¶ A SHORT Sum of the whole Catechism, wherein the Question is propounded, and answered in few words, for the greater ease of the common people & children.  
Gathered by M. JOHN CRAIG, Minister of God's word, to the kings Majesty.  john. xvij. This is life eternal, to know thee the only very God, & whom thou hast sent jesus Christ. 
LONDON Imprinted by john Wolf for Thomas Man, dwelling in Pater noster row at the sign of the Talbot.   

The Contents of this books, divided into ten parts.  

1 The creation of man, and his first estate of innocency, without death and misery.  
2 The miserable fall of man from God and his former estate under the bondage of sin, death and all other kind of miseries.  
3 The calling of Man again to repentance, and his third estate in jesus Christ, & how he should honour his redeemer four ways.  
4 The first part of God's honour, is Faith, and here the belief and faith is declared.  
5 The second part of God's honour is Obedience, & here the law is declared, and how it doth differ from the Gospel.  
6 The third part of God's honour is prayer, which is declared in general, with an exposition of the Lords prayer.  
7 The fourth part of God's honour is Thanksgiving, where the causes, the rule, and other circumstances of thanks are declared.  
8 The ordinary instruments of salvation, are these the word, the Sacraments, and Ministry of men, which are particularly declared.  
9 The first cause of our Salvation is Gods eternal election and here the progress of the same, and two ends of all flesh are declared.  
10 A short & general confession of the true Christian faith & religion according to God's word, subscribed by the kings M. & his household. etc.    

To the Professors of Christ's Gos-Gospell at new A birdene, M. john Graig, wisheth the perpetual comfort and increase of the holy Spirit, to the end of their battle.  
IT is not unknown to some of you (dear brethren in the Lord) that for your sake chifly I took pains, first to gather this brief Sum: Therefore willing now to set it out and make it common to others: I thought good to recommend the same to you again in special, as a token of my good will towards you all, and as a memorial of my doctrine, and earnest labours, bestowed among you, and upon that country, for the space of six years. Wherefore desiring to hear of your profit, & fruits of my labours, I can not, but of very love and duty, exhort you not only to take this my labour in good part: but also to use it aright, lest it be a witness against you in the day of the Lord. It shall be very comfortable and fruitful to you, if ye cause this short sum to be oft and diligently read in your houses: for hereby ye yourselves, your children, & servants, may profit more & more, in the principal points of your salvation. What need ye have of this continual exercise in your houses, ye know yourselves, and I by experience, can bear witness, of the great and gross ignorance of some among you: notwithstanding the clear light of the gospel of long now shining there. In handling this matter, I have studied to my power, to be plain, simple, short, and profitable, not looking so much to the desire & satisfaction of the learned, as to the instruction and help of the ignorant. For first, I have abstained from all curious & hard questions, and next I have brought the question and the answer to as few words as I could, and that for the ease of children and common people, who can not understand nor gather the substance of a long question, or a long answer confirmed with many reasons. And yet if any will exercise their household in the common Catechism, (the which thing I exhort all men to do) this my labour can not hurt, but rather it shall be a great help to them, seeing I both gather the substance of the whole Catechism in few words, and also follow the same order, except a little in the beginning and in the end, where certain things are added, which all men (I hope) shall judge to be very profitable, and necessary to be known. There are also some questions & answers interlaced in sundry places, but chief in the matter of the Sacraments, which serve greatly to the right understanding of the matter in hand. But if men will be both weary to learn the common Catechism, and also this brief Sum: I can not understand, what good they will have to know the right way of their salvation. For certain and sure it is, that the reading or rehearsing (by word) of the Belief, the lords prayer, the Law, and number of the holy Sacraments, can profit nothing to salvation, without the right understanding and lively application of the same to ourselves in particular: in the which only doth the true Christian faith consist. Wherefore I marvel greatly of the brutishness of many, who do glory in Faith, and yet neither have they knowledge, nor feeling of the principal heads of our Christian saith, as their answers do testify, when they are brought to any public examination. But albeit the great multitude perish in their wilful ignorance, yet (I hope some shall profit by this my labour, taken for the Church of God, of the which I judge you to be a part. Therefore take heed to your selves, and suffer no others to go before you in this spiritual exercise: for great dishonour it shall be to you, if others shall profit more by this brief sum, than ye, seeing for your cause it was first written, taught among you: and now lastly under your name come to the knowledge of others. Be not of those men to whom all kind of good doctrine is either hard and obscure, or else over base and common: for as the one hath no will to learn, even so the other would be fed with some curiosity or new doctrine. If any shall complain of my obscurity in these short answers, let him consider how hard a thing it is, to be both short and plain, or yet to satisfy all men's desire & judgement in lighter matters, than this is. Always if days be granted, I mind with the help of God, to make this sum more ample, & more plain, if the brethren shall judge it needful. In this mean time, I desire all men to take this my travail in good part, & use it to the edification of the Church, & glory of our God. To whom be all honour & praise, for ever and ever.  
Amen.  
At EDINBURGH, the xx. of july, in the year. 1581.   

To the Reader.  
Marvel not (gentle Reader) that I allege no authority of the Scriptures, nor fathers, for the confirmation of this doctrine: seeing my purpose is not so much to instruct our profane Atheists and Apostates, as to put our brethren in memory of that doctrine, which they daily here confirmed (in our ordinary teaching) by the scriptures and consent of the godly Fathers.  
Always if either the brethren, or other would have further confirmation of this doctrine, let than read the Institution of M. john Calum, and other godly men, who have written abundantly for the defence of this doctrine, according to the scriptures of God. I doubt not, but good men, and such as are persuaded of the truth, will take this mine excuse in the best part, and give thanks to God for my labour, taken for their comfort. But as for the godless band of Atheists and Apostates whom God hath ordained to destruction, I care not what they shall judge of this my simple writing, & pains taken for the instruction of the ignorant. I would marvel greatly of the success of our doctrine, which is now impugned and pursued by men, (to the sight of the world) of great estimation and judgement, if the same had not come to pass to the Prophets and Apostles in their age, whose doctrine and religion was most faisty impugned, and cruelly persecuted by the Sons of perdition. Of this we are forewarned by the Apostles, that men, after the witnessing of the truth, shall departed to their vomit again and become Traitoures and persecutors of God's truth, which they professed afore with us. When we see this fiery trial and fearful judgement in the Church, let us examine ourselves be time, and call to God for constancy in the truth, and praise his justice in the blinding of those, that in so great a light, willingly and maliciously, delight in darkness and blaspheme the way of righteousness. Of this sort are sundry of our nation, whose blasphemous writings come daily to our hands, to the trial of our faith and constancy, to the farther blinding of the reprobate, and their greater condemnation in the day of the Lord jesus Christ. To whom with the Father and the holy Spirit, be all honour and praise eternally.  
Amen.   


The first part. Of the Creation and first estate of Mankind.  
Question. WHo made man, and woman?  
A. The eternal God of his goodness. 
Mat. ●   
Q. Whereof made he them?  
A. Of an earthly body, and an heavenly 
Eccle  spirit  
Q. To whose image made he them?  
A. To his own image. 
Gen.   
Q What is the image of God?  
A. Perfect uprightness in body and soul. 
Ephe   
Q. To what end were they made?  
A. To acknowledge and serve their maker.  
Q. How should they have served him?  
A. According to his holy will.  
Q. How did they know his will?  
A. By his works, word, and Sacraments. 
Psal   
Q. What liberty had they to obey his will?  
A. They had free will to obey, and disobey.  
Q. What profit had they by their obedience?  
A. They were blessed and happy in body and soul.  
Q. Was this felicity given to them only▪  
A. No, but it was given to them, and their posterity▪  
Q. With what condition was it given?  
A. With condition of their obedience to God. 
●17. ●   
Q Why was so small a commandment given?  
A. To show God's gentleness, and to try man's obedience.  
Q. What availeth to know this felicity lost?  
A. Hereby we know God's goodness, and our ingratitude.  
Q. But we can not come to this estate again?  
A. We come to a better estate in Christ. 
●. 15.   
Q. What should we learn of this discourse?  
A. That the Church was first planted, blessed, and made happy through obedience to God's word.   

2. Of the fall of Man from God, and his second estate.  
Q. WHat brought them from that blessed estate.  
A. Satan, and their own inconstancy.  
Q. How were they brought to that inconstancy?  
A. Through familiar conference with Satan 
2.  against the word.  
Q. What thing did Satan first seek of them.  
A. Mistrust and contempt of God's word.  
Q. Wherefore did he begin at their faith?  
A. Because he knew it was their life.  
Q. How could they consent to their own perditions?  
A. They were deceived by the craft of Satan. 
2. Cor. ●   
Q. What was the craft of Satan here?  
A. He persuaded them, that good was evil, and evil was good.  
Q. How could they be persuaded, having the Image of God?  
A. They had the image, but not the gift of constancy.  
Q. What things lost they through their fall?  
A. The favour and image of God, with the 
Gen. 3  use of the creatures.  
Q. What succeeded the loss of the favour and image of God?  
A. The wrath of God, and original sin.  
Q. What thing is original sin?  
A. The corruption of our whole nature.  
Q. How doth this sin come to us?  
A. By natural propagation from our first parents.  
Q. What are the fruits of this sin?  
A. All other sins which we commit.  
Q. What is the punishment of this sin?  
A. Death of body and soul with all other miseries.  
Q. What other thing did follow upon this sin?  
A. A curse upon the creatures, and our banishment from the use of them.  
Q. But the most wicked use them obundantly? 
15.   
A. That is, with testimony of an evil conscience.  
Q. These pains were over great for the eating of the forbidden fruit.  
A. Their sin was not the eating of the fruit simply.  
Q. What thing then properly was their sin?  
A. Infidelity pride, & open rebellion to God.  
Q. How can that be proved?  
A. They consented to Satan's lies, mistrusted 
1. 2. 3.  God's word, and sought to be equal with God.  
Q. Wherefore are we punished for their sin?  
A. We are punished for our own sin, seeing we were all in them, standing and falling with them.  
Q. In what estate is all their posterity?  
A. Under the same bondage of sin.  
Q. What natural freedom have we?  
A. We have freedom to sin, and offends our God.  
Q. Have we not power to serve and please God?  
A. None at all, till we be called and sanctified.  
Q Have we lost our minds and wills?  
A. No, but we have lost a right mind, and a right will.  
Q. Natural men may do many good deeds?  
A. Yet they can not please God without 
Heb. 1●. ●  faith.  
Q. Why did God suffer this fall of man?  
A. For the declaration of his mercy and justice.  
Q. Declare that?  
A. By his mercy the chosen are delivered, and the rest punished by his justice.   

3. Of man's restitution again, and his third estate.  
Q. WHo called our Parents to repentance?  
A. God only, of his infinite mercy. 
Gen. 3.   
Q. What did they, when he called them?  
A. They hide and excused themselves.  
Q. But it was foolishness to fly from God? 
Gen. 3.   
A. Such is the foolishness of all his posterity.  
Q. How were they converted to God?  
A. By the almighty power of God's spirit.  
Q. How did the spirit work their conversion?  
A. He printed the promise of mercy in their hearts.  
Q. What was their promise of mercy?  
A. victory in the seed of the woman against 
Gen. ●  the Serpent.  
Q. Which is the seed of the woman?  
A. Jesus Christ, God and man.  
Q. How was his posterity converted to God.  
A. By the same spirit and promise.  
Q. May we understand and receive the promise by ourselves.  
A. No more than blind, and dead men may see, and walk.  
Q. What more is required for our conversion to God?  
A. He must lighten our minds, and mollify 
5. 8.  our hearts, that we may understand, receive, and retain his promise.  
Q. But Adam did know his sin, and God's voice.  
A. Yet that knowledge brought him not to repentance.  
Q. What was the cause of that?  
A. For the feeling of mercy was not yet given to him.  
Q What then is knowledge, calling, accusation and convicting?  
A. A way to desperation, if mercy be not apprehended.  
Q. What if mercy be offered and apprehended?  
A. Then these things are the beginning of our repentance.  
Q. How did Adam and his posterity receive the promise?  
A. Only through their own lively Faith in Christ.  
Q. What thing was their Faith.  
A. A sure confidence in God's mercy thorough 
Heb. 11.  Christ to come,  
Q. Who wrought this faith in them above nature  
A. God's spirit through the preaching of the promise.  
Q. What is this promise called in the scripture?  
A. The Gospel or glad tidings of salvation.  
Q. Then the Gospel was preached in Paradise?  
A. No doubt, and also the law.  
Q. What need was there of them both? 
Gen. 3. 1 2, 17.   
A. By the law they were accused and humbled, and through the Gospel comforted and delivered.  
Q. What thing then was the Law and the Gospel.  
A. Instruments of God's spirit to the salvation of man.  
Q. Wherein stood their salvation?  
A. In remission of their sins, and reparation of God's image.  
Q. What followed upon the repairing of that image?  
A. Continual battle both within and without. 
Rom. ●   
Q. From whence doth this battle proceed?  
A. From the two contrary images in mankind.  
Q. What are these images?  
A. The image of God, and the image of the Serpent.  
Q. What shall be the end of this battle?  
A. victory to the seed of the woman, and destruction to the seed of the Serpent in mankind.  
Q. Was all Adam's posterity delivered and reform.  
A. No, but they only, who believed the promise.  
Q To what end were these delivered?  
A. To acknowledge and serve their God. 
〈…〉 7. 31   
Q. Wherein stood their service chiefly?  
A. In the exercise of faith and repentance.  
Q. What rule gave he them for this purpose?  
A. His most holy word and Scriptures.  
Q. What things were contained in the word given to them?  
A. The law, the gospel, and the sacraments.  
Q. What did the law to them?  
A. It showed their sin, and the right ways to know and serve God.  
Q. What did the Gospel?  
A. It offered to them mercy in Christ.  
Q. What did the Sacraments to them?  
A. They did help their faith in the promises of God.  
Q. Was this order kept in the old Testament?  
A. No doubt, as Moses & the Prophets bears witness.  
Q. What should we gather of this discourse?  
A. That the Church was ever grounded upon the word of God.  
Q. What followeth upon the corruption of the word?  
A. The corruption of the true Religion, and Church at all times.  
Q. Was the faith and religion of the Father's different from our faith.  
A. Not in substance, but in certain circumstances.  
Q. What is the substance?  
A. The covenant in jesus Christ.  
Q. Why then call we it the old Testament?  
A. In respect of the obscure shadows and figures, joined with the doctrine and religion.  
Q. What profit came to the Fathers at all times through faith?.  
A. By this way only they were blessed and happy.  
Q. Wherein did the unhappiness of men stand? 
Heb. ●●. ●   
A. In the misknowledge of the true God.  
Q. Are we in the same estate?  
A. No doubt, as our master doth testify.  
Q. When know we God aright?  
A. When we give him his due honour.  
Q. What are the chief points of his due honour?  
A. Faith, obedience, prayer, and thanks, with their fruits.   

