

  Jo. 6, 38,
• z 1.695

  Heb, 12, 23,
• a 1.696

  1 Cor, 12 12,
• b 1.697

  Mat, 16, 39,
• c 1.698

  1 Cor, 11, 1,
• d 1.699

  Mat, 7, 21, & 23, & 24,
• e 1.700

  Ps, 147, 19, Luk, 11, 28,
• f 1.701

  Phi, 2, 13
• g 1.702

  1 Jo, 5, 14,
• h 1.703

  Josh, 1, 6, 7,
• i 1.704

  Ps, 106, 24,
• k 1.705

  Psal, 78, 57,
• l 1.706

  Exod, 16, 3 & 17, 3,
• m 1.707

  Mat. 16 26.
• n 1.708

  Ps. 104. 15.
• o 1.709

  Gen. 28. 20.
• p 1.710

  Pro. 30. 8. Mat. 6. 32
• q 1.711

  Isa. 3. 1.
• r 1.712

  Jam. 1. 19.
• s 1.713

  1 Tim. 6 17.
• t 1.714

  1 Cor. 10. 24.
• u 1.715

  1 Thes. 5, 17.
• w 1.716

  vers. 18,
• x 1.717

  Hag. 1. 6
• y 1.718

  Hab. 1, 16,
• z 1.719

  1 Sam. 28.
• a 1.720

  Prov. 10. 27.
• b 1.721

  Prov. 104, 24,
• c 1.722

  1 Tim. 6 17,
• d 1.723

  2 Ki. 7. 2
• e 1.724

  Psal. 78, 30, 31,
• f 1.725

  Mat. 6, 13,
• g 1.726

  vers. 33,
• h 1.727

  1 Jo. 3 4
• i 1.728

  Job 9. 3.
• k 1.729

  Gen. 2, 17,
• l 1.730

  Gen. 3. 15.
• m 1.731

  Jer. 46. 11.
• n 1.732

  Joh. 10. 15, 17.
• o 1.733

  Mat. 3. 17.
• p 1.734

  Jo. 15. 7.
• q 1.735

  1 Jo. 1. 7. & 2. 1.
• r 1.736

  Jo. 15. ••.
• s 1.737

  Jam. 1. 13, 14.
• t 1.738

  Eph. 4. 32.
• u 1.739

  Ezech. 18. 31, 32
• w 1.740

  Ps. 101. 3.
• x 1.741

  Numb. 32. 23.
• y 1.742

  1 Jo. 2. 1.
• z 1.743

  vers. 2.
• a 1.744

  Gen. 18. 13. to the end. 1 T••m. 4. 16.
• b 1.745

  Luk. 6. 36.
• * 1.746

  Note.
• c 1.747

  Mat. 12, 43, 44, 45. Jo. 5. 14.
• d 1.748

  2 Sam. 18, 14,
• e 1.749

  Ep. 6, 13.
• f 1.750

  Ps. 51, 11
• g 1.751

  Jam. 1, 15,
• h 1.752

  2 Cor. 12. 9.
• i 1.753

  Isa. 1, 16, 17. 1 Pet. 3, 11,
• k 1.754

  Dan. 19, 20,
• l 1.755

  Act 70. 60.
• m 1.756

  Luk. 23 34.
• n 1.757

  Mat. 5, 10, 11, 12,
• o 1.758

  Gen. 22, &c,
• p 1.759

  Job 23, 10,
• q 1.760

  1 Cor. 10, 13,
• r 1.761

  Ps. 1 27, 1 2 Cor. 2. 5
• s 1.762

  Rom. 7, 18, 19, 23,
• t 1.763

  2 Cor. 10, 3, 4, & 12, 8, 9, Confirma∣tion.
• u 1.764

  Ps. 59, 3.
• w 1.765

  Ps. 47. 2
• x 1.766

  Ps. 72 11.
• * 1.767

  y Ps. 103. 19.
• z 1.768

  Ps. 29. 4 & 147. 5.
• a 1.769

  Ps. 145. 11, 12.
• b 1.770

  vers. 13. Ps. 10. 16.
• c 1.771

  Ps. 29. 1.
• d 1.772

  1 Pet. 5. 6.
• e 1.773

  Jer. 9. 23
• f 1.774

  2 Cor. 10. 17.
• g 1.775

  Ps. 145. 1, 2. Dan. 4. 3.
• h 1.776

  Deut. 8. 11. 9. 17.
• i 1.777

  Rev. 3. 14.
• k 1.778

  Jo. 3. 5. & 3. 3.
• l 1.779

  Jo. 16. 23
• m 1.780

  2 Tim. 2. 7.