To the right Honourable Sir Francis Walsingham Knight, Principal Secretary to her Majesty, and of her highness most Honourable Privy Counsel: And to the godly and virtuous Lady, the Lady Ursula his Wife: RICHARD SAINTBARB the unworthy servant and minister of Christ, wisheth great prosperity in this life, with increase of grace and peace from GOD the Father, and life everlasting through jesus Christ our life and Redeemer. MIght I not (Right Honourable) seem over bold, or might my presumption therein be pardoned: I should not only then hold myself freed from one of my chiefest cares, but also it would minister great joy unto my distrustful and fearful mind. For now I rest doubtful to make your Honour's defenders of these my first fruits & simple labours: but I cannot on the sudden comfort my timorous and weak spirit with possession of such your favours (and that it were unmeet that good things should be hindered & buried for any particular respect, I will reserve unto myself the hope of your good and godly likings: and so as one who as well by the report of God's dear children, both of preachers and others, as in some measure himself hath been made acquainted with your holy & religious dispositions not only in savouring good things and the truth of the Gospel which is the power of God to salvation. Rom. 1.16. but also in furthering by all good & godly means the building up of the beautiful and precious house of God that the sanctified spouse of Christ Ephes. 5. might be edified and furthered in all sound knowledge and holy faith. 2. Pet. 1.5, 6, 7, 8. I wholly therefore depend upon your favourable acceptance of the cause I handle, which I doubt not, but throughlie assure myself it shall do great good in the Church of God: and bring singular profit unto God's dear Saints: and thus being resolved, that in regard thereof, your Honours will vouchsafe to bear with my rashness and weakness, and take to your defence this godly treatise of the grounds and principal questions of christian Religion: my proceeding wherein I leave to be censured by your wise and sound judgements: little regarding the carping mate and curious reader either of proud papist, secret Heretic, dissembling hypocrite or blind Atheist who never with godly reverence regard the truth of Christ, neither the dividing of the word of God aright. And thus praying that GOD of his great mercies will bless your Honours with all his good blessings, I humbly take my leave. Kingswood in Wilt. the 2. of September, 1589. Your Honour's most humbly to command in the Lord Jesus, Richard Saintbarb Preacher of God's word. ¶ To the christian Reader, grace and peace in Jesus Christ. Dear Christians, if ever good David had just cause to cry out & say, My eyes gush out with rivers of waters because they keep not the law. Psa. 119.136. If the same Prophet's heart did tremble and shake for fear of God's judgements, when he saw the flowing wickedness of his time, and the heavy hand of God for the same; for these are his words, Thou hast trodden down all them that depart from thy statutes: for their deceit is vain. Thou hast taken away all the wicked of the earth like dross; therefore I love thy testimonies, my flesh trembleth for fear of thee, and I am afraid of thy judgements, Psal. 119.118, 119, 120. If ever Lot, jeremy, and the godly men that are recorded in Ezekiel, had just cause to mourn & pine away with great grief and zeal, in beholding the contempt and despising of God's sacred law, & the most abominable life of the people in their days. How much more may the godly Ministers, and all good people weep and consume themselves away and send forth every day fountains of tears, to behold, and continually to see this our age and time, (which should be a most happy time for knowledge, faith, and holiness of life, considering how long a season God hath lent unto us his holy word, and powered his benefits upon us) which are yet a most crooked and stiffnecked generation: for the hearts of the people are not only become hard and stony, but also their ears (as the Prophet jeremy saith) are become uncircumcised, that they cannot abide to hear God's word: yea it is a reproach unto them, and they have no delight therein: jere. 6.10. also how sin aboundeth I need not to show: for this our land lieth in sins, and is frozen in the dregs thereof: Zephaniah, 1.12. Even so much that we justify Zodama and Gomorrah, Ezeki. 16. for just and holy Cities: for such are the sins of England, and so vile, that it may rather be accounted a polluted Land, and a seat of iniquity: for (alack) how deeply is she sunken in the sink of sin, and how abominably doth she send forth every day more & more all kinds of Pride, Whoredoms, Incests, Murders, Thefts, Covetousness, Oppressions, Usuries, Cursings, Perjuries, Blaesphemies, and such like: in so much that we may say with the holy & good Prophet Hosea, Hear the word of the Lord ye children of Israel (yea rather ye children & inhabitants of England) for the Lord hath a controversy with the inhabitants of the land because there is no truth nor mercy, nor knowledge of God in the land. By swearing and lying killing and stealing, and whoring, they break out, and blood toucheth blood: Therefore shall the land mourn & every one that dwelleth therein shall be cut off with the beasts of the field, and the fowls of the Heaven, and also the fishes of the sea shall be taken away: yet let none rebuke nor reprove other, for thy people are as they that rebuke the Priests. Hosea 4.1, 2, 3, 4. and what is the fountain and cause of these evils and rebellious transgressions: surely infidelity and ignorance of God's word (as the good Apostle S. Paul affirmeth in these words). This I say therefore and testify in the Lord that ye henceforth walk not as other Gentiles walk in vanity of their mind, having their cogitation darkened, and being strangers from the life of God, through the ignorance that is in them, because of the hardness of their heart, which being passed feeling, have given themselves unto wantonness, to work all uncleanness even with greediness. Eph. 4.17, 18, 19 I beseech you therefore dear brethren, and good Christians, by the mercies of God, that ye give up your bodies a living sacrifice, holy and acceptable to God, which is your reasonable serving of God; & fashion not yourselves like unto this world, but be ye changed by the renewing of your mind, that ye may prove what is the good will of God, & acceptable, and perfect. Rom. 12.1, 2. And this time of ignorance (as the same Apostle testifieth) God regardeth not: but he admonisheth all men every where to repent. Act. 17.30. Again, Awake thou that sleepest, and stand up from the dead, and Christ shall give thee light: wherefore be not unwise, but understand what the will of the Lord is. Eph. 5.14, 17. That we being filled with the knowledge of his will in all wisdom and spiritual understanding, may walk worthy of the Lord, and please him in all things, being fruitful in all good works. Col. 1.9, 10. And that this knowledge, faith, and fruitfulness in all good works may abound in us, as the elect & dear children of God, let us diligently read the book of god, & continually meditate on the same for the Prophet saith. Blessed is the man, that doth not walk in the counsel of the wicked, nor stand in the way of sinners, nor sit in the seat of the scornful: but his delight is in the Law of the Lord, and in his Law doth he meditate day & night: for he shall be like a tree planted by the rivers of waters that will bring forth her fruit in due season: whose leaf shall not fade, so whatsoever he shall do, shall prosper. Psal. 1.1.2, 3. Now, for the common benefit, and better instruction of God's people and thyself: (christian reader) I have caused this little and short treatise of christian points of religion, to be printed, and published: and although, it be but small in volume, yet I doubt not, but if it be well read and printed in mind, it shall minister great good, to further thy knowledge, to confirm thy faith, and to increase true holiness in thee. And this I dare promise thee, that there are some things handled in this Catechism, both in matter and manner, which other Catechisms doth not as once meddle and entreat of, and other things, which are entreated of some in their books, have I drawn in a brief method, for the benefit of the reader. And whereas many things are yet in doubt among the multitude and great controversies do rise by them, I have briefly, yet sound opened the truth of them: finally there is not that point, which I have entreated of, but I have first defined the same, and have set down the definitions, of all the hardest words, which are commonly used by the preachers of the word, and in the large and great volumes of the learned; that the simple, who is altogether ignorant of the true sense of them, may understand, not only the Preacher and books, which they both hear and read, but also the very words as justification, sanctification, grace, redemption, law and such like. Therefore seeing my purpose is only to do good unto God's Church, and my pain great herein, yet godly, I hope all faithful people will accept the same and both praise God for this little work, and pray unto God for me, to increase his good gifts and graces in my soul unto my lives end. Amen. Thus I take my leave from my house at Kingswood the second of September. Thine in the Lord, Richard Saintbarb, Preacher of God's word. Certain points of Christian Religion. Question. INto what faith wert thou baptized? Answer. Into the faith of the holy Trinity. Matth. 28.19. Question. What dost thou mean when thou sayest, thou art baptized into the faith of the holy Trinity? Answer. It is to enter and consecrate the baptized, into the faith and religion of one God. First, that they might believe the Father, the Son, and the Holy ghost, to be one God; to whom alone, they must give their faith and confidence. Psal. 37.5. jere. 17.5, 6, 7, 8. john. 14.1. Secondly, that they believe, that the son and the holy ghost, are nothing else but the very essence of God. 1. john 5.7. Thirdly, that they confess God the Father who hath adopted them, God the son by whom they are redeemed, and God the holy Ghost, by whom they are sanctified & confirmed. Gala. 4.4, 5, 6. 1. Corinthians 6.10, 11. Question. Where shall we find the sum of this faith of the holy Trinity. Answer. First, generally at large in the holy Scriptures, which is called the Book of God. Secondly, particularly and briefly in the Articles of the Faith, called the Apostles Creed. Question. Why is it so called? Answer. For two apt causes. First, Because it is a brief collection of the Articles of the Faith, which have been always in Christ's Church. Secondly, because it was taken out of the pure doctrine of the Apostles. Question. Why must every christian say I believe, & not We believe; as well as they generally do say Our Father which art, etc.; Answer. First, because every Christian must be saved by his own faith, and not by an others. Secondly, whereas we say, Our Father, we must note, that it is a prayer: and the other the belief of every Christian, and therefore a plain and great difference, Haba. 2.4. Ga. 3.11. Heb. 10.38, 39 Question. Why must we believe, that there is a Church, & not in the Church, as in God the Father, & c? Answer. It were great idolatry, to put our trust in mere man; for Faith only belongeth to the holy Trinity: and although jesus Christ who is salvation itself, is no where to be found but in the Church; yet Salvation is not of the Church, and therefore jeremy accurseth them that put any confidence in the flesh of sinful man. john 17.1, 2, 3. Matth. 28.19. jerem. 17.5, 6. Esay, 30.1, 2, 3, 4. and 31.1, 2, 3, 4. Question. Into how many points shall we divide this confession of our faith? Answer. Into 3. The first concerning God the Father, in the first Article. The second, concerning God the Son in the six next Articles. The third, concerning God the holy Ghost in the five last Articles. Question. How many things learn you in the first article? I believe in God the father Almighty, etc. Answer. First, what God is. Secondly, how he created all things. Thirdly, how he preserveth all his works. fourthly, how he ruleth and governeth all things. Question. What is God? Answer. God is a spirit, infinite, everlasting, unchangeable, incorruptible, immortal, most simple in nature; in power most mighty, incomprehensible both in greatness and Majesty, (by whom all things were made in the beginning of nothing) also distinguished into three persons: the Father, the Son, and the holy Ghost. john 4.24. Esay 66.1, 2. Esay 40.28. Mal. 3.6. jam. 1.17. Rom. 1.23. 2. Tim. 1.17. Gen. 17.1. Rom. 11.33, 34, 35, 36. jer. 10.10, 11, 12, 13. Matth. 28.19. Revel. 15.3, 4. Question. What is God the Father? Answer. He is the beginning and Author of every thing both in heaven and in earth. Who, when it seemed good unto his divine Nature, created all things of nothing, in heaven and in earth, both spiritual and corporal, and ordered them by his eternal Son: the which are now governed and maintained, by the infinite and consubstantial power of the Holy Ghost, proceeding from them both from all eternity. Gen. 1.1, 2, etc. Gene. 2.1. Proverb. 8.14, to the end. Psalm 114.30. Gene. 1.2. john 15.26. Roman. 8.9. Question. What is the Son? Answer. The Son of God, is jesus Christ, who was begotten of his Father before all worlds; and of his Father (without a mother) by whom all things were created: who (being appointed of his Father from everlasting to redeem his elect people) was (when the fullness of time was come) borne of a Virgin, and became man of his mother (without a father,) by whom we are saved Psalm. 2.7. Hebr. 1.5. john 1.14, 18. Col. 1.16, 17. Revela. 13.8. 1. Peter 1.19, 20. Galath. 4.4, 5. Luke 1.26, 27, 30, 31. Luke 2.6, 7. Question. What is the Holy Ghost? Answer. The Holy Ghost is the essential power and virtue, both of the Father and the Son, eternal and consubstantial with them: in whom, he resteth and abideth; and from whom, he proceedeth: By him, are we grafted into the body of Christ, and sanctified, and sealed up to salvation. john 15.26. Luk. 11.20. Gen. 1.2. 1. cor. 12.13, 14. Tit. 3.5. Question. In that thou sayest, there is God the Father, God the Son, and God the Holy Ghost: what dost thou else, but make three Gods? Answer. No, not so: for God is one in essence, and simple in nature, although three Persons distinguished out of the same Being of Beings. Deuter. 6.4. 1. Corinth. 8.6. Ephesians 4.5, 6. 1. john. 5.7. Question. How prove you this distinction of the three Persons in the one Godhead? Answer. This may be proved most plainly and firmly by these places of Scripture, Matthew 3.16, 17. and 28.19. 1. john 5.7. Romans, 8.9. Question. Are they three several substances, in that they are three distinct persons? Answer. No: for I have already said, that they are but one, imcomprehensible, infinite, invisible, and undividable substance, and yet three Persons. Question. How are they three Persons? Answer. In respect of their properties, and not in dividing their nature, but in distinguishing their properties. Question. What are their properties? Answer. We attribute to God the father, our Creation: to God the son, our redemption: and to God the holy Ghost, our sanctification: to the father, the thing done; to the Son, the wisdom whereby it is done; to the Holy Ghost, the effects of the thing done. Genes. 2.7. Titus 2.14. 1. Peter 1.2. Acts 14.15. proverbs 8.22, to 32. Question. What things are proper to the Father alone, that agree neither to the Son, nor to the holy Ghost? Answer. This: the begetting of the Son; for which cause, he is called the Father, and fountain of the Trinity. john 3.16. 1. Cor. 8.6. john 16.28. and 15.26. Question. What is given to the Son, that is not likewise given to the Father, nor to the Holy Ghost? Answer. To be begotten; for which cause he is called the Son, and second person in the Godhead; as also, that he is the Father's word. Hebrews 2.5. 1. john 4.9. Matthew 28.19. john 1.1. Question. What is proper to the Holy Ghost, that is not likewise given to the Father, nor to the Son? Answer. To be proceeding from the Father and the Son, and to be the third person in Trinity. Rom. 8.9. Matth. 28.19. Question. Then jesus Christ was not created, in that he was the Son of God? Answer. No verily: but begotten from everlasting, and without beginning: Also in that he is God he is the Creator, and not a creature: for, by him all things were made. revelat. 1.8. Mich. 5.2. john 17.5. john 1.1, 2, 3, 4, 5. Coloss. 1.16, 17. Question. Was jesus Christ created, in that he is man? Answer. Yea: he was created of God without the help of man, only by the work and operation of the holy Ghost, in the womb of the virgin Marie. Matth. 1.20. Luke 1.35. Galath. 4.4. Question. In that thou givest jesus Christ two Natures, what doest thou else but make two Christ's? Answer. No: Although we say, that in Christ there be two natures, as divine and human; yet we make not two Christ's, nor two persons, but one person, and one Christ; consisting of two natures. Matth. 1.21, 23. Rom. 1.3, 4. Luke. 1.43. Rom. 9.5. Question. Is jesus Christ, as he is man, the Son of God? Answer. No verily: not in that he is man, but in that he is God: and he is the Son of man, and so called, in that he is man. Luke. 1.35. Matth. 26.64. Question. Yet there is but one Son of God, as there is but one Christ. Answer. It is most true: There is not one eternal and natural: and another created and adopted; but that only eternal Son of God, who sustaineth & upholdeth, the nature united to himself. Yet must we note, that we call the person of Christ; the Son of God manifested in the flesh. 2. Tim. 3.16. Question. Then, is it thy meaning, that the human nature of Christ is a person. Answer. No: for Christ's human Nature, was never extant or had being, but in the Godhead: wherefore the human nature in Christ, is not a Person; but the humanity subsisteth, and hath his being in the person of the Word, and therefore Christ is not either in imagination, or in deed, a double Person; but one Person consisting of two Natures. john. 1.14. Question. What is the personal union? Answer. It is the taking of man's nature, which is sustained and upholden of the divine nature (that is to say) such a taking or uniting, that there proceedeth or cometh out of that uniting, but one subsistence one being only; in which subsistence that divine nature (that is to say) the person of the Word, beareth sway and ruleth. 1. joh. 1.1, 2, 3. Rom. 1.3, 4. Question. Yea: but he is also called the Son of God in that he is God and man. Answer. It is true: but not naturally in respect of his manhood, but by reason of the Personal union, with his divine nature. Question. Proceed unto the Holy Ghost: and tell me, is he created, or begotten? Answer. Neither: but proceeding from the Father and the Son, of the same substance and being with them: equal with the Father and the Son in glory and majesty, and from all eternities, as in the definition it was showed. Question. Yea: but it should seem, that the Father should be greater than the Son: & the Son greater than the holy Ghost, because the one is placed before the other. Answer. Not so: For although the Father is put before the Son in order, and the Father and the Son before the Holy Ghost; yet it is not because the one is greater than the other, or more excellent than the other: but because the Son was begotten of the Father, and the Holy Ghost proceeding from the Father and the Son. Otherwise we shall read first, how the Son is put before the Father, 2. Cor. 13. And also how the Spirit is put in the first place 1. Corinth. 12. Whereby we may note, that the order of names doth not make difference of dignities. secondly they be one in essence and substance. 1. john. 5.7. Thirdly, that which is given to the one is given to the other in gifts and working, john 5.21.26.27. 