4 The first part of God's honour.  
Q. WHy is faith put in the first place?  
A. because it is the mother of all the rest  
Q. What doth faith work in us?  
A. It moveth us to put our whole confidence in God.  
Q. How may we be moved to do this?  
A. By the knowledge of his power & goodness  
Q. But we are unworthy and guilty?  
A. Therefore we apprehend his promise in Christ.  
Q. Which are the principal heads of his promise  
A. They are contained in our belief, called the Creed of the Apostles.  
Q. Rehearse the belief or creed of the Apostles.  
A. 
I Believe in God the Father almighty, maker of heaven and earth.  
ANd in jesus Christ his only son our Lord: who was conceived by the holy ghost: borne of the virgin Marie: suffered under Pontius Pilate, was crusified dead, buried, and descended into hell.  
He rose again the third day from death: He ascended into heaven, & sitteth at the right hand of God the Father almighty: From thence he shall come to judge the quick & the dead.  
I Believe in the holy Ghost.  
THe holy Church universal, the communion of Saints: the forgiveness of sins: the rising again of the bodies: & the life everlasting.   
Q. Why is it called the Creed of the Apostles  
A. Because it agreeth with their doctrine & time.  
Q. Into how many parts is it divided?  
A. Into four principal parts.  
Q. What are we taught in the first part?  
A. The right knowledge of God the father.  
Q. What are we taught in the second part?  
A. The right knowledge of God the Son  
Q. What are we taught in the third part?  
A. The right knowledge of god the holy spirit  
Q. What are we taught in the fourth part?  
A. The right knowledge of the Church, and gifts given to it.  
Q. How many Gods be there?  
A. Only one eternal god, maker of all things 
Ephes. 46. 〈…〉 Cor. 1. 8. Matt. 28. 〈…〉   
Q. Why then name we God thrice here?  
A. Because there are three distinct persons in the Godhead.  
Q. Wherefore is the Father put in the first place  
A. Because he is the fountain of all things.  
Q. Why is the Son put in the second Place?  
A. Because he is the eternal wisdom of 
〈…〉 b. 5.  the Father, begotten before all beginnings.  
Q. Why is the spirit put in the third place?  
A. Because he is the power, proceeding from the Father and the Son. 
〈…〉 h. 15. 26.   
Q. Why is the Church put in the fourth place?  
A. Because it is the good work of these three persons.  

The first part of our belief.  
Q. WHy is it said particularly I believe. 
〈…〉 b. 2. 4.   
A. Because every one should live by his own faith.  
Q. Should every one know what he believeth?  
A. Otherwise he hath not true faith.  
Q. Are we bound to confess our faith openly?  
A. Yes no doubt, when time and place 
●et. 3. 15.  doth require.  
Q. Is it enough to believe, that there is a God?  
A. No, but we must know, who is the true God.  
Q. Is it enough to know, who is the true God? 
〈…〉. 17. 3.   
A. No, but we must know also, what he will be to us.  
Q. How may we know that?  
A. By his promise, and works done for our comfort.  
Q. What doth he promise to us? 
Cor. 6. 18.   
A. To be our loving father and saviour.  
Q. What craveth this promise of us?  
A. A full trust and confidence in him.  
Q. What thing then doth move us to believe in God?  
A. A sense and feeling of his fatherly love.  
Q. How call we him Father?  
A. In respect of Christ, and of ourselves.  
Q. Declare how that is,  
A. He is Christ's Father by nature, and ours by grace through him.  
Q. How then are we called the sons of wrath?  
A. In respect of our natural estate by sin. 
Ephes. 2. 3.   
Q. When are we assured to be his sons?  
A. When we believe in his fatherly love.  
Q. Why make we mention here of his power?  
A. To assure us that he can & will save us.  
Q. Of what power mean we here?  
A. Of that power, which disposeth all things  
Q. What should the knowledge of this work in us?  
A. Humility, confidence, and boldness.  
Q. Why begin we at his fatherly love & power  
A. Because they are the chief grounds of our faith.  
Q. Declare that more plainly?  
A. By these two, we are persuaded of all the rest of his promises.  
Q. What is meant here by heaven & earth?  
A. All the creatures in heaven and earth.  
Q. Where of made he all these creatures?  
A. He made them all of nothing: by his word. 
Heb. 11   
Q. Wherefore did he that?  
A. To show his infinite power.  
Q. Wherefore then did he occupy six days?  
A. That he might the better consider him in his works.  
Q. Wherefore are they put in our Belief?  
A. To bear witness to us of their Creator.  
Q What things do they testify of him?  
A. That he is infinite in power, wisdom and goodness.  
Q. What other things do they teach us in special  
A. His fatherly care and providence for us.  
Q. Who ruleth and keepeth all things made?  
A. The same eternal God, that made them.  
Q. Who maketh all these fearful alterations in nature?  
A. The hand of God, either for our comfort or punishment.  
Q. Who ruleth Satan and all his instruments?  
A. Our God also, by his almighty power & providence.  
Q. What comfort have we of this?  
A. This comfort that nothing can hurt us, without our father's good will.  
Q. What if Satan and his should have freedom over us?  
A. We should be then in a most miserable estate.  
Q. What should this fatherly care work in us?  
A. Thanks for all things that come to us  
Q. What other things should it work.  
A. Boldness in our vocation, against all impediments.  
Q. Who ruleth sin, which is not of God?  
A. He only ruleth all the actions, & defections that come to pass in heaven and earth.  
Q. Wherefore believe we that?  
A. Because he is God almighty above his creatures.  
Q. But sin is not a creature?  
A. Yet he were not almighty, if he did not rule it.  
Q. Is God partaker of sin, when he ruleth sin?  
A. No, for he worketh his own good work by it.  
Q. Are the wicked excused through his good work?  
A. No, for they work their own evil work.  
Q. Why are they not excused, seeing Gods will concurreth with them?  
A. They mean one thing, and God another  
Q. What mean they in their actions.  
A. Contempt of God, & hurt of his creatures.  
Q. What meaneth God, using them, and their sin?  
A. The trial of his own, or punishment of sin  
Q. What should we learn by this discourse?  
A. To fear only the Lord our God.  
Q. What shall we judge of them that use familiarity with Satan?  
A. They deny this first article of our beliefs.  
Q. May we not conjure Satan to reveal secrets?  
A. No, for he is the author of lies. 
h. 8. 44.   
Q. But he often times speaketh the truth.  
A. That is to get the greater credit in his lies  
Q May we not remove witchcraft with witchcraft  
A. No, for that is to seek help at Satan.   

The second part of our belief.  
Q. What things learn we in the second part?  
A. The truth and justice of God in our redemption.  
Q. Who is our Redeemer, and who did redeem us.  
A. Jesus christ who redeemed us by his death.  
Q. What kind of person is he?  
A. Perfect God, and perfect man..  
Q. Wherefore was he both God and Man?  
A. That he might be a meet mediator for us  
Q. Why was this name jesus, or Saviour given only by God?  
A. to assure us the better of our salvation by him 
h. 1. 21   
Q. Is there any virtue in this name?  
A. No, but the virtue is in the person.  
Q. Wherefore was he called Christ or anointed.  
A. He was anointed King, Priest, and Prophet for us.  
Q. To what purpose do these titles serve?  
A. Hereby is expressed his office, & how he saved us.  
Q. Declare that plainly.  
A. He saved us by his Kingdom, Priesthood, and Prophesy:  
Q. How may this be proved?  
A. By the anointing of Kings, Priests, and Prophets, which were figures of his anointing.  
Q. Was Christ anointed with material oil?  
A. No, but he was anointed with the 
john. 3. 34.  gift of the Spirit, without measure.  
Q. What manner of kingdom hath he?  
A. It is spiritual, pertaining chief to our souls.  
Q. Wherein doth his kingdom consist?  
A. In God's word, and his holy Spirit.  
Q. What things get we by the word & spirits  
A. Righteousness, and life everlasting.  
Q. What thing is his Priesthood?  
A. An office appointed for the satisfaction of God's wrath.  
Q. How did he satisfy God's wrath for us?  
A. By his obedience, prayer, and everlasting sacrifice.  
Q. How is he called our only Prophet?  
A. He ever was, is, and shallbe the only 
jam. 4. 12.  teacher of the Church.  
Q. What then were the Prophets, and the Apostles?  
A. All these were his disciples & servants.  
Q. Wherefore were all these honourable offices given to him?  
A. That thereby he might deliver us from sin.  
Q. declare that particularly in these three offices  
A. By his kingly power we are free from sin, death, and hell.  
Q. But we may easily fall again in sin.  
A. Yet by the same power we shall rise, and get the victory.  
Q. The battle is very hard.  
A. We fight not in our own strength.  
Q. What is our armour and strength?  
A. The power and spirit of Christ in us.  
Q. What profit cometh to us through his Priesthood?  
A. Hereby he is our mediator, and we are 
Pet. 2. 5.  Priests also.  
Q. How are we made Priests?  
A. By him we have freedom to enter in 
job. 10. 19  before God, and offer up ourselves and all that we have.  
Q. What kind of Sacrifice is this?  
A. A Sacrifice of thanksgiving only.  
Q. May we not offer Christ again for our sins:  
A. No, for Christ can not die again.  
Q. What profit have we of his prophesy?  
A. Hereby we know most plainly his Fathers will.  
Q. What other profit have we?  
A. All revelations & prophecies are finished 
Heb. 1. 1.   
Q. But some things are not yet fulfilled.  
A. That is true, but we speak of things pertaining to his first coming.  
Q. Wherefore is he called his only Son?  
A. Because he is his only Son by nature.  
Q. Yet he is called the first begotten among many brethren.  
A. That is in respect of his communicating 
Rom. 8. 2●.  with us.  
Q. Why is he called our Lord?  
A. Because he beareth rule over us, and is head to man and angel.  
Q. Wherefore was he conceived by the holy Ghost?  
A. That he might be without sin, and so 
Mat. 1. 2●  sanctify us.  
Q. What if he had been a sinner?  
A. Then he could not have delivered us.  
Q. Was he only made free from sin?  
A. No, but he was also replenished with 
john. 3. 10.  the holy spirit without measure.  
Q. Why was the fullness of the spirit given to him?  
A. That he should bestow of the same upon us  
Q. Why was he made man like unto us? 
john. 1. 1●   
A that he might die for us in our own nature  
Q. What thing followeth upon his incarnation.  
A. That life and righteousness is placed in our flesh.  
Q. May not this life be lost, as it was in Adam  
A. No, fo● our flesh is joined personally with the fountain of life.  
Q. Then all men are sure of this life?  
A. Not so, but only they who are joined with him spiritually.  
Q. What availeth then our carnal union with Christ.  
A. Nothing, without our spiritual union with him.  
Q. What serveth his mother's virginity?  
A. It is a seal of his miraculous conception. 
Mat. 1.   
Q. Was he holy through her virginity?  
A. No, seeing our whole nature is corrupted  
Q. Wherefore is she named in our belief?  
A. That we may know his tribe & family.  
Q. What can that help our faith?  
A. Hereby we know him to be the Saviour promised.  
Q. Of what tribe and house was he promised?  
A. Of the tribe of juda and house of David,  
Q. How did he redeem us? 
●en. 49. 10.   
A. He suffered death for us willingly, according 
●●hn. 10. 18.  to God's decree.  
Q. Why suffered he under the form of judgement.  
A. To assure us the better, that we are free from God's Judgement.  
Q. But the judge Pilate did pronounce him 
john. 18. 38.  innocent?  
A. That made greatly for our comfort.  
Q. What comfort have we by it?  
A. That he died not for his own sins, 
Rom. 4. 25.  but for ours.  
Q. But the judge meant no such thing.  
A. We look not what he meaned, but what God meaned by his wicked judgement.  
Q. Wherefore did he suffer upon the cross?  
A. To assure us, that he took our curse 
Galat. 3. 13.  upon himself.  
Q. What assurance have we of this?  
A. Because that kind of death was accursed of God.  
Q. Was he also cursed of God?  
A. No, but he sustained our curse.  
Q. Was he guilty before God?  
A. No, but he sustained the person of guilty men.  
Q. What comfort have we of this?  
A. He removed our curse, and gave to us his blessing.  
Q. In what part did he suffer?  
A. Both in body and soul.  
Q. Wherefore that?  
A. Because we were lost both in body and soul.  
Q. What suffered he in his soul?  
A. The fearful wrath & angry face of God 
Mat. 27. 46. Act. 2. 24.   
Q. What pain was that?  
A. The dolours of death, and pain of hell.  
Q. How know we that?  
A. By his praying, sweeting, and strong 
Heb. 5. 7.  crying with tears.  
Q. How did he sustain these pains?  
A. Through faith, patience, and prayer to his Father.  
Q. How do the damned sustain these pains in hell?  
A. With despaired & continual blasphemy.  
Q▪ When did Christ descend to hell?  
A. When he sustained these fearful pains upon the Cross.  
Q. Why did God punish an innocent man so grievously?  
A. Because he took upon himself the burden of one sins.  
Q. Was God content with his satisfaction?  
A. No doubt, for he of his mercy did appoint 
●ct. 2. 23.  it.  
Q. Was his death also needful for our redemption?  
A. Otherwise the decree, and the figures in the law had not been fulfilled.  
Q. If he died for us, why die we?  
A. Our death is not now a punishment for our sins.  
Q. What other thing can it be?  
A. It is made (through his death) a ready passage to a better life.  
Q. What should we learn by all these fearful pains?  
A. To know the terrible wrath of God for 
1. Pet 1. 18 19  sin, and how dear we are bought.  
Q. What comfort have we by these sufferings of Christ our Redeemer?  
A. This, that the faithful members of Christ shall never suffer them.  
Q. But we were oppressed with the curse of the Law.  
A. It is true, but Christ took it upon him 
Coloss. 2. 14  self, and gave us the blessing.  
Q. What profit get we in special by his death?  
A. It is a sufficient, and everlasting sacrifice for our sins.  
Q. What doth this sacrifice work perpetually?  
A. It removeth all evil things, and restoreth all good things.  
Q. Is there any priest, & sacrifice for sin now?  
A. None at all, for Christ hath satisfied once for all. 
Heb. 10. 14   
Q. But yet in our nature there are many spots.  
A. Christ's blood therefore doth perpetually wash them away.  
Q. The memory and tokens of our sins may affray us▪  
A. All punishments due for them, were taken away by the suffering of Christ.  
Q. But yet we find sin working in us.  
A. The death of Christ doth kill the tyranny 
Rom. 6. 3. 4.  o● it.  
Q. Always it remaineth in us to the end. 
Rom. 4. 7. 8   
A. Yet through faith it is not imputed to the members of Christ.  
Q. Wherefore was he buried?  
A. To assure us the better of his death.  
Q. what doth his buriaell teach us?  
A. Continual mortification of sin.  
Q. why did he rise before us?  
A. To assure us of his victory over death for us.  
Q. what fruit get we by his victory?  
A. Hereby we are brought in a sure hope of 
1. Cor. 15. 16 17.  life eternal. It worketh newness of life in us here. And it shall raise up our bodies again in the latter day.  
Q. why did he ascend into heaven before us? 
●ohn. 14. 2.   
A. To take possession of our inheritance in our name.  
Q. But he said, I shall be with you to the end. 
Mat. 28. 20.   
A. He spoke that of his spiritual presence.  
Q. what doth he there now for us?  
A. He maketh continual intercession for us 
●om. 8. 34.   
Q. what kind of intercession is it?  
A. It is the continual initigation of his Father's wrath for us, through the virtue of his death.  
Quest. Is he our only intercessor and mediator?  
A. No doubt, seeing he only died for us.  
Q. What meaneth his sitting at the right hand?  
A. The power he hath in heaven and earth.  
Q what comfort have we by his power and authority.  
A. That we are in safety under his protection.  
Q. For what cause will he come again?  
A. To put a final end to our redemption.  
Q. What shall be that final end?  
A. Eternal joy, or misery, to every man.  
Q. Is not that done in every man's death?.  
A. No, for the bodies remain yet unrewarded  
Q. Shall there not be a middle state of men?  
A. No, but all shall be brought to these twoends  
Q. Wherefore shall that be, seeing some are better and some are worse?  
A. All shall be judged evil, which are not the members of Christ.  
Q. But how can the quick be judged before they die?  
A. Their sudden change shall be in steed of death unto them. 
1. Thes. 4   
Q. But all flesh should go to the dust again.  
A. Ordinarily it is done so, but here is a special cause.  
Q. What comfort have we of the person of the judge?  
A. Our saviour, advocate, and mediator shall only be our judge.  
Q. What should the meditation of this Article work in us?  
A. The contempt of all worldly pleasures, ● a delight in heavenly things.  
Q. Who shall be saved in that day?  
A. All that are made here the members of Christ  
Q Who maketh us members of Christ?  
A. Gods holy spirit only, working in our hearts.   

