GOOD CHRISTIAN LOOK TO THY CREED: FOR A TRUE TRIAL OF AN HOLY PROFESSION, AND OF THE truth of Religion, from all crooked by-paths. BY RICHARD BERNARD RECTOR of Batcombe in Sumersetshire. AT LONDON, Imprinted by Felix Kyngston, and are to be sold by Edward Blackmore, at the Angel in Paul's Churchyard. 1630. QVESTIONS AND ANSWERS OUT OF THE CREED, AND OTHER GROUNDS of Religion, for the Assurance of a Christian man's Salvation. Question. WHat are you by your Profession in Religion? A. A Christian. Q. Where is set down the sum of your Christianity? A. In the Creed. Q. What doth it teach you? A. To believe in one God, the Father, the Son, and the holy Ghost, and that this God hath a Church holy and Catholic for the Salvation whereof, the Son of God became man, and hath purchased for it an eternal Inheritance in the highest heavens. Q. What is then your assured hope of body and soul, if you hold on in this faith to the end? A. Life Everlasting. Q. Doth not Death cut off the hope of enjoying thereof? A. No, for I believe the resurrection of the body at the last Day. Q. To be sure hereof, what is it which you must believe and labour for before you die? A. The forgiveness of sins: for if I be not pardoned, I can never be saved. Q. What manner of person than must you be, to be certain of the pardon of your sins? A. A Saint: for Saints only inherit heaven. Q. With whom then must you seek to have fellowship and familiarity here in this life? A. With Saints. Q. What is this your fellowship with them called? A. The Communion of Saints. Q. Being in this Communion, of what body are you a member? A. Of the Catholic Church: out of which is no Salvation. Q. What doth govern and guide both it and you? A. The holy Ghost: who is in all and every member thereof. Q. If you be sure of the forgiveness of sins, that you are a Saint in the Communion of Saints, a member of the holy Catholic Church, and ruled by the holy Ghost, what is it that now you desire and daily look for? A. The coming of jesus Christ from Heaven, to judge both the quick and the dead. Q. What is He, that you can so love and long after his appearance? A. He is the only Son of the Father, our Lord, God and man our Saviour. Q. How came he to be man? A. He was conceived by the holy Ghost. Q. Of whom was he borne? A. Of the Virgin Mary. Q. What hath he done for you? A. He hath perfectly fulfilled the Law, being being obedient to his Father in all things, He suffered under Pontius Pilot, was crucified, dead and buried, he descended into hell: and the third day he rose again from the dead. Q. What then became of him after his abode here a while? A. He ascended into Heaven. Q. What doth he there now? A. He sitteth at the right hand of God the Father Almighty making Intercession for us. Q. But may you apply particularly and believe, that he hath done all these things for you, as well as for any other? A. Yes verily I may say, that he was conceived Gal. 2. 20. and borne for me, suffered and crucified for me, dead and buried for me, that he descended into hell for me, that he rose again, and ascended up into Heaven for me, making request to the Father even as well for me, as for any other true believer. Q. How are you able thus to apply him? A. By the power of Faith and the operation of the holy Ghost. Q. But may not others say thus much out of a presumptuous imagination? A. Tes, no doubt through the Spirit of error seducing them. Q. Then how do you know, that this particular applying of Christ, and his benefits to you? ariseth not of such a presumptuous conceit? A. By my confermitie to him in some sort as he is set out to us in such Articles of the Creed as do concern him. Q. Relate if you can the particulars, the better to discover the sure grounds of this your confidence. A. I. As I believe jesus Christ to be the begotten of the Father, and to be his Son: So must I be begotten of God. jam. 1. 18. 1. Cor. 4. 15. Philem. verse 10. and be God's Child by adoption. john 1. 12. Gal. 4. 5. II. As he was conceived, and sanctified by the holy Ghost. So must I be sanctified by the same Spirit. Rom. 15. 16. Act. 26. 18. III. As he was borne. So must I be borne anew. joh. 1. 13. & 3. 3. 5. 1. Pet. 1. 25. iv As he obeyed his Father, and did always john 8. 19 those things that pleased him. So must I obey and endeavour to please him in all things. Coll. 1. 10. 1. Thess. 4. 1. Heb. 12. 28. 2. Cor. 5. 9 V As he suffered. So must I suffer with him, Rom. 8. 17. 2. Tim. 2. 12. 1. Pet. 2. 21. and for him, for so we are hereunto called, 1. Pet. 2. 21. Act. 14. 22. 2. Tim. 3. 12. VI As he was crucified. So must I be crucified with him, Gal. 2. 20. even the old man, Rom. 6. 6. and also the flesh, with the affections and lusts thereof, Gal. 5. 24. VII. As he was dead. So must I be dead with him unto sin, Rom. Rom. 6. 14. 6. 2. 8. and dead unto the Law, Gal. 2. 19 VIII. As he was buried. So must I be buried with him by Baptism, Rom. 6. 