1. Cor. 12.4. to 12. Question. Then there is but one nature of God? Answer. It is most true: and that uncorrupt, infinite, unbegotten, neither divided by place, nor included in any place, nor secluded out of any place, nor defiled by person or place, neither subject to change. Rom. 1.23. 1. Tim. 6.16. Psal. 139.7. to 14. Esay 46.10. jam. 1.17. Deut. 32.4. Psal. 5.4. Question. Now show me what is a person. Answer. A Person is a subsistence in the Essence of God: which being referred unto the rest, is distinguished by a certain incommunicable property, or which is not common to the other. Question. Then a subsistence is another thing than an essence? Answer. It is true: for if the Word were simply God, and had nothing proper severally to itself: then had the holy Evangelist john said ill, when he said: The Word (which he afterwards calleth God) was with God. john. 1.2, 3. Question. What is the use of this deep mystery. Answer. We are taught hereby: First, how we ought in all divine wisdom and godly humility, to reverence this deep and holy mystery of the Trinity (the Father, the Son, and the Holy Ghost) and yet but one God in being and glory, contrary to the opinion of Sabellius. Secondly, how Christ was both God & man. First, God from everlasting, and begotten of his Father before all times, contrary to the heresy of Arius, john. 1.1, 2. Micah. 5.2. Revel. 22.13. Secondly, Man when the f●●nes of time was come, by taking flesh of the Virgin Marie: not bringing the same from heaven from the Father, & so afterward swallowed up of the Father, & became all one with him, as Marcellus the heretic affirmed, also renewed by the Anabaptists. Rom. 1.3, 4. Gal. 4.4. Heb. 2.16. Thirdly, that the holy Ghost is God with the Father and the Son, of the same being and glory from all eternities, Gene. 1.2. Esay 48.16. Math. 12.32. 2. Cor. 5.19. contrary to the heresy of the Macedonians, who denied the Divinity of the holy Ghost. Fourthly, it teacheth us to pray unto Almighty God, and search after true wisdom and understanding; that we may both be led into the true mystery, and avoid all heresies herein. Matth. 7.7. Question. Now let us proceed unto the second point of the division: namely of the creation of the world, tell me what order wilt thou observe herein? Answer. This, first of creation generally. Secondly, of creation particularly. Question. Let us then come to the first, was the world without beginning. Answer. No: for it was created, although the philosophers did dream the contrary. Gen. 1.1, 2. & 2.2. Question. Who created the same. Answer. Almighty God, by his wisdom and power. Gen. 2.1, 2, 3, 4. john. 1.1, 2, 3, 4. Proverb. 8. Question. What is creation? Answer. Creation is that action of God, whereby he created and made of nothing, all things, both Heaven and earth, and whatsoever is contained in them, when that there was none of them. Gen. 1.12. Psal. 33.6. jere. 10. Acts. 14.15. john. 1.1, 2, 3. Question. Were they created such as they be now? Or in what estate where they created at the first? Answer. Touching their nature it is all one, but the qualities and conditions of them, are marvelously altered and changed: for whereas now we see them subject to vanity, they were not so then, but created very good and perfect, for that the work did sufficiently preach and set forth the glory and cunning of the work man, as it is plainly set down in the book of Genesis thus: The Lord saw all that he had made, and it was very good. Gen. 1.31. Question. How came this ruin and confusion to the creatures, which were created perfect by God? Answer. Only by the Apostasy and fall of man, who was appointed of God to be Lord and ruler over the whole world, and all the creatures thereof. Gene. 3.17.18. Rom. 8.20. Question. Were all creatures that are now moving and growing upon the earth, then made? Answer. No: for God in his justice, to punish the fall and apostasy of Adam and mankind (yet just & good in God, did cause the earth to bring forth (through corruption) many noisome and corrupt creatures (since the six days) which were not created at the first: for it is said, that all the works of God were very good. Gen. 1.31. Question. How provest thou that such noisome creatures, were created after the fall of man, and for his punishment? Answer. By the words of GOD, which the holy servant of God Moses rehearseth in Gene. 3.17, 18. Cursed be the earth for thy sake, thorns also, and thistles shall it cause to grow unto thee, etc. ●o that whatsoever corrupt things do grow and proceed from corruption, they are not the natural fruits of the earth (as reckoned in the order of nature) but corruptions, and of corruptions, which have their original of sin: as lice, fleas, flies, frogs, toads, caterpillars, grasshoppers, spiders, briars, thistles, and such like noisome and hurtful creatures. Question. Shall the heavens and the earth be consumed, (because the Elements, the Air, and the earth, are corrupted by corruption) in their substances, at the day of judgement, and so a new heaven, and a new earth created? Answer. No: but they shall be renewed and purged from their corruptions, which the sin of man brought into the world. Question Yea, but it is written by S. john, that GOD will make a new Heaven and a new earth, and that the first Heaven and earth shall fleet away from before him, and their place shall be no more found. Revel. 20.11, 12. Answer. Saint john's meaning is not, that there should be a new Heaven and a new earth, in respect of new, and other substances than they were before; but when Christ shall appear, he shall chase away, and purge all the corruptions of the Elements and the earth, with his purging and pure fire. Heb. 1.11. 2. Pet. 3.12, 13. Question. What other proof have you for this thing? Answer. This: the holy Ghost will not be against himself; for he showeth by his Apostle, that the heavens and the earth shall be restored, and purged from all corruption; but yet in their substances to remain. Roma. 8.19, to 23. Acts 3.21. Question. Rehearse the words of the first place? Answer. For the fervent desire of the creature (saith the Apostle Paul,) waiteth when the sons of God shall be revealed, because the creature is subject to vanity, not of it own will, but of him which hath subdued it under hope, because the creatures also shall be delivered from the bondage of corruption, into the glorious liberty of the sons of God: for we know that every creature groaneth with us also, and traveleth in pain together unto this present, and not only the creature, but we also. Rom. 8.19, 20, 21, 22, 23. Question. What gatherest thou out of these words? Answer. First by this word Creature, is meant all creatures, that live, move, and grow, upon, in or under the earth, both senseless and sensible, living and without life; and not only Angels, men, or devils; and therefore the Apostle saith every Creature. Secondly, the Apostle saith, that they weight for the glorious liberty of the sons of God that they also might be not destroyed, but delivered from the bondage of corruption. Thirdly, he saith, that they are subdued under hope, namely of restoration to that excellent estate that they had by creation. Question. Proceed to your second place of proof? Answer. Whom the Heavens must contain until the time that all things be restored, which God had spoke by the mouth of all the holy Prophets since the world began. Acts 3.21. Question. What gather you by these words? Answer. That all things shall be restored to an excellent perfection, and therefore S. Peter calleth the day of judgement, the day of restoring of all things: which could not be attributed unto that day, unless that there should be a restoration of them. Question. To what end or what uses, shall they serve after the day of judgement? Answer. That is a wicked curiosity, to search after those things which God hath not revealed unto us: let us therefore say with Moses, The secret things belong unto the Lord our GOD: and the things revealed unto us and our children for ever, that we may do all the words of this Law. Deu. 29.29.. and so avoid likewise, such vain questions as these: whether they shall be perpetual or not perpetual, for uses or not for uses; for they breed but strife and mere babbling. 1. Tim. 1.4, 5, 6, 7. Titus 3.9. Question. What is the use of this point? Answer. First, how all things were created of God most perfect and good at the first; and he therefore holy and just in his works. Psalm. 145.10, 11. Deut. 32.4. Secondly, how our sin was the ruin and confusion of the perfection and excellency of the creatures in their first creation: so that hereby we may see how horrible and filthy a thing sin is: and therefore so much the more to hate the same. Gene. 4.11, 12. Ephe. 2.2, 3. Col. 3.1, 2, 3, 4. Thirdly the justice of GOD in punishing sin; and therefore we ought to kill and fly from the same, as the only enemy of our health and salvation. Psal. 5.4, 5, 6. Co. 3.5, 6. Ro. 6.23. Fourthly, how all things in Christ, shall be restored to health and the former excellency; but man to a greater excellency, and more perfect happiness than at the first. Rom. 8.14. to 26. Question. As we have hitherto entreated generally of the creation of the world, with all things therein: so now more particularly let us come to the making and creating of man: the which is the second point, and tell me what order thou wilt keep herein. Answer. First, who made man. Secondly, whereof he consisteth. Thirdly, of his excellency in his first creation. Fourthly, of his fall. Fiftly, how we come to the knowledge thereof and our sins. Sixtly, of the uses of the law and good works. Question. Who made man? Answer. God. Question. What things may we consider in God, in the creation of man? Answer. First, his wisdom. Psalm. 104.24. Secondly, his power. Thirdly, his goodness. Psalm. 8. Question. Let us come to the second thing: What is man, and whereof doth he consist? Answer. Man is an excellent and reasonable creature, created after the image of God his creator consisting of two parts. Gene. 1.26, 27. First, a soul. Gene. 2.7. Second, a body. Eccle. 12.7. Question. What is the body. Answer. A wonderful Creature of the workmanship of God, framed out of the dust of the earth, and of a notable proportion in every part; made upright, to look upward always to God his maker. Gene. 3.19. Question. Although the body be of the dust of the earth, is it not yet more excellent than all other creatures that were made of the earth? Answer. Yes verily: and that first, in respect of the time of his creation. Secondly, of the form of his creation. Thirdly, of the end of his creation. Fourthly, of the person of the Son. Question. 1 How in the time of his creation? Answer. When the Lord made man, he first took counsel of his wisdom and power, and deliberated on the matter: but when he made all other creatures (before he made man) he said: let it be done, and it was done presently, not taking such deliberation on their Creation, although his wisdom, power and glory may be seen in them. Gen. 1.26. Roma. 1.20, 21. and 11.36. Question. 2 How inform of his creation? Answer. God made all other creatures to go groveling on the earth, and to look downward, but he made man a straight body to go upright; and always to look up into Heaven, and so to consider of his Creator: also, he hath planted a certain Majesty in the face of man, to the terror of all other creatures. Gene. 1.28, 29. Question. 3 How in the end of his creation? Answer. First, in glorifying GOD in holy words, and also in good works. Ephesians 4.29, 30. Matth. 5.16. Secondly, in respect of the redemption of the body through Christ, to be the child of God and heir of eternal life and salvation. Ro. 18.7. Thirdly, to be the temple of the holy Ghost. 1. Cor. 3.16. and 6.19. Question. 4. How in the person of the Son? Answer. In that Christ the son of God, hath only communicated with man, in taking to himself man's nature. Heb. 2.16. Rom. 1.3. Question. What hath man to consider in that his body is made of the earth and advanced to such glory? Answer. First, it beateth down all pride. jere. 22.29. Secondly, his brittleness is showed therein. isaiah 40.6, 7, 8. job. 14.1, 2. Thirdly, it teacheth man to consider his excellency in Christ, and not to defile (in sin and uncleaneness of life) his body. 1. Cor. 6.15, to the end, 2. Cor. 6.14, to the end. Question. What is the soul? Answer. It is an immortal and spiritual substance created of GOD, and infused into the body, which quickeneth and giveth life thereunto: and of itself never dieth. Eccle. 12.7. job. 10.12. Matth. 10.28. reve. 6.9, 10, 11. Question. What are the powers of the soul? Answer. Principally two? First, reason. Esay 29.9. 1. Thes. 5.23. Secondly, will. Heb. 4.12. Question. Are they perfect in us? Answer. No: but most imperfect. Gen. 6.5. jer. 17.9. Matth. 15.19, 20. Rom. 8.7. 1. Cor. 2.24. Question. Were they so created in us? Answer. No: but we got corruption by the fall of our first parents, Adam and Eue. Gen. 3.1, 2, 3, 4, 5, 6, 7. 2. Cor. 11.3. Question. Thou sayest that the soul is a spiritual substance: but there are some that do affirm, it is but a motion, other some, to be a vanishing breath? Answer. The Scripture teacheth the contrary, for First, God is called the father of the spirits. Heb. 12.9. Secondly, Christ is called the pastor of souls. 1. Pet. 2.25. Now if these sentences shall be applied to motions, and a vanishing breath; thereby to make God a Father, and Christ a Pastor of a thing of nought, it were most wicked and absurd. Thirdly, the soul is subject to torments, and capable of joy in this world, and in the life to come: which things cannot be applied, to motions and a vanishing breath. Luk. 16.24, 25. Fourthly, it should then follow, so many motions, and breathes (seeing they have no being) so many souls. Question. In the definition it is said that it never dieth, but always liveth and is immortal, but there are some that affirm, that it sleepeth, other some that it dieth with the body? Answer. That it neither sleepeth, nor yet dieth, but that it always liveth and is immortal: and that either it goeth unto bliss or misery presently after the separation of the body; proved. Eccl. 12.7. Mat. 22.31. Luk. 16.24, 25. Reu. 6.9, 10, 11. Question. Also it is said in the definition, that it is created of God, and by him infused into the body, but there are some that hold, that the soul begetteth the soul? Answer. First, these testimonies of holy Scripture do sufficiently prove, that they are created of God, and powered by him into the body. Eccles. 22.7. Psal. 33.15. job. 10.9, 10, 11, 12. Secondly, it is against the nature of a being, to be divided and parted. Thirdly, to say that a soul hath seed & generation, is a hard and strange kind of divinity. Question. The Apostle Paul, divideth man into three parts, the spirit, the soul, and the body: so that he seemeth to make the spirit one thing, and the soul another: how is it then, that you divide man into two parts, the soul, and body? 1. Thes. 5.23. Answer. The Apostle divideth the soul into two parts, the first is reason and understanding, which he calleth the spirit; the second is will and affection, which he calleth the soul: so that the spirit is not a several substance, but the soul & spirit are one, even as the body and flesh are one. Question. Now let us come unto the third point, as thou hast showed that God made man; so tell me did he make him perfect and free from all sin? Answer. Yea: for it is said, that God did make him in the image of God. Gene. 1.27. Eccles. 7.31. Question. In that Moses bringeth forth God speaking after this manner, let us make man in our image, did he speak unto Angels, or the earth? Answer. No verily, neither to the one nor to the other, for First, what fit counsellor is the earth which is a dead Element. Secondly, to ascribe such a notable work as the creation of man, or the least part thereof unto Angels, is blasphemy against God. Thirdly, it is not said that man was created after the image of earth or Angels, but in the image of God. Question. What is the true meaning of the words? Answer. God in that place, speaketh unto his wisdom and power, showing thereby what a notable creature man should be: also it is a notable place to prove the Trinity of the persons. Question. Doth Moses make any difference between Image and likeness in that he rehearseth them both? Answer. No verily, for by it Moses repeateth one thing with many words, to make the same more plain, and drive the same more deeply into our hearts. Also in the 27. verse he nameth only the word Image, finally in the fift chapter, the word similitude he only useth, and maketh no mention of the word Image. Question. Was that the image of God, in respect of man's form or substance either in soul or body? Answer. No: for God hath no such form nor substance for he is neither flesh, blood nor bone, and although a spiritual essence, yet infinite, uncreated, and incomprehensible. 1. Reg. 8.27. job. 11.7, 8. and 26.6. to the end. Esay. 40.12, 13. Rom. 11.33. Question. Yea: but the Scriptures do attribute, head, eyes, ears, mouth, arms, and such like things unto God? Psalm. 34.15, 16. Luke 1.51. Answer. It is true, but these things are spoken for our weakness, not that God hath such things as are attributed unto him: but by these things God doth teach us, and instruct us further, in his holy and unsearchable mysteries; and because we are too earthly minded, therefore he by these things doth lift us up to more excellent things; otherwise God is a spirit, invisible, infinite, and incomprehensible. Question. Also the Scriptures do say, that he breathed into him the breath of life, and so made of him a living soul. This breath was of the substance of God: so the soul is a part of God, and therefore his image. Answer. It is blasphemy so to affirm, for the soul was created of God, as the words maketh manifest: if it had been part of the Creator, than it could not have been created; and what is this, but to make God subject to errors, sin, blasphemies, afflictions and terrors, yea hell itself and the devil: for the soul of man hath been subject to these things, ever since the fall of Adam & Eua. Gen. 6.5. jer. 17.9. 1. Sam. 15.29. Eph. 2.2, 3. Question. Is it said, that man was created in the image of God, because Christ should come who is the image of God? Answer. No: for Moses speaketh of the present time, when God made man. Again, what is this but to say, that man is an image of his image: and also that Christ should be an image of himself, and of the holy spirit, which thing is absurd, & a lying doctrine of devils. Gen. 1.26, 27. Question. How understand you these words of the Apostle in Coloss. 