A CATECHISM: OR, Familiar Instructions ON THE Principal Points OF THE Christian Religion.  
Written, for the use of his own Family, by Mr. Drelincourt.  
Translated out of French.  
LONDON: Printed for the Author, and sold by Edward Castle, next Scotland-yard gate, near White-Hall. 1698.   

THE TRANSLATOR TO THE READER.  
MY design in translating this small work from one of our Authors, is not to pretend to add to the stile of the English writings, to the compleatness whereof nothing can be added.  
The English Divines are so great Masters of Scripture, that one would think they study nothing else: not in the manner that some Turkish Doctors learn the Alcoran by heart or rote; but so understand holy Letters, that it may be said they have perfectly the Language of Canaan. To present the English therefore with any thing for Scripture sake, there seems no great reason, for they want Quotations no more than Explanation: however, it is one of the reasons that moves me to present them with this Translation.  
I know not whether it be my Ignorance, or a right Observation; but methinks, that among the English Catechisms there is none so fit for the public as this: For, as the public contains all sorts of capacities, a work of this kind aught to be for them all, since a Catechism is for the whole, without exception; and in my opinion this is incomparably fit for that purpose. It hath something to raise the curiosity of more than common capacities, by entertaining them with some Doctrines it doth not teach, and that without racking the common ones, by any thing that should leave them unsatisfied, since it answers the objections of those different Doctrines as far as their genius can make them dive therein; and in a volume, the bigness whereof shan't fright you from the reading of it, as a larger doth those wh● don't love confinement, and it is the genius of the generality: nor in its smallness is it defective; for it contains not only what is necessary to serve a good Christian, but a good Protestant too. Its answers are powerful, since they all allow nothing but pure Texts of the word of God: and in few words doth so much, that every where it bears the Image of the only word, whereby all things were made; all these considerations have made me think that it may be serviceable to this Nation, especially to Youth, whom the Author made it for, as may be seen in his Epistle; many in France being made to learn it, before they have admittance to the Lord's Supper. It may be no less useful for People of mature years; especially amongst the ordinary sort, which provided they know the Church Catechism, may be admitted to the highest Mysteries of God's Worship; for sometimes they know not what God is whom they serve, and whether there be more than one, as I have known it by experience. This little Catechism teaches that in few words, and the reason why there can be but one.  
If I am not mistaken, and that this small labour of mine prove serviceable to this Nation, I shall think myself happy to have found the means of paying her a little of my gratitude for the protection I find therein, and also, being good Compatriot for other benefits that my Country-folks have here me● with, besides refuge. What is wanting in Power to my acknowledgement, 〈◊〉 will make up in Vows and Prayers fo● the welfare of this Nation; for whic● I shall always bestow my best wishes to suit best to best: its Charity being the greatest the Refugees have found wheresoever. To conclude, if there be some faults of mine in this Translation, that escape not observation, I desire i● may be remembered, that I am French and what is more, I am a Woman.   

THE Epistle of the Author TO HIS CHILDREN.  
My dear Children,  
I Thought my hour was come to go from this World to the Father of Spirits; although I love you with all tenderness imaginable, I was wholly resigned to the Will of God, and was wholly disposed to put my Soul in the hands of that Faithful Creator. But he hath taken pity of my Family, and hath given me again to your Tears; I believe he hath restored me to life again, principally that I may instruct you in the knowledge of him, and that I may teach you to walk in his ways. Wherefore as soon as I began to breathe, I have dictated this Catechism for you, to the end that when it shall please God to receive me into his Rest, I may end my days with that contentment, to have given you this witness of my ardent affection for the Salvation of your Souls, and to have seen before your eyes a summary of the things you ought to believe, and what you ought to do to attain Eternal happiness; I know very well that others have happily worked on the same subject, and I do affect Novelty so little, that every where, where it was possible for me, and that my Memory suggested to me, I have followed the beaten highway, and kept close to the order of the Catechism, that we expound in the Assembly of the Faithful, to the end that the public Instruction and Domestic ones be equally familiar to you; but I hope of your good nature, that you will embrace with more ardour, what is presented to you from your Father's hands; That you will take more pleasure to please him, and to obey him in so just and reasonable a thing; the fruit whereof you shall receive. I desire you may learn exactly the Christian Instruction, that it be always on your Lips, and that it be engraved in your Hearts that you meditate on it day and night, and that you confirm thereunto your Life and Manners, lest you should be doubly chastised, as the unfaithful Servant, who knows the will of his Master and doth it not, or to bring upon you the malediction of Heaven, as the evil ground which often drinks the Rain, and however produces nothing, but Thorns and Thistles. The more you have received, the more shall be required from you; represent unto yourselves without ceasing, the grace wherewith God favoured you; to have caused you to be born in his Church, in this great light of the Gospel, and to have given you all the necessary helps to form you to virtue, to bear Fruit worthy of your Birth, and of your Education; answer my cares and my hopes: Remember your Creator in the days of your Infancy, and of your Youth; Consecrate to his glory the first fruits of your life; and offer him the flower of your Age. Take care to pray to God morning and evening, and every hour of the day, and to give him thanks for all the good you receive continually of his liberal hand; let the fear of him be always before your Eyes, and wheresoever you be, think that God looks upon you, and walk before his face in purity, and innocency.  