4. Coll. 2. 12. IX. As he descended into Hell. So must I be humble in mine own eyes, and descend down in my thoughts of myself, as justly deserving Hell; If I were rewarded according to my own deserts. X. As he rose again. So must I be quickened. Eph. 2. 5. and rise with him through the faith of the operation of God, Coll. 2. 12. and being alive with God, Rom. 6. 11. I must live unto righteousness, 1. Pet. 2. 24. and walk in newness of life. Rom. 6. 4. XI. As he ascended into Heaven. So must I ascend in my affection after him, striving to be dissolved and to be with him, Phil. 1. 23. setting in the mean season my mind on things above, Coll. 3. 1. Having my conversation in Heaven, Phil. 3. 20. XII. As he sitteth on the right hand of God in Heaven. So must I with others sit together in heaunly places in Christ jesus, Eph. 2. 6. upon these grounds do I assure myself to have a right in my blessed Saviour, to apply him particular to myself for my endless comfort. Q. And indeed so well thus you may do, but now having certainly this right in jesus Christ his only Son our Lord, what doth this faith work in you towards God his Father? A. To believe in him, and that he is become my Father also, and that he will do for me above all that I can ask or think, joh. 16. 23. and 15. 17. and 14. 13. for his sake. Q. But what think you of his divine power? A. That he is exceedingly able abundantly Ephe. 3. 20. to do for me above all that I can think, because he is Almighty. Q. Wherein doth this appear? A. Because he made Heaven and Earth. Q. What do you conclude now out of all these things? A. That I am safe under his alsufficiency for the good of body and soul, by whose power, through faith I am kept unto salvation, and so to enjoy life everlasting. 1. Pet. 1. 5. Q. May you then live securely, as it were carelessly upon this confidence. A. God forbidden; for I am commanded to work out my Salvation with fear and trembling, Phil. 2. 12. And in my Creed I am taught to believe, that there is as well a Hell for the wicked, as a Heaven for the Godly. Q. Now besides this your Creed, are there any other helps, to awe a man to God-ward, and to keep him from carnal security? A. Yes indeed, very easy to be conceived, and to be gathered out of the other parts of the Common Catechism with settled meditations thereupon. Q. As how I pray you, upon the Commandments? A. I. To think seriously whose they be, even the precepts of the God of Heaven and earth, terrible in wrath and without respect of person in executing vengeance against transgressors. II. That they are the rule of righteousness, to every Christian concerning his duty to God, to man, and to himself. III. That a curse is upon every one, hat either wilfully or carelessly leadeth a life without conscionable respect unto these Commandments. iv That by our Church we are taught, and with our mouths we pray, that the Lord would have mercy upon us, to incline our hearts to keep every Law, and we beseech him to write all these his Laws in our hearts. V That in thus praying in words, and yet without affection of heart, or conscience of obedience we mock God, and provoke him the more to wrath, by so dallying with such a dreadful Majesty. VI That this Law was given in great terror, making all Israel to fear and tremble at the delivery thereof: Oh then think what willbe that horror in men's hearts, when God comes to execute his justice, pouring vyals of wrath upon the rebellious. VII. That God hath for our encouragement exhorted us to obey them, left memorable examples of men living in obedience, blessing and rewarding them for well doing, with promises of his mercies to all others that so do, and to reward them with everlasting glory in the end. VIII. And lastly, that God on the contrary hath dehorted us from transgressions, left fearful examples of his wrath upon Offenders, threatening still to take vengeance upon exery such wicked one, and in the end to cast them all into Hell, there to be tormented in flaming fire with the Devil and his Angels for ever. Q. These eight Meditations may shake the stoutest heart and humble the highest thoughts of such as make no conscience of sin, and go on in their courses. But how may a man from the Lords prayer, rouse up his heart from carnal security. A. If rightly understanding what he asketh, and hath also a true desire to obtain what he craveth of God, if I say, he shall demand questions of himself before he pray, thus meditating. I. How can I (except I resolve to mock God) say hallowed be thy Name, by me in an holy conversation, and yet live in all profaneness, lewdly dishonouring his Name, abusing his mercy and benefits, not regarding his justice, and living without all respect of his Glory and praise? II. How can I say thy Kingdom come, and desire that God may erect up here a Kingdom of grace in our hearts, by his Spirit, Word, and the Ministry of faithful Teachers, to