The third part of our Belief▪  
Q. What thing is the holy Spirit?  
A. He is God, equal with the Father and the Son.  
Q. From whence doth he proceed? 
15. 26.   
A. From the Father and the Son.  
Q. What is his office in general?  
He putteth all things in execution, which are decreed by God's secret council.  
Q. What thing doth he in the order of nature?  
A. He keepeth all things in their natural estate  
Q. From whence then come all these alterations?  
A. From the same spirit, working diversly in nature.  
Q. Is then the spirit but nature?  
A. Not so, for he is God, ruling and keeping nature.  
Q. What doth he in worldly kingdoms?  
A. He doth raise and cast them down at his pleasure.  
Q. Why are these things attributed unto him?  
A. Because he is the power and hand of God.  
Q. What doth he in the kingdom of Christ?  
A. He gathereth all Gods elect to Christ.  
Q. Why is he called holy?  
A. Because he is the fountain of holiness, and maketh us holy.  
Q. When, and how doth he this?  
A. When by his mighty power he separateth us from our natural corruption, and dedicateth us to godliness.  
Q. What thing is this natural corruption?  
A. Blindness of mind, hardness of heart, and contempt of God.  
Q. How doth he dedicate us to godliness?  
A. He lighteneth our minds, mollifieth our hearts, and strengtheneth us.  
Q. What thing then is all flesh without the spirit of God?  
A. Blind and dead in all heavenly things. 
Ephes.   
Q. What other names hath he in the scriptures?  
A. He is called the spirit of faith, regeneration strength, and comfort.  
Q. Why are these names given to the holy Ghost?  
A. Because he worketh all these things in us.  
Q. How are these graces called?  
A. Sanctification, regeneration, or new birth, and spirit.  
Q. How is our corrupted estate called?  
A. The old man, old Adam, flesh and blood.  
Q. What followeth upon our sanctification?  
A. A continual battle betwixt the spirit & 
〈…〉. 7. 15.  the flesh.  
Q. Who doth strengthen and keep us in this battle?  
A. The same spirit, who also giveth victory in the end.  
Q. what is this battle to us?  
A. A sure seal of the presence of the holy spirit.  
Q. what battle hath the old man in himself?  
A. None at all against sin and wickedness.  
Q. In whom then is this battle?  
A. Only in the members of Christ and his Church, through the presence of the spirit.   

The fourth part of our belief.  
Q. what is the Church which we confess here? 
●. 2.   
A. The whole company of Gods elect called and sanctified.  
Q. Do we believe in this Church?  
A. No, but we believe only in our God.  
Q. what thing then believe we of this Church.  
A. That it was, is, and shall be to the end of the world.  
Q. what need we to believe this?  
A. For our great comfort, & the glory of God  
Q. Declare that plainly.  
A. The love of the Father, the death of Christ and the power of the Spirit shall ever work in some.  
Q. what thing followeth upon this?  
A. The glory of God, and confusion of Satan with our comfort.  
Q. Why is this Church only known to us by faith.  
A. Because it containeth only Gods elect, which are only known to himself. 
2. Tim.   
Q. When and how may we know them?  
A. When we see the fruits of election and holiness in them.  
Q. In what respect is the Church called holy?  
A. In respect of our justification, and sanctification.  
Q. How differ these two graces?  
A. The first is perfect, & the second unperfect.  
Q What is the cause of that diversity?  
A. The first is in Christ, the second is in us.  
Q. Are not both these gifts ours?  
A. Yes no doubt, seeing Christ is ours.  
Q. May we not come to a full perfection in this life.  
A. No, for the flesh doth rebel continually against 
l. 5. 17.  the spirit.  
Q. Why doth not the spirit sanctify us perfectly?  
A. Lest we should misknow our former captivity, and redemption.  
Q. What admonition have we of our estate?  
A. We should be humble, repent, & be thankful to our God.  
Q. Why is the Church called universal?  
A. Because it is spread through the whole world.  
Q. How many churches are there in the world?  
A. One Church, one Christ: as one body, and the head.  
Q. Is it bound to any particular time, place, or persons?  
A. No, for than it should not be universal.  
Q. What is the communion of saints?  
A. The mutual participation of Christ, and his graces among his members.  
Q. What followeth upon this communion?  
A. A spiritual uniting and communion among all Christ's members.  
Q Whereupon is this communion grounded?  
A. Upon their union with Christ their heat.  
Q. Who maketh our union with Christ and among ourselves?  
A. The holy spirit by his mighty power.  
Q. Is there any salvation without this communion?  
A. None at all, for Christ is the ground of salvation.  
Q. May men be joined with Christ, and not with his Saints.  
A. No, nor yet with the Saints, if not with Christ.  
Q. What then should be our principal care?  
A. To hold fast our union with Christ our head.  
Q. What followeth upon that?  
A. Then of necessity we are joined with all his Saints, and Church.  
Q. Should we not seek them, and join with them externally also?  
A. No doubt, whensoever we may see them, or hear of them in particular.  

How the Church may be known:  
Q. How may we know this company externally? 
joh. 10   
A. By the true profession of the word, and holy Sacraments.  
Q. What if these tokens be not found among them.  
A. Then they are not the communion of saints.  
Q. May we with safe conscience join ourselves with such?  
A. No, for they are not the holy Church of god where these tokens are not.  
Q. Then we depart from the universal Church?  
A. No, but we depart from the corruption of men, & remain in the holy universal Church.  
Q. But yet they will call themselves the Church?  
A. We should look to the true marks of the Church.  
Q. May we leave the particular Church, where the word is retained?  
A. No, albeit, sundry other vices abound there  
Q. But the multitude are wicked and profane?  
A. Yet there is a true Church, where the word truly remaineth.  
Q. What then is the infallible token of Christ's Church?  
A. The word truly preached and professed▪  
Q. Should we discuss who are Saints in deed and who not?  
A. No, for that doth appertain to God only, and to themselves.  
Q. But by this way we are joined with the wicked in one body.  
A. That can not hurt us, nor profit them.  
Q. Wherefore that?  
A. Because we & they are spiritually separated  
Q. But they make the word and the Sacraments unfruitful.  
A. Not to us, but to themselves only.  
Q▪ Why is remission of sins put here?  
A. Because it is proper to the Church & members of the same.  
Q. wherefore is it proper to the Church only?  
A. Because in the Church only is the spirit of faith and repentance.  
Q. who forgiveth sins, by whom, and where? 
isaiah. 44. ●● 25.   
A. God only, through Christ in his Church here.  
Q. How oft are our sins forgiven us?  
A. Continually, even to our lives end.  
Q. what need is there of this?  
A. Because sin is never thoroughly abolished here.  
Q. How get we remission of our sins?  
A. Through the mercy of God, and merits of Christ.  
Q. Is there any remission of sins after this life?  
A. None at all, albeit some have taught other wise.  
Q. Is the sin and the pain both forgiven?  
A. Yes no doubt, seeing the one followeth upon the other,  
Q. But often times the pain remaineth after the sin.  
A. That pain is not a satisfaction for sin.  
Q. what is it then, seeing it cometh of sin?  
A. It is a fatherly correction, and medicine 
1. Cor. 〈…〉  preservative.  
Q. what look we for yet at the handof our God?  
A. The resurrection of our bodies, and life eternal.  
Q. With what bodies shall we rise again?  
A. With these same bodies in substance, as 
●or. 15. 42.  Christ did rise.  
Q. But the Apostle saith, that our bodies shall be spiritual.  
A. That is in respect of their present estate.  
Q. Of what condition shall our bodies be then?  
A. Free from all corruption and alteration.  
Q. Wherefore shall we rise with the same bodies?  
A. That they may receive their reward, with the souls.  
Q. What admonition have we here given unto us?  
A. That we should dedicate our bodies to the 
〈…〉. 20.  service of God.  
Q. But the wicked shall be partakers of the same resurrection.  
A. No doubt, but to their greater confusion.  
Q. Many doubt of this resurrection.  
A. But we are sure that he whirh fulfilled the first promises, can and will perform the rest.  
Q. What kind of life is promised to us?  
A. Life eternal without all misery.  
Q. What is prepared for the wicked?  
A. Death eternal without all joy.  
Q. But yet they shall live eternally?  
A. That life shallbe to live in death eternal.  
Q. What admonition have we hereby?  
A. That we should wait continually for the 
Tit. 2. ●●  coming of the Lord.  
Q. What other admonition have we?  
A. We should thirst continually for the eternal life.  
Q. Is it enough to know these things to be true?  
A. No, but we must know, and apply them to ourselves.  
Q. What are these Articles, which we have declared?  
A. The ground and foundation of our faith and religion.  
Q. How should we apply them to ourselves?  
A. By our own true and lively faith.   

Of true Faith with the fruits.  
Q. What thing is true faith?  
A. An assured knowledge of God's mercy towards us for Christ's sake, according to his promise.  
Q. Have we any natural inclination to this faith?  
A. None at all, but rather a natural rebellion.  
Q. Who then worketh these things in us?  
A. Gods holy spirit doth seal them up in our 
●hes. 1. 13  hearts.  
Q. How can guilty men be assured of God's mercy?  
A. By the truth of his promise, made to the 
〈…〉. 18. 22. ●. 1. 18  penitent.  
Q. Yet our guiltiness can not but fear God's justice.  
A. Therefore we set between us and it, the satisfaction of Christ.  

The first fruit of faith.  
Q. what is the first fruit of our faith?  
A. By it we are made one with Christ our head. 
〈…〉. 3. 17.   
Q. How is this union made, and when?  
A. When we are made flesh of his flesh, and 
〈…〉. 5. 30.  bone of his bones.  
Q. was not this done when he took our flesh?  
A. No, for he only than was made flesh of our flesh.  
Q. when are we made flesh of his flesh?  
A. When we are united with him spiritually, as lively members with the head.   