Know that the greatest Woe that may befall you in the World, is to offend so good a Father, and so merciful a Saviour; and that your greatest Felicity, and greatest Glory is to serve him, and obey him; abhor all sorts of Vices, and especially that of lying; which is a vice servile and proper to the Children of the Devil; who is a Liar and a Murderer from the beginning. Be not quarrelsome, be not moved for slight matters; be more sensible for every thing that concerns the glory of God, than for your particular Interests.  
Despise Injuries, appease wrath by the sweetness of your words, do not ill offices to any, overcome evil with good, take pleasure to serve every one, and do not be slow to employ yourselves for others; be affable and meek, be modest and adorn yourselves with humility; for God resists the proud, but gives grace to the humble.  
Frequent those whom you would resemble, and avoid the company of Debauched persons, for evil Communication corrupts good Manners; bear with one another, and lend one another a helping hand; love one another cordially, and be you all sensible of every evil, and every good that befalls you, as if you were all animated by one and the self same Spirit, for it is a good thing, and a pleasing thing, not only to good people, but to God himself, to see Brothers united, and tied together by the bonds of a holy Love, and of a perfect Charity, by Peace and Concord, the smallest things increase; but by discord and quarrels the greatest and most flourishing are reduced to nothing.  
Observe, your life runs insensibly, as a flower which passes away as soon as it is blown, and as a Flambeux which burns as soon as it gins to give light. Think early on Immortality, and ground your hopes in Heaven, where God reserves for you an Inheritance incorruptible.  
The years fly away, the World passes away, and the lust thereof; all that is under the Sun is nothing but vanity and vexation of Spirit. The whole Duty of Man is to fear God, and keep his Commandments.  
Let nothing be able to withdraw you from the service of God, nor from the open profession of his Truth; let not the threaten of the World fright you, nor its promises allure you, and follow not its evil example.  
None can threaten you with any punishment, which is comparable to the Torments of Hell, and to the Eternal flames, wherein God shall precipitate the fearful, and none can promise you any thing that ought to be preferred to the delights of Paradise; for him who fears God there is nothing to fear, and for him who possesses him there remains nothing to wish for, for God is the spring and the height of true felicity.  
If God takes me to himself before you are come to an age perfect, do not lose courage, you have a Father in Heaven who is Immortal, and who loves you with an Eternal Love, he will take you in the Arms of his Providence, and will carry you upon his Wings, he will keep you as the Apple of his Eye, and will bless you with all his most precious blessings; we can do nothing without him; but he can do every thing without us; I bless you in words, but he will bless you in deeds; and wish you a happy life filled with blessings; but every excellent grace, and every perfect gift is from above, and comes from the Father of Light.  
I don't beg of him to send you earthly Riches, nor worldly Honours; but that he will move you with the spirit of his fear; that he will embrace you with his Love, that he may engrave in your Hearts the Image of his Holiness, and that he give you grace to persevere constantly in his Covenant, and edify his Church by your Piety and your holy Conversation, to the end that I may say to him, Behold I, Lord, and the Children thou hast given me for a sign and a wonder in Israel; That having seen you here below filled with his graces, and covered with his protection, I may see you above in Heaven, clothed with his Glory, and Crowned with his Immortality.  
These are the most ardent Vows and Wishes of your Father, who loves you, because you are his Children; but who loves ●ou the more, because you are the Children of God.  
Done at Paris, in the beginning of the Year, One Thousand Six Hundred Forty Two. Drelincourt.   

CATECHISM: OR, Familiar Instruction On the Principal Points of CHRISTIAN RELIGION.  