prepare us to Glory, and yet resist the motions of the Spirit, refuse to be ruled by him, hate God's Ministers, mock at the preaching of the Word, jest at the reading of Scriptures, and live as if there were neither Heaven nor Hell, God nor Devil, nor any day of judgement! III. How can I beg hearty to do Gods Will here in Earth as it is in Heaven, and yet live in ignorance of God's Will, following my own lusts, or other men's wills; despising the revealed will of God, never doing what God would have done, as he requires his will to be done, to wit, willingly, readily, joyfully, faithfully, sincerely, & constantly: But if I do it, it is too too unwillingly with deferring off, by halves, with by-respects, and but only by fits in some sickness, or other cross. IU. How can I every day say, Give me this day my daily bread, to wit, that which is mine, honestly and justly come by; and yet live either idly or distrustfully in excessive care, or fraudulently, getting maintenance by coozonage and deceit, and riches by oppression, usury and extortion, by shifting, by gaming, yea by swearing, forswearing, robbery and theft, distrusting continually Gods providence, in the use of lawful means, as fearing loss thereby? V How can I desire with sorrow, in sight of sin, the pardon of sin, even as I forgive others trespassing against me, and yet wallow in sin, as the Swine in mire, in drunkenness, adultery, gluttony, murder, slander, lying, swearing, forswearing, and greedy coveting, also in malice, envy, grudging, ill-will, with desire of revenge, and in other uncharitable courses? VI How can I desire to be delivered from evil, and the power of temptations, and yet wilfully run into ill company, harken to ill Counsel, follow ill examples, avoiding the society of such as be well disposed; but easily yielding to Satan's suggestions, studying to fulfil the desires and lusts of the flesh, and conforming to every vain fashion, custom and practice of this present world? Q. Surely, if every man would thus ask himself, before he begin to pray, either it would reform him, or make him most inexcusable at the Bar of God's justice, would it not? A. Yes, without all peradventure, if a man withal consider: I. That Prayer is an immediate presenting of a man's self into God's holy presence, a Majesty infinite and of great glory, not to be abused with idle lip-labour. II. That he presumeth to call God Father in Heaven, which cannot be but by divine grace, and by the spirit of adoption, therefore he being graceless must needs herein abuse God by claming a Sonship without the spirit of Regeneration. III. That his own mouth witnesseth against his own ways, while he making request, for that which he utterly in heart, and yet in life opposeth, and so prepareth for himself without all excuse matter of just condemnation, except he use the means to attain to that which in words he seemeth daily to request for himself at God's hands. Q. Can you show me how a man may be moved to a holy life, by meditating upon his baptism? A. Yes: I. He must know, that by it, he is made a member of Christ, the Child of God, and an Inheritor of the Kingdom of Heaven: If he be renewed by the holy Ghost, reform in life, and have the stipulation of a good conscience, as all have that be baptised with the holy Ghost, which is that inward baptism. II. That he made a great and solemn Covenant then before God and before the Lords people. 1. To forsake the Devil, the world, and the flesh, and never to be led by them. 2. To fight under Christ's Banner against all Christ's and his spiritual Enemies, continuing Christ's faithful Soldier and Servant to his life's end. III. That this Covenant thus made, so solemnly, so sealed with Christ's precious blood, the performance of it will be assuredly required at his hands one day. Q. How may a man stir up his soul to the thought of heavenly things, and to amendment of life from the Lords Supper. A. By considering what the whole action setteth forth unto him, I. A lively representation unto our eyes, in the signs of the death and passion of our Lord and Saviour jesus Christ, the blessed propitiation and sacrifice for our sins. II. Gods infinite mercy in giving his son, and Christ's unspeakable love in being willing to die for us miserable sinners. III. Hereupon to judge of the desperate, and utterly forlorn estate of all mankind, with loss of God's favour, and the hope of heaven, being accursed for ever and damned in Hell, if this had not been a remedy beyond merit of all men and Angels, and the worth of ten thousand Worlds. And that therefore we own to God for this so unspeakable a benefit our bodies, our souls, our goods, our lives, yea all and every thing, whatsoever we be, to his glory and praise. Q. Surely, me thinks, that these things should press the most rebellious heart that may be, to have remorse for sin, and to leave off all his impious courses, and to