1.15. Who is the image of the invisible God, the first borne of every creature. Answer. Those words do nothing belong to the proving of the former absurdities: but the Apostle telleth us, that God showeth himself to be seen in his son Christ (not in that he had flesh, head arms, eyes, etc.) but in his mercy, wisdom, goodness and righteousness: for otherwise, God in his naked Majesty, is invisible & incomprehensible, and by these words is proved against Arms, the coessence and consubstantiality of the Son with the Father. Question. There are some that hold, that the image of God, was in man in respect of rule over the creatures? Answer. Their judgement is not right: for although the image of God did shine in some part; yet this is not Moses meaning, when he saith, that man was created in the image of God; if it were, Adam should be created unto one image, and we restored into another. Question. There are others that do affirm, that the image of God is in the soul, in respect of the immortality: but as for true righteousness, holiness, & wisdom, etc. they are but the properties of God, and not his image, and therefore man is not said to be the image of GOD herein. Answer. They herein are greatly deceived, for First, if it be only the immortality of the soul, than Adam hath lost the same: for he by his Apostasy, lost the image of God. Secondly, if it be the only image of God wherein Adam was created, then is it not the same image wherein all true Christians are now created; (as the Apostle showeth) which is, true righteousness and holiness: a thing too too absurd. Eph. 4.24. Thirdly, by this it should follow, that God hath 2. images, which were great blasphemy. Fourthly, herein the lie is given to the holy Ghost: for he plainly affirmeth by his holy Word, that Adam was created into the same image, which we are now restored into by Christ. Question. But doth not immortality represent the image of God in some measure. Answer. Yes truly in some part; but as I have said before, it is not Moses meaning to call Man the image of God, only in that respect. Question. But true righteousness, and holiness, etc. are the properties of God? Answer. I grant the same: yet it is the image of God wherein man was created, and the faithful now restored into through Christ. Question. What is this image of God wherein they were created? Answer. It is the natural conformity of the soul, & all the functions of it to the law of God, whereby freely and voluntarily it inclineth unto true & perfect holiness & righteousness. Eph. 4.24. Col. 3.10. Question. Where was this image placed? Answer. In the soul, as the especial seat to rule all the powers thereof, to perfect and faithful obedience. Eph. 4.23. Rom. 12.2. Question. Wherefore was man created thus? Answer. To serve God his Creator in true righteousness & holiness. Goe 2.16, 17. Lu. 1.75. Eph. 4.24 Question. Why sayst thou, true righteousness & holiness? Answer. First, because the same must be in sincerity, joh. 4.24. Esay 29.13. Matth, 15.7, 8. Secondly according to the truth of God's Word: otherwise it is but counterfeit & false. Deut. 4.2. Matth. 15.9. joh. 4.24. Question. What is righteousness? Answer. It is a perfect rule of equity, which teacheth us to give unto every man his due, in word, deed, and thought. Levity. 19.11, 15, 35, 36. 1. Thess, 4.6. Math. 7.12. Rom. 13.7, 8. Question. What is holiness? Answer. It is a reverent and holy obedience, in the worship of God, conjoined with a sincere love of God; which proceedeth from an effectual faith, in the knowledge of God, his word, & works. 1. Sa. 15.22, 23. De. 6.5. Ro. 14.23. 2. Co. 4.13. Question. Let us come unto the 4. point, tell me, how fell we from this excellent image of God? Answer. We fell through the deceit of Satan, & the willing consent of Adam and Eva, from the image of God unto the image of Satan, which is sin, foolishness, & all kind of blasphemies. Gen. 3.1, 2, 3, 4, 5, 6, 7. 1. joh. 3.8. Question. What were the means, which Satan used to bereave us of this image of God, and our happiness at the first? Answer. Two: external, and internal. Question. What are the external? Answer. Three: First, the serpent, Gen. 3.1. Secondly, the forbidden fruit. Goe 3.2, to 6. Thirdly, the woman. Gen. 3.6, 7. Question. What are the internal? Answer. Three. First, infidelity. Gen. 3.3. Secondly, ambition. Gen. 3.5, 6. Thirdly, stubborn unthankfulness, Rom. 5.19. Question. What hath this fall brought us? Answer. It hath wrapped us wholly in sin, & made us the children of wrath by nature. Genes. 6.5. Psal. 51.6. job. 14.4. Matth. 15.19. Eph. 2.2, 3. Question. What is original sin? Answer. It is the heritable corruption of our nature, which once was perfect in the innocency of man, but by the fall of Adam it was corrupted; & by propagation, this corruption is distilled into all the parts of our minds: so that it maketh us guilty of God's wrath, and to bring forth nothing but the fruits of the flesh. Rom. 5.12.14. Gal. 5.19, 20, 21. Question. What is sin in general? Answer. Sin is every transgression of any of the Commandments of the law of God, either in not doing them, or not doing them to their right end, or in not doing them so willingly, and fully as the Law requireth. Nehem. 1.7. 1. joh. 3.4. jam. 2.8, 9 Rom. 7.7. First, in soul. Matth. 22.37, 39 Secondly, in body. Matth. 5.28. Ro. 7.7, 8. Question. What is it to be the child of God's wrath? Answer. To be subject to the eternal curse of God, which is the due reward of sin. Deut. 27.26. Gal. 3.10. Question. What is the curse of God? Answer. It is all the plagues that do belong either to the soul or the body, which are comprehended in the whole book of God. First, for this life. Leu. 26. the whole, Deu. 28. the whole. Secondly, eternal perdition and damnation both of body and soul. Roman. 6.23. Matth. 25.41.42. Revel. 21.8. Question. Then of ourselves and the devil cometh sin, and damnation? Answer. Yea verily; and of no other. Gene. 3.1, to 8. john 8.44. 1. john. 3.8. Question. Let us come to the 5. point: tell me, how shall we come to the knowledge of our sin & misery? Answer. Only by the perfect rule of the holy & righteous law of God. Ro. 3.20. & 7.7. Gal. 3.19. Question. What is the Law? Answer. It is a most perfect rule, and a holy doctrine fined from all corruption, & prescribed from God himself unto us; showing, what we ought to do, & what not. Psal. 12.6. & 19.7, 8, 9 First, in respect of God. Matt. 22 37. to 40. Secondly, in respect of our neibors. Matt. 22 37. to 40. Question. Doth the word of God deliver all things, sufficiently for the perfection of Christianity? Answer. Yea: & that in this sort. First, for the pure service of God, which is true holiness. Deu. 13.32. Matth. 15.9. john 4.24. Esay 8.19, 20. Gal. 1.7, 8. Secondly, for our salvation. john 5.39. joh. 20.30, 31. Thirdly, for our sufficient righteousness unto men. 2. Tim. 3.16, 17. Question. May we not serve God after our own inventions and traditions? Answer. No verily: for, first our understanding is blindness. 1. Cor. 2.14. jere. 10.14. Secondly, our wisdom is foolishness. 1. Cor. 1.20. Thirdly, the same an enemy to the will and wisdom of God. Rom. 8.7. Fourthly, They are accursed that serve God with any other doctrine and wisdom than his own. Gal. 1.8. Revel. 22.18, 19 Question. Where may we find a short sum of the will of God? Answer. In the ten Commandments: whereof the four first belong unto the first Table, & the six last unto the second Table. Question. Wherefore was it given in two Tables, and not rather in one? Answer. First, it was to show a flat difference between the duty we own to God, and the duty we own to our neighbours. Secondly, that the first is more excellent, & to be preferred before the second. Mat. 6.33. Question. Do they that break any commandment of the first, offend greater than in breaking any of the second? Answer. Yea verily: for the first belongeth unto God and his service; and the second to men, & their duties one towards another. Question. But out Saviour Christ seemeth to make them equal when he saith; Thou must love God with all thy heart, with all thy soul, etc. This is the first and greatest Commandment: & the second is like unto it, thou shalt love thy neighbour as thyself. Matth. 22.31, 38, 39 Answer. First, the latter is like unto the former, not in the excellency and equality of matter: but because it hath some affinity and agreement with the first. Secondly, because each of them teacheth the true and perfect will of God. Thirdly, as Love is the fountain of all those things, which belong unto God comprehended in the first Table; even so the love of our neighbour, is the head of all those things which are due unto our neighbour, and is expressed in the second Table. Mark. 12.29, 30, 31. Question. Wherefore is the second Table preferred before the first, as appeareth by Hos. 6.7. Mat. 9.13. & 12.13. if they be not equal in excellency? Answer. First, the Lord doth thereby reprove hypocrites, which especially busy themselves with the outward service of God; but (void of all piety, and their manners alienated from all integrity) the fruits of charity and true righteousness, is far from them. Mich. 6.5, 6, 7, 8. Hosea. 6.6. Matth. 9.13. Secondly, herein he noteth his great care unto mutual love in us one towards another, accounting it not to be his service and worship (although commanded) if the duties that we own to our neighbours be neglected. 1. joh. 3.15, 17. & 4.7, 8, 12. Esa. 58.3, 4, 5, 6, 7, 8, 9, 10, 11, 12. Question. May not the two Tables be separated and plucked asunder? Answer. No verily, for they were joined of God together, & therefore not to be separated Mat. 19.6. Question. What gather you thereby? Answer. First, that it is not sufficient for us only to have a civil honesty, & busy ourselves in the second Table; but also we must be religious & exercise ourselves in the first table. Deut. 6.5. Eph. 4.24. Tit. 2.12. Secondly, not only religious unto our God: but also we must practise the second table; that is, to love our neighbour, & use honesty of life. Eph. 4.24.25. Titus 2.11, 12. Question. What if we do the one, & neglect the other? Answer. If we do the first and not the second, it is but an outward holiness, which is hypocrisy. And to do the second and not the first, is but civil honesty, which is mere Atheism: therefore the one must go with the other: that is, true godliness and righteousness, and the second must proceed out of the first, or else it is but a counterfeit righteousness. jere. 7.4, 5, 6, 9, 10. Question. Why did he write them in stone, and not in parchment, or after some other manner? Answer. First to teach us, that it serveth for all ages, as a doctrine of continuance, to be a perfect rule of righteousness. Psal. 19.7, 8, 9 Secondly to show us, that our hearts are stony, before they are softened by the Spirit of God. Ezek. 35.26, 27. Thirdly, that we must write them in our hearts, to be our instructors, and counsellors. Psal. 1.2. and 119.24. Fourthly, it telleth us, that unless the Lord writ them in our hearts, by the finger of his hand, all is but vain. 2. Cor. 3. Question. Why was the Law given after so fearful a manner; as by thunderings, lightnings, darkness, and shaking of heaven and earth? Answer. It was to drive, not only the jews, but all other people of God unto the end of the world, to have it, first in great reverence. Psalm. 19.9. Esay 66.2. Secondly, to hear it with great attentiveness. Eccl. 4.17. Matth 13.9. Thirdly, to practise it in all obedience. 1. Sa. 15. 22, 23. jere. 7.23. Question. Why, would not we else regard the Law of God? Answer. No verily: for such is the corruption of our nature, that those things which are first, most easy; secondly, familiar; and thirdly, not carrying with them a Majesty and power; are contemned in our eyes: for which cause, God seeing the crookedness of our Nature, did magnify both his Law and Gospel, with wonderful miracles, and fearful signs, having fixed in them great power and sharpness, to terrify and strike down the froward and rebellious. Mark. 16.20. Heb. 2.4. 2. Cor. 10.4, 5, 6. Acts 2.5, 9, 10. and 24.26. Question. By whom was the Law given? Answer. By the Angels, as the holy Apostle Saint Paul witnesseth: wherein we may see a notable commendation of the Law, to teach us all holy obedience. Acts. 7.39. Gal. 3.19. Question. Rehearse those commandments? Answer. God spoke these words and said, I am, etc. Question. Is the first (which is comprehended in these words, God spoke, etc.) a commandment? Answer. No: but a preface or introduction to the law of God. Question. What learn you out of the same? Answer. First that God is the author of the law, and therefore the same to be obeyed and loved. joh. 14.23. Psalm. 119.97.103.136. Secondly, how it is spiritual, and therefore it teacheth us to be spiritually minded. Ro 7.7, 14. Matth. 5.28. john 4.24. Thirdly, the might and majesty of God is set forth in the same to teach his children to reverence him with fear, and to terrify the rebellious. Acts 5.5. jere. 10.6, 10, to 14. Exod. 20.18, 19 Deut. 4.10. Fourthly, the goodness of God is expressed, in the children of Israel, their and our deliverance: theirs temporal & from a fleshly Pharaoh; but ours a spiritual Pharaoh, the devil & the eternal bondage of hell: all which teach us true thankfulness. Exod. 7, 8, 9, 10, 11, 12, 13, & 14. cha. Ephe. 4.8. Heb. 2.14, 15. 1. john. 3.8. Question. What learn you in the first commandment, thou shalt have no other Gods but me? Answer. First, that there is but one only true God to wit, the father of our Lord jesus Christ. Deu. 6.4. 1. Cor. 8.4, 6. Ephe. 4.5, 6. Secondly, that I must worship him in spirit and truth, only in the mediator jesus Christ. john 4.24. john 17.3.1. Timo. 2.5. Thirdly, wherein this worship of God doth consist; (that is to say) First, in loving him. Deut. 6.5. and 30.16. Secondly, in fearing him reverently. Psal. 34.9. 1. Pet. 1.17. Thirdly, in calling on him and praising him continually. Psal. 50.14, 15. Math. 6.9. Fourthly, in yielding him an holy obedience. 1. Sam. 15.22, 23. 1. Pet. 1.14, 15, 16. Fifthly, in putting my whole trust in his justice, mercy, and power. jeremy 17.7, 8. Acts 17.25, 26. Question. What is love towards God? Answer. It is a burning zeal proceeding from a pure heart in desire to advance the glory of God, in thought, word and works, according to his will commanded in his word. Exod. 32.32. Psalm. 69.9. john 2.17. Deut. 6.4, 5, 6. Question. What is reverent fear? Answer. It is a son-like reverence kindled in the hearts of the faithful, consisting upon the reverence of God, being most just, and the love of him being most merciful, which is lightened by faith. Psal. 130.4. Psalm. 119.53. job. 1.2. Acts. 10.2. Question. What is obedience? Answer. It is a faithful submission of the mind, whereby the word and will of the commander is obeyed without gainsaying, according to the strength and ability, both in will, in ear, in word and deed. 1. Sam. 15.22, 23. Psal. 40. Heb. 10. joh. 4. Matth. 7. Phil. 2. Question. What is the end of this commandment? Answer. The Lord showeth us, how he alone, will have the pre-eminence among his people. Question. Why is it set in the first place? Answer. This precept is not by order only the first, but also such as without the same, all the rest be to no purpose; for therein is comprehended, the head of true religion, godliness, and justice. Question. What learn you out of the second commandment: thou shalt not make to thyself any graven Image, etc. Answer. First, in this commandment we are taught, how we should worship GOD purely with his Godhead of the holy Trinity: for First, God is a spirit. john. 4.24. Secondly, invisible. 1. Timo. 6.16, 17. Thirdly, incomprehensible. Esay. 66.2. Fourthly, infinite. Rom. 11.33, 34. And therefore not to be portrayed & not to make any image of the Godhead. Deut. 4.15, 16, 17, 18, 19, 20, 23, 24. Act. 17.29. Secondly, that he will be worshipped in spirit and truth, and not by and with Images, nor by and in Angels, neither by or in any other creature either men or women. Revel. 19.10. joh. 4.24. jere. 10.8. Heb. 2.18. Thirdly, that God will not be worshipped, nor served by the traditions, and framed service of man: for Matth. 15.9. jere. 2.8. First, man is blind in heavenly things. 1. Cor. 2.14. Iho. 3.4, 10. Secondly, foolish in God's service. 1. Cor. 1.20. jere. 10.14. Thirdly, an enemy to God's pure worship. Rom. 8.7. Fourthly, God hateth all such as shall corrupt his wisdom with their own inventions and lying vanities, and loveth them that keep his commandments and serve him with his own ways. Galath. 2.7, 8. john. 14.21. Question. What is the end of this commandment? Answer. It is to worship GOD purely and holily, without mixture of profane superstition such as Idolatry is. Question. What is Idolatry? Answer. It is not only the worshipping of Images; but also the worshipping of God with any framed service, devised of our corrupt wit; withal, if we give his divine honour and service to ourselves, or any other creature, either to place them in steed of God, or to be equal with God. jere. 2.13, 27, 28. Math. 15.9. Ephe. 5.5. Phil. 3.18, 19 Gal. 4.8. john 9 john 5.23. Question. What learn you in the third commandment, thou shalt not take thy name of the Lord thy God in vain, & c? Answer. First, to reverence his holy name, as his mercies, goodness, power, works, justice, and word. Psalm 106.47. Pro. 18.10. 2. Chro. 29.10, 11, 12, 13. levit. 25.31, 32. 1. Timo. 6.1. Secondly, to use the holy name of God in an oath, most godly, carefully, and fearfully, and not to swear lightly, rashly, and falsely, but in lawful causes, being lawfully called thereunto by such as have authority. Exod. 22.10, 11. jere. 4.2. levit. 19.12. and 24.10, 11, 12, 13, 14, 15, 16. Leviticus 6.13. Esay 48.1. Thirdly, not to swear by creatures and idolatrous oaths, for GOD will not hold them guiltless, that do abuse his name, either rashly, falsely, or by counterfeit oaths. jere. 5.7. Amo. 8.14. Zepha. 1.4, 5. Psal. 16.4. joshua. 33.7. Fourthly, that we use not the name of God to those blasphemous arts, as sorceries, charmings, conjurings, and such like; neither yet to seek to such damned wretches, lest we bring eternal death upon ourselves. Le. 19.31. and 20, 6, 27. 1. Cro. 10.10, 13. Question. What is the end of this commandment? Answer. That God's name in an oath, in his word, works, Sacraments; mercy, justice, and power, might be reverenced, hallowed, and worthily accounted of, by us and all his people. Le. 20.7, 8. 1. Pet. 3.15. Question. What is an oath? Answer. It is a reverent and a serious calling God to witness, either to confirm the truth I speak, or to punish me, if I speak untruth. josua. 9.19. Heb. 6.16, 17, 18. 2. Cor. 1.23. Question. What learn you in the fourth commandment. Remember that thou keep holy, etc. Answer. First, that we are straightly charged, to keep holy the Sabaoth, in holiness and righteousness. levit. 19.30. Ezek. 20.19, 20. Esay 56.4, 5, 6, and 58, 13, 14. Secondly, not to profane the same in dicing, carding, bowling, shooting, gaming, dancing, drinking, gadding from place to place, feasting, bargaining, buing, selling, bear baiting, traveling, turmoiling in our earthly affairs and such like. jere. 17.21, to the end. Eze. 20.12, 13. Nehe. 13.15, to 23. Thirdly, what the exercises of the Sabaoth should be, which ought to be these. First, to hear God's word preached, with great reverence and attentiveness: to meditate, and read the same carefully; and to talk thereof with all godliness. Psalm. 1.2. Luke. 4.16, 17, 18. Acts. 13.14, 15. Secondly, that we make our prayers unto God with great zeal and that: Matth. 6.9. and 18.19. Psal. 68.26. 2. Cor. 24. First, for his glory. Secondly, for ourselves. Thirdly, for his church. Thirdly, to receive the Sacraments humbly and thankfully thereby. Acts 2.24. Acts. 20.7, 8, 9, 10. First, to comfort our consciences. 1. Cor. 11. Secondly, to confirm our faith. Ro. 4.11. Fourthly, to visit and distribute, to the sick, lame, poor, and aged: First, cheerfully. Acts. 2.46. 1. Cor. 16.1, 2. Gal. 6.10. 2. Cor. 9.7. Phil. 2.14. 1. Pet. 4.9, 10. Math. 25.31, etc. Secondly, diligently. Acts. 2.46. 1. Cor. 16.1, 2. Gal. 6.10. 2. Cor. 9.7. Phil. 2.14. 1. Pet. 4.9, 10. Math. 25.31, etc. Thirdly, liberally. Acts. 2.46. 1. Cor. 16.1, 2. Gal. 6.10. 2. Cor. 9.7. Phil. 2.14. 1. Pet. 4.9, 10. Math. 25.31, etc. Question. What is a Sabaoth? Answer. It is a rest and ceasing from all servile and unclean works. Esay 58.13, 14. Question. Who must keep the same? Answer. Not only parents, governors of common weals, and private families; but also the subject, sons and daughters, with men and maidservants, yea, the very strangers and none excepted. Deut. 4.14, 15. Question. What is the end thereof? Answer. Only this? That we might avoid all corruptions, and be maintained in all fear and reverence of God; and rightly meditate on his eternal kingdom, and our endless rest in Christ. Ezek. 20.29, 20. and 22.8.26. Esay 66.23. Question. What learnest thou in the fift commandment, honour thy father and thy mother; & c? Answer. First, we are taught, to honour, love, fear, obey and reverence, our natural Parents, Magistrates, governors, Masters, Pastors and ellders. levit. 19.3. Gene. 4.5, 6, 10, 11. and 46.29. 1. Sam. 22.3, 4. Prou. 30.17. Exod. 21.17. Ephe. 6.1, 2, 3. Rom. 13.1, to 8. 1. Tim. 2.1, 2, 3. 1. Thes. 5.12, 13. Heb. 13.17. Secondly, to love, instruct, cherish, and order our inferiors. First, in respect of the soul, as: First in spiritual instructions. Ephe. 6.4. Col. 18. Secondly the food of life. Psal. 78.5, 6, 7. john. 6.68. Thirdly, a godly governing. 