Question. WHY did God create you?  
Answer. To serve and glorify him.  
Q. How can you glorify God, you who are a poor sinful Creature?  
A. In putting my Trust in his Mercy, in obeying his Commandments, in calling upon him in all my Wants, and in giving him the Praise and Glory for all the good I receive in my Body and my Soul, as well for this Life as for that which is to come.  
Q. Into how many parts then is the Service of God divided?  
A. Into four principal; which are Faith, Obedience, Prayer, and Acknowledgement.  

Of FAITH. PART I.  

Of Faith.  
Question. WHat is Faith?  
Answ. It is an assurance certain, that God loves us in his Son Jesus Christ, and in contemplation of what he suffered for us.  
Q. Which are the things that we ought to believe?  
A. All those which God hath revealed in his Words, and especially the Mysteries of our Salvation, whereof we have the summary in the Symbol or Creed of the Apostles.  
Q. What signifies the word Symbol?  
A. It signifies the Reckoning, or the share that every one pay of a common Meal. It signifies also the Scarf and the Livery, whereby one knows the Soldiers of an Army, or of a Company.  
Q. Why do you call it the Symbol of the Apostles?  
A. It is not that the Apostles, the one after the others, have inserted in it any particular clause, but because it is an Epitome of their Doctrine; it is also the Scarf and the Livery of Christianity.  
Q. Into how many parts do you divide this Confession of Faith?  
A. It is divided into four: The first is of God the Father, and of the Works of the Creation. The second is of Jesus Christ, and of our Redemption. And the third is of the Holy Ghost. The fourth is the Church, of the Graces that God bestows on her on Earth, and of the Glory which he prepares her in Heaven.   

Of the Creed of the Apostles. Of the First Part.  
Quest. WHY do you say in singular, I believe, and not We believe?  
A. Because the Just Man lives by his Faith, and that he cannot answer for the Faith of another: Furthermore, this Confession was made in the beginning, in favour of persons who could witness of their Faith; wherefore, before to administer Baptism to any, they were asked, Didst thou believe? And they did answer, Yes, I believe in God the Father, etc.  
Q. How many sorts of Faith are there?  
A There are four; which are the Historical Faith, the Faith of Miracles, the Temporal Faith, and the Justifying Faith.  
Q. What is the Historical Faith?  
A. It is a single belief that the Gospel is ●rue; of this Faith it is said, that Simon the Magician believed, Acts 8.  
Q. What is the Faith of Miracles?  
A. It is an infallible assurance grounded upon some particular Revelation, that God will show his Omnipotency, to work by us, or in our favour, some work beyond all the Forces of Nature. It is of this Faith that the Apostle speaks in the first of the Corinthians, cap. 13.  
Q. What is Temporal Faith?  
A. It is that which receives the Word o● God with joy, but presently forsakes the profession thereof, because of the afflictions which attend it; our Lord Jesus Christ speaks of it in St. Matthews Gospel, cap. 13.  
Q. What is Justifying Faith?  
A. It is that which embraces to Salvation, Christ Crucified; and assures us, that if we are truly penitent of our faults, God will be merciful unto us, and will receive us in his heavenly Kingdom. It is of this Faith St Pau● speaks of in the 2d to Timothy, cap. 11. 〈◊〉 know whom I have believed, and am persuaded that he is able to keep that which I have committed unto him against that day.  
Q. Of what Faith is it here spoken?  
A. Of the Justifying Faith; for it is not said, I believe God, or believe to God, but I believe in God.  
Q. What difference do you put between, Believe God, believe to God, and believe in God?  
A. Believe God, is to believe that there is a God; as St. James saith, That the Devils believe there is a God and tremble. Believe to God, is to believe all what God saith is true. Believe in God, is to trust in him; whosoever believeth on him shall not be ashamed, Rom. 10.  
Q. What is God?  
A. An Essence Eternal, Infinite, Incomprehensible, Immortal, Invisible, Omnipotent, all Good, and all Just, and all Merciful, and all Wise, and who created Heaven and Earth.  
Q. How many Gods are there?  
A. There is but one; and there cannot be several.  
Q. Why?  
A. Because there cannot be several Infinites, nor several Omnipotents; for one cannot imagine any thing beyond Infinite: And if there were several Omnipotents, the omnipotency of the one would destroy the omnipotency of the other.  