The second fruit of Faith.  
Q. what thing get we by this union?  
A. We are made partakers of all his graces and merits, and our sins are imputed to him, and abolished from us.  
Q. what thing followeth upon this chiefly?  
A. Perfect justification, and peace of conscience. 
Rom. 1. ●   
Q. wherein doth our justification stand?  
A. In remission of sins and imputation of justice.  
Q. How can God's justice forgive sin without satisfaction?  
A. Christ satisfied abundantly the justice of God for us.  
Q. whose justice is imputed to us?  
A. The perfect obedience & justice of Christ.  
Q. How can an other man's justice be made ours?  
A. Christ is not another man to us properly.  
Q. wherefore is he not another man to us?  
A. Because he is given to us freely of the father with all his graces, and we are joined with him.  
Q. How is justification offered to us?  
A. By the preaching of the Gospel.  
Q. How receive we justification? 
Rom. 8.   
A. By our own lively faith only.  
Q. Is not justification offered to us by the law?  
A. Yes, but no man is able to fulfil the Law.  
Q. what if a man live godly and uprightly? 
Rom. 8.   
A. No upright living can be without faith. 
Hebr. 12   
Q. Is our faith perfect in all points?  
A. No, for it is joined with manifold imperfections.  
Q. How then can it justify us?  
A. It is only the instrument of our justification  
Q. What thing doth justify us properly?  
A. jesus Christ only by his perfect justice.   

The third fruit of Faith.  
Q. Can our faith he without a godly life?  
A. No more than fire without heat.  
Q. What is the cause of that?  
A. Because Christ sanctifieth all, whom he justifieth.  
Q. Do not the good works of the faithful merit eternal life?  
A. No, for then Christ should not be our only Saviour.  
Q. Yet the good works of the faithful please God.  
A. Yes no doubt, but yet through faith only they please him.  
Q. Wherefore please they not God, seeing they are the works of the spirit?  
A. Because they are defiled with the infirmities of the flesh.  
Q. Are then our good works unprofitable?  
A. That followeth not, seeing they please God, & have reward, both here & hereafter.  
Q. Doth the Gospel teach us to condemn good works?  
A. No, for it craveth continually faith and repentance. 
Act. 20. ●     

Of Repentance.  
Q. What thing is true repentance?  
A. It is the hatred of sin, and love of justice.  
Q. From whence doth this proceed?  
A. From the fear of God and hope of mercy.  
Q. How are we brought to this fear of God?  
A. Through the preaching of the Law.  
Q. How come we to the hope of mercy?  
A. By the preaching of the Gospel.  
Q. What thing doth repentance work in us?  
A. Continual mortification of our lusts, and newness of life.  
Q. Who worketh these two things in us?  
A. The spirit of regeneration through the death and resurrection of Christ.  
Q. How long should we continue in repentance?  
A. All the days of our lives.  
Q. What thing is this exercise before God?  
A. His spiritual service, and our chief obedience.  
Q. What is the rule of Christian repentance?  
A. Gods holy Law, which is the rule of all godliness of life.     

5 The second part of God's honour, is Obedience.  
Q. Rehearse the words of the Law. Exo. 20.  
A. Harken and take heed Israel, I am the Lord thy God, which have brought thee out of the land of Egypt, from the house of bondage. 

1. Thou shalt have none other gods before my face.  
2 Thou shalt make to thee no graven Image, neither any similitude of things that are in heaven above, neither that are in the earth beneath, nor that are in the waters under the earth. Thou shalt not bow down to them, neither serve them: For I am the Lord thy God, a jealous god, visiting the iniquity of the Fathers upon the children, upon the third generation and upon the fourth, of them that hate me: and showing mercy unto thousands to them that love me and keep my commandments.  
3 Thou shalt not take the name of the Lord thy god in vain: for the Lord will not hold him guiltless that taketh his name in vain.  
4 Remember the Sabaoth day, to kepeit holy: Six days thou shalt labour, & do all thy work: but the seventh day is the sabaoth of the Lord thy god: in it thou shalt not do any work, thou, nor thy son, nor thy daughter, thy man servant, nor thy maid, nor thy beast, nor thy stranger that is within thy gates.  
For in six days the Lord made heaven & earth, the sea, & all that in them is, & rested the seventh day: therefore the Lord blessed the Sabbaoth day and hallowed it.  
5 Honour thy father and thy mother, that thy days may be prolonged upon the land which the Lord thy God giveth thee.  
6 Thou shalt not kill.  
7 Thou shalt not commit adultery.  
8 Thou shalt not steal,  
9 Thou shalt not bear false witness against thy neighbour.  
10 Thou shalt not covet thy neighbour's house, neither shalt thou covet thy neighbour's wife, nor his manservant, nor his maid, nor his ox, nor his ass, neither any thing that is his.    
Q. Who gave this law first to Moses?  
A. The eternal God, distinct in two tables. 
Exod. 23   
Q. What thing doth this law teach?  
A. It doth teach and crave our duty toward 
Mat. 21  God and man.  
Q. Is this law perfect in all points?  
A. Yes do doubt, seeing it came from the fountain 
Ps. 19 7.  of all perfection.  
Q. Doth the law crave external obedienes only?  
A. No, but it craveth also the purity of the spirit.  
Q. What reward and pain doth the Law propound?  
A. The blessing of God to the keepers of this law, and his curse to the breakers thereof. 
●it. 26. 3. ●. etc.   
Q How many commandments are in the first Table?  
A. Four, which declare our duty to our god.  
Q How many are in the second Table?  
A. Six, which declare our duty to our neighbour.  
Q. What thing is contained in every commandment?  
A. One thing is commanded, and the contrary sorvidden.  
Q. What thing containeth the preface of the Law?  
A. The causes why God should command, and we obey.  
Q. What are these causes?  
A. His majesty, power, promise, benefits: our promise to hun.  

1 Thou shalt have none other Gods etc.  
Q. What thing is forbidden in this first commandment?  
A. All forging or worshipping of false Gods.  
Q. What thing is a false God?  
A. All thing that we place in God's room.  
Q. When place we any thing in God's room?  
A. When we give it God's dew honour.  
Q Which is God's dew honour?  
A. Faith, fear, prayer, thanks, and obedience?  
Q. What thing is commanded here?  
A. That we settle ourselves upon one true God only.  
Q. Why is this commandment put first here?  
A. Because it is the ground of all the rest.  
Q. Why saith he: Before my face?  
A. Because he craveth the purity of the heart.   

2 Thou shalt make to thee no graven etc.  
Q. What thing is forbidden in this second commandment?  
A. That we neither represent, nor worship 
Deut. 4.  God by any Image.  
Q. Is all kind of imagery forbidden here?  
A. No, but only that, whereby God is represented or honoured.  
Q. What thing is forbidden here in general?  
A. All corrupting of God's service by the inventions of men.  
Q. What thing is craved here?  
A. That we worship God according to his word.  
Q. What kind of service craveth he of us?  
A. Both inward and outward service.  
Q. May we not serve him externally as we please  
A. No, for that kind of service is cursed idolatry.  
Q. Doth God condemn the external service?  
A. Yes, it it hath not the inward service.  
Q. What is it called without the inward service?  
A. The dumb, or dead letter.  
Q. What is the other service called?  
A. The spirit, which giveth life to all external service commanded by God.  
Q. Why is this commandment put in the second place?  
A. Because it declareth, how the true God should be served.  
Q. Why is the promise and the threatening added?  
A. To move us more willingly to give obedience.  
Q. Wherefore is the promise longer than the threatening?  
A. Because he is readier to mercy, then to 
3. 8.  judgement.   

3 Thou shalt not take the name etc.  
Q. What thing is forbidden in this third commandment?  
A. All dishonouring and abuse of God's majesty.  
Q. What thing is commanded here.  
A. All kind of honour and reverence, due to his Majesty.  
Q. What thing is meant here by his name?  
A. All his titles and names representing his Majesty.  
Q. What things do represent him?  
A. His word, Sacraments, and works.  
Q. How should we honour his name?  
A. With heart, mouth & deed to our power.  
Q. When is this done?  
A. When we think, speak, and work all 
1. Cor. ●  things to his glory.  
Q. May we swear by his name?  
A. We may, and should for good causes. 
jer. 4.   
Q. What meaneth the threatening added?  
A. The great regard he hath to his own honour.   

4 Remember that thou keep holy etc.  
Q. What craveth this fourth commandment?  
A. That we keep the Sabbaoth holy to the Lord.  
Q. When, and how is this done?  
A. When we bestow it only in gods service.  
Q Why is God's example added?  
A. To move us more earnestly to follow him.  
Quest. Is there any holiness in that day above the rest?  
A. No, for the holiness is only in the exercise.  
Q. What if the exercise be not kept?  
A. Then it is made the devils own feast day.  
Q. May we work upon all other days?  
A. Yes, for God hath given us free liberty.  
Q. Wherefore was there one day appointed?  
A. To maintain the true religion in the Church.  
Q. For what other cause was it given?  
A. For the ease of servants and beasts.  
Q. Was it to the jews a Sacrament of their spiritual rest.  
A. Yes, but that ceremony is taken away by Christ.  
Q. Wherefore was it taken away?  
A. Because we have our spiritual rest by him   

5 Honour thy father and thy mother etc.  
Q What craveth this fifth commandment?  
A. That we honour all such, as God hath placed above us.  
Q. What are those persons?  
A. Parents, Pastors, Magistrates, Husbands and Masters.  
Q. What honour should we give them?  
A. Love, fear, obedience, and help in their need.  
Q. What equity hath this commandment?  
A. This, because these persons are placed in God's room for our comfort.  
Q. How far should we obey them?  
A. So far, as the word of God commandeth.  
Q. What if they command any thing against the word?  
A. Then must we obey rather God than 
Act. 4. 1●  men.  
Q. What containeth the promise added?  
A. It containeth the contrary threatening for the breakers.  
Q. But neither of them is absolutely kept.  
A. Therefore the blessing and the curse remaineth always sure.  
Q. Why is this promise and threatening in special added?  
A. Because these superiors are preservers of our lives and livings.   

6 Thou shalt not kill.  
Q. What thing is forbidden in this sixth commandment?  
A. All envy, rancour, and hatred, with the fruits.  
Q. What thing is commanded here?  
A. Brotherly love, with the fruits and signs.  
Q. What is the final end of this commandment  
A. The preservation of our neighbour's life.   

7 Thou shalt not commit adultery.  
Q. What thing is forbidden in the fourth commandment?  
A. All filthy lusts in heart, word, deed, or signs.  
Q. What thing is commanded here?  
A. All kind of chastity, and means to keep it.  
Q. Is marriage condemned here?  
A. No, but rather hereby it is established. 
●●s. 4. 3.   
Q. What is the end of this commandment?  
A. That we keep both our bodies & hearts pure and clean.   

8 Thou shalt not steal.  
Q. What thing is forbidden in this eight commandment?  
A. All wrong and deceitful dealing with our neighbour.  
Q. What thing is commanded here?  
A. Equity and justice to every man.  
Q. How should this be done?  
A. With mind, heart, mouth, and deed to our power.  
Q. What is the end of his commandment?  
A. That we labour that every man have his own.   

9 Thou shalt not bear false witness. etc.  
Q. What is forbidden in this 9 commandment?  
A. False reports of our neighbour, and hearing of them.  
Q. Is this enough for our discharge?  
A. No, for the uprightness of the heart is required also.  
Q. What is the end of this commandment?  
A. That the simple truth be ever among us.   

10. Thou shalt not covet thy &c.  
Q. What thing is forbidden in this last commandment?  
A. All light and sudden motions to evil.  
Q. Were not these motions forbidden before?  
A. No, but the consent and deed were only forbidden.  
Q. Then what degrees of sins are forbidden?  
A. The lust, the consent, and the deed.  
Q. What thing is this lust?  
A. Original infection, and mother of the rest of our sins.  
Q. What thing is commanded here?  
A. The perfect love of our neighbour with the fruits.  
Q. Who is our neighbour?  
A. Every man, friend or foe. 
〈…〉. 10. 37   
Q. What is the reason of this Law  
A. In that we are all brethren, and bear the image of our God.   

The sum of the Law.  
Q. What is the Sum and end of these commandments?  
A. The perfect love of God & our neighbour  
Q. When is our love perfect, and the law absolutely fulfilled?  
A. When all the parts of our minds and hearts are replenished with the love of God and our neighbour.  
Q. Who did ever fulfil this law?  
A. None at all, except Jesus Christ. 
8. 3.   
Q. What get they then that seek salvation by the Law?  
A. Their own double condemnation.  
Q. Why did God give this straight law to mankind?  
A. Because it agreeth with his nature, and our first estate.  
Q. But we are changed & made weak through sin.  
A. Yet God hath not changed his will & Law.  
Q. Is all flesh hereby accursed and damned?  
A. Yes, but God hath given a sufficient remedy in Christ.  
Q. Declare how that is, seeing the law doth curse?  
A. By faith we escape the curse, and get the blessing of the Law.   

The use of the Law.  
Q. To what purpose then doth the Law serve?  
A. It is profitable both to the faithful, and unfaithful.  
Q. What profit can it bring to the unfaithful? 
Rom. 7.   
A. It showeth their sin, & just condemnation.  
Q. But that is rather hurtful to them.  
A. No, for hereby they are sent to Christ.  
Q. But many other despair, or become worse.  
A. That cometh not of the Law, but of our 
Galat. 3.  corrupt nature.  
Q. When are they sent to Christ by the Law?  
A. When they get a taste of mercy in Christ, after that they are humbled by the Law.  
Q. Is this the ordinary way of our conversion?  
A. Yes no doubt, for Christ saveth only the 
Mat. 1.  humbled.  
Q. What profit hath the faithful by the Law?  
A. It putteth them daily in remembrance of their sins.  
Q. What good fruit cometh of that?  
A. Humility, and an earnest depending upon Christ.  
Q. What other profit have they by the Law?  
A. It is a bridle to their affections, and a rule of godliness.  
Q. If it be a bridle, do they not then hate the Law?  
A. No, but they hate their own affections, and love the Law.  
Q. cometh this by the knowledge of the Law?  
A. No, but by the knowledge of the Gospel.   