1. Thes. 1.6, 8, 9 Titus. 2.1, 2, 3, 4. Secondly, in respect of the body, as First, in good government. Heb. 12.9, to 10.23.13, 14. Secondly, in feeding the body. Thirdly, in clothing the same. 1. Tim. 5.8. Question. The godly oft times die in their youth, and the wicked live until old age: how then is the promise fulfiled, and God just in not punishing? Answer. The ungodly, live (in their prosperity) in an accursed estate, and to their greater vengeance: But the godly live, so far forth as it shall be to God's glory and their salvation. Esay. 57.1, 2. Eccle. 8.8.10, 11, 12, 13. Pro. 16.31. Psalm. 37.35. to 40. Question. What is honour? Answer. To honour, is to obey, reverence, and to be dutiful unto the ordinance of God, as unto God himself. Question. What is the end of this commandment? Answer. The Lord hath appointed decrees, and an order, which he will not have to be taken away, or resisted, by stubbornness and unthankfulness; but to be reverenced and obeyed of us. 1. Pet. 2.13. to 21. Pro. 14.21, 22. Question. What learn you in the sixth commandment, thou shalt do no murder? Answer. First, we are forbidden to murder in heart: as rash anger, hatred, and envy. levit. 19.16, 17. Matth. 5.21, 22. Ephe. 4.16. 1. john 3.15. Col. 3.8. jam. 3.14, 15. Secondly, in the tongue: as in giving evil counsel, rash judgement, slandering, and mocking. Matth. 5.22, and 7.1, 2. Thirdly, by the hand: as in shedding innocent blood, either unlawfully in judgement, or wilfully in fight, and in unjust wars. Gene. 9.6. Revel. 13.10. Matth. 26.52. Esa. 1.21, 22. Ezek. 1.22.27. Secondly, also we are thereby straightly commanded so to love our neighbours: as; First, in heart, and with all patience to forgive, and bear with the infirmities of them. Ephe. 4.2, 3, 4. Ro. 12.10, 19 Gal. 6.1, 2, 3, 4. Matth. 5.44, 45. 1. Pet. 4.8. Secondly, to give them good counsel and to preserve their good names. 1. Thessa. 5.11. Heb. 10.24, 25. Thirdly, in comforting, helping, and defending them in their necessities and great miseries. Esa. 58.6, 7. 1. Pet. 4.9, 10. Matth. 25.34. to the end. Question. What is the end of this commandment? Answer. The Lord hath knit together by a certain unseparable unity all mankind: so that the safety of all, aught to be committed to every one, and therefore all violence, and murder, aught to be avoided of us all. Esa. 58.6, 7, 8, 9, 10, 11.12. Ephe. 4.1, 2, 3, 4, 5, 6, 7, 8. Question. What is murder? Answer. It is the unlawful taking away the life & good name of any man, by what evil means so ever. Question. What learn you in the seventh commandment, thou shalt not commit adultery? Answer. In the same; first, we are forbidden all manner of whoredom, as incest, fornication, adultery, rapes, and buggeries, in heart, in word, in countenance, and in act. Math. 5.28. levit. 18. and 20.10, 11, 12. 1. Cor. 5.1. Ephe. 5.3, 4, 5, 6. 2. Thes. 4.3, 4, 5. Secondly, the contrary is required of us, as chaste hearts, chaste looks, chaste talk, and all those good means that shall increase & nourish these things in us, as fasting, gravity, sobriety, and modesty in apparel, in our behaviour and in our diet. 1. Cor. 7.2, 3.4, 5. Heb. 13.4. Ephe. 4.29, 30. Question. What is adultery? Answer. It is a sin against the ordinance of God, and the covenant of true love, made the one to the other, whereby the husband goeth to another woman, or the wife unto another man to defile their bodies, and make them common, which indeed are not their own but their mates joined by holy wedlock. 1. Cor. 7.4. and 6.15. Question. What is the end of this commandment? Answer. Almighty God, who is pureness itself, delighteth only in pureness, and therefore he would have us to abandon all uncleanness, and to live chastely and purely. 1. Thes. 4.7. 1. Pet. 14, 15, 16. Question. What learn you in the sixth commandment? thou shalt not steal? Answer. First, I am forbidden all theft, as violence, extortion, cruelties, usuries, briberies, deceits and cozenage. levit. 19.11, 13. Exod. 21.16. levit. 19.15. jere. 15.10. Psal. 15.5. Ezek. 18.8. First, in thought. Secondly, in word. 1. Thes. 4.6. Thirdly, in all our actions. Pro. 11.1. and 16.11. Exod. 22.1. Ephe. 5.4, 28.1. Cor. 10. and 6.9, 10. Secondly, I am commanded to deal justly with all men, and to preserve that which is theirs; to lend freely without gain: to deal plainly in bargaining: and not to be bribed to prevent justice and judgement. levit. 25.35, 36. Luke 6.35. Exod. 21.33, 34.35, and 22.6. to 16. Matth. 7.12. Thirdly, to labour for my living; to be contented with my estate: and to be helpful to others to my power. Ephe. 4.28. 2. Thes. 3.10. Gene. 3.16. Phil. 4.11, 12. 1. Timo. 6.6, 7, 8, 9, 10, 11, 12. Question. What is theft? Answer. It is a violent and deceitful taking away of another man's goods, movable, or unmovable, against the good will of the right owner, or without his knowledge, not restoring the same. Gen. 31.19, 30. Esay 1.23. Question. What is the end of this commandment? Answer. God who is only perfect just, abhorreth all unrighteousness: and teacheth us to give every man his own, in justice and equity. Titus. 2.11, 12. Zopha. 1.9. Romans. 13.8.9.10. Zacha. 5.2, 3. Question. What learn you in the ninth commandment? thou shalt not bear false witness against thy neighbour? Answer. First, I am forbidden all false witness bearing, either privately, or publicly, all lying, carrying of tales, and false slanders; also not to hear them, much less to believe them, but sharply to rebuke them. levit. 19.5.9. jere. 9.3, 4, 5. john 8.44. Secondly, I am taught to speak the truth uprightly, both privately and publicly and not to lie for any matter, either for the glory of God, or for the safety of our own lives or our neighbours. Ephesians 4.25. 3.9, 10. Romans 3.7, 8. prover. 12.22. Acts. 5.3, 4, 9, 20. Thirdly, seeing a good name is precious; therefore not to slander the same, but to cover our brethren's infirmities through love: and beside not to give any occasion ourselves to be slandered. Psal. 15.1.3. Eccle. 7.3. Pro. 22.1. 1. Cor. 13.6. 1. Pet. 4.8. Mat. 18.6. Question. What is false witness bearing? Answer. An unjust accusation, laid upon any man, either of words or works, which were never spoken nor done. 1. Kin. 27.12.13. Mat. 26.60.61.62. Question. What is the end of this commandment? Answer. The Lord our God: who is truth itself, hateth all kind of lying; and therefore would, that we should especially have a care to speak the truth. Pro. 13, 5. and 12, 22. Question. What learn you in the tenth commandment? thou shalt not covet thy neighbour's house, etc. Answer. First, it doth not only condemn & restrain the settled thoughts in our hearts, from that which is evil, but also the light & vanishing motions of evil: Ro. 7.7. Tit. 2.12. 1. Pet. 2.11. Secondly, it teacheth us to be watchful over all our thoughts, and to mortify them lest they take root, and become mighty and huge trees, bringing forth monstruous fruits of wickedness. Col. 3.5. Romans. 12.2. Ephe. 4.22. Thirdly, it teacheth us, to seek after heavenly thoughts, and godly desires, and so to cherish them, by hearing, reading, and meditating of God's word, and by prayer. Ephe. 4.23, 24. Psal. 1.2, & 119.1, 2. Pro. 2.1, 2, 3, 4, 5. Question. What is concupiscence? Answer. It is a motion of the mind (proceeding out of our corrupt nature) which doth lust and rebel against the law of nature, whereby we are stirred up to wickedness, although we give no consent thereunto and commit no evil thereupon. Rom. 7.23. Gal. 5.17. Question. What is the end of this commandment? Answer. Our good God, who is most pure, will have the whole mind possessed with purity, and the affections of love. First, unto God himself. Secondly, to our brethren. Thirdly, that all lust which is contrary to a true and pure love, must be expelled out of our mind. Matth. 22 37, 38. Rom. 12.2. 1. Thes. 4.4, 5, 7. Question. Now let us come unto the last point, can we fulfil this holy and pure law of God? Answer. No verily: and that because First, our wisdom is both foolishness, and an enemy to the law of God. jere. 20.24. Rom. 8.7. Secondly, because of the corruption of our nature which continually rebelleth against the law of God. Romans. 7.14. to the end. Gal. 5.17. Thirdly, because of ourselves we cannot think a good thought, nor speak a good word, much less do good works. 2. Cor. 3.4, 5. Fourthly, because that although we are regenerate, and sanctified; yet our faith is imperfect, and subject to sin. 1. Cor. 13.9.12. Question. Seeing we come to the knowledge of our sins, by the law of God; shall we therefore reject and cast away the same? Answer. God forbidden: for the law is good, perfect, and holy. Question. Wherefore then, serveth the law, and what is it? Psal. 19.7, 8, 9 Rom. 7.12. 1. Timo. 1.8. Answer. First, it is a glass to show us both our sins and miseries, thereby to pull down our foolish pride. jam. 1.23, 24, 25. Rom, 3.19, 20. Secondly, a schoolmaster to bring us to Christ. Gal. 3.24. Thirdly, a rule of righteousness to teach us to live well. Psal. 1.2, 3. and 119.1, 2, 3, 4, 9 Pro. 2.10. to 20. Question. Sith we cannot keep the law, and so not be justified by the works of the law, why should we do good works? Answer. First to testify our love and ready obedience unto our good God and loving father. Mal. 1.6. john 14, 21. 1. Pet. 1.14.17. Secondly, to win our brethren to Christ. jam. 5.19, 20. 1. Pet. 2.12. Thirdly, by them must we stop the mouths of the adversaries of Christ, and the truth, which are without. Col. 4.5, 6. 1. Pet. 4.14, 15, 16, 17. Phil. 2.14, 15, 16. Fourthly, by them we must make our election sure to ourselves, as the only fruits of a lively faith in Christ, whereby we are justified and saved. 2. Pet. 1.8, 10. Phil. 2.12, 13. Gal. 2.16.20. and 3.14. Fifthly, by them we must comfort and nourish the poor and miserable people. Matth. 25.34, 35, 36, etc. Esay 58.7. Question. How many things belong unto good works? Answer. First, they must be ruled by the live of God's word. Deut. 4.2. Matth. 28.20. Secondly, proceed from a true and sound faith. Rom. 14.23. Heb. 11.16. Thirdly, be free from all hypocrisy, vainglory, discerning, and such like, and only be done to the glory of God. Matth. 6.1, 2, 3, 4. Matth. 5.16. 1. Pet. 2.12. Question. Who must put good works in our hearts, and frame us there unto? Answer. Only God, our Creator and Saviour, for he it is that must give us, First, a right understanding of his will 1. Cor. 2.12, 13. jam. 1.5. Secondly, a true faith in his word, and mercies in Christ. Ephes. 2.8, 9, 10. john 6.29. Thirdly, true humility, zeal, and power to set forth his glory. Phil. 2.12, 13. 2. Cor. 3.4, 5. Question. Let us come to the third part of this article, namely, how God preserveth the world with all his creatures: and tell me, how dost thou prove the same? Answer. The holy scripture assureth and teacheth me, how that God only with his mighty power, in his divine wisdom, giveth life, strength, increase, generation, and continuance unto his creatures; and the huge mass of the earth otherwise, they and it would soon come to destruction. Gene. 1.1, 2. Psal. 104.29, 30. Heb. 1.2, 3. Gene. 1. the whole. Question. What have we to learn in this part? Answer. First, the great power of God in upholding and maintaining all things. jere. 10.10, 11, 12, 13. Secondly, his unspeakable wisdom, not only in creating all things, so excellently, and beutifullie, but also in that same wisdom, he keepeth and preserveth them. Heb. 1.2, 3. Thirdly, his goodness in doing those things for the sons of men. Psalm. 8. Question. What is the use of this doctrine? Answer. First, a reverent fear of his power. jere. 5.22, 23, 24. Secondly, an admiration, and praising the greatness of his wisdom. Psal. 104.24. Thirdly, a true and continual thanksgiving for his mercies, and a reverent using of his creatures. Psal. 103.1, 2, 3, 4. etc. Rom. 11.36. 1. Cor. 10.31. 1. Tim. 4.1, 2, 3, 4. Question. Now let us come to the last part, to wit of God's providence, and tell me what it is? Answer. It is the foreknowledge, eternal decree, and appointment of the almighty, wise, and holy God: of all the affairs and actions that should be done, from the beginning of the world unto the end thereof either of good or evil; as Angels, men, devils, or any other creature whatsoever. Question. How provest thou, that God soreknoweth all things, before they come to pass, & whatsoever he hath appointed shall come to pass? Answer. That he foreknoweth all things, and whatsoever he hath appointed in his unchangeable decree to be done, either in creation, redemption salvation, or government, these places of scripture most effectually do prove. Esa. 7.14. Matt. 1.22, 23. Mich. 5.2. Matt. 2.1.2. 1. Pet. 2.19, 20, 21. 2. Ti. 1.9. & 2.19. act. 19.48. Esay. 46.10. Psal. 239.15, 16. Question. How dost thou prove, that he ruleth all things, and all his creatures? Answer. That God doth rule all creatures, is proved. Psa. 115.3. & 113.7, 8, 9 & 147. & 107. & 104. Question. What order wilt thou keep in this point? Answer. First, how he ruleth all the creatures in heaven. Secondly, all the creatures on earth. Thirdly, all punishments and plagues. Fourthly, all the Creatures in the seas. Fiftly, all the devils and unclean spirits. Question. Proceed to the first part? Answer. Those in heaven are. First, Angels. Psal. 81.11, 12, 13. Heb. 1.14. Secondly, thunder. 1. Sam. 12.18. Exo. 20.18. Thirdly, Winds. Num. 11.31. jona. 1.4. Fourthly, lightnings. jer. 10.13. Exo. 20.19. Fiftly, rain. jer. 10, 13. Psal. 147.8. Sixtly, Snow. psal. 147.16. and 148.8. Seventhly, hail. Josh. 10.11. Eightly, Son, Moon, and stars. Josh. 10.12, 13, 14. Esa. 38.8. Question. Proceed to the second: that God ruleth all the creatures upon and in earth? Answer. Then to the moving creatures, as of one kind. First all men generally. Pro. 26.1, 9, 7. & 20.24. jer. 10.13. Psa. 33.16. acts. 17.28. Secondly, particularly of good & evil men: as, First, in all good actions. 1. Cor. 4.7. 2. cor. 3.4, 5. jam. 1.17. Ephe. 2.9. Genes. 40.1. Secondly, in their evil actions. judg. 7.22. 2. cron. 20. Gen. 50.20. Thirdly, more particularly, as: First, Princes, Psa. 6.15.7.8. Pro. 8.15. Secondly, Nobles and Senators. Esa. 3.1, 2, 3, 4. Thirdly, judges. Pro. 8.16. Fourthly, subjects. 1. Sam. 10.26. Fiftly, enemies. Pro. 16.7. Sixtly, Wars both to raise and cease. judg. 9.23, 24.25. psal. 46.9. Then to moving creatures of other kinds, as: First, all manner of cattle, as oxen, horses, sheep, etc. Gen. 2.19, 20. & 7.1. to 11. Secondly, lions. 1. Reg. 13.24. Thirdly, bears. 2. Reg. 2.24. Fourthly, frogs. Exod. 6.12. Fiftly, flies. Exod. 8.22. Sixtly, louse. Exod. 8.17. seventhly worms. joel 1.4. jona. 4.7. Eightly, serpents. Num. 21.6. Ninthly, hornets. Josh. 24.12. Tenthly, ravens and sparrows. 1. Reg. 17.4. Now for all creatures that grow, and are unmovable, having their being on, & in the earth, I will touch them: but first beginning with the Earth itself: for which this is my proof. Gen. 1.12, 13. Secondly, trees. Matth. 19.19, 20. jona. 4.6, 7. Thirdly, herbs, flowers, grass, & corn. Psal. 104.14. Matth. 6.28, 29, 30. Question. Proceed now unto the third point, and tell me how thou canst prove that all plagues and punishments come from God? Answer. The holy scripture showeth, how that there cometh no evil unto a City, unless that God do send the same: it is he that killeth and giveth life, and bringeth down unto the grave; he maketh poor, and bringeth low: yea, neither the pestilence, consumption, fever, burning ague, fervent heat, mildeaw, sword, blasting, bocches, emeroides, scab, itch, madness, blindness, a man's wife defiled, a man's house & vineyard taken away, dearth, famine, captivity, grasshoppers & worms to destroy the fruits of the earth, hunger, thirst, nakedness, to eat the fruits of the womb, and such like, nor any else can happen, except the Lord send them: so that they neither come by chance, or through oversight, or any other way but by God's providence and appointment. levit. 26. Deut. 28. Exod. 8.9. & 10. chap. 1. Sam. 2.6, 7, 8. Amos 3.6. Question. Proceed unto the 4. point: that God ruleth all the creatures in the sea. Answer. I will, and therein prove that he ruleth: First, the sea itself. Exod. 14, 16. Josh. 3.14, 15, 16, 17. Secondly, the fishes in the sea. jona. 1.17. & 2.10. Matt. 17.27. Luk. 5, 6, 7, 8. Thirdly, the fowls thereof. Gen. 7. & 8. Question. Proceed unto the 5. and last point, & tell me how ye prove that God ruleth the devils of hell? Answer. I will effectually do the same: for, First, these places of Scripture do affirm and prove his dominion and rule over them, and of them. job. 1. and 2. 1. Sam. 16.14. 1. Re. 21.20, to 23. Ma. 8.31, 32. Act. 16.18. Secondly, if he were not tied by the power of God, he would soon destroy and devour us. 1. Pet. 5.8. Question. Thou sayst, that God ruleth the planets, and the firmament, with all things therein? Answer. It is most true. Question. Yea: but do they not serve for times and seasons, to rule & dispose man in all his affairs, as sickness, health, life and death, & in all good luck and bad luck beside? Answer. far be it from all good Christians once to think so, but much more to believe, & affirm the thing: for it is very sorcery and soothsaying. Question. What else is it when Moses saith, they are appointed for times, & seasons, days, & years? Answer. It is most true that he saith so: but he meaneth nothing less than such a cursed astrology: his meaning is only, for things belonging to natural and politic order, Question. What meanest thou by this word, natural? Answer. Winter and summer, sowing time, reaping, planting, graffing, gardening, mowing, and all tilling. Question. What meanest thou by this word, politic? Answer. The reckoning of years, days, & months, as some from the creation of the world, some from Christ's incarnation, and some from one day, and some from another. Question. Yea, but earthly things, & inferior bodies, have a kind of affinity and kindred with the course of the stars, and so come by their disposition and quality, and so may be told (because they are ruled by them) what shall become of them, and what things shall happen unto them, by the planets, and stars? Answer. Although it be granted, that there is such affinity and kindred; yet to conclude therefore, that we may gather what shall befall unto man, either in good luck or bad, health or sickness, life or death: and what qualities, and disposition he shall be of, and what death he shall die, it is most wicked; for these things belong only to God, and are most uncertain to men. Question. What reasons moveth thee thus to think? 〈…〉 These: first for the one of their chiefest grounds is uncertain, as the time of bearing to the time of conception; as: First, it is a thing altogether impossible to have a certain knowledge of the very time of begetting. Secondly, the time of birth, is not only oftentimes sooner than it should be, (through some occasion offered) but also through weakness of the woman, she oftentimes, continueth a longer time, or through long labour, she misseth often times (not a minute) but hours, yea days; so that in the mean time, there is a very great inclination, and moving of the heavens and Stars. Secondly, seeing they that are borne at one minute and the self same instant of time, are commonly altogether; First, unlike in nature and manners. Secondly, do die one before another, some one death, some another, some are poor, and some rich, and some in authority, and some of low degree. Thirdly, that the force of seed, which is the matter whereof the child is begotten and bred in the womb, is greater than the force of Stars, concerning the framing of man, to manners and nature; as we may see children to imitate their parents in natural things; (seeing this, I say) it cannot be rightly attributed to the nature of the Planets and courses of Stars. Question. What evils do they commit by these their soothsayings, in attributing the government of man unto the Planets, and constellation of Stars? Answer. First, if good luck hang upon the Stars, than our holy obedience unto God doth depend upon them too; for this is the proper cause of that; and so we shall make the holy Ghost a liar, for he saith; that every good and perfect gift cometh of God. Secondly, if the kind of death, and evil luck (as they call it) do hang upon the stars, then shall sin depend upon them too: for of sin cometh all punishments, which is altogether foolish and wicked to be so attributed, for it cometh of the devil and of ourselves. Math. 15.19. 