set himself carefully to the holy service of his Maker and Redeemer: But yet I find by experience every where, that is not so: What think you may be the cause, that most, for all this, live so securely, without any fear of Hell, and are so vainly confident of their enjoying of Heaven, and yet no better prepared for it? A. The main reason is the ignorance of their spiritual estate through the darkness that is in them, and inbred corruption dimming the eyesight of the Soul, that they cannot see what they are, nor whither they be going. Q. In how many things do this ignorance of themselves appear? A. Principally in two things. Q. Which is the first? A. That they cannot be persuaded that they be so bad, as they indeed are. This conceit we may see in Hazael, 2. Kings 8. 13. who would no more believe what the Prophet spoke of his cruel nature, than he could believe himself of a man to be turned into a dog: The proud Pharisee denied himself to be an extortioner or unjust, Luke 18. 11. And yet he was full of Ravine, Luke, 11. 39 The Priests in Mal. 1. 6. 7. would not be held despisers and polluters of God's Name, nor the jews guilty of blood, jer. 2. 34. 35. nor the wicked at the last day to have been unmerciful, but will outface Christ with a flat denial, Mat. 25. yea Peter was tainted with this conceitedness for by no words of Christ, would he believe himself to be such a Coward, as to be brought to deny Christ, Matth. 26. and yet he did, the malicious, will not be malicious, nor the proud, proud, nor the covetous, nor the vain glorious so, nor so. Q. How cometh this conceit to be so strong in them? A. Through ignorance of their own corrupruptions; the deceitfulness of their own hearts, and carelessness to try and search out their ways, to know themselves. Q. Which is the other thing in which the ignorance of themselves appeareth? A. In being conceited that they are fare better than indeed they be. The jews guilty of blood, said, we are innocent, jer. 2. 35. The blind guides, Matth. 13. will boast that they see, joh. 9 41. Rom. 2. 17. 24. They that are nothing, yet will think themselves something, Gal. 6. 3. Zidkias will suppose himself to have the Spirit of of God, 1. Kings 22. when it was a lying spirit of Satan. The Rich young man Matth. 19 20. held himself perfect and wanting nothing, such a conceited fool was the Laodicean Angel, Reu. 3. yea there is a generation pure in their own eyes, and yet are not cleansed from their filthiness, Pro. 30. 12. Q. What maketh them to be then conceited of themselves? A. I. A flattering humour in them, apt to sooth themselves in their own conceit, Psa. 6. 2. And so to bless themselves against all dangers, Deut. 29. 18, 19 Amos 9 10. Esa. 28. 15. jer. 5. 12, 13. Zeph. 1. 12. Psal. 10. 6. II. Gods passing them over with silence, and not afflicting nor punishing them: whereupon they think God to be like unto themselves, to allow of their courses, Psal. 50. 21. Else not to see, or not to regard their ways, or seeing them, yet that he then forgive them; so do they put God's judgements fare away out of their sight. Psal. 10. 5, 11, 13. III. By comparing themselves, first with their own selves, looking only upon that which they like, and that which they think others will like in them, as the Pharisee, who looked upon his fasting, praying, tything, Luke 18. and what evil he had not done, but not what evil he did. Secondly, By comparing themselves with other like themselves; doing what they do, the Pharises said, do any of the Pharises and Elders joh. 7. 45. 48 believe on him; so the false Apostles did, 2. Cor. 10. 12. Thirdly, By comparing themselves with such as are in their conceit worse than themselves; Thus the Pharisee preferred himself before the poor Publican, Luke 18. And the Elder son before his prodigal brother, Luke 16. 29. Not then discerning his contempt to his Father, and his unnaturalness to his Brother. Fourthly, By comparing themselves with the Godly, not in beholding their virtues, but their falls; from which if they can find themselves clear outwardly, than they lift up their crests, and crow aloud in their own praises. iv By doing sometimes some things which procure them some praises with the Godly, as jehu did, who had jonadab, with him in his zealous prosecution of God's Command, against the house of Ahab, and Baal's Priests. V By having some form of Godliness, though they be without the power thereof; 2. Tim. 3. 5. By saying some prayers, by coming to God's House, they think the evils done is acquitted thereby, jer. 7. 10. and they for coming to hear God: Word, to be accepted of Christ, Luke 13. 26. VI By their outward prosperity and wealth sometimes, so they do think themselves wise, Prou. 28. 11. and bless God, because they are rich, though the manner of getting be naught, Zacha. 11. 5. and having no changes like other men, they grow secure without fear of evil, Psal. 10. 