The difference between the Law and the Gospel.  
Q. From whence cometh this difference?  
A. From the Spirit, which is joined with 
Cor. 3. 6.  the Gospel, and not with the Law.  
Q. What followeth upon this?  
A. The Law commandeth, but it giveth no strength.  
Q. What doth the Gospel?  
A. It giveth freely all, that it craveth of us.  
Q. What other difference is there betwixt them?  
A. The law hath no compassion upon sinners  
Q. What doth the Gospel?  
A. It offereth mercy only to sinners.  
Q. What other difference is there?  
A. In the manner of our justification.  
Q. What craveth the law in our justification?  
A. Our own perfect obedience.  
Q. What craveth the Gospel?  
A. Faith only in the obedience of jesus Christ 
Rom. 10. ● etc.   
Q. Doth the gospel favour the transgression of the Law?  
A. No, but it giveth strength to obey the Law.  

How the Law and the Gospel agree.  
Q. Wherein do the Law and the Gospel agree?  
A. They are both of God, and declare one kind of justice.  
Q. What is that one kind of justice?  
A. The perfect love of GOD, and our neighbour.  
Q. What thing doth follow upon this?  
A. That the severe Law pronounceth all the faithful just.  
Q. How can the Law pronounce them just?  
A. Because they have in Christ all that the Law doth crave.  
Q. But yet they remain transgressors of the law.  
A. That is in themselves, and yet are just in Christ, and in themselves love justice.  
Q. What then is the estate of the faithful here?  
A. They are sure in Christ, and yet fight against sin.  
Q. What battle have we?  
A. We have battle both within and without.  
Q. What battle have we within?  
A. The battle of flesh against the spirit. 
●●m. 7. 15.   
Q. What battle have we without?  
A. The temptations of satan, and the world  
Q. What armour have we? 
Thes. 6. 16.   
A. True faith, with fervent prayer to our God  
Q. Is prayer the cause of our victory?  
A. No, but it is a mean, by the which God doth save us, and he is honoured thereby.     

6 The third part of God's honour is, Of prayer in general.  
Q. WHat thing is prayer or calling upon God  
A. It is an humble listing up of our minds and hearts to God.  
Q. Why go we to God only in our prayer? 
●●●l. 50. 1●.   
A. Because prayer is part of his true worshipping.  
Q. Why then seek we needful things at men?  
A. Because they are appointed stewards to us  
Q. How should we go to them?  
A. As to God's instruments only.  
Q. To whom should we give praise?  
A. Only to God, to whom all praise belongeth  
Q. May we pray to Saints and Angels?  
A. No, for that is manifest idolatry. 
l. 22. 9   
Q. Are the Angels appointed to serve us?  
A. Yes, but we have no commandment to 
61. 11.  seek to them.  
Q What shall we say of the common custom used in time of blindness?  
A. We should be content with the order appointed by God.  
Q. How should we pray to our God?  
A. With our minds & hearts, for he is a spirit. 
john. 4. ●   
Q. What is prayer without the mind & heart?  
A. It is unprofitable, and cursed of God.  
Q. What manner of mind and affection is required?  
A. First, an earnest feeling of our own misery through sin.  
Q. What thing is next required?  
A. A fervent desire with faith and hope to 
james. 1.  obtain.  
Q. Who moveth us to pray fervently?  
A. Gods holy spirit only. 
Rom. 8   
Q. Should this make us cold in prayer?  
A. No but rather fervent in calling on the spirit  
Q. What availeth prayer with the tongue?  
A. It profiteth much, if the mind be with it.  
Q. What is prayer in a strange language?  
A. It is a plain mockery of God. 
1. Cor. 1.   
Q. Should we be sure to be heard in our prayer?  
A. Otherwise we pray in vain, and without faith.  
Q. What are the grounds of our assurance?  
A. God's promise, his spirit in us, and our 
Mat. 7. 7 & 16. 2.  mediator.  
Q. In whose name should we pray?  
A. In the name of our Lord Jesus Christ.  
Q How can that be proved?  
A. By God's commandment and promise to hear us in so doing. john. 16. ver. 23.  
Q. What things should we ask of God?  
A. All things promised or commanded in the word.  
Q. May we not follow our own fantasy in our prayer?  
A. No, for them our prayer should be very vain  
Q. Wherefore that, seeing all men desire good things?  
A. Because we neither know, nor desire the things that are best for us.  
Q. What then should we do in our prayer?  
A. We must learn of God, what, and how we should ask.  
Q. How then should we begin our prayer?  
A. We should first submit our affections to Gods will.  
Q. What rule hath God given us for this purpose  
A. The Scriptures, and chief the Lords prayer.  
Q. Rehearse the Lords prayer?  
A. Matth. 6. ver. 9 
Our Father which art in heaven:  
1 HAllowed be thy name. Thy kingdom come. Thy will be done in earth, as it is in Heaven.  
2 Give us this day our daily bread. And forgive us our trespasses as we forgive them that trespass against us. And lead us not into temptation, but deliver us from evil. For thine is the kingdom, the power, and the glory for ever and ever. So be it.   

The division and order of Prayer.  
Q. How is this prayer divided?  
A. Into a Preface, and in six petitions.  
Q. How differ the six petitions?  
A. The three first appertain to the glory of God only.  
Q. Whereunto do the other three appertain?  
A. To our comfort principally.  
Q. What thing should we seek first in our prayer?  
A. The glory of our God before all things.  
Q. Is not that hard to flesh and blood?  
A. Yes, but it is the work of God's holy spi▪ Spirit only.  
Q. Are we not happy, when God is glorified in us?  
A. Yes no doubt, but we should look only to God's glory.  
Q. Do not the other three tend to the same end?  
A. Yes, but we are permitted to look to ourselves also.  
Q. For what use serveth the preface?  
A. To prepare ourselves to pray aright.   

The preface.  
Q. Why call we him Father?  
A. To assure us of his good will.  
Q. Wherefore call we him our Father in common?  
A. Because our prayer should be for our brethren also.  
Q. What is meant here by the heaven?  
A. His majesty, power, and glory.  
Q. What serve these things for in our prayer?  
A. Herby we are prepared to reverence & hope   

1 The first part.  
Q. What thing is meant here by his name?  
A. His due honour, glory, fame & estimation,  
Q. Can his honour either increase or diminish?  
A. Not in it himself, but in the hearts of men only.  
Q. What thing then crave we here first?  
A. Our Father's honour & glory in his world.  
Q. When and how is this done?  
A. When with heart, mouth and deed, he is extolled above all things.  
Q. How are men brought to do this.  
A. By the lively knowledge of his majesty  
Q. How can his insearchable Majesty be known  
A. By his word, Sacraments, and manifold works.  
Q. What should men learn by these names?  
A. His infinite power, goodness, mercy, justice, providence, truth, and constancy. etc.  
Q. Is it not enough that we ourselves honour his name?  
A. No, but we should desire and labour, that the same be done in all men, according to our power and vocation.  
Q. When and where should we do this?  
A. In prosperity and adversity, privately, and publicly.  
Q. What if we find fault with his word, or works?  
A. Then we extol our name, and profane his holy name.  
Q. What if we be nothing moved at the profaning of his name?  
A. Then are we not the sons of God.  
Q. From whence doth this petition flow?  
A. From a vehement affection to our Father's glory.  
Q. What is this affection to us?  
A. A plain testimony of our adoption.  
Q. What desire we when we pray for his kingdom?  
A. That he might rain more and more in the hearts of his chosen.  
Q. When is this thing done?  
A. When his Spirit reformeth and ruleth our hearts.  
Q. What other thing ask we here?  
A. That the tyranny of Satan be beaten down  
Q. To what purpose serveth the third petition?  
A. Through it the other two are performed.  
Q. Declare that more plainly.  
A. His name is sanctified, and he reigneth when his will is done.  
Q. Are not all things compelled to obey his will?  
A. Yes, but we speak here of men's voluntary obedience.  
Q. How can that be proved?  
A. By the comparison here added.  
Q. When shall these three petitions be performed perfectly?  
A. Never in this world, by reason of our corruption.  
Q. Why pray we for the things that will not be?  
A. We crave always what ought to be, and once shall be done.  
Q. But all these things shall come to pass, whether we pray or not.  
A. No doubt, yet herein we declare our good will to our Father's glory.  
Q. What should we gather of this?  
A. This, that he is not the child of God, that seeketh not this before all things.  
Q. Pray we not here against our own natural wills?  
A. Yes no doubt, for we desire them to be reform, according to Gods will.   

The second part.  
Q. What thing mean we by our daily bread?  
A. All things needful for this present life.  
Q. But he commandeth us to labour for it.  
A. Our labours are vain without his blessing. 
Psal. 12   
Q. Why call we it ours, seeing it is his gift?  
A. Because we ask no more than is given us by lawful means.  
Q. Why ask we for this day only?  
A. To teach us to be content with his present 
Heb. 1●  provision.  
Q. Then we must beg daily at his hand?  
A. Herein standeth our felicity, to depend upon him daily.  
Q. Have the rich need of this daily seeking?  
A. Yes no doubt, for riches have not always the blessing of God.  
Q. What ask we in the two other petitions?  
A. The continual comfort of our souls.  
Q. Why seek we the comfort of our bodies first?  
A. To assure us the better of our spiritual comfort.  
Q. Declare that.  
A. If he take care of our bodies, how much more shall he provide for our souls.  
Q. What seek we in this fift petition?  
A. Remission of our sins, or spirit fall debts.  
Q. Why are our sins called debts?  
A. Because they bind us to an everlasting pain.  
Q Wherefore crave we free remission?  
A. Because by no means we can satisfy for them.  
Q Is the pain remitted freely with the sin?  
A. Yes, for Christ satisfied fully for us.  
Q. Should every man pray thus continually?  
A. Yes, for all flesh is subject to sin.  
Q. But some times men do good things.  
A. Yet they sin in the best thing they do. 
64. 6.   
Q. What profit get we by this petition?  
A. By this way only both we and our works please God.  
Q Wherefore is the condition added?  
A. To put us in remembrance of our duty  
Q. What is our duty?  
A. To forgive freely all offences done to us. 
〈…〉. 32.   
Q Is this the cause wherefore we seek remission?  
A. No, but we allege it for a token that we bear the inward seal of God's Children.  
Q. Which is that inward seal of God's children?  
A. The image of god, who doth freely forgive  
Q. What doth this image work in all his children?  
A. Free remission of all offences done to them  
Q. What are they that will not forgive?  
A. Those that bear not the image of our heavenly Father.  
Q. What thing ask we in the last petition?  
A. Defence against all temptations to evil.  
Q. Hath every man need of this defence?  
A. Yes no doubt, for without it, no flesh can stand.  
Q. Wherefore, seeing we have the spirit?  
A. Because the dangers are great and many, within and without us.  
Q. By what way are we preserved from these temptations?  
A. By the mighty power of the spirit, working in us.  
Q. Doth God draw any man to wickedness?  
A. No, for that is contrary to his nature.  
Q. Why then ask we this of God?  
A. Because no man is led in sin without his willing permission.  
Q. Who doth lead men properly in sin?  
A. Satan and mens own wicked lusts. 
1. Pet Jame:   
Q. When doth God willingly permit men to be led?  
A. When he delivereth them to Satan, and their own lusts.  
Q. What moveth our good GOD to do this to men?  
A. His justice provoked through their ingratitude.  
Q. What moveth Satan to lead men from sin to sin?  
A. Malice conceived both against God & man  
Q. Doth all kind of temptations proceed of Satan  
A. No, for God oftentimes doth tempt men 
〈…〉 2.  also.  
Q. When and how doth he this?  
A. When he offereth occasions to discover their hearts.  
Q. What things are discovered then?  
A. Notable gifts of his, or monstrous sins of theirs.  
Q. Should we desire that we be not thus tried?  
A. No, for that were not profitable for us.  
Q. What should we gather of these last petitions? 
19   
A. That we commit both body and soul to God's providence.  
Q. What other thing should we observe?  
A. That we pray for the welfare of our brethren  
Q. May we not change the form of this prayer?  
A. We may change the words but not the sense.  
Q. But every man may pray particularly for himself?  
A. Yet he may not exclude the welfare of his brethren.  
Q. Are all things needful for us contained in this prayer?  
A. Yes, seeing the wisdom of God gave it.  
Q. What time chiefly should we use prayer?  
A. At all times, but principally in time of 
Ps. 50. 1●  trouble,  
Q. What if God delay to grant our petitions.  
A. We should continue in prayer with patience and hope. 
Ephes. 6.   
Q. What should we hope of his long delay.  
A. That he will turn all things to our comfort.  
Q. What meaneth the clause added here, For thine is & c?  
A. It declareth the cause and ground of our prayer to God?  
Q. What other thing are we taught here?  
A. That we should conclude our prayers with thanks.    

The 7 part is, The fourth part of God's honour, which is, Thanksgiving▪  
Q. WHat thing is thanks, or praising of God?  
A. It is to acknowledge him to be the author and fountain of all good things.  
Q. May we not give thanks to Angels or saints?  
A. No, for that were manifest idolatry.  
Q. Should we not be thankful to men?  
A. Yes, but the thief praise pertaineth to God.  
Q. How should we praise our God?  
A. With mind, heart, mouth and works.  
Q. What rule of thanksgiving have we?  
A. The scripture, and examples of his servants.  
Q. For what cause should we praise him?  
A. For his infinite benefits, corporal and spiritual. 
2.   
Q. But we are oftentimes in great misery?  
A. Yet for that also we should praise him.  
Q. Wherefore that?  
A. Because he turneth all things to our 
328.  comfort.  
Q. By whom should we praise him?  
A. By Jesus Christ only.  
Q. Wherefore by him only?  
A. Because through Christ only, we receive his graces.  
Q. Where should we praise God?  
A. Both publicly and privately.  
Q. How long should we praise him?  
A. So long as we enjoy his benefits.  
Q. How differ prayer and thanksgiving?  
A. Prayer seeketh, and thanks granteth our prayer heard, or delayed for our comfort.  
Q. What other difference is there?  
A. Prayer in a part may cease for a time, but not thanks.  
Q. What is the cause of that?  
A. Because we have always some benefits of God,  
Q. How should we then begin and end our prayer?  
A. Evermore with thanksgiving to our God.  
Q. Had the Father's sacrifice of praise?  
A. Yes, and all that we do in faith, is a sacrifice of thanks.  
Q. What may we gather of all that we have spoken?  
A. That this is life eternal, to know God through Jesus Christ, and to honour him aright. 
joh. 17   
Q. What are these four parts of God's honour?  
A. They are his only service pleasing him.  
Q. What are these four parts to us.  
A. infallible seals of our election and salvation.  
Q. By whom are we kept in this estate?  
A. By the power of the holy spirit.  
Q. What instruments useth he for this purpose?  
A. The word, the sacraments, & ministery of men.   