1. joh. 38. Thirdly, they herein make the stars partakers of the divine nature and power of God, in that they say they govern and bear rule over mankind, to direct them in all their affairs, and life, and death. job. 14.5. Fourthly, in this, they both rashly enter into the secrets of God, and also, as Gods they determine what shall come to pass. Fiftly, they are deceivers, and bewitchers of the people that so teach, and therefore God will set himself against them, and they are worthy to die the death. Le. 20.6.27. Deut. 15.7. Esay. 44.25. Mala. 3.5. Question. Can the devil and his enchanters, raise up winds, storms, lightnings and rain, when, where, and against whom it shall please them? Answer. No verily: for it is the Lord only that hath power of these things, for they are in his treasure house, and at his beck and commandment, either to defend and preserve his people, or to punish and destroy the wicked and reprobate. Psal. 104.4. Exod. 9.23, 24, 25, 26. Question. It is written in job, that the devil did cause Lightnings, and raised up winds? job. 1.16, 19 Answer. It is true: but it was God's permission: for when as God worketh by sathan and useth his service, the devil worketh by the lightnings and winds, and that by the just judgement of God, to deceive and harden the hearts of the people, because they will not believe and receive the truth: also herein, a notable craft of satan may be seen, in that he conveyeth himself into winds and tempests, thereby to make the world believe he is the author thereof: otherwise, God is the author of all winds, tempest and lightnings, as we have already proved. 2. Thes. 2.10.11.12. Question. What sayest thou of the enchanters of Egypt which did great wonders & marvelous things? Answer. If the sequel of their actions, and their confessions be marked, we shall see that neither they themselves, nor their great master satan, can do more than God doth give them leave. Question. Why? what maketh thee so to say? Answer. The knowledge of these things: that, First, they could not turn the dust into louse, as Moses did, but confessed that it was the power of God. Exod. 8.17, 18, 19 Secondly, they could not stand before Moses the servant of God. Thirdly, when they had done their false miracles in show, they could not undo them again. Ezod. 7.21. to the end and 8, 7, 8. Fourthly, neither could they undo the true and powerful miracles of Moses, but Moses himself, was feign with prayer to undo them. Exod. 8.12, 13. etc. Question. Why could not these enchanters turn the dust into louse (as well as to turn their rods into serpents, the rivers into blood, and to bring forth frogs) it being a base thing in comparison of the other? Answer. First, in that they did the former things; it was by permission of God, to harden the heart of Pharaoh, and to deceive him with his people, that they might not let Israel go (without the mighty hand of God) to their own destruction. Exod. 9.16. Rom. 9.17. Secondly, that the power of God in their destruction might be made known and manifest, unto the whole world, and his faithfulness might be declared unto all ages. Gene. 15.13, 14, 15, 16. Mica. 5.3, 4, 5. Thirdly, that God might after a while in suffering them to do great miracles in show, confound their wisdoms in base and vile things, that the world might see the falsehood & wickedness of enchanters & sorcerers Mal. 3.5 Question. What think you of this opinion; that the devil & enchanters have no power, upon that body or substance which is less than a barley come? Answer. I think the same to be most vain; and clean against reason, for if they have power over great things, they have also power over small things: but not the contrary; as because they have power over small things, therefore they have power over great things: but in that they could not have power over the dust to make louse, it was because, neither the devil nor his instruments, have power of themselves, to do any thing, more than the will of God doth permit and suffer. Question. In thy proof of the definition of God's providence, thou sayest that God ruleth all the actions of men; not only the good, but also the evil: wherein what else dost thou? But make God the author of evil, which may not be? Answer. God forbidden, we should say, that God were the author of sin: for there is no evil with him, neither yet loveth he wickedness. Psalm. 5.4. for perfect is the work of almighty God, for all his ways are judgement: God is true without wickedness: just and righteous is he. Deut. 42.4. Question. Why then? what dost thou mean when thou sayest, that God ruleth the evil actions of men? Answer. We say, that sathan and our flesh, are the authors of sin, but yet on the other side, we affirm according to the Scriptures, that even sathan and the wicked, are so bridled and ruled by the power and providence of God, that they do not, nay cannot do that evil, when, where, and against whom they would; for they all shall come to nought and to ruin, but what the Lords will & appointment is, that cometh to pass, whose will they execute in their wicked doings. job. 1. Gene. 50.20. 1. King. 13.4. 2. Sam. 17.14, 23. Question. Why? then God is the author of their sin, and they without fault? Answer. Nay not so, but he is most just and perfect righteous; and yet they, wicked and unholy in doing the same. Question. How so? Answer. By reason of the divers ends and purposes. Question. As how? Answer. God doth it to set forth his glory, & to bring forth the malice of his enemies, to show it to all the world, that he may be justified in his righteous and holy judgements upon them: also to exercise his children by them and such like: but the wicked and sathan doth the same of set malice, wilfully & presumptuously against God and his saints, and not willingly, and obediently to satisfy the counsel and purpose of God. Question. Canst thou give me examples out of the Scripture for this matter? Where both GOD and the wicked have dealt in the same action: so that God is said, to have done that, which (notwithstanding) the wicked do? Answer. Yea verily: as First, of job, who confesseth that his calamities come of the Lord: yet Satan & the Sabaeans did work in this action. job. 1. Secondly, David; who confessed that God stirred up Shimei to curse him: yet he did the same by the instigation of Satan, and of a malicious purpose. 2. Sam. 16.10, 11. Thirdly it is said; that God did stir up David to number the people: yet it is said in another place, that Satan provoked him. 2. Sam. 24.1. 1. Chro. 21.1. Fourthly, it is said; that God sent into the mouths of the false prophets, a lying spirit to deceive Achab: yet we may see, both the willingness of Satan to lie and deceive: & also how the false prophets did most wilfully and stubbornly maintain their lying prophecies. 1. King. 22.21, 24. Question. What sayest thou to the example of Christ in this thing? Answer. In this example we may see: First, how he gave his son to death. joh. 3.16. Secondly, how Christ did most willingly give himself to death. joh. 10.15. & 13.12. Phil. 2. Thirdly, how judas his servant betrayed him for money. Matth. 26.48. Fourthly, how the Scribes, Priests, & pharisees most gladly gave money, and rejoiced therein. Luke. 22.5. Fiftly, how Pilate delivered him to death for fear. john. 19.12, 13. Sixtly, how satan sought the same, & brought it to pass by his instruments. john. 13.27, 30. Question. Make this example more plain. Answer. In it we may see the rich goodness of God, and of our Saviour jesus Christ: of God, in that he spared not his only Son: of jesus Christ, in that he was content in his own person to pay the ransom for the sins of his people; but it was most wicked in the instruments, for they committed a horrible fact, in murdering an innocent man, and in putting to death the Son of God. Question. But, did they it not for the same end that God did; namely, for the salvation of his people? Answer. No verily: for as I said before, judas did the same for money, the Scribes and pharisees for envy, Pilate for fear of Caesar, the Devil to take away all hope of redemption and salvation; also to bring the murderers by his means into the wrath of God, and so upon them destruction: therefore in either and every of them was it wicked and worthy of condemnation. Question. What dost thou conclude upon this thing? Answer. That GOD in all his actions is most just and clear from sin; and that the wicked are most unjust: although they do nothing (indeed) but what God hath appointed them to do, nevertheless not to be excused therein. Question. If all things must come to pass as God hath before appointed, is it not then in vain to use counsel, labour, prayer, or any other means? Answer. If they be called vain things, because they can not procure things to fall out, otherwise than God hath appointed & decreed; they are vain indeed: but otherwise they are not vain things but good means, by which (as instruments) God bringeth his counsels, and purposes to pass: wherefore God doth command us to use them; and thereby (after a sort) we are said to be helpers to bring his certain and everlasting purpose to pass. Question. As how? Answer. Thus: as God hath certainly appointed, & undoubtedly decreed, how things should come to pass, the time when, and the place where: so reserving the end & event unto his secret counsel, (which we may not search into) he hath given us means (and also reason to use them) to bring things to pass: which he hath commanded us to use, leaving the issue, and that which is secret unto him; wherefore not to do them, is to tempt God; as too much to trust in them, is to distrust God: so that, both of them (not rightly performed) is great wickedness against God. Question. What examples have you for this in the holy Scriptures? Answer. Our Saviour Christ, although he was hungry and tempted of Satan, yet would he not depend upon the mean, and use unlawful means to distrust in God; neither yet when he was upon the pinnacle, being tempted of Satan to fall down under the show of God's providence, yet would he not tempt God in neglecting the means to go down by the steps. Ma. 4. And of this you may see more in the book of God, how Moses, David, and Paul, used the means of prayer, labour, and all other honest & lawful things, to bring their matters to pass; although they knew that all things were wrought and came to pass by God's providence. Exod. 14.13, 14, 15. psal. 3.5, 6, 8. 1. Sam. 19.11, 12. Acts 27.22, 23.24, 25, 30, 31. Question. What is the use of this doctrine? Answer. First, faith in God. Psal. 3.5, 6, 7, 8, & 23. the whole. psal. 37.5. Secondly, comfort. 2. Kings. 6.16, 17. Acts. 27.24, 25. Thirdly, patience in all our troubles; seeing God (who is our Father) sendeth afflictions for our comfort, and will return them to our good. Rom. 5.3, 4. psalm. 37.7. jam. 1.2, 3, 4. Fourthly, we ought to use all godly and honest means: as, Matth. 4. First, prayer for them. Psal. 50.14, 15. Secondly, labour to attain them in time of want by industries. Thirdly, Physic in sickness. Matth. 9.12. Esay. 38.21. Fourthly, flight in persecution. Matth. 10.23. fifthly, meat, drink, and cloth, during our pilgrimage. Act. 27.33, 34, 35, 36. Matth. 14.15, to 22. Sixtly, we ought to tie God to them, neither to depend on them as things of of necessity. Matth. 4. The end of the first part. The second part of the Catechism. Question. LEt us come unto the second part of our Catechism, and tell me, what is the same? Answer. The redemption of mankind. Question. What is redemption? Answer. It is our deliverance in jesus Christ from all the former evils of our fall: as the power of sin, the curse of God, and eternal death: also, a preparing (for us) of an estate of happiness, more excellent than the first. Galat. 3.13, 14. Gal. 1.4. Titu. 2.14. Rom. 8.17. Question. How is Christ our redeemer? Answer. First, by the ordinance of GOD his father. Luke. 1. Acts. 4.12. Secondly, by affinity, in taking upon him our nature, & so to become our head & elder brother. Eph. 5.30. Heb. 2.16, 17. Thirdly, by right: as, First, in that he is Lord of the whole world: for all things were made and are ruled by him. john. 1.2, 3, 4, 5. Col. 1.16, 17. Heb. 1.2, 3. Secondly, because he hath redeemed his people by his obedience, in shedding of his precious blood. Rom. 5.6, 7, 8, 9 1. pet. 1.18, 19, 20. Question. What things belong unto Christ our Redeemer? Answer. Three things? First, perfect wise. Secondly, perfect rich. Thirdly, perfect strong. Question. Why perfect wise? Answer. First to bring to nought the crafty devices of Satan and his complices. 1. Cor. 1.19, 20, 24, 25. Secondly, to make his people wise to salvation, and to forsake all the subtleties of Satan and his instruments, in heresies, and corrupt manners. 2. Tim. 3.15.16, 17. Question. Why perfect rich? Answer. First, to be of sufficient ability to redeem his people, and to pay the price of redemption: the which he hath most fully and sufficiently already done, by his death and blood. Titus. 2.14. col. 1.11, 12, 13, 14. Secondly, to make his people rich in faith, obedience, and all other heavenly & spiritual graces. Ro. 1.8. 1. cor. 6.7. eph. 1.3. col. 1.9. Question. Why of power? Answer. First, to overcome his enemies, and the enemies of his people; as satan, sin, and eternal death. 1. Cor. 15.54, 55, 56, 57 Heb. 2.14, 15. 1. john 3.8. Secondly, to deliver his people from these their enemies, and to give them strength to overcome. Rom. 7.24, 25. 1. cor. 15. eph. 6.12. to 18. 1. john 5.4, 5. Question. Is there any other Saviour, than Christ only? Answer. No: for he it is that must both save from death eternal, and give life everlasting. joh. 3.16. and 5.24. Question. What think you of them that seek their salvation else where, as in their works, & good intents? Answer. First, they herein deny Christ to be the only Saviour: for he will be a whole Saviour or else none. Acts. 4.12. Matth. 3.17. Secondly, they make themselves to be half saviours, and to be equal & copartners with Christ, in the work of redemption. tit. 3.4, 5. Thirdly, they resist the ordinance and decree of God, who appointed Christ to be the sole Saviour of mankind. Matt. 1.21. Fourthly, in steed of heaven & everlasting life, they (by their good intents and works) do purchase hell and everlasting death. joh. 3.17, 36. Question. What use ought we to make of this point? Answer. First, to note how miserable we were of ourselves after our fall: as, First, in sin. Psal. 51.5. jer. 17.2. Secondly, under the wrath of God. eph. 2.3 Thirdly, captives to the devil. eph. 2.2. Fourthly, inheritors of hell, & eternal death. Rom. 6.23. Secondly, the great and rich mercy of God, First, in giving us a Saviour, that might redeem us from sin, satan and hell. Eph. 2.4, 5. Tit. 3.4, 5. Secondly, in seeking to reconcile us to himself, and to make us his children, & righteous. 2. cor. 5.18, 19, 20, 21. Thirdly, in giving us thereby everlasting life, and eternal happiness. joh. 5.24. Question. Seeing we are now redeemed in Christ: are we now therefore in a better and more happier estate under Christ our head, than Adam was in his innocency in Paradise? Answer. Yea surely, the estate of God's children is now more excellent. Question. Why so? Answer. First, because we have an excellent head, to wit Christ, which Adam had not in the time of his innocency before his fall: Eph. 1.22. col. 1.18. Secondly, God is more nearer joined unto us, than he was unto Adam; (at that time) for he hath taken upon himself since Adam's fall, our human nature, and joined the same to his divine nature, and is become one with us (sin excepted) Ephe. 5.30. Heb. 2.16. 1. Pet. 2.23. 1. joh. 3.5. Thirdly, our salvation is more certain, than it was under Adam: for than we had no power to stand in the perfection of our creation: but now in Christ it is most certain and firm, because it is grounded First, upon the everlasting & unchangeable decree and purpose of God. Ephes. 1. 11.2. Tim. 2.19. Secondly, upon the everlasting mercies of God in Christ. 2. Tim. 1.9. Thirdly, upon his faithfulness, truth, and righteousness. 1. cor. 1.9. 1. thes. 5.24. Fourthly, upon his invincible power & omnipotency. john 10.27, 28, 29. Fourthly, God doth not only give us heaven (which Adam should have had in his innocency) but also maketh us heirs (yea joint heirs) with Christ in glory, the which Adam should never have had, if he had stood in his innocency: so that we may see our estate far better than Adam's in Paradise. Rom. 8.17. Question. And is not man made more excellent, than the Angels in heaven? Answer. Yes verily: for, First, Christ took upon him our nature, and exalted it above all principalities, powers and Dominions. Eph. 1.20, 21, 22. Secondly, man is made the Lord and ruler of the whole world, & that through grace in Christ: which rule and lorldlie authority, was never given unto the Angels. Psalm. 8. the whole. Thirdly, the Angels by the free mercies of God, are made the servants of the faithful, to defend and comfort them: for they are the ministering spirits, sent forth to minister (for their sakes that shall be heirs to salvation) psal. 34.7. Heb. 1.14. Question. In that thou sayst, that man is restored to a better estate than Adam in his first innocency in Paradise, & is become more excellent than Angels: is thy meaning of all mankind, & of all persons generally? Answer. No surely, but only of the faithful, who are grafted into the body of Christ by the holy ghost; as for infidels, hypocrites, heretics, libertines, and atheists, their estate is no better than the devils in hell, in shame and confusion for ever and ever. Revel. 21.28. Eph. 5.5. Question. Why; died not Christ for all men, as well as for a certain number? Answer. No: Christ died not for all; for if Christ died for all: then First, there is no election. 2. Tim. 3.19. Secondly, God should be then unjust to condemn any. Rom. 3, 4. psal. 51.4. Thirdly, all have not faith. 2. the .3.2 tit. 1.1. Fourthly, the spirit of Christ belongeth only to the faithful. Rom. 8.9, 10. Question. Was there any imperfection in the sacrifice of Christ, in that it was not sufficient for all? Answer. There was no imperfection in the sacrifice of Christ's body and soul, for he was perfect and holy: also it was sufficient for all people, but effectual only unto those, which lay hold on him through faith. he. 10.10, 12, 14. & 9.25, 26, 28. Question. The Scripture saith, God would have all men come to the knowledge of the truth, & be saved. Answer. The word (all) must be considered after this manner: that First, he offereth grace unto all, but all receive not the same. Secondly, that word must be understood, some of all Nations. Thirdly, some of all callings: as First, Princes. Secondly, subjects. Thirdly, parents. Fourthly, children. Fiftly, masters. Sixthly, servants. Seventhly, men. Eightly, women. Some of all which, even those that lay hold upon Christ by a lively & true faith) shall be saved, and live. 1. john. 5.10, 11, 12, 13. Fourthly, we must consider, that his revealed will is equally ruled by his secret will, and that they be not contrary the one to the other, although they seem so to our foolish judgements. Fifthly, that God is stable and unchangeable in all his ways and works. jam. 1, 17. Question. What moved God to save some, & damn other some? In that he saveth some, is it for that they deserve the same; or did he foresee, that they would both believe, and work out their salvation? Answer. His own mercy is the cause, that he saveth some out of the sinful lump of Adam: for First, all deserved damnation; for the best work after regeneration, is defiled with sin; and the reward of sin is death: how much more than deserve we death before God doth regenerate us by his spirit. 