Q. But besides these Reasons, that are clear and evident, what doth the Scripture teach us on this subject?  
A. It teaches us every where, that there is but one only God specially, Deut. 6. Hear, O Israel, the Lord our God is one Lord. And Eph. 4. Is one Lord, one Father, one Baptism, one God and Father of all, who is above all, and through all, and in us all.  
Q. How many ways doth God reveal himself?  
A. Three. First, By his Works, as is spoken thereof, Rom. 1. The invisible things of God, from the creation of the world, are clearly seen, being understood by the things that are made, even his eternal Power and Godhead. Secondly, By his Word, as the Apostles speaks of it, Heb. 1. God who at sundry times, and in divers manners, spoke in time passed unto the Fathers by the Prophets, hath in these last days spoken unto us by his Son. Thirdly, By his Spirit: For things that eye hath not seen, nor ear heard, and that have not entered into the heart of man, God hath revealed them unto us by his spirit, 1 Cor. 2.  
Q How many Persons are that Divinity that we worship?  
A. There are three: The Father, who i● the source and first original of every thing 〈◊〉 The Son, who is begotten of the Father before all Ages: And the Holy Ghost, who from all Eternity proceeds from the Father and the Son.  
Q. Where do we learn that?  
A. 'Tis proved by several Reasons that there is but one only God, who hath made all things, and was made of none; and who moves all things, without moving himself: but the Revelations alone teaches us, that in that Unity of Essence, there is a Trinity of Persons.  
Q. In what passage of the Scripture is it spoken of?  
A. In the 28th Chapter of our Lord Jesus Christ's Gospel according to St. Matthew: Teach all Nations, baptising them in the Name of the Father, of the Son, and the Holy Ghost. And in the 5th Chapter of the first Epistle of St. John, There are three that bear Record in Heaven, the Father, the Son, and the Holy Ghost, and these three are one.  
Q. Why do you give to God the quality of Father?  
A. Because he did beget Jesus Christ of his proper Substance; so that the Father and the Son are one, John 10.  
Q. Have we any comfort that God is the Father of our Lord Jesus Christ?  
A. Yes, a very great one; for from thence it follows that he is also our Father. He hath predestinated us to be conformed to the Image of his Son, that he may be the first born among many brethren, Rom. 8.  
Q. Why do you say that God is Almighty?  
A. Because he doth all he pleases, in Heaven, in Earth, and in the Deep, and that there is nothing able to resist his Will.  
Q. In what did he show his Omnipotency?  
A. In making the light to shine from darkness, and in creating Heaven and Earth.  
Q How many sorts of Creations are there?  
A. Two: The one is properly said that God created something out of nothing, as when he created the first matter, whereof he form all Corporal things. The other, that is so called, by comparison, when God doth something of a matter, that hath no disposition to receive the form he imprinted thereto, as when God created the first man of Dust, and Eve of Adam's Rib.  
Q. By whom did God create the World?  
A. It was by his Son that he made the Worlds, and without him was not any thing made that was made, Heb. 1. and John 1.  
Q. What do you mean by Heaven and Earth?  
A. Not only that weighty mass which is the centre of the world, and the lightsome Globes which turn round about it, but generally all Creatures, Celestial and Terrestrial.  
Q. What is to be considered in all these Creatures?  
A. There are principally five things to be considered; their multitude, which is almost Infinite; their diversity of Beauty, their Admirable order, their virtues and effects: and above all, there is not one of them that doth not tend to the end it pleased God to create it for.  
Q. Did God create the Angels?  
A. He created all things visible and invisible, the Thrones, the Dominions, and Principalities, Coll. 1. Wherefore the Angels are calle● Sons of God in the first of Job.  
Q. Did God create also the Devils?  
A. He created their substance, but he is no● the Father of their Malice. They are Apostate Angels, that have not kept their first Estate, a● St Judas speaks of it.  
Q. How did God create man.  
A. He created him in his image and likeness he enlightened him with his Light, and clothed with Justice and Sanctity.  
Q. Whence comes then the depravation an● perverseness that is naturally in all the men in th● world?  
A. It comes from our first Parents, who suffered themselves to be corrupted by Satan, and who have transmitted their Corruption to their Posterity, according to what the Apostle saith, Rom. 5. By one man sin entered into the world, and death by sin, and so death passed upon all men, for that all have sinned.  