6. VII. By their conscience lying a sleep or dead in them, never troubling them, which cometh to pass either through gross ignorance, or wilful carelessness going on in sin, and so grow obstinate through custom in sinning: they conclude peace with God, and so to be in a happy estate, Deut. 29. 19 when all this time the strong man keeps house in them, Luke 11. 21. VIII. Because they live perhaps very civilly and quietly walking in moral honesty with praise of men, abstaining from outward scandalous courses, whoredom, drunkenness, cozening tricks, and other foul evils, which they see others to commit, upon which they conciude (making withal a general profession of Christianity) that they are endued with heavenly graces of Gods regenerating Spirit, not knowing, or not considering, that this may be but the restraining power of God, as in Abimelech. Gen. 20. 6. or fear and shame with holding, as it did the Enemies of Christ, and of his Apostles; Acts 4. 14. 21. or some awe and respect unto some man of authority and wisdom, as in Acts 5. 34. 38, 39 or only some policy to abstain for a time; as in Absalon and in Haman, who forbore a space from outward 2 Sam. 13 22 violence, Ester 5. 10. or it may be a well tempered nature, guided by worldly wisdom, and not by saving grace. IX. Because they can and do sometimes commend good things in those that are worthy praise, do allow of them and desire their company, as jehu did jonadabs', Adoniah jonathans', 1. Kings 1. 41. Darius daniel's good and liberty. Dan. 6. or for that they can speak against the evil deeds of others, justly to be condemned, as did the Scribes and Pharises Mat. 23. 29, 30, 34. upon these things they conclude, that they love the Godly, and hate the wicked, and so think themselves to be in a good case, when yet we see, how the wicked may do as much. X. When some afflictions befall them, then if they can say that these are crosses which God sends them for trials, or for their sins, and can say with some light sigh, God have mercy on us, and can say, I pray God we may make a good use thereof, they conclude that they are penitent, that they have made a good confession, and that they are humble, and are very good Christians, although they remain altogether the same persons they were before. These and many other such like reasons do make them to think so well of themselves. Q. But why do not such labour to find out their deceits, and learn better to know themselves? A. The Reasons may be these: I. Their not giving Credit to their Teacher's instructions, concerning these things, and the need of trying themselves. II. Their not discerning wherein other either are, or can be in better case before God, than they themselves: for they perceive not the inward power of Religion, and lively effectualness of grace, they being sensual having not the holy Spirit, 1. Cor. 2. 9 10, 11, 14. jude 9 III. Their ignorance of the true means to find out themselves, and carelessness to know them; thinking the labour but a needless curiosity. iv Their being busied about the World, following their profits, or pleasures, or hunting after honours, fulfilling the desires of the flesh and the mind, as the Apostle speaketh, wherewith they are so taken up, as they cannot possible attend to these things of an higher Nature, and deeper strain; V Their presumptuous conceit of mercy, and putting up all on Christ's score, without any more ado, till they come to their sick bed, and to bid farewell for ever to the World. VI Their liberty which in many things they take to themselves agreeable to their corrupt nature, to the fashions and customs of the World according to the present times (which they inwardly effecting, neither can, nor will let go) suffereth them not to come to a more narrow search of their ways; nor to a more strict examination of their courses. VII. The liberty which they see most do take: such as be of the wiser sort (so reputed in the world) learned men, great persons in Church and common wealth; whom they set before them as patterns and do desire to follow. VIII. And lastly, their judgement indifferent in Religions; this or that; they holding it fit for private persons to profess the Religion of the State, be it what it will be without dispute, whether right or wrong of God or man. These if men would examine themselves throughly shall be found the reasons, why men make no straighter steps in their profession of Religion. Q. Verily it's very likely, but seeing too many make an indifferency of Religion. Let me question you further in a few things; Tell me whether there be any other Religion, than the true Religion? A. True Religion, is the only Religion and is but only one; & all other are superstitions and Idolatry, and no Religion indeed, but humane or diabolical inventions, drawing men from the true God and worship of his Name. Q. What is then true Religion? A. True Religion and undefiled before God the Father, is the