1. cor. 13.9. Ro. 7.24. Secondly, faith is the only gift of god. eph. 2.8 Thirdly, we cannot work well, before God regenerate us unto good works. eph. 2.9.10 Fourthly, in that he damneth other some, it is of right, and according to his righteous judgements: for that it is written: if you do this you shall live, if you do not ye shall die. Question. How shall we be persuaded of our salvation in Christ? Answer. Through faith. Gal. 3.11. Gal. 2.16. Rom. 3.27, 28. Question. What is faith? Answer. A firm persuasion grounded upon a sound knowledge in sacred Scriptures, that God is reconciled and become both our God and father, through the merits, obedience, and bloodshedding of jesus Christ; in whom we shall be saved and have eternal life, so assuredly, as though we possessed the same already: which faith is wrought by the holy Ghost in the hearts of the elect, through the ministery and preaching of the word. Rom. 5.1, 2. Rom. 8.38, 39 and 3.24. Ephe. 3.17. Ephe. 1.13. 1. joh. 3.1, 2, 3. Question. Then our faith must not be wavering, but firm in Christ and his promises? Answer. It must be firm and not wavering as Saint james teacheth: for note this; that not he (which doubteth shall be saved, but he that believeth, and is rooted and grounded in the same faith. Col. 1.23. and 2.7. john. 3.16. Question. Where shall we find this our redeemer and redemption delivered unto us more fully? Answer. In the second part of the articles of our faith, which are six in number. Question. Into how many parts may they be divided? Answer. Two: that is, First, of the base estate of Christ's birth, and his humility in suffering: which the three first articles showeth. Secondly, of his exaltation and excellency in all perfection and glory in the other three articles. The end of the first part of the Creed. ¶ The second part of the Creed. Question. Rehearse the first article of the second part of Creed? Answer. And in jesus Christ his only Son our Lord, which was conceived by the holy Ghost. Question. Of how many parts doth it consist? Answer. Of fourth: That is, First, jesus. Secondly, Christ. Thirdly, only son. Fourthly, Lord. Question. What doth this word (jesus) signify? Answer. A Saviour. Math. 1.21. Question. Whom doth he save? Answer. His people. Matth. 1.21. Question. How doth he save them? Answer. By the sacrifice of himself. Heb. 10.10, 29, 20. Question. What is the propitiatory sacrifice? Answer. jesus Christ is the propitiatory sacrifice, for he, as the only good high priest, did once give himself for his, that repent and believe; that the wrath of God his father might be appeased, and that his people might be both sanctified, and saved in him evermore. Heb. 7.26, 27. 1. Thes. 1.10. 2. Cor. 5.20, 21. Question. Who are his people? Answer. All those that have his spirit, and do believe in him. john. 1.12, 13. Romans. 8.9. john. 10.26.27. Question. From what hath he saved them? Answer. From sin, sathan, death, and hell. Titu. 2.14. Heb. 2.14. 1. john. 3.8. Question. Why? The very elect do sin continually? Answer. Yea: but sin shall not reign over them, much less, damn them. Roma. 6.3, 4, 5, 6, 11, 12, 13, 14. 1. joh. 3.5, 6. Question. Also we see how sathan doth afflict the godly? Answer. Although sathan, by the permission and will of God, doth afflict the godly, both to try their faith, and exercise their patience: yet he cannot hold them in captivity to devour them. Ephe. 4.8. Heb. 2.14, 15. Matth. 16.18. 1. joh. 3.8. Question. Also the godly do die continually? Answer. Although they die; yet death is made to them, the gate of immortality; and they are delivered from eternal death: for which cause, Christ especially died. Heb. 9.27, 28. john. 5.24. 2. Cor. 5.1, to 12. 1 Thes. 4.15, to the end. Question. The elect people are also troubled in conscience with the torments of hell oftentimes? Answer. But those torments are not their eternal portion for a time they suffer, that thereby they may know both Christ: & themselves. Psa. 34.18, 20. Esa. 54.7, 8, 9, 10, 11, 12, 13, 14. 1. Cor. 10.13. Heb. 12.5. to 24. Reu. 3.19.20. Question. Why is he called Christ? Answer. Because he was anointed of his father. Psal. 49.6, 7. Heb. 1.9. Question. What was his annointment? Answer. The fullness of his Godhead. Col. 1.19. and 2.3.9. john. 3.34. Question. What part was anointed? Answer. Not his divine: but humane nature. john. 3, 34. Heb. 1.9. Question. Why was he anointed? Answer. To be our prophet, priest, & king. Re. 19.16. Psa. 2.6. De. 18.15. Act. 37. Psa. 110. Herald 55. Question. How is he our Prophet? Answer. First, in that he spoke by his spirit in the Prophets. 1. Pet. 1.10, 11, 12. 2. Pet. 1.21. Secondly, in that he hath fulfilled all Prophecies, and promises, that were foreshowed of him. 2. Cor. 1.20. Matth. 5.17. Thirdly, because he hath revealed the will of his father unto us. john. 18. Question. How is he our priest? Answer. First, in that he offered a sacrifice for us his people. Heb. 9.25, 25, and 10.10.12. Secondly, in that he doth continually teach us his people by his word and spirit joh. 15.26. john. 14.26. Thirdly, in that he maketh continual intercession unto his father for us. ro. 2.34. he. 7.25. Question. How a King? Answer. First, in that he hath conquered, sin, satan, death, & hell. 1. cor. 15.54. to 57 he. 2.14.15. 1. Iho. 3.8. Secondly, in that he maketh his subjects conquerors over sin, sathan, death and hell. Col. 1.12, 13. 1. Cor. 15.54. to 57 Thirdly, in that he ruleth and governeth his people by his laws. Psalm. 2.10, 11, 12. joh. 10.27, 28. Fourthly, in that he will give his people a spiritual, and eternal kingdom. 1. Pet. 5.10, 11. Revel. 1.5. Revel. 22.1, 2, 3, 4. Question. How is he the only son of God? Answer. By nature, of the substance of his father from everlasting. john. 1. Question. Why? We are the sons of God also? Answer. It is true: but it is by adoption through the grace of God in Christ. Rom. 8.15, 16. Ga. 4.4, 5, 6. Question. What is adoption? Answer. This: that God adopteth unto himself his elect (not for that he had not another son, (for he had his only begotten son Christ, in whom he was well pleased) but for that, in all the nature of man, he had yet no children: for in Adam we were all become the children of the devil, and the vessels of God's wrath: wherefore God sent his natural and legitimate Son Christ into the World, that through his rich grace; he might adopt unto himself many children out of our kind. Matth. 3.17. Rom. 8.15, 16. Gal. 4.4, 5, 6. Question. What is grace? Answer. The free favour of God, not only pardoning the sins of his elect children, but also in cladding them with innocency and righteousness of Christ, to their everlasting justifications. Rom. 3.24. 1. Cor. 5.2. Titu. 2.11.14. Question. What gather you by this word (Lord?) Answer. First how Christ hath brought his people with a precious price, that is, with his death and blood. 1. Cor. 6.20. and 7.23. Secondly, how he will deliver and defend his people, from the power of sin, sathan, eternal death and hell. Matth. 16.18. Thirdly, how his people must yield obedience to him and his laws. Act. 3.23. 1. pe. 5.14, 15. Fourthly, how he is God and Lord of the whole world. john. 1.1, 2, 3, 4, 5, etc. Question. What learn you in the third article: which was conceived by the holy Ghost, borne of the Virgin Mary? Answer. First, that he is very man of the flesh of the Virgin his mother. Matth. 1.21, 22. Luke. 1.31, 32. Rom. 4.3, 4. Secondly, that his birth, was pure and free from all infection of sin, and the corruption of nature, in that he was not conceived after the common manner of men, but by the power and mighty operation of the holy Ghost. Luke. 1.35. john. 17.19. Thirdly, that he was conceived in the womb of the virgin by the holy Ghost, only because he might be: First, an undefiled priest. Heb. 7.26, 27. Secondly, a pure sacrifice for the redemption of his people. Heb. 10.10. 1. Pet. 1.19.20. Thirdly, that he might sanctify his people in all holiness. john. 17.19. 1. Pet. 2.22. etc. 1. john. 3.2. Fourthly, the verity of God's Prophecies is thereby to be seen. First, in respect of the persons of Marie and Christ. isaiah. 7.14. Matth. 1.23. Secondly, of the time when the sceptre should depart from juda. Gene. 49.10. Mat. 2.1. Thirdly, of the place in Bethelem. Micah. 5.2. Math. 2.6. Question. What learn you out of the fourth article he suffered under Pontius Pilate, was crucified, dead and buried, he descended into hell? Answer. First, under whom he was judged to death (uz.) under that fearful and false judge Pontius Pilate, to deliver us, from that fearful, just, and eternal judgement of God his father. Mat. 26. and 27. Secondly, the great sufferings that Christ suffered both in body & soul: namely, in body he was crucified, killed, dead and buried: and in his soul and body, (in the garden and upon the cross,) he suffered the torments of hell. Matth. 26.46. Heb, 9.25.26. 1. Pet. 3.18. Thirdly, the ends, why he suffered these things? That was: to make a sufficient sacrifice, and a full satisfaction for all our sins, thereby to avoid the horrible punishment due unto us. 1. Pet. 3.18. Gal. 3.13, 14. Fourthly, to fulfil all prophecies and promises, sacrifices and figures, of his death and our salvation. Gen. 3.15. Esay. 33. the whole, john. 19.30. Question. Now let us come unto the second point, of Christ's exaltation in glory and excellency in perfection. What learn you in the sixth article, the third day he rose again from the dead? Answer. First, that Christ did rise out of the grave, with the same body, on the third day, according to his own Prophecies, and the figure of jonas. Matth. 12.39. and 16.21. Secondly, by the power of his resurrection he showeth unto us, that he hath overcome the power of the devil, sin, death, and hell. Mat. 18.4, 5. 1. Pet. 3.21, 22. Heb. 2.14, 15. Thirdly, that he hath purchased for us, righteousness unto justification to eternal life. Rom. 4.25. 1. Pet. 1.3. Fourthly, by the virtue of his death, he causeth sin to die in us, and by the virtue of his resurrection, he causeth us to rise unto newness of life, Rom. 6.4, 5. 1. Pet. 4.1, 2. Fifthly, his rising is an assured pledge, that our bodies shall rise again to immortality. 1. Cor. 15.12, 16. Question. What is the imputation of righteousness? Answer. It is an accounting of Christ's righteousness, to be our own thorough faith, whereby we are presented both just and blameless, before God (both his and our father.) Phil. 3.9, 10. 2. Cor. 5.27. Question. What learn you in the sixth article, he ascended into Heaven and sitteth at the right hand of God? Answer. First that he is ascended into Heaven, from out of this earth in his manhood, according to the Prophecies of his ascension. Psalm. 65.19. Acts. 1.9, 10, 11. Ephe. 4.8. Secondly, his ascension is a pledge, that we shall likewise ascend after him: for he ascended to prepare a place of glory for his people. john. 14.3. Ephe. 2.6. Thirdly, he is ascended to make intercession for us to God his father. Rom. 8.38. Herald 7.24, 25, 26, 27. Fourthly, that all power is given unto him and how he is of equal authority with God his father. Matth. 8.18. Ephe. 1.20. First, to enrich his Church, and to defend her against the gates of hell. Ephe. 4.7, 8. Secondly, to punish the wicked to destruction. 1. Cor. 15.24. to 29. Question. What learn you in the seventh article, from thence he shall come to judge the quick and the dead? Answer. First, that there is a day appointed for the judgement of the quick and dead, according to the Prophecies of the word of God: but when this joyful and fearful day shall be; the very Angels do not know neither yet the son of man. Acts. 17.31. Mark. 13.32. john. 5.27, 28, 29. Secondly, who is the judge, that must justify the godly, and judge the wicked: namely, jesus Christ. Acts. 10.42. 2. Corinth. 5.10. Thirdly, it ministereth to the godly, First this comfort; that their saviour and elder brother, is their judge to justify them, and at that day shall deliver them, from all sin, fear of death, hell and devil, and all other miseries. Rom. a8. 33.34. Luke. 21.28. Secondly, that (to the great terror of the godless, who fear not God, nor love either Christ, or his Gospel) he shall be their judge to their fearful and just destruction. 2. Thes. 1.6, 7, 8, 9 Revel. 6.12. to 17. The end of the second part. ¶ The third part of the Catechism. Question. NOw let us come unto the third part of our Catechism, and show me what is the same? Answer. Our sanctification. Question. What is sanctification? Answer. It is a setting free at liberty, from the power of sin, unto the freedom of righteousness, that therein his people might walk continually, receiving from Christ their daily strength. john. 8. Rom. 6. Phil. 3. Question. Where shall we find the same delivered at large unto us? Answer. In the third part of the articles of our faith. Question. Into how many parts shall we divide this point? Answer. Into three: as; First, who sanctifieth (that is) the Holy Ghost, as in the 8. article appeareth. Secondly, whom he sanctifieth, (uz.) his Church: and the means whereby he sanctifieth it, as in the 9 article. Thirdly of the spiritual benefits and graces that belongeth to the Church only, in the 10, 11, and 12, articles. Question. Which is the first Article of the 3. part of the Articles of our faith. Answer. This: I believe in the holy Ghost? Question. What learn you out of the same? Answer. First that the holy Ghost is God, proceeding from the Father and the Son, the third person in Trinity, and nothing inferior to the Father nor the Son, either in substance or glory, but of the same substance and glory with them. Matth. 28.19. Acts. 5.3, 4. Secondly, it is he that instructeth, sanctifieth, comforteth, and confirmeth the elect, in the truth of the promises of the Gospel of Christ unto salvation, and everlasting life. Eph. 1.13. Tit. 3.4, 5, 6. 2. cor. 1.21, 22. Thirdly, the holy Ghost executeth the great providence of God, over all his creatures, whereby they continue in their estate, & ordereth the event and success of things, that nothing cometh to pass by chance, or any way else, but by his disposition & appointment. Gene. 1.2. Psal. 145.7, to 11. Fourthly, that the sin against the holy Ghost, shall not be forgiven in this life, nor in the life to come. Matth. 12.31, 32. Heb. 6.4, 5, 6, 7, 8. Question. Whom doth the holy Ghost sanctify, comfort, and confirm? Answer. All the people of God in Christ: who are called the Church of God, & spouse of Christ. Ephe. 5.26, 27. 1. cor. 1.2. Question. Rehearse the Article. Answer. I believe that there is a catholic Church, & a communion of Saints. Question. What is the Church of God? Answer. It is all the elect of what sex and estate soever, which have been, are, and shall be, unto the ends of the world; which are called by the only working of the holy Ghost; by external ministery and preaching of the word, confirmed by sacraments, and finally governed by the holy discipline of their head Christ. john. 20.16. & 17.20. Col. 3.10, 11. Gal. 3.26, 27, 28, 29. Ephe. 4.30. Rom. 10.17. Rom. 4.11. Math. 18.15, to 21. Question. Thou sayst, that the church consisteth of the elect: therefore tell me, what is election? Answer. It is the everlasting and unchangeable Decree, of the almighty, wise, and just God; who of his free and rich mercy, through faith in the blood of his only beloved Son, hath chosen to life eternal, such as it pleased himself. Eph. 1.2. Tim. 1.9. 1. Pet. 1.2. Question. What learn you out of this article? Answer. First, that there is an election belonging unto all estates, and that through God's mercy, and Christ's merits apprehended by faith. Rom. 9.24, 25, 26, 27. Eph. 1.4, 5, 6, 7. Secondly, that there is a Church of Christ, (partly military, and partly triumphant) the which Church shall be to the end of the world, and (in the life to come) shall be ever more without end, let the devil, and men rage, and roar while they will. Revel. 6.5.6, 7. 2. Tim. 1.9, 10, 19, 20, 21, 22. Matth. 16.12. Thirdly, As their election is of God, and their redemption in Christ: so their vocation and sanctification is of the holy Ghost, by the ministery, and preaching of the word and sacraments. 1. cor. 6.10. Rom. 10.17. Gal. 3.2. Tit. 3.5. Fourthly, he governeth the flock of Christ by his effectual working in their hearts, and his word. 1. Cor. 1.2, 3, etc. Fiftly, that there must be an holy fellowship, and a godly Communion of the saints of God, in all holiness and righteousness. psa. 85.10. Heb. 12.14. Question. As in the beginning of this Article, thou didst set down the doctrine of election: and how only it doth belong to the faithful members thereof, so tell me more plainly thy meaning therein. Answer. I will: and that is this; although the faithful are but few in number, yet the greater part of them, do consist of the poor, of the fools, & of the weak ones of the world, to whom (although they be so accounted of among men) the election, through grace, doth belong only unto them. 1. cor. 1.27, to the end. Question. If there be an election, there is also a reprobation? Answer. It is most true: there is also a reprobation. Question. What is reprobation? Answer. It is an utter rejecting and hardening of the hearts of those, who are ordained to everlasting destruction, that they cannot repent, & believe the Gospel to salvation. Roman 9.17, 18, 22. jud. 3. Revel. 17.8. Question. How are the wicked in fault, if God appoint them to destruction; for who can resist his will? Answer. I answer you thus: that First, the counsel of God excuseth not the wickedness of the wicked: for the reprobate committeth sin most willingly, & without constraint on the Lord's behalf; so that although his reprobation be of the Lord, his damnation is of himself, as pharaoh, judas. Exod. 9, 10, and 11. chap. Matth. 26. Secondly, the Apostle teacheth us to humble ourselves, and not to carp at the deep secrets of God, when he saith: Who art thou o man, that thou shouldest plead with God. Ro. 9.20, 21. Question. But if it be so, (touching the life to come) that God hath appointed already the elect and reprobate, and hath appointed all the means to bring his counsel to pass; we may do what we list: for if appointed to be saved, we shall be saved; if appointed to be damned, we shall be damned: and therefore all labour lost. Answer. It is certain that we cannot frustrate & alter the counsel of God: no, not the least mean thereunto belonging: for then there should be in God (First, darkness. Secondly, ignorance. Thirdly, weakness) If things could fall out otherwise, than God saw should come to pass, and as he before had appointed. jam. 1.17. 2. Timoth. 2.19. Question. Is it not then in vain, as I have already said, to labour, and to use the means to enjoy life, & to do the works commanded? Answer. No: for God hath appointed the means how to come to salvation in his foreknowledge, and unchangeable purpose, namely, the preaching of the word, reading and meditating thereof; also, the sacraments, & prayer: these things must be used, and those that are the sheep of Christ, shall, and will use them. And as for good works, we are both commanded to do them, & to make our election sure by them. joh. 10.26, 27. 2. pet. 1.8, 10. Question. Why doth God save some, and damn other some? Answer. First, that he might show his mercy to his elect to the praise of his glory. Rom. 9.15, 23. Secondly, that he might show forth his justice upon the reprobate, to the praise thereof, and to be glorified to their condemnation. Rom. 9.22. Question. What fruits have we of this doctrine of predestination? Answer. First, it ministereth great strength unto our faith, against all temptation. 