The 8. part is, Of the outward instrumets of our salvation.  

Of the word of God.  
Q WHere shall we find the word?  
A. In the holy Scriptures.  
Q. How should we behave ourselves towards the word?  
A. We should love, receive, and obey it, as 
〈…〉 2. 13.  Gods eternal truth.  
Q. But it cometh to us by men only?  
A. Yet always we should receive it, as sent of God?  
Q. Who can assure us of this?  
A. The holy spirit only, working in our hearts.  
Q How should we use the word?  
A. We should read it, and hear it reverently.  
Q. May the common people read the Scriptures?  
A. They may, and are commanded to read them.  
Q. May they have them in their own language?  
A. I no doubt, for otherwise they could not profit.  
Q. Is not private reading sufficient for us?  
A. No, if public teaching may be had.  
Q. How may that be proved?  
A. Thus, as the ministers are commanded to teach, even so are we commanded to hear them.  
Q. How far should we obey their doctrine?  
A. So far as it agreeth with the word.  
Q How long should we continue in hearing?  
A. As long as we live, and teaching may be had.  
Q. What need is there of this continual hearing?  
A. Because we are both ignorant and forgetful.  
Q. What shall we judge of them that will not hear?  
A. They refuse the helping hand of God.  
Q. What shall we do when preaching can not be had?  
A. We should read the scriptures with all diligence.  
Q. What if we can not read them?  
A. We should have recourse to them, that can read.  
Q. But the Scriptures are obscure and hard?  
A. The holy Spirit will help the well willers.  
Q. What if we be once well iustructed by our Pastors?  
A. Yet we must continue in this school to the end.  
Q. Wherefore that, if we be once sufficiently instructed?  
A. God hath established this order in his Church, because we need continually to be instructed.  
Q. What followeth upon this?  
A. The Ministers or Pastors are needful for us.  
Q. But they are commonly neglected and contemned?  
A. Who so contemneth them, contemneth 
〈…〉. 19  God and his own salvation.  
Q. What should this continual exercise work in us?  
A. Increase of faith, and godliness of life.  
Q. What if these two things follow not?  
A. Then in vain is our reading and hearing.  
Q. What other thing is joined with the word for our comfort?  
A. The holy Sacraments of Jesus Christ.   

Of the Sacraments in general.  
Q. What is a sacrament?  
A. A sensible sign and seal of God's favour, offered and given to us.  
Q. To what end are the sacraments given?  
A▪ To nourish our faith in the promise of God.  
Q. How can sensible signs do this?  
A. They have this office of God, and not of themselves.  
Q. It is the only office of the spirit, to nourish our Faith.  
A. Yet they are added, as effectual instruments of the spirit.  
Q. From whence then cometh the efficacy of the Sacraments?  
A. From God's holy spirit only.  
Q. What moved God to use this kind of teaching?  
A. Because it is natural to us, to understand heavenly things by sensible and earthly things.  
Q. May we be saved without the sacraments?  
A. Yes, for our salvation doth not absolutely depend upon them.  
Q. May we refuse to use the Sacraments?  
A. No, for than we should refuse the favour of God.  
Q. Do all men than receive the favour of God by them?  
A. No, but only the faithful receive it.  
Q. How then are they true seals to all men?  
A. They offer Christ truly to all men.  
Q. When are the Sacraments fruitful?  
A. When we receive them with faith.  
Q. Is there any virtue enclosed in them?  
A. None at all, for they are but signs of heavenly mysteries.  
Q. What should our faith seek by them?  
A. To be led directly to Jesus Christ.  
Q. If they require faith first, how can they nourish faith?  
A. They require some faith first, and then they nourish the same.  
Q. Are we not infidels, when we need signs?  
A. No, but rather we are weak in faith. 
c 11. 29.   
Q. What then is our estate in this life?  
A. We are always imperfect and weak in faith.  
Q. What then should we do?  
A. We should use diligently the word, and the Sacraments.   

How the Sacraments and the word, differ, and agree.  
Q. How do the Sacraments differ from the word?  
A. They speak to the eye, and the word to the ear.  
Q. Speak they other things than the word?  
A. No but the same thing diversly.  
Q. But the word doth teach us sufficiently?  
A. Yet the Sacraments with the word do it more effectually.  
Q. What then are the Sacraments to the word?  
A. They are sure and authentic seals given by God.  
Q. May the Sacraments be without the word?  
A. No, for the word is their life.  
Q. May the word be fruitful without the Sacraments?  
A. Yes no doubt, but it worketh more plenteously with them.  
Q. What is the cause of that?  
A. Because more senses are moved to the comfort of our faith.   

The parts of the Sacraments  
Q. What are the principal parts of a Sacrament?  
A. The eternal action, and the inward signification.  
Q. How are they joined together?  
A. Even as the word, and the signification.  
Q. What similitude have the Sacraments with the thing signified by them?  
A. Great similitude in substance, & in qualities.  
Q. What signifieth the substance of the Elements.  
A. The very substance of Christ's body.  
Q. What if the substance of the Elements were not there?  
A. Then they were not true Sacraments of Christ's body.  
Q. What mean the natural qualities of the Elements?  
A. The spiritual qualities given by Christ.  
Q. What signifieth our near conjunction with the Sacraments?  
A. Our spiritual union with Jesus Christ, and among ourselves.  
Q. What meaneth the outward giving and taking?  
A. The spiritual giving and taking of Christ.  
Q. What meaneth the natural operation of the Elements?  
A. The spiritual operation of Christ in us.  
Q. Are these things only signified by the Sacraments?  
A. No, but they are also given and sealed up by the Spirit.  
Q. Who may give the seal of these things?  
A. God only may give the seal of his promise.   

Of the Minister, and order of the sacraments.  
Q. Who may administer the Sacraments?  
A. Only the minister of the word of God.  
Q. After what manner should they be ministered?  
A. According to the order given by Christ. 
1. Cor.   
Q. How are they sanctified, consecrated, or blessed?  
A. By the practice of the order commanded by Christ.  
Q. What is it to consecrate or bless a Sacrament?  
A. It is to apply a common thing to an holy use.  
Q. Who may do this?  
A. God only, & we at his commandment.  
Q. Doth the consecration or blessing change the substance of the Elements?  
A. No, but it changeth the use only.  
Q. How long then remain they holy?  
A. So long as they are used in that action.  
Q. What are they after that use?  
A. Common things as before.  
Q. Do the Sacraments profit all the receivers, when they are administered.  
A. No, seeing they are received by some without faith for a time.  
Q. Then the words of consecration have no force?  
A. They have no force to imprint any quality in the elements of virtue or holiness.  
Q. To whom then are they spoken?  
A. To the receivers, and not to the Elements  
Q. What is the office of those words of Blessing?  
A. To testify the will of God to the people.  
Q. In what language should they be spoken?  
A. In the Receivers own language.  
Q. Where should the Sacraments be administered?  
A. Publicly before the congregation.   

Of the Receivers.  
Q. To whom should the Sacraments be given?  
A. To all the members of the Church in due time.  
Q. How should the Sacraments be received?  
A. In a lively faith and true repentance.  
Q. What if faith and repentance be not?  
A. Then double condemnation is sealed up.  
Q. Can the sins of the Ministers or others hurt us.  
A. No, for they are Gods ordinances.  
Q. How should we prepare ourselves?  
A. We should try our knowledge, faith, and 
1. Cor. 11 2. Cor. 13  repentance.  
Q. Should these gifts be perfect in us?  
A. Not so, but they should be sound, and without hypocrisy.   

The causes and number of the Sacraments.  
Q. To what end are the Sacraments used?  
A. For the nourishment of our faith, and for anopen protestation of our religion before men.  
Q. To what other end serve they?  
A. They crave the increase of newness of life, with brotherly love and concord.  
Q. Did the Sacraments of the old Testament serve for the same uses?  
A. Yes no doubt, as the Prophets and Apostles do testify.  
Q. How many Sacraments hath Christ given us.  
A. Two only, Baptism and the lords Supper.  
Q. Wherefore have we only these two Sacraments?  
A. Because we need both to be received, and also feed in God's family.  
Q. The Fathers had very many sacraments?  
V Yet they had but two principals: that is, Circumcision, and the passover.  
Q. What did these two testify to them?  
A. Their receiving, and continual feeding in God's household.   

Of the Sacrament of Baptism.  
Q. What is the signification of Baptism.  
A. Remission of our sins, and regeneration. 
●. 5.   
Q. What similitude hath Baptism with remission of sins?  
A. As washing cleanseth the body, so Christ's blood our souls.  
Q. Wherein doth this cleansing stand?  
A. In putting away of sin, and imputation 
●. 6. 3. 4.  of justice.  
Q. Wherein standeth our regeneration?  
A. In mortification, and newness of life.  
Q. How are these things sealed up in Baptism?  
A. By laying on of the water:  
Q. What doth the laying on of the water signify?  
A. Our dying to sin, and rising to rightepusnes.  
Q. Doth the external washing work these things?  
A. No, it is the work of God's holy spirit only.  
Q. Then the Sacrament is a bare figure?  
A. No, but it hath the verity joined with it.  
Q. Do all men receive these graces with the Sacrament?  
A. No, but only the faithful.  
Q. What is the ground of our regeneration?  
A. The death, burial, and resurrection of Christ.  
Q. When are we partakers of his death, and resurrection?  
A. When we are made one with him thorough his Spirit.  
Q. How should we use Baptism aright?  
A. We should use it in faith, and repentance.  
Q. How long doth Baptism work?  
A. All the days of our life.  

Of the Baptism of Children.  
Q. How then may little children receive Baptism?  
A. Even as they received circumcision under the law.  
Q. Upon what ground were they circumcised?  
A. Upon the ground made to the Fathers. and their seed, Gene. 17. Act. 7. verse 8.  
Q. Have we the like promise for us, and our children?  
A. I no doubt, seeing Christ came to accomplish the same to the faithful.  
Q. What if our children die without baptism?  
A. Yet they are saved by the promise.  
Q. Why are they baptized, seeing they are young & understand not?  
A. Because they are the seed of the faithful. 
●. 7. 14.   
Q. What comfort have we by their baptism?  
A. This, that we rest persuaded, they are inheritors of the kingdom of heaven.  
Q. What should that work in us.  
A. Diligence to teach them the way of salvation.  
Q. What admonition have they hereby?  
A. That they should be thankful, when they come to age.  
Q. What thing then is Baptism to our children?  
A. An entry into the Church of God, and to the holy Supper.  
Q. How doth Baptism differ from the Supper?  
A. In the Element, Action, Rites, and signification.  
Q. Wherefore is Baptism once administered only?  
A. Because it is enough to be once received into God's family.  
Q. Why is the Lords Supper so often administered  
A. Because we have need to be fed continually.  
Q. Why is not the Lords Supper ministered also to infants?  
A. Because they can not examine themselves    

Of the Sacrament of the Lords Supper.  
Q. What signifieth the Lord's Supper to us?  
A. That our souls are fed with the body and blood of Christ.  
Q. Why is this represented by bread and wine?  
A. Because what the one doth to the body, the same doth the other to the soul spiritually.  
Q. But our bodies are joined corporally with the Elements, or outward signs?  
A. Even so are our souls joined spiritually with Christ his body.  
Q. What need is there of this union with him?  
A. Otherwise we can not enjoy his benefits  
Q. Declare that in the Sacrament.  
A. As we see the Elements given us to feeds our bodies: Even so we see by saith Christ give his body to us, to feed our souls.  
Q. Did he not give it upon the Cross for us?  
A. Yes, and here he giveth the same body to be our spiritual food, which we receive and feed on by faith.  
Q. When is his body and blood our food?  
A. When we feel the efficacy and power of his death in our consciences.  
Q. By what way is this done?  
A. By his offering and our receiving of it.  
Q. How doth he offer his body and blood?  
A. By the word and Sacraments.  
Q. How receive we his body and blood?  
A. By our own lively faith only.  
Q. What followeth upon this recyving by faith?  
A. That Christ dwelleth in us, and we in him  
Q. Is not this done by the word, and Baptism?  
A. Yes, but our joining with Christ is more evident and manifest here.  
Q. Wherefore is it more evident?  
A. Because it is expressed by meat & drink joined with us inwardly in our bodies.  

The parts of the Sacrament and their signification.  
Q. What signifieth this bread and wine to us?  
A. Christ's body and blood once offered upon the Cross for us, and now given to us to be the food of our souls.  
Q. What signifieth that breaking of that bread?  
A. The breaking and suffering of Christ's body upon the Cross.  
Q. What meaneth the pouring out of the wine?  
A. The shedding of his blood, even to the death  
Q. Whereunto then doth the Supper lead us?  
A. Directly to the Cross and death of Christ.  
Q. Should we offer him again for our sins?  
A. No, for Christ did that once for all upon 
Heb. 10.  the Cross.  
Q. What things are we commanded to do here?  
A. To take it, eat it, and drink it in his remembrance. 
Mat. 26   
Q. what meaneth the giving of that bread & wine  
A. The giving of Christ's body and blood to our souls.  
Q. Is it not first given to our bodies?  
A. No, for it is the only food of our souls.  
Q. What signifieth the taking of that bread and wine?  
A. The spiritual receiving of Christ's body in our souls.  
Q. What meaneth our corporal eating and drinking here?  
A. Our spiritual feeding upon the body and blood of Christ.  
Q. By what way is this done?  
Q. By the continual exercise of our faith in Christ.  
Q. What meaneth the near conjunction we have with meat and drink?  
A. That spiritual union, which we have with Jesus Christ.  
Q. What signifieth the comfort which we receive of meat and drink?  
A. The spiritual fruits, which we receive of Christ.  
Q. Why is both meat and drink given here?  
A. To testify that Christ only is the whole food of our souls.  
Q. Doth the Cup appertain to the common people?  
A. Yes, and the wisdom of God did so teach and command. Mat. 26. 27.  
Q. Is Christ's body and blood in that bread● and wine?  
A. No, his body and blood is only in heaven. 
●●. 21.   
Q. Why then are the Elements called his body and blood?  
A. Because they are sure seals of his body and blood given to us.   