Q. God having created the world, doth he let it go at all adventure?  
A. By no means, for as he created it by his infinite Power, he governs and conducts it by his wise and admirable Providence, so that there falls not a Sparrow on Earth without his Will, and even the hairs of our head are all told, Matthew 10. Therefore our Lord Jesus Christ says, St. John 5. My Father works hitherto and I work.   

Of the second part of the Creed.  
Q. WHo is Jesus Christ?  
A. It is the only Son of God, who was Conceived of the Holy Ghost, and Born of the Virgin Mary, of the Nature of Jesus Christ.  
Q. Is Jesus Christ, God, Man, or Angel?  
A. He is true God and true Man.  
Q. How do you prove that he is God?  
A. By four principal means. First, by his works; secondly, by the service that ought to ●e paid him; thirdly, by the essential properties of the Godhead, which are attributed to him, and finally, because the name of true God ●s often given him in Holy Scripture.  
Q. In what passage of the Scripture is it that he ●s called God?  
A. In the 1 of S. John: In the beginning was the word, and the word was with God, and Rom. 9 He is over all, God blessed for ever more; and in the Epist. to Tit. cap. 2. He is the great God and Saviour; and in the first Epist. to St. John 5. He is the true God and Eternal Life.  
Q. How do you prove that he is man?  
A. St John expressly saith, in the first chapter of his Gospel. That the word was made flesh and dwelled amongst us; and the Apostle, Heb. 2. That as Children he was partaker of flesh and blood. All the History of the Gospel teaches us, that during his abode in the world, he did all the functions of a true man, and he often calls himself the Son of Man.  
Q. Why is it said, that he was made flesh, and not only that he made himself man?  
A. It is to teach us that he took our nature with all its Infirmities.  
Q. But did he take upon himself all sorts of Infirmities?  
A. He did not take upon himself any personal Infirmities, but only all the Infirmities of Human Nature that are not vicious: wherefor● the Apostle says, That he was in all poin●● tempted like as we are, ●et without sin. Heb. 2.4.  
Q. Did the Son of God take himself a humane Soul and Body?  
A. He took the one and the other, and therefore he says, That God prepared him a Body, Heb. 10. and often he speaks of the Joy, Sadness, and Anguish of his Soul.  
Q. Did he unite himself to a humane person?  
A. No, but he united to himself the Humane Nature in unity of Person; so that as in the Godhead there are Three Persons, in unity of Nature; so in Jesus Christ there are two Natures in unity of Person: Therefore it is said that God redeemed his Church by his Blood, and that the Jews have Crucified the Lord of Glory. Acts the 20. 1 Cor. c. 2.  
Q. How were these two Natures united together?  
A. They were united in such manner, that they were neither altered nor confounded. But they have kept, and shall keep eternally their Essential properties.  
Q. Why is it necessary that our Redeemer should be man?  
A. That he might die for us; and that Sin might be expiated in the same nature that it was committed.  
Q. And why was it necessary that he should be God?  
A. That he might overcome death, and fully satisfy the Justice of God; to forgive our Sins, and to defend us against Satan, and against all the power of Hell, and to introduce us into the Glory and Felicity of the Kingdom of Heaven.   

Of the Offices of Jesus Christ.  
Quest. WHAT signifies the name of Jesus?  
A It signifies Saviour.  
Q. Who gave him that Name?  
A. God himself, by the Ministry of the An●el Gabriel, who told the Virgin Mary, Behold, ●hou shalt Conceive in thy Womb, and bring ●orth a Son, and shall call his Name Jesus. St. ●uke 1.  
Q. Why was this name given him?  
A. Because it is he who saves us, and delivers ●s from the spiritual Captivity of Satan, of Sin, ●f the Law, of Death, and of Hell.  
Q What signifies the word Christ?  
A. It is a Greek word, which signifies Anoint●●, and Sacred; and it is the name that the Hebrews express by that of Messiah.  
Q. Why was that name given to our Lord?  
A. To teach us that it is he, who was pregured by the Kings, Priests and Prophets, who ●ere anointed under the Old Covenant.  
Q Where is it spoken of th● unction of Kings?  
A. In the History of Samuel, who anointed ●aul and David to be Kings of Israel.  
Q. Where is it spoken of unction of the Priests?  
A. In the 40. Chapter of Exodus, where God Commands Moses to anoint Aaron and his Sons ●o Minister in the Priests Office.  
Q. Where is it mentioned that Prophets were anointed?  
A. In the 19 Chap. of the first Book of Kings, where it is said, That Elijah anointed ●lisha for Prophet.  