1. cor. 10.13. Secondly, comfort in all our afflictions, because we shall not be overcome by them, nor perish in them. Rom. 8.18. Thirdly, thanksgiving is thereby required. Ephe. 1.8. Rom. 15.9, 10, 11. First, for his unchangeable truth. Secondly, his everlasting mercies. Thirdly, his invincible power. Question. Then you firmly believe, that it is impossible for the elect of God to fall away? Answer. Yea verily: for although it were possible, that heaven, earth, men, and angels, should conspire against them; yet they cannot be lost; no, not the least, nor the poorest of them: for God is both unchangeable in his purpose, and Almightiness itself: therefore his counsel shall stand for ever, (and that for his) against the gates of hell, Rom. 8.38, 39 Matth. 16.18. Question. But we see many (after they have professed the truth) have fallen from the same? Answer. It is true: but they never believed and acknowledged the truth in sincerity of heart: wherefore the spirit of God casteth them out of the number of the sacred flock of God, as hypocrites to their shame: for if they had been of God (although subject to many infirmities) they should not have perished; for God would have put his hand under them, and raised them up, and kept them to everlasting life. Psal. 145.14. 1. joh. 2.27. Question. What are the means whereby he sanctifieth his people? Answer. First the ministery of the word. Iho. 17.17. Secondly, Sacraments. Titus. 3.5. Thirdly, discipline. Matth. 18. Fourthly, Prayer. Matth. 7.7. Question. How doth he sanctify his Church by his word? Answer. First, in that he begetteth and connecteth his people by the word. Psal. 19.7. 1. Pet. 3.23. Secondly, in that he worketh faith in the hearts of his people, and so purifieth their hearts by faith. Rom. 10.17. Thirdly, by the word (which is the two edged sword) he (with the one side) killeth the reprobate: and (with the other) cutteth off all the exile affections of his people, and reneweth them daily to holiness. Hebru. 4.12. Question. What learn you hereby? Answer. First, the excellency and power of the word of God. 2. Cor. 4.3.4. Secondly, the necessity of the word: for, where prophesy wanteth, there the people perish. Pro. 29.18. Hosea. 4.6. Thirdly, the happiness of them (that have the word preached for salvation) is both brought and offered unto them. Titu. 2.11. 2. Cor. 6.1, 2. Fourthly, as there must needs be blindness, ignorance, infidelity, and all corruption, both of religion and manners: so the misery of them that have not the word preached is here set down. jere. 88 Rom. 1.21. etc. Question. Let us come to Sacraments, and tell me, what is a Sacrament? Answer. A Sacrament is a visible and earthly sign, representing, invisible, & supernatural graces, not to be seen by the carnal and outward eye of man, but with the eye of faith. Also a Seal to confirm our faith in the covenant of grace: and finally a badge and mark of Christianity. Gene. 17.11. Rom. 4.11. Mark. 1.4, 8. Gala. 3.27. Question. How many Sacraments are there? Answer. Not seven, as the Papists have dreamt: but two, that is, Baptism, and the lords supper. 1. cor. 10.16, 21. Question. Who is the author of these two sacraments? Answer. Almighty God ordained Baptism from heaven, and jesus Christ the holy Supper upon earth. joh. 1.32, 33. Matth. 26.26, 27, 28. Question. Hath man power to make sacraments? Answer. No: For, first they are part of God's service. Matt. 28.19, 20. Secondly, they witness the goodness of God unto us. Matth. 26.26, 27, 28. Thirdly, they are seals to confirm our faith in the covenant of God in Christ. Roman. 4 11. Fourthly, the word of salvation and reconciliation must go with the signs, or else they are no sacraments. Question. What think you of them, that take upon them to make Sacraments? Answer. Their folly and presumption is great: and herein they blaspheme God, as though he knew not what was ncessarie for his Church, without their rashness and devilish pride. Besides, neither Moses, Solomon, nor Paul, ever durst to do the same in any of God's services. Exo. 35, 36, 37, 38. etc. and 25.4. 1. Reg. 6, 7, 8. 1. Cor. 11. Act. 7.44. Question. What is Baptism? Answer. It is a sacrament ordained of God, of public washing with water, once, in the name of the Father, the Son, and the Holy ghost: signifying thereby our remission of sins, mortification, and sanctification in the death and resurrection of Christ. john 1.33. Math. 28.19. Mark. 1.4, 8. Rom. 6.4, 5, 6. Question. How many things have we to consider of in this Sacrament? Answer. First, the institution of God. joh. 1.33. Secondly, the external thing, water. mar. 1.8. Thirdly, the promise: to wit, remission of sins in Christ. Mark. 1.4. Fourthly, faith in the promised seed, which is Christ. Mark. 16.16. Question. What do you gather by Baptism? Answer. First, that I am a vile sinner, and the child of wrath by nature. Psal. 51.5. Gene. 6.5. Secondly, a profession of my faith in the holy Trinity, and of my salvation and remission of sins in the blood of Christ. Mat. 28.19. Acts. 2.38. Thirdly, the promise that God made to me, to be my God: and that I made unto GOD, to deny the world, mortify the old man, resist sathan; and to delight in true righteousness and holiness, as it becometh his obedient child who is renewed. Acts. 2.38, 39 Fourthly, it is the seal of righteousness and salvation unto me, through the mercies of God in Christ jesus. Rom. 4.11. Fiftly, the benefits which God offereth unto me by Baptism, as the instrument by which I am engrafted into Christ's body. 1. Cor. 12. Gal. 3.27. Question. What is the old man? Answer. All the corruption of our defiled nature, which we got by the Apostasy of our first parents Adam and Eve: and all the custom of sinning, according to the conversation of old. Ephe. 4.22. Question. What is Apostasy? Answer. It is an utter and whole entire falling away from the estate and perfection wherein we were first created: or now from the faith of Christ. Question. What is mortification? Answer. A continual kill and subduing of the old man. Col. 3.5. Gal. 5.27. Question. What is renewing or regeneration? Answer. A begetting or new birth in Christ, which is called the new man. Ephe. 4.23. Question. What is the new man? Answer. A renewing in the spirit by the Holy ghost, into true righteousness and holiness. Eph. 4.24. Question. What are the benefits received? Answer. First remission of sins. Acts. 2.38. Secondly, the power of sin killed in me. Rom. 6.3, 4, etc. Thirdly, the Holy ghost given unto me. Rom. 8.9. Tit: 3.5. Fourthly, Faith confirmed in me. Rom. 4.11. Acts. 8.37, 38. Question. Can the outward sign, that is, water; give the invisible graces, which are, remission of sins, regeneration, faith, and the Holy ghost? Answer. No: for, First, how can earthly things give spiritual graces: and how can the creature give the things of the creator. Heb. 9.14. Secondly, remission of sins is only in the blood of Christ through faith. Ephe. 1.7. col. 1.14. Thirdly, it is the Holy ghost that must kill sin, and quicken us unto righteousness. Titu: 3.5. Fourthly, faith is the gift of God. Ephe. 2.8. Fiftly, the holy Ghost giveth himself to his children. Rom. 8. Ephe. 1.13. Question. If sins be not washed away by Baptism; Why did Ananias say to Paul, Acts. 9, 17. that he should wash away his sin by Baptism? Answer. The Apostle Paul is put in mind (even as all true and faithful Christians are) by the sign of Baptism, that his sins were forgiven him. Question. Yea: but the same Apostle saith. Ephe. 5.26. that the water in Baptism cleanseth the Church and sanctifieth her? Answer. The Apostle (in the words going before, and in the words following after) showeth: that it is only Christ, that doth by his death and word, both cleanse, and sanctify his Church: of which, Baptism is both a seal and figure. Question. Regeneration is attributed to the water in Baptism by the Apostle, in the third of Titus the fifth verse. Answer. The Apostle in that place: showeth, that regeneration is only the work of the holy Ghost, and of no other; of which, the sacrament of Baptism is a sure figure. Question. What if children die without Baptism: are they damned? Answer. No: for, First, salvation hangeth upon election. Ephe. 1.4, 5, 6. 2. Timo. 1.9. Secondly, God hath promised he will be a God to the faithful and their seed. Gene. 17.7. Thirdly, the kingdom of God belongeth to little children. Matth. 18.10. Fourthly, only salvation is in Christ, and without him no salvation. Acts. 12.4. john. 3.16, 17. Question. Our Saviour Christ saith, verily, verily, I say unto thee, except a man be borne of water and of the spirit, he cannot enter into the Kingdom of God. So that he maketh it a necessity, to be baptized to salvation? Answer. First, this place doth nothing belong to the Sacrament of Baptism: for only in that place our Saviour Christ showeth, that Nicodemus could not be a fit instrument to receive the Gospel, without he were renewed by the spirit unto righteousness. Secondly we cannot read in this chapter, that Nicodemus was baptized, the which (if it had been of such a necessity) both he should and would have been presently baptized, and the Evangelist would have noted the same. Thirdly, admit that Christ did speak of Baptism, yet the word must not be so urged, that he includeth salvation in water, but he rather joineth water with the spirit, because he testifieth and sealeth unto us, (by that visible sign) newness of life, which God alone, doth work in us by his holy spirit. Question. What gather you by this doctrine, of the Papists? Answer. First, they are most cruel against poor infants. Secondly, most wicked to tie God to external means and deny his covenant. Thirdly, if all be damned that are not baptized; then all are saved, if they be baptized. Fourthly, by this doctrine; although baptized, yet if children die before they eat the flesh and drink the blood of Christ they are damned. john. 6.53. Question. May private men and women minister the Sacrament of Baptism? Answer. No surely: for, First, the Lord hath tied the same unto his lawful ministers, with the preaching of the word. Matth. 28.19, 20. 1. Cor. 14.34, 35. Secondly, if they may administer Baptism, they may as well administer the Sacrament of the lords supper, and preach the word publicly; which things are absurd and wicked. Question. God was pleased with Zipporah her act, in circumcising her son with a stone? Answer. First, Almighty God, did not approve her fact; otherwise we might say, that the worshipping which the Gentiles (that were brought from Assiria) raised up, did please God, because the beasts did cease to afflict the people. Exod. 4.24, 25, 26. 2. Reg. 17.41. Secondly, that which is particular, ought not to be made a general example. Question. Do we not sin most heinously, if we walk not according to our promise made unto God in Baptism? Answer. Yes verily: for, First, we break our promise with GOD, and falsify our faith with the holy Trinity. Matth. 28.19. Titu. 3.4, 5, 6, 7. Secondly, we crucify a new our saviour Christ, and tread the blood of the holy covenant under foot. Heb. 6.6. and 10.26, 27, 28, 29. Thirdly, we grieve the holy Ghost, by whom the elect are sealed unto the everlasting redemption. Ephe. 4.29, 30. Fourthly, we mock and grieve the holy Angels who rejoice at the repentance of a sinner, and cause them to be our enemies to destruction, who are appointed of God to be the ministers of the elect unto Salvation. Matth. 18.10. Luke. 15.10. Fiftly, we give offence unto the Church: but it had been better that a Millstone had been hanged about our necks, and we cast into the Sea. Matth. 8.6, 7. Sixtly, we do not only bereave ourselves of all the spiritual gifts of God's spirit: but also we are murderers of our own souls, in that we bereave ourselves of Christ, who is the very life itself. john. 14.6. Roma. 8.9, 10, etc. Question. The sign may not be neglected of Christians, may it? Answer. No, God forbidden it should: for if we neglect and contemn the Sacrament, it is an accursed and wicked kind of dealing in men; as namely the Anabaptists who deny the Sacrament of Baptism to young infants, wherein they show their ignorance. For first they be under the covenant, Exod. 4.24, 25, 26. Gene. 17.9, 10. Secondly, the kingdom of God belongeth unto them. Matth. 18. Question. Now let us come unto the Lord's supper: when did he institute the same? Answer. Presently, after the eating of the passover and also a little before his death: thereby First, to show unto us, that the passover was ended in him. 1. Cor. 5.7. Secondly, to put us always in remembrance of his sufferings. Matth. 26.26, 27. Question. What is the Lords supper? Answer. It is a holy banquet, and a sacrament of public eating and drinking of Bread and Wine: to put in mind all believing Christians (which are of a good and a sound discretion) how Christ was put to death, and did shed his blood, for the remission of their sins, and so is become their meat and drink, (through faith) to everlasting life. Mat. 29.26, 27. 1. Cor. 10.16. 1. Cor. 11.23, 24, 25. Question. How many things are to be considered of, in this sacrament? Answer. Fover: as first, Christ and his institution. Math. 26.26. etc. Secondly, the external signs, Bread and Wine. Math. 26. Thirdly, the promise of redemption, and remission of sins in Christ. 1. Corinth. 11.23. etc. Fourthly, faith in the promise to justification and everlasting life. john. 66.54. etc. Question. How is our faith nourished and confirmed by the Lord's supper? Answer. First, in that our saviour Christ giveth himself unto us, therein assuring that his body was given unto the death of the Cross, and his blood shed for us. Matth. 26.26, 27, 28. phil. 2.8. 1. pet. 2.24. Secondly, the bread and wine which we take, and eat and drink, (according to his holy institution,) do teach us, that by faith we do eat and drink the body and blood of jesus Christ, as the only comfort and nourishment of our souls. john. 6.48, 51. Question. What is the Analogy between the signs, and the things signified? Answer. It standeth, in feeding, nourishing, comforting, refreshing: in union, and in fellowship. Question. As how? Show me? Answer. First, as the bread and wine, do feed, nourish and refresh the natural body of man; even so, the body and blood of our Lord and Saviour Christ (with the merits of his passion) do spiritually, feed, nourish, comfort, and refresh, our poor famished and thirsty souls. joh. 6.32, 33.35. 1. Cor. 11.24, 25, 26. Secondly, as many corns and grapes are united into one loaf, and one wine: even so, are we united into one mystical body, and have union and fellowship with Christ; and be as members one with another. 1. Corin. 10.16, 17. Question. Then we do not, really, and verily, eat and drink the natural flesh and blood of Christ in the holy supper? Answer. No: for, first it fighteth against the nature of a Sacrament: for how can it be a sign, and the thing itself? Secondy, if we be fed with the accidents of Bread and Wine? It should follow, that our bodies, should be accidental bodies: bodies in show, and not bodies in deed and of substance. Thirdly, it were to deny, that Christ took flesh of the Virgin Marie, if the substance of Bread and Wine do become his flesh; or else to say, he had a mixed body; either of which is blasphemy. Matth. 1.23. Rom. 1.3. Fourthly, it were to make Christ to have a fantastical body, if his natural body be in every place, after the words of consecration. Fiftly, it were to deny Christ's Ascension and his sitting at God's right hand, and as much as to say, the resurrection is past. Act. 1.9, 10. and 3.21. Sixthly, it were to make him subject to corruption as the Bread and Wine is. Phil. 3. 20, 21. 1. Timo. 1.17, 18. Seventhly, it were to make Christ subject to sin, for the Bread and Wine becometh our substance. Eightly, they most blasphemously affirm, by this their opinion, that Christ should return into our draft: O monstrous blasphemy. Matth. 15.17. Ninthly, if it were the very body of Christ, that the Apostles did eat at the last supper: then where was the body that must suffer for our sakes: a fantastical body could not redeem us. And if they did eat but half of the body, and left the other half to suffer: we could not be redeemed by half. Herein therefore we may see how foolish a doctrine Popery is. Question. Our saviour Christ (who is very truth, and cannot lie) saith; take, eat, this is my body: and therefore his very body? Answer. Our Saviour Christ calleth himself a door, a vine, a way, and is also called a rock, compared to a thief, and said to be the day Star. john. 10.7. and 15.1. & 14.6. 1. Cor. 10.4. Re. 22.16. Is Christ therefore? a way? a vine? a rock? thief? and a day Sarre? O no: it were most foolish and wicked, so to reason and conclude. He is in deed, the only door, through whom we must enter into salvation: the only way, to eternal life: the only tree and root, from whence we must draw all heavenly and comfortable graces: the sure rock to build on to salvation: the thief to come suddenly upon the wicked to destruction: and the glorious wisdom of his father, to enlighten our hearts, to know God to salvation. And even so, he calleth the bread his body, because it is a sacrament of his body: that is, it showeth how his body was crucified and put to death; and the wine his blood, because it is a sign how his blood was shed. Question. Doth the wicked and unbelieving person, receive the benefit of Christ's death in receiving the external sign? Answer. No: for, First, they have not faith. Titus. 1.1, 2. 1. Thes. 3.2. Secondly, they have not the spirit of Christ: which things should make them worthy receivers of the benefits of Christ's death, to the remission of sins and everlasting life. Rom. 8.7, 8. Question. In receiving the sacramental signs, do they not bring great hurt to themselves? Answer. Yes verily: for first they are herein guilty of the body and blood of Christ. 1. Corin. 11.27. Secondly, they eat and drink their own damnation. 1. Cor. 11.29. Question. How can they be guilty of the body and blood of Christ, to their condemnation: unless they eat the very flesh, and drink the very blood of Christ. 1. Cor. 11. Answer. To be guilty of the body and blood of Christ, and to eat unworthily to condemnation; is to come rashly without due examining of themselves: also to come like dogs in their vomit and hogs in their filthy mire, making no account of the holy supper, and sacramental signs so that this very contempt, reacheth unto the author himself namely jesus Christ, and his death and blood shedding. Question. What doth the bread broken, and the wine powered forth signify? Answer. The breaking of the body, and the shedding of the blood of Christ. 1. Corinthians. 10.16. Question. What do you gather thereby? Answer. First, what horrible and vile sinners we are. Pro. 20.9. 1. john. 1.1.10. Secondly, how we deserve the horrible, and intolerable torments of hell fire everlastingly. Romans. 6.23. Ephesians. 2.2, 3. Thirdly, the great love of GOD, in sending his son to take upon him our nature, and to die for us to our redemption. john. 3.16. 1. john. 4.9, 10. Fourthly, the great love of Christ, and his humility, to humble himself unto the cursed death of the Cross and torments of hell for our salvation. Phil. 2.5, 6, 7, 8. joh. 10.11. Question. What think you of the Papists, which deliver not the holy supper, after the institution of Christ? Answer. They deal First, injuriously against Christ. Secondly, wickedly against the people; in that they bereave them of such notable uses, in the breaking of the bread and pouring forth of the Wine. Question. How shall we come worthily to receive the holy supper? Answer. First by repentance. Mark. 1.15. Secondly, by faith. Ephe. 3.16, 17. Thirdly, by love. 1. Cor. 10.17. Fourthly, by thanksgiving. Luke. 22.24. Question. How may a christian assure himself that he cometh in true repentance? Answer. If he be truly touched with his sins, and inwardly grieved for them; loathing sin from the bottom of his heart; With a true confession unto GOD, and with a full purpose to amend and live, in the fear of GOD; Then he hath truly repent. Psalm. 51.17. joel. 2.12, 13. Esay. 1.16.17. Romans. 12.1, 2. Question. How may he persuade himself that he hath a lively faith? Answer. If he feel effectually in his heart, the benefits of Christ's death, to the remission of sins, and his salvation: and confesseth God's mercies herein, he hath a true and lively faith. Romans. 