true worship and right serving of him, according to his own Will in Spirit and in Truth. Q. Seeing false religions will pretend much, what are the certain marks of true Religion, differing it from all these false religions? A. I. It teacheth and directeth to only one, and that the true and ever living God: The Trinity in Unity, and the Unity in Trinity. TWO It teacheth and directeth to a true and right worshipping of the same God, in Spirit and Truth. III. It teacheth and directeth to one only true Rule, even his own Will, made known by his own Word, how, and according to which, this his worship is to be done and none otherwise. iv It teacheth and directeth man to the right knowledge of himself, to know that he was perfect by Creation; but by the fall is wholly corrupted, and separated from God's favour, till reconciliation be made. V It teacheth and directeth to one only most sure and certain means of man's recovery into God's assured love again, even by jesus Christ his sacrifice, mediation and intercession making an atonement and purchasing for us an eternal inheritance. VI It teacheth and directeth us how to be thankful for so great mercies, both for matter, manner, and end, thereof in well pleasing obedience to God; in duties of love and charity to our neighbour, and to keep ourselves unspotted of the world. Q. This indeed is true Religion, but now in your profession, can you difference yourself rightly by some one main point or other, from all sorts of wicked ones; and from their paths of death and damnation? A. Yes I suppose, if you please to try me. Q. How difference you yourself from the Atheist and his Atheism? A. By believing a God, and living thereafter. Q. How from the Gentiles, the Heathen Idolatours, and their Gentilism? A. By believing one God the true God, and worshipping him without any Idol or Image. Q. How from the mere Naturalist, knowing God by his works, and discourse of reason only? A. More clearly and truly from Gods own Word by the illumination of his Spirit, guiding my judgement therein. Q. How from jews and their judaisme? A. By believing that their yet expected Messiah, is our Lord and Saviour jesus Christ, and none other; by whose coming the Ceremonial Law of Moses is utterly abolished. Q. How from Turks, and their Turkism? A. By believing God to be the Father begetting, the Son begotten, and the holy Ghost proceeding; and that their Mahomet was a wicked Seducer, his law forged, and he a damned false Prophet. Q. How from all Heretics in general? A. By holding ever the truth in love, and never defending any Error obstinately. Q. But seeing their hath been, and are many Heretics; how do you difference yourself from every of them? A. They have been innumerable; and this were an endless work; but if you please, ask of these which now are most commonly known, and which are often mentioned and read of. Q. With a good will; How do you difference yourself from Arrians and Arianisme? A. By acknowledging that jesus Christ the second person in Trinity is both God and man, as God equal with the Father, and the same substance. Q. How from Montanists, and their Montanisme? A. By holding that the persons in the Godhead are three, and distinct, that the second marriages are lawful. Q. How from Novatus and his followers, the Catharists, or Puritans, and novatians. A. By granting that the unfeigned penitent, after their falls (though to the denying of Christ) are yet upon their repentance, to be received again into the Church. That we do not affect to be called pure, or Puritans, neither do appropriate purity to ourselves before others. Q. How from the Donatists? A. By holding that the wicked pollute not the Godly in receiving the Sacrament. That baptism is true baptism out of their assemblies; That one once baptised need not to be baptised again; That the virtue of the Sacrament, dependeth not upon the worthiness of the Minister. Q. How from Pelagians? A. By holding that man's nature is corrupt by Adam's fall, That we all are borne in Original sin; That we have not power in and of ourselves to believe, and to will and work out our own salvation. Q. How from Anabaptists? A. By allowing that children of believing parents are to be baptised; That children are borne with inbred corruptions, that election is before all time, that predestination is not of all to life, but of some, and these of his mere mercy, and not conditionally, if they repent and believe. That the elect called and justified stand so by the grace and power of God, and not upon their own will, neither can they fall away totally nor finally; That Magistracy is allowed of God, and the Ministry is a calling of God, and distinctly assigned only to some to execute the same. Q. How from Brownists and Separatists and their Schism. A. By keeping the unity of the Spirit in the bond of love with other Churches: disclaiming utterly popular government, and a singularly bold