Christ's natural body is received.  
Q. Then we receive only the tokens, and not his body?  
A. We receive his very substantial body and blood, by faith.  
Q. How can that be proved?  
A. By the truth of his word, and nature of a Sacrament.  
Q. But his natural body is in heaven?  
A. I no doubt, but yet we receive it in earth by faith.  
Q. How can that be?  
A. By the wonderful working of the holy spirit.  
Q. What thing should we behold in this Sacrament  
A. The visible food of our bodies, and the inward food of our souls.  
Q. Should we seek the food of our souls in the elements of bread and wine?  
A. No, for they were not given to that end.  
Q. To what end then were they given?  
A. To lead us directly to Christ, who only is the food of our souls.  
Q. What profit shall our bodies have by this Sacrament?  
A. It is a pledge of our resurrection by Christ  
Q. Wherefore that?  
A. Because our bodies are partakers of the sign of life.   

The order and use of this Sacrament.  
Q. How should this Sacrament be administered and used?  
A. As Christ with his Apostles did practise and command.  
Q. May the Minister alone use it in the name of the rest?  
A. No, for it is a common & public banquet.  
Q. What thing maketh this action holy?  
A. Christ's ordinance, practised by the lawful Minister.  
Q. How is it made fruitful?  
A. Through the true faith of the receivers?  
Q. To whom should this Sacrament be given?  
A. To all that believe and can examine themselves.   

How we should prepare ourselves.  
Q. What should they examine?  
A. If they be the lively members of Christ.  
Q. How may they know this secret?  
A. By their own faith and repentance.  
Q. How may faith and repentance be known?  
A. By their fruits, agreeable to the first and second table.  
Q▪ But all men's faith & repentance is imperfect.  
A. Therefore we come to the Sacrament for remedy.  
Q. What kind of faith & repentance is required?  
A. That which is true, upright, and not counterfeited.  
Q. What receive they that come with guilty conscience? 
●. 11. 29.   
A. They eat & drink their own damnation.  
Q. How can Christ received, bring damnation?  
A. He is not received with the wicked, but refused, and that by dissimulation and abuse of the Sacrament.  
Q. Then it is best to abstain from the Sacrament. 
1. Cor. ●1.   
A. We are not so commanded, but to examine and prepare ourselves.  
Q. What if men can not examine themselves?  
A. Then ●hey should read the Scriptures, and consult with their pastors.  
Q. What if men will not use these means?  
A. Then they deceive themselves, and abuse the Sacrament.  
Q. What if the Minister admit such careless men?  
A. He doth then profane this holy sacrament   

Of the Ministry of men, and the discipline.  
Q. How should men be excluded from the Sacrament?  
A. By the judgement of the elders of the church 
Mat. 18   
Q. What kind of men should be excluded?  
A. All infidels, and public slanderers of 
1. Cor.  the Church.  
Q. What if their crime be secret.  
A. Then they should be left to their own judge  
Q. Wherefore are men excluded from the Sacraments?  
A. Lest they should hurt themselves, slander the Church, and dishonour God.  
Q. By whom, and when should such persons be admitted?  
A. By the Eldership, after just trial of 
2. Cor.  their repentance.  
Q. Who established this order in the Church? 
Math. 18. ●. Cor. 5. Rom. 12. 8   
A. jesus Christ by his word, & his Apostles.  
Q. What is the office of this eldership?  
A. They should watch upon the manners of men, and exercise the discipline.  
Q. What authority have they? 
●. 18. 18.   
A. Authority to bind and lose in earth.  
Q. May they do this at their own pleasure?  
A. No, for their authority is bound to the word.  
Q. Wherein then serveth the civil Magistrate?  
A. He should cause all things to be done, according to God's word, and defend the discipline.  
Q. Doth the care of the religion appertain to him  
A, I no doubt, seeing he is raised chief for 
im. 2. 2.  this cause.  
Q. May the Magistrate use the office of the Ministers?  
A. No, but he chargeth them to use their own office.  
Q. What may the Eldership do to the Magistrate?  
A. Admit him to the Sacraments, or exclude, according to the word of God.  
Q. May the Minister use the office of the Magistrate?  
A. No, for they should not be entangled with 
2. Tim.  worldly affairs.    

Two jurisdictions in the Church.  
Q. How many jurisdictions are then in the Church?  
A. Two, one spiritual, and another civil.  
Q. How do they agree in the Church?  
A. As the mouth and hand of God.  
Q. To what end were they established in the Church?  
A. For the planting and preservation of the same.  
Q. How far should we obey these jurisdictions?  
A. So far as their commandment agreeth with the word.  
Q. What should we do, when they are both against the Church?  
A. We should remain with the Church of GOD.  
Q. But they will say the Church must needs be with them?  
A. We should try their sayings by the tokens of the true Church.  
Q. What are these tokens or marks?  
A. The word, the Sacraments, and discipline rightly used.  
Q. What if no order of discipline be among them?  
A. Then we should remain with the word and Sacraments.  
Q. But what if both the word and Sacrament● be corrupted?  
A. Then we should not join ourselves with that company.  
Q. But what if they retain the name of the true Church?  
A. So did Satan clothe himself with the Angel 
●or. 11. 14  of light, for the further blinding of the world.  
Q. But what shall men do, when they know not another Church?  
A. Let them content themselves with true faith in Christ.  
Q. But then they are divided from the Church  
A. Not from the true Church, and body of Christ.  
Q. How can that be proved?  
A. Thus, all that are united with Christ, are joined with the Church.  
Q. Which of these two unions is first and cause of the other?  
A. Our mystical and spiritual union with jesus Christ. For we are joined with all the Saints of God, because we are joined first with God in Christ,  
Q. What comfort then is our society with the Church to us?  
A. A singular comfort, chief when we are persecuted by the bastard church, and tyrants of the world.  
Q. What is the comfort to us?  
A. This, that they can not separate us from 
Rom. 8.  Christ and his members, albeit they separate us from their wicked society.    

9 The 9 part is. Of the first cause and progress of our salvation, and end of all flesh.  
Q. OUt of what fountain doth this our stability flow?  
A. Out of God's eternal and constant election 
Ephe. 1. 4.  in Christ.  
Q. By what way cometh this election to us?  
A. By his effectual calling in due time. 
Rom. ●. 3.   
Q. What worketh his effectual calling in us?  
A. The obedience of faith.  
Q. What thing doth faith work?  
A. Our perpetual and inseparable union with Christ.  
Q. What worketh this union with Christ?  
A. A mutual communion with him and his graces.  
Q. What worketh this communion?  
A. Remission of sins, and imputation of 
Rom. 4. ● 8. etc.  justice.  
Q. What worketh remission of sins and imputation of justice?  
A. Peace of conscience, and continual sanctification. 
Rom. 5. ●.   
Q. What worketh sanctification?  
A. The hatred of sin, and love of godliness▪ 
●om. 12. 9   
Q. What worketh the hatred of sin?  
A. A continual battle against sin.  
Q. What worketh this battle?  
A. A continual desire to profit in godliness.  
Q. What worketh this desire?  
A. An earnest study in the word of God.  
Q. What worketh this earnest study?  
A. A further knowledge of our own weakness and God's goodness.  
Q. What worketh this knowledge in us?  
A. An earnest calling upon God for help.  
Q. What worketh this earnest calling?  
A. Victory against Satan and sin.  
Q. What worketh this victory?  
A. A lively experience of God's favour.  
Q. What worketh this lively experience?  
A. Boldness to fight, and sure hope of further victory.  
Q. What worketh this sure hope?  
A. An unspeakable joy of heart in trouble.  
Q. What worketh this joy of heart?  
A. Patience to the end of the battle.  
Q. What worketh patience in us?  
A. Stoutness of heart to the final triumph.  
Q. What worketh this stoutness of heart?  
A. A plain defiance against Satan and sin.  
Q. What is this defiance?  
A. The beginning of the eternal life in us.  
Q. What is this beginning to us?  
A. A sure seal of our election, and glorification.  

The certainty of adoption.  
Q. May not this seal be abolished through sin?  
A. No, for these gifts are without repentance. 
Rom. ●   
Q. But many fall shamefully from God.  
A. The spirit of adoption raiseth all the chosen again.  
Q. But many are never raised again.  
A. These were never of the chosen of God.  
Q. Yet both they and the Church believed otherwise.  
A. They deceived themselves, but the Church judgeth charitablly.  
Q. Then Faieh is not certain.  
A. True faith is ever certain to the believers  
Q. What certainty hath every one of his faith?  
A. The testimony of the spirit of adoption 
Rom. ●  with the fruits.  
Q. But many glory in this testimony in vain.  
A. Yet this testimony is most sure and certain.  
Q. Why then are so many deceived by this way?  
A. Because they glory in▪ a faith without fruits.  
Q. How may we eschew this danger?  
A. By the right trial of our adoption. 
〈…〉 es. 2. 16. 〈…〉 8. &.    

The trial of our adoption.  
Q. Where should we begin our trial?  
A. At the fruits of faith and repentance. Because they are best known to ourselves and others.  
Q. What if we begin at election?  
A. Then we shall wander in darkness.  
Q. But God's election is most clear and certain.  
A. It is clear and certain in itself, but it is not always certain to us in special.  
Q. When is it certain to every one of us?  
A. When it may be felt and known by the fruits.  
Q. But this exact trial hath brought some to desperation.  
A. Yet Gods elect are always sustained, and finally comforted.  
Q. Yet this trial is troublesome to men's conscience?  
A. But at length it bringeth greater peace of 
2. Cor. 1●  conscience.  
Q. When and how is that?  
A. When after the feeling of God's judgements, we taste of his mercy again more abundantly.  
Q. Why are Gods elect so oft thus troubled in mind?  
A. Because that they may the better feel and know the mercy of God.  
Q. Why do worldly men esteem so little the mercy of God?  
A. Because they taste not thoroughly of his justice.  
Q. What thing then is trouble with the comfort of the spirit?  
A. A seal of God's love, and a preparation to life eternal.  
Q. What is prosperity without the taste of the Spirit?  
A. A token of God's wrath, and a way to perdition.  
Q. But some are troubled in mind without any relief?  
A. Such men begin their hell here with Cain.   

Of the last and eternal estate of mankind.  
Q. What then shall be the final end of all flesh?  
A. Either life, or death eternal, without any change.  
Q. With whom and where shall the faithful be?  
A. With GOD in heaven, full of allioye 
●. 25. 34.  and felicity.  
Q. With whom and where shall the wicked be?  
A. With Satan in hell, oppressed with infinite 
●25. 41.  miseries.  
Q. Are these two ends certain and sure?  
A. Yes no doubt, seeing the means are certain and sure.  
Q. Which are these sure means?  
A. Faith and infidelity with their fruits.  
Q. What maketh these means sure?  
A. Gods most just and constant will revealed in his word.  
Q. When ordained he these means and ends?  
A. Before all beginnings in his secret counsel.  
Q. To what end did he this?  
A. That his mercy and justice might shin● 
1. ●. 18.  perfectly in mankind.  
Q. How was this brought to pass?  
A. Through the creation of man in uprightness, and his fall from that estate.  
Q. What followed upon this fall of man?  
A. All men once were concluded under sinn● 
●11. 32.  and most just condemnation.  
Q. What served this for his mercy and justice?  
A. Hereby occasion was offered both of mercy and justice.  
Q. To whom was mercy promised and given?  
A. Only to his chosen children in Christ, which 
Rom. ●  are called the vessels of mercy.  
Q How doth he show mercy to them?  
A. He giveth them the means whereby they come assuredly to life eternal.  
Q. Upon whom doth he show justice?  
A. Upon all the rest of Adam's posterity, 
Rom.  which are called the children of wrath.  
Q. When doth he this?  
A. When he suffereth them patiently to walk according to their own corrupt nature.  
Q. What followeth upon that walking?  
A. Eternal perdition infallably, according to God's eternal decree.  
Q. Doth God compel them to walk that way?  
A. No, but they willingly do embrace it against his word.  
Q. How can men willingly embrace the way to perdition.  
A. Because they are blinded and corrupted by Satan and their own lusts.  
Q. May they embrace the way of life?  
A. No, they refuse it necessarily, and yet freely without any compulsion.  
Q. From whence cometh this necessity?  
A. From the bondage of sin, wherein they were cast by the fall of Adam.  
Q. Is all Adam's posterity equally in the same bondage?  
A. Yes no doubt, but yet the chosen are redeemed through Christ, and the others justly left in their natural estate.  
Q. What thing then shall be seen perpetually in these vessels of wrath?  
A. The glory of God's eternal and fearful justice.  
Q. What shall be seen in the vessels of mercy?  
A. The perpetual praise of his mercy and goodness, through Jesus Christ our Lord. To whom with the father and the holy spirit, be all honour and glory eternally. So be it.     