3.24. Galathians 2.20. 1.21, 22, 23. Question. How in true love? Answer. If he heartily forgive his neighbours for the offences and injuries done against him: also, if he be ready to do good unto all, especially unto the house of the faithful: and finally, if he have a care to instruct and teach his family, and neighbours in the truth of GOD, and the faith of Christ: then he may persuade himself he hath true love. Rom. 12.20, 21. Eph. 4.1, 2, 3, 4. col. 3.12, 13, 14, 15. Question. How in thanksgiving? Answer. If from the heart both in word and works, he give all praise and glory to GOD through Christ, for the benefits of salvation; and not attribute them to his own wisdom, power, and riches; neither yet to bury them in the pit of forgetfulness: and finally, do not turn the grace of God to wantonness. Psa. 103.1, 2, 3, 4, 5, etc. jere. 9.23, 24. Rom. 15. jud. 4. Rom. 6.1. Question. Let us come unto the third mean, whereby our faith is increased and maintained, by discipline, and tell me what discipline is? Answer. Discipline is the comely order of holy government appointed of Christ in his Churth, to be exercised and used of his Ministers, and Elders, to keep in the good, and to punish the wicked, and that to be done in great love and pity. Matth. 16.19. john 20.20. Math. 18.15, 16. Rom. 12.3, 4, 6, 7, 8. Matth. 18.17. Gal. 6.1, 2, 3, etc. Question. Wherein standeth it? Answer. First, in exhortations and admonitions. 1. Thess. 5.13, 14. Secondly, in threatenings and corrections. 2. Tim. 4.2, 3, 4, etc. Thirdly, in excommunications, & casting forth the great offenders (that will not be amended by these proceedings) out of the fellowship of the faithful, and from the partaking at the Lords Table. 1. cor. 5.12. 1. tim. 5.20. Matt. 18.17. Tit. 3.10.11. Question. What are the ends of excommunication? Answer. First, that a wicked liver to the great reproach of God and his Gospel, be not suffered among Christians. 1. cor. 5.4, 5. 1. Tim. 1.20. Secondly, that the good may not be corrupted through the continual familiarity of the wicked. 1. cor, 5.6. 2. Thess. 3.14, 15. Thirdly, that he that hath so fallen, may through the shame of the world repent, and seek to be received into the Church again, with all meekness. 1. cor. 5.5. Question. Let us come now to the last mean, that is, Prayer, and tell me, who teacheth thee to pray? Answer. The Holy ghost. Question. What is Prayer? Answer. It is a reverent talking with God, with a pure mind, craving such things as we want, according to the holy will of God. Phil. 4.6. psal. 145.18. jam. 2.3. 1. john. 3.22, 23, 24. Matth. 15.7, 8. Question. Seeing that God knoweth what need we have before we ask, & that all things shall come to pass according to his appointed providence: wherefore should we pray? Answer. First, to obey, and imitate Christ our commander. Mark. 13.33. Psal. 50.15. Secondly, to stir up ourselves to seek God in truth and humility. 1. Thess. 5.17, 18. psal. 145.18, 19 Thirdly, that we may thereby unload ourselves of many griefs, and commend all our ways unto him. Luk. 18, 13.14. Fourthly, to exercise our faith in meditating upon the promises of God & his works. Matth. 7.7, 8, 9, 10, 11. Psal. 143.10, 11. Fifthly, to testify that we confess there is but one (and that a true) God, the Father of our Lord jesus Christ: and that he only is the Author of all good gifts both earthly & heavenly. Psalm. 37.5. & 55.22. jam. 1.17. Psal. 104, 10, to 16. & 145.15, 16. Question. What things belong unto prayer? Answer. First, that we be inwardly touched, and have a feeling in conscience of those things that we pray for: as either for remission of sins, spiritual graces, or temporal benefits. Roma. 8.26, 27. Luk. 18.9. Psal. 6.1, 2, 3. Secondly, whether by our prayers we have had experience of God's goodness, in granting our former requests, to confirm our present faith. Psalm. 116.1, 2, 3, 4, etc. 2. cor. 1.3, 4. Thirdly, that our prayers be in truth and in sincerity of heart, free from all hypocrisy. psa. 4.1. and 145.18, 19 2. Tim. 2.19. Fourthly, that our prayers proceed from faith, with full assurance of the help of God, & a sure belief to obtain that which we do ask, according to his word & promises. jam. 1.4, 5. Mark. 11.24. Fifthly, although our prayers be not at the first granted, yet we must not cease to pray. Luk. 18.1, to 9 Rom. 12.12. Question. Unto whom must we make our prayers? Answer. Only unto God: for, faith only belongeth unto him. Psal. 50.15. Matt. 6.9. Rom. 10.13, 14. jere. 17.5, 6, 7, 8. Question. Through whom must we make our prayers? Answer. Only through jesus Christ: who is the only Mediator and Advocate, that First, maketh intercession for his people. 1. Tim. 2.5. 1. joh. 2.1, 2. Secondly, maketh their prayers acceptable unto God his Father, through the sacrifice of himself. Reu. 8.3, 4, 5. Eph. 5.20. Heb. 13.12, 13 14, 15. Question. Then it is not lawful to make our prayers unto Angels, Saints, or images: is it? Answer. No; it were altogether sacrilege, & blasphemous so to do: for, First, it robbeth God of his honour. Esa. 42.21, 22. Rom. 2.12. Secondly, it denieth Christ to be the only Mediator and Advocate. 1. Tim. 2.5. 1. joh. 2.1, 2. Thirdly, It is contrary to the commandment of God, and rule of Christ. psalm. 50.15. Matth. 6.9. Fourthly, they are accursed that do it. jer. 17.5. Fifthly, they make thereby, as though Saints and Angels, were more ready to help, and more merciful, than God our loving Father, and Christ our sweet Saviour. Question. By what rule must we frame our prayers? Answer. Only by the word of God. Matthew. 6.9. Luk. 11.12. Question. Where shall we find the same? Answer. In the Lord's Prayer. Question. Rehearse the same. Answer. Our Father which art in heaven, etc. Matt. 6.9. Question. Into how many parts may this prayer be divided? Answer. Two: as, First, in respect of God's glory, in the three first petitions. Secondly, in respect of ourselves, in the three last petitions. Also to this prayer belongeth a preface, and a conclusion. Question. What learn you in the preface? Answer. First, unto whom God is a Father, namely unto them, that believe in the name of jesus Christ. john. 1.12, 13. Secondly, seeing God is become their father (who is most merciful) it doth encourage them to come unto him; & not to fly from him, as a severe judge, or a cruel Tyrant. Micah. 7.18, 19, 20. Psa. 103.8, to 13. Heb. 2.10, 11, 12. Thirdly, who they are that can truly call God their Father: namely, they that have the Holy ghost. Rom. 8.15. Gal. 4.8. Fourthly, as God is become their Father through his own Love: so he will love them unto the end. Rom. 1.7. joh. 13.1. Rom. 11.29. Fifthly, in that heaven is his throne, it is manifest, that he is of power to help at all times. Luk. 1.37. Rom. 8.31, 32, 33. Question. What learn you by the first petition, in the first part of this heavenly prayer, hallowed be thy name, & c? Answer. First, that God himself doth neither increase nor decrease in respect of his glory, and the greatness of his holiness. Psalm 48.10. Malac. 3.6. jam. 1.17. Secondly, what his name doth signify? That is: his word and works, for in them, is his mercy, power, goodness and justice made known. 1. Tim. 6.1. Psalm. 102.21. Pro. 18.18. Thirdly, how we must sanctify the same that is: First, in words. Matth. 5.16. Titu. 2.9, 10. 1. Pet. 3.15, 16. Ro. 11.36. &. 16.27 Secondly, in works. Matth. 5.16. Titu. 2.9, 10. 1. Pet. 3.15, 16. Ro. 11.36. &. 16.27 Question. What learn you in the second petition: thy kingdom come? Answer. First, what this kingdom of Christ is, namely, spiritual and external. john. 18.36. 2. Pet. 1.3, to 12. Secondly, wherein it consisteth in this life, to reign in the hearts of the faithful; that is, Luk. 17.20.21. Rom. 14.17. First, by his word. Matth. 3.2. Secondly, by his holy spirit, and both: to increase his gifts and grace in us. Col. 1.9, 10.13, 14. Thirdly, that he will defend his kingdom against the devil, world, sin, eternal death, and all her cruel enemies. Matth. 28.19. Ephe. 6.18, 19 Fourthly, that he would come to judgement and end the days of sin, and bring us to the kingdom of his eternal and perfect glory. Revel. 22.25. Phil. 1.23. Question. What learn you by the third petition: thy will be done in earth as it is in heaven? Answer. First what this will of God is (uz.) his revealed will and not his secret; for we ought not rashly to seek after the same. Deut. 29.29. Rom. 9.20. & 11.33. Colo 1.9, 10. 1. Thes. 4.1, 2. Secondly, that our wills (which are most corrupt and foolish, may be plucked down. Ro. 8.7, 8. 1. Cor. 2.14. Ephe. 4.17.18, 19 Thirdly, that the holy will of God, may be obeyed of us in all things (without resistance) as the holy Angels in heaven obey with all readiness and cheerfulness. Psal. 103.20.21. & Psal. 143.10.11. Matth. 7.21, 22. Luk. 22.42. Fourthly, if we be obedient to the will of God? then must we seek to learn the same, and use all the means to come unto the knowledge thereof. Rom. 12.1. 2. Eph. 5.17. 1. Thes. 4.1. Question. Now let us come to the second part of the prayer, and see what we are to learn out of the first petition therein? Give us this day our daily bread? Answer. First, what daily bread doth signify, namely all things needful for this life. Gene. 3.9. 2. Reg. 22.23. Psal. 104.14, 15. Secondly, who must give us the same, namely God. Matth. 6.32.33. Psal. 127.1.2, 3. and 128.1, 2, 3, 4. Thirdly, that God only must bless all our labours that we may receive profit thereof. Deut. 28. Pro. 3.7, 8, 9, 10. 2. Thes. 3.8.12. Fourthly, we must be contented with that which God giveth us, and be thankful for the same though never so small and simple. Phil. 4.11, 12. 1. Timo. 6.6, 7, 8, 9, 10. Fifthly, in that we must pray for the good estate and preservation of our brethren: and that, all that is theirs, may prosper, it teacheth us not to spoil them of any thing that is theirs, nor to hurt the same. 1. Timo. 4.4. john. 6.11. 1. Thes. 4.6. Pro. 3.27, 28. Question. How many things learn you in the fift petition; forgive us our trespasses, as we forgive them that trespass against us? Answer. First, how all men are sinners, and none free from sin, but all do break the law of God, both in thought, word, and deed. Pro. 20.9. and 24.16. 1. john. 1.8. Secondly, how we have need therefore to seek continually for pardon at the hands of God, who only doth pardon, and that through Christ's death and blood. Psal. 32.5. &. 51.1. to 7. Thirdly, this teacheth that man cannot by his merits satisfy God's wrath insomuch as he must seek forgiveness. Esay. 64.6. Psalm. 130.3, 4. and 143.2. Fourthly, it showeth that we must both forgive and forget, if we will have our sins both forgiven and forgotten of God. Gene. 50.21. Col. 3.13. Mat. 6.14, 15. Mat. 18.35. Question. What learn you in the sixth and last petition? And lead us not into temptation, but deliver us from evil? Answer. First that although God doth try our faith and obedience, by satan and his evil suggestions: yet that he would assist us, with his spirit of strength and holiness, that we never be overcome of them. Ephe. 6.12, to 19 1. Peter. 5.8. Revel. 12.8, 9, 10. Secondly, it showeth how Christians, are at war with a cruel Lion, a subtle serpent, and a continual accuser: therefore not to sleep in security. 1. Pet. 5.8. Revel. 12.8, 9, 10, 11, 12. Thirdly, how we must overcome, not in our strength and wisdom (for they are our enemies, and friends to the devil) but only by the armour of God and strength of Christ. Rom. 8.7. 1. Cor. 1.20. Ephe. 6.10.11, 12, 13, 14. 1. Cor. 5.55, to 58. Cor. 1.11. 1. joh. 5.4. Fourthly, the devil can do nothing without God give leave, and that God will tempt his children no farther than he will strengthen and deliver them. 1. Cor. 10.13. Psal. 34.18, 19 job. 1.12. 1. Sam. 16, 14. Matth. 8.31. Acts. 16.18. Fifthly, what it is to be given over to temptation and evil: that is, when GOD giveth man over unto himself, and punisheth sin with sin, and hardness with hardness of heart. Acts. 28.25, 26. Matth. 13.14. Ro. 1.24. Rom. 9.17, 18, 1. Reg. 22.21, 22, 23. Question. What learn you in the conclusion? For thine is thy kingdom, the power, and the glory for ever and ever Amen. Answer. First, earnestly to seek after the glory of god Matth. 6.33. 1. Chro. 29.9, 10. Ro. 11.36. Secondly, we may assure ourselves, that God will grant us our godly desires, for all power and glory is his, and cannot be taken from him. Psal. 50.15. Thirdly, that his kingdom shall never cease, but remain everlasting and glorious. 2. Chro. 29.11, 12, 13. Deu. 4.31. Luk. 1.33. Fourthly, that by this word, Amen, we are taught with what godly mind and fervent zeal, we should pray: and with what assurance to have our prayers granted. 1. Timo. 1.17. Revel. 7.12. Question. What are the spiritual benefits, and graces that belong to the Church of Christ? Answer. They are these three chiefly: First, the forgiveness of sins. Secondly, the resurrection of the body. Thirdly, life everlasting. Question. Rehearse the tenth article? Answer. The forgiveness of sins. Question. What is forgiveness of sins? Answer. A full removing of the guiltiness, and the punishment of our sins, by the death and blood of Christ which is our reconciling unto God. Rom. 3.24. Ephe. 1.7. Col. 1.12, 13.14. Question. What is reconciliation with God? Answer. It is a perfect restoring unto the favour of God, through the obedience of our only mediator jesus Christ. 2. Cor. 5.19, 20, 21. Titus. 2.14. Question. What learn you out of this Article? Answer. First, that we are all vile sinners, and therefore need to seek for pardon. Matth. 18.24. job. 14.4. 1. john. 1.8. Secondly, that the remission of sins comes only by the sufferings of Christ. 1. Pe. 1.18, 19, 20, 21. Matth. 26.26, 27. Thirdly, that our sins being freely forgiven, shall be no more laid to our charges to condemn us, for Christ hath both died for us, and justified us. Rom. 8.32, 33, 34. jere. 31.34. Heb. 10.16, 17, 18, 19, 20. Question. What learn you in the eleventh article? the resurrection of the body? Answer. First, that our mortal bodies, that are consumed either in the earth, upon the earth, or in the sea, shall arise again at the last day of judgement, according to the prophecies, and the word of God. Esay. 26.19, 20, 21. Dan. 12.2, 3. john. 5.28. Secondly, that the resurrection of our bodies comes by the benefit we have of Christ's resurrection, and the power of God. 2. Cor. 4.14. Phil. 3.20. 1. Cor. 15. Thirdly, that our bodies shall arise glorious and immortal. Phil. 3.20, 21. Question. What learn you in the twelft article, And life everlasting? Answer. First, that all the faithful shall have everlasting life. Matth. 25.46. john 14. john 17. Secondly, that eternal life, is the free gift of God. Rom. 8.23. Matth. 25.24. Thirdly, by whom that is, only through faith in Christ. john 6.47. Pet. 1.4, 5, 6, 7, 8, 9 etc. Question. Why, is there no mention made in the articles of our faith, of the resurrection of the wicked: with their punishment of body and soul, in hell fire everlastingly? Answer. Because this sum of faith, respecteth only the benefits of faith, belonging to the faithful in jesus Christ. Question. Why? Shall not the wicked rise and be punished everlastingly? Answer. Yes verily: their bodies shall arise, and be joined to their souls, and so punished in hell fire for evermore. Acts 24.15. john. 5.28, 29. 2. Thes. 1.8. Revel. 20.8. Question. Now for good works: tell me, can we not merit Heaven of ourselves by our own good works? Answer. No verily: for so to think; were first to deny the grace of God. Ephe. 2.8. Secondly, to say that Christ died in vain, and so, no saviour. Gal. 2.21. Thirdly, it fighteth against faith. Ga. 2.16. Question. Yea: but the Apostle saith, God will reward every man, according to his works? Ro. 2. Answer. It is true: God promiseth rewards for good deeds (not for the worthiness of them but) for the grace wherewith God doth embrace the believers, and doth crown his own gifts in them: also, to encourage us to walk obediently, and fruitfully, in all holiness before him and his people. Matth. 25.33, etc. Rom. 2.6, 7. Question. The Apostle S. Paul, biddeth us to work out our salvation, with fear and trembling? Phil. 2.22. Answer. The same Apostle on the other side, telleth us that salvation, faith, and good works, are the free gifts of God. Ephe. 2.10. Titus 3.4, 5. Question. Why then doth he bid us do the same, if we have not power to do it? Answer. The Apostle, in these words, seeketh to take away all careless security from Christians: and lest that Christians should take too much upon them, he setteth down in the next verse following, that God must work both the will and deed, and that of his own good pleasure without merit: withal in these words he ministereth a comfort to his people, in showing them, where they may have a remedy to help their weakness and inability. Phil. 2.13. Question. If our sins deserve eternal death: then our good works deserve eternal life? Answer. This is no good conclusion: for, if a man should reason thus: This man can kill himself, therefore he can give himself life; may we not think him mad. But this objection Paul the Apostle answereth thus: The wages of sin is death, but the gift of GOD, is eternal life, through jesus Christ our Lord: withal, all good gifts proceed from God, evil things from us. Evil things are perfectly evil: & our good works are imperfect and maimed. The reward of the best of which is death. Ro. 6.23. 1. Cor. 13.9. Question. What then do you conclude? Answer. First, that eternal life, is the free gift of God by his mercies. Eph. 2.8. Ti. 3.3, 5. Ro. 6.23. Secondly, that by Christ's death and obedience we purchase it. Ro. 5.6. to the end. Thirdly, by faith, as the instrument to apprehend the same. john. 3.16. Gal. 2.16. Fourthly, that we must glorify God, in all good works for our salvation. Matth. 5.16. 1. Pet. 2.12. ¶ A Prayer before catechizing. O Gracious GOD and dear Father, we most humbly and earnestly entreat thee, for thy infinite mercy's sake in thy beloved and only son jesus Christ, our free redeemer and saviour, that thou wouldst bless this thy work, commanded and delivered unto us thy poor and miserable servants in thy holy word: make the same profitable unto us, that we may be fruitful in all knowledge, strong in faith, and sanctified in our life and conversation, that thereby thy name may by us, be glorified, thy children comforted, and our souls and bodies in jesus Christ saved, grant us these things O merciful father for Christ's sake. Amen. A Prayer after catechizing. O Good God and loving father, who art full of mercy unto the sinful sons of men, and most gracious unto thy elect people (which thou hast chosen freely in Christ jesus) we thank thee, in that thou hast drawn us out of ignorance and blindness, and called us unto the unspeakable light and excellent knowledge of thyself, as a dear and rich father, in jesus Christ our redeemer: we beseech thee increase our knowledge more and more, and make our hearts (which are by nature stony and hard) so soft and pliable both to hear, receive, & obey thy ways in all reverence and faithfulness unto our lives end, that we may praise thy everlasting mercies in jesus Christ. Amen. A Prayer before meals. THE Lord be thanked, and give us grace to be thankful, the Lord be merciful unto us, and forgive us our sins, the Lord sanctify these his good creatures for our uses, and sanctify us unto his holy Majesty through a lively and pure faith in jesus Christ our only saviour. Amen. A thanksgiving after meals. TO thee O good God who hath created us by thy wisdom and power, redeemed us when we were lost by thy rich mercy and sanctified us when we were polluted and defiled in sin by thy free holiness, and hast presently fed us by thy plentiful and unspeakable goodness; be all honour, glory and power in jesus Christ. Amen. ❧ Faults escaped in the Printing. Fol. 9 a line 12. where read were. Fol. 11. a. line 9 not only Angels, read not Angels. Fol. 47. b. line 19 ought to tie, read ought not to tie. Fol. 59 a. line 20. brought, read bought. FINIS.