conceit of interpreting holy Scriptures differing from the general judgement of the Learned and Godly in the Church of Christ. Q. How from Libertines? A. By reverently esteeming of holy Scriptures, making them the Rule of my life, and not mine own dreams, nor the fantasy of my own spirit, by which they judge any thing to be lawful, and to be done without check of Conscience, though the same in other men's judgement be never so wicked, and also condemned in Scriptures, because say they, it is by natural inclination. Q. How from the Family of Love? A. By holding propriety of goods lawful, and not a Community, and that I am not one person, as I am a Christian, and another as I am a Citizen, outwardly yielding to any Religion, so be it that secretly I keep mine own Religion within myself. Q. How from Opinionists? A. By avoiding singularity of opinion, committing humbly my conception of mind ever to the judgement and common received opinion of the Church. Q. How from all Sectaries and Novelists? A. By keeping my standing in the Ancient Catholic verity. Q. How from the Ubiquitaries? A. By denying, consubstantiation and believing that jesus Christ according to his humanity is only in Heaven, there remaining until his second coming, though in the mean space, Christ as God, is every where. Q. But how from the Papists? A. By giving to jesus Christ his full and due glory, communicable to neither men nor Angels. Q. Is this then the main difference between us and them, in their robbing him of his glory? A. Yes verily: For if I hold and believe jesus Christ to be, that which indeed he is, and that I do not impart his glory to any other, I can never be a Papist. Q. In how many things consists this his glory? A. Infoure things principally. I. If I do hold and believe, that jesus Christ is only and alone the spiritual Head of his Church, sending his holy Spirit to be only his general Vicar, and not any mortal man: for this cuts off the proud blasphemous Goliahs' head, the Pope's usurped supremacy, and all that dependeth thereupon. II. That jesus Christ is only and alone the Lawgiver to our consciences, and his written Word the only infallible rule of all his worship and service. For this cuts off their traditional word, all the Pope's laws, and infinite humane inventions, burdened the consciences of Papists. III. That jesus Christ is the only and alone Mediator of Intercession, as well as of Redemption between God and us. For this cuts off their idolatrous praying to the Virgin Mary, Saints and Angels. iv That jesus Christ is the only and alone Saviour, by the means of his passion pacifying God's wrath, and purchasing for us in Heaven an eternal Inheritance. For this cuts off (not good works done in thankfulness & in obedience) but the conceit of meriting by them; also the damned idol of the Mass, that pretended unbloody sacrifice, all satisfactory penance and punishment to God; this also quencheth out the fire of purgatory, and quite marreth the Pope's Market. Q. How do you difference yourself from all will-worshippers? A. By constantly serving God, only as he prescribeth and commandeth in his Word, without any additions of men, as part of his worship. Q. Now because even in the true Church, all that profess the Gospel in peaceable days, are yet not right, let me demand some Questions, touching some such: How difference you yourself from Hypocrites? A. By serving God inwardly, as well as outwardly, and performing to my Neighbour all duties of love, being given to good works readily, and that without vainglory. Q. Now how from a Newtralist? A. By being consciably confident of the truth of my Religion; and not go halting between Two opinions. Q. How from Temporizers? A. By being one and the same constantly at all times. Q. How from Machiavel-like Politicians? A. By having my will swayed by good reason, ever ruled by the power of Religion. Q. How from Lukewarm Laodiceans? A. By being a Protestant ever in earnest fervently zealous in my Christian's profession, with sound judgement. Q. How from Profane persons? A. By having always an holy estimation of Religion, of God's Word, Ministry, Sacraments, Prayer, and all divine Ordinances. Q. How from all obstinate Impenitents? A. By willingly learning, humbly submitting to, & admitting of wholesome reproofs, for my reformation wherein soever I do amiss. Q. How from presumptuous sinners? A. By an awful fear of God, even because he is gracious and merciful. Q. How from Hopeless desperates? A. By laying hold fast on the mercies of God in Christ, and believing the promises of Salvation made to us in him. Q. How from the carnal Securitans? A. By daily examining my ways, by loving and longing for the appearing of jesus Christ, and by waiting with preparation for death, and the last judgement Day, which the Lord hasten, and end these our days of sinning, that in glory we may praise him everlastingly. Amen, Amen. FINIS.