A short and general confession of the true Christian faith and religion, according to God's word, & acts of our Parliaments, subscribed by the kings M. & his household, with sundry others, to the glory of God, and good example of all men. At Edinburgh, the xx. of lanuarie. 1180. and the 14. year of his reign. (⸫)  
We all, and every one of us under written, protest that after long and due examination of our own consciences, in matters of true and false religion, are now thoroughly re●●lued in the truth by the word & spirit of god. And therefore we believe with our hearts, confess with our mouths, & subscribe with our hands, and constantly affirm before God and the whole world, that this is only the true Christian faith, and religion, pleasing God, & bringing salvation to man, which is now by the mercy of God revealed to the world, by the preaching of the blessed Gospel, and is received, believed, and defended by many and sundry notable Churches, & Realms, but chiefly by the Church of Scotland, the Kings M. and three Estates of this Realm, as Gods eternal truth, and only ground of our salvation, as more particularly is expressed in the confession of our faith, established and publicly confirmed by sundry Acts of Parliaments, & now of a long time hath been openly professed by the Kings M. and whole body of this Realm, both in City and Country.  
To the which confession and form of religion, we willingly agree in our consciences in all points, as unto God's undoubted truth and verity, grounded only upon his written word. And therefore we abhor and detest all contrary religion and doctrine: but chiefly all kind of Papistry in general, and particular, even as they are now damned and confuted by the word of GOD, and Church of Scotland. usurped authority of the Roman antichrist over the Scriptures of GOD, over the Church, the civil magistrates, and consciences of men: all his tyrannous laws, made upon indifferent things against our Christian liberty: his erroneous doctrine against the sufficiency of the written word: the perfection of the law, the office of Christ, and his blessed Gospel, his corrupted doctrine concerning original sin, our natural inability, and rebellion to God's law, his blasphemy against our justification by faith only, our imperfect sanctification, and obedience to the law: the nature, number, and use of the holy Sacraments.  
We detest his five bastard sacraments, with all his Rites, Ceremonies, and false doctrine, added to the ministration of the true Sacraments, without the word of God, his cruel judgement against infants departing without the Sacrament, his absolute necessity of Baptism, his blasphemous opinion of transubstantiation, or real presence of Christ's body in the Sacrament, and receiving of the same by the wicked, or bodies of men, his dispensations with solemned oaths, perjuries, and degrees of marriage forbidden in the word: his cruelty against the innocent divorced.  
We abhor his devilish Mass, his blasphemous Priesthood, his profane sacrifice for the sins of the dead and the quick, his canonization of men & women saints, calling upon angels, or saints departed, worshipping of imagery, relics, crosses, dedicating of Churches, altars, days, vows to creatures, his purgatory, prayer for the dead, praying or speaking in a strange language, his processions, and blasphemous litany, his multitude of advocates, or mediators, with his manifold orders, and auricular confession, his desperate and uncertain repentance, his general and doubting faith, his satisfactions of men for their sins, his justification by works, his Opus operatum, works of supererogation, merits, pardons, peregrinations and stations.  
We detest his profane holy water, Baptising of bells, conjuring of spirits, crossing, feigning, anointing, conjuring, his hallowing of God's good creatures, with the supestitious opinion, joined therewith, his worldly Monarchy, and wicked Hierarchy, his three solemned vows, with all his shavelings of sundry sorts, his erroneous and bloody decrees made at Trent, with all the subscribers and approvers of that cruel and bloody band, conjured against the Church of God. And finally we detest all his vain allegories, rites, signs, and traditions brought in the Church, without, or against the word of God, and doctrine of this reformed Church.  
To the which we join ourselves willingly in doctrine, faith, religion, discipline, and use of the holy Sacraments, as lively members of the same with Christ our head, promising & swearing by the great name of the Lord, that we shall continue in the obedience of the doctrine & discipline of this Church, & shall defend the same, according to our vocation, and power, all the days of our lives, under the pains contained in the law, and danger, both of body and soul, in the day of God's fearful judgement.  
And seeing that many are stirred up by Satan and the Roman Antichrist, to promise, swear, subscribe, and for a time use the holy Sacraments in the Church deceitfully against their own conscience, minding hereby first under the eternal cloak of religion to corrupt and subvert secretly God's true religion within the church, & afterward, when time may serve, to become open enemies and persecutors of the same, under vain hope of the Pope's dispensation, devised against the word of God, to his greater confusion, and their double condemnation in the day of the Lord Jesus. We therefore willing to take away all suspicion of hypocrisy, and of such double dealing with God and his church, protest, and call the searcher of all hearts for witness, that our minds and hearts do fully agree with this our confession, promise, oath, & subscription, so that we are not moved for any worldly respect, but are persuaded only in our consciences through the knowledge & love of God's true religion imprinted in our hearts by the holy spirit, as we shall answer to him in the day, when the secrets of all hearts shall be disclosed.  
And because we perceive, that the quietness and stability of our religion and Church both depend upon the safety, and good behaviour of the King's Majesty, as upon a comfortable instrument of God's mercy, granted to this Country, for the maintaining of his Church, and ministration of justice among us. We protest and promise with our hearts, under the same oath, handwritte and pains, that we shall defend his person, and authority, with our bodies and lives, in the defence of Christ's Gospel, liberty of our Country, administration of justice, and punishment of iniquity against all enemies within this Realm, or without, as we desire our God to be a strong and merciful defender to us in the day of our death, & coming of our Lord Jesus Christ. To whom with the father and the holy spirit be all honour and glory eternally.  
Amen.   

The names of all the subscribers contained in the principal copy, written in parchment, and kept in the hands of the Ministers.   

The Kings M. charge to all the commissioners and Ministers within this Realm.  
seeing that we & our household have subscribed, & given this public confession of our faith, to the good example of our subjects: We command & charge all Commissioners & Ministers, to crave the same confession of their Parishioners, and to proceed against the refusers, according to our laws, and order of the Church, delivering their names, and lawful process to the Ministers of our house, with all haste and diligence, under the pain of xl. pounds, to be taken from their stipends: that we with the advice of our Council, may take order with such proud contemners of God and our laws,  
subscribed with our hand. At Holirudhouse, the xi. day of March 1580. The 14 year of our reign.   

I Thought good to add for the better confirmation of this confession, the judgement of the ancient and Godly Fathers, concerning the authority of the holy scriptures, upon the which only they grounded their faith and religion, and by the same only confuted and condemned all contrary doctrine and religion, in their time, as their writings do testify to us. And next I lay down the open and shameless blasphemies of the late Papists spewed out, and written in contempt of the holy scriptures, and praise of men's traditions above the word of God, the which traditions they reverence equally with the Scriptures, as it shall appear by their own words.  

The godly Fathers.  Irenaeus lib. 3. cap. 8. 
THe Apostles have put in writing the things, that were to be the foundation and pillar of our faith.  Idem Cap. 11. 
The pillar and groundwork of the Church, is the Gospel, and the spirit of life.  Origenes, lib. 1. cap. 17. in Epist. ad Roman. 
Out of the scriptures only our interpretations should be taken.  Idem in prim. Hieremie. 
Our judgements and expositions have no credit without the testimony of the scriptures.  Idem Homil. 25. in Matth. 
For confirmation of all those words we speak in our teaching, we should first allege the judgement of the Scripture, as a confirmation of that thing we declare unto you.  Ciprianus, de Baptismo Christi. 
Out of the scriptures must come all rule of teaching.  Basilius, epist. 
8. The scripture is a perfect rule and line, and admitteth no addition.  Idem, ibidem. 
Let us stand to the judgement of the scripture, inspired by God, & let the sentence of truth be given to them, whose doctrine is agreeable to the heavenly oracles.  Cyrillus in Johan. lib. 
12. All things, that our Lord did, are not written, but the Apostles wrote the things, they judged to be sufficient for our manners and doctrine.  Basilius, de vera Fide. 
It is pride, to reject any thing the Apostles have written, or to add any thing to their writings, & bring in things not written.  Theophilus, epist. 9 cap. vlt. 
They that offer any thing, except the doctrine of the Apostles, they bring in slanders, heresies, & dissensions.  Ambrose. 
We justly damn all new things, which Christ did not teach, because Christ is the way to the faithful.  Idem, primo officiorum. 
Things that we find not in the scripture, we may use as we please.  Hieronimus, Psal. 
86. Take heed what they say that were, and not that are now: for whatsoever thing is spoken without the doctrine of the Apostles, let it be put away, and have no authority.  Idem in Aggaeum. 
The word is God's sword wherewith all these things are cut off, which without the testimony and authority of the Scriptures men of their own head do invent and feign, as traditions of the Apostles.  Chrisostomus, opere imperfecto. Homil. 
49. In no way can the true Church of Christ be known, but by the scriptures only.  Idem, in sancto & adorando Spiritu. 
If any thing be obtruded without the Gospel, under the title of the spirit, let us not believe it.  Idem, opere imperfecto, Homil. 
49. We should in no case give credit to the Church, except they speak and do the things, that are consonant to the Scriptures.  Augustinus, de unitate Ecclesiae, cap. 
2. The Scripture doth show Christ in the Church.  Idem in johan. tract. 
96. When the Lord hath not revealed these things, which of us can say: these, or these things are: and if any man will affirm this, or that to be, how doth he prove it?  Idem. de Pastoribus cap. 
14. I inquire at the voice of the Pastor, to read me it out of the Prophet, read it out of the Psalm, recite it out of the law, recite it out of the Gospel, recite it out of the Apostle.  Ibidem, lib. 2. cap. 85. contraliteras Petiliani. 
Whether we are Schismatics, or ye, neither I, nor thou shall be judge, but let Christ be demanded, that he may show his own Church.  Tertullianus, de praescriptione contra haereticos. 
The Heretics deny, that Christ and the Apostles revealed all things to all, but some thing openly, some thing secretly.  Athanatius orat. 2. contra haereticos, 
Doth testify, that the Arrians glorted in revelations and in the spirit without the word.  Augustinus, de natura & gratia. 
61. I am bound to give consent, only to the canonical Scriptures, without any excuse.  Epiphanius. lib. 1. Haeresi. 
38. Affirmeth, that Caiani an Heretic, said, that they received their errors, by traditions without the Scriptures.  Irenaus, lib. 3. cap. 
2. The Heretics when they are rebuked by the Scriptures, they turn to the accusation of the Scriptures, as if they were corrupt, or had not authority, and that they are spoken sundry ways, and that the truth cannot be found by them, if we want the traditions.  1. Leo, Epist. 83. ad Palest. 
Ye are armed with the name of the Church, and therewith do fight against the Church.  Cyprianus, de simplicitate Prelatorum. 
The devil hath found a new deceit, that under the title of Christian people, he may deceive them that are not wary and heedful.  Augustinus de sermone Domini in monte. 
The sheep should not cast away her skin, because wolves and toads sometimes hide themselves under it.  
Papists acknowledge here your own words, against the Scriptures, agreeable to the old heretics your fathers.  
THis was the doctrine of the Fathers, and Faith of the Church, for the space of 500 years, after the ascension of Christ. The which doctrine & faith, did piece by piece decay, as the Roman Antichrist did grow to his high estimation, where through the true handling of the Scriptures was altogether neglected, and his traditions placed in their room, & so the Pope with his creatures were placed above the Scriptures, to make Scriptures lawful, or unlawful, & to be the only judge of all interpretations, & their sentence to be without all error, and so all men bound to it, without any contradictions, as the histories of the Church do plainly declare, but chiefly the blood of the Saints of God shed for the defence of this doctrine of the Fathers against their errors.  
Wherefore I desire the diligent Reader, to mark these blasphemies following, which the slaves of that pestilent seat have spewed out against the scriptures of God, the Father's judgement, and the confession of the primitive Church.   

The second Head, concerning the blasphemies of the Papists, against the word of God.  Cusanus Cardinal Epist. 2. ad Bohemos. 
THe scriptures must follow the church, and not the church the scriptures.  Idem. Ibidem. 
I say, the precepts of Christ are of no strength, except the church admit them for such.  Hosius Cardinalis, de expresso verbo Dei. 
It is vain labour that is spent upon the scriptures, we will rather wait for God's sentence out of heaven.  Idem, Ibidem. 
What the Church doth teach, that is the express word of god, what is taught against the mind and consent of it, is the express word of the Devil.  Idem, Ibidem. 
If a man have the interpretation of the Church of Rome, albeit he seethe not how it agreeth, or disagreeth with the text, this man hath the very express word of God.  Eckius, multis in locis, 
The scripture is the black Gospel, and divinity of Inck.  Herwaeus, de potestate Papae, 
The Pope is the whole Church in power.  Uerractus, 
The determination of the church is called the Gospel.  Piggius, de caelesti Hierarchia. 
The Church hath power to give to some Scriptures a canonical authority, which they neither have of themselves, nor yet of their authors.  Idem, Ibidem, 
The scriptures are like a nose of wax, which may be turned in what shape and form thou please to form and draw it.  Idem, Ibidem, 
The Apostles wrote some things, not that these writings should be superiors to our faith, but rather that our faith should be superior to them.  
NOw let all men judge, what spirit moved these godless writers, to blaspheme the Scriptures of God so shamefully. But some will say, they were private men, and not the Pope: nor his Council. I answer: They were gladly heard, authorised, and well rewarded by the Pope and his corrupted Synagogue. And Io. Hus, Hiero. de Praga, with sundry others of our brethren cruelly were persecuted with fire and sword, for speaking against their blasphemies.  
It is true, the late Council of Trent would appear to judge more reverently of the Scriptures, when they hid their venom under some fair and general terms. But which of them was offended when they heard the Bishop of poitiers in his exhortation call the Scriptures, a void & dumb law, & c? And likewise, who accused the profane Priest of Laterane, which in all their presence, called the Scriptures dead Luk. & c?  
Andradius writing in the defence of that profane Council, doth plainly testify, that they in their minds did thoroughly agree with these blasphemies, but yet durst not speak so plainly against the Scriptures, lest they should have provoked the common people against them.  
And therefore to blear the eyes of the people for a time, they join the Scriptures and their unwritten traditions together in their Decrees.  
But in the mean time, they arm and send out certain vile slaves, and godless runagates to speak and write against the written word, who do call it a dead Letter, obscure, uncertain, insufficient, the occasion of all heresies, written without the commandment of Christ, and unprofitable to the people labouring hereby to bring the consciences of men from the word of life to their devilish traditions.  
Let all men therefore that love the truth of God, flee far from this deceitful and devilish company, which God in his wrath hath raised up to blind this unthankful age, and to try our faith and patience, unto the time of our full victory, through jesus Christ our Lord. To whom with the Father and the holy Spirit, be all honour, praise, and Majesty, for ever and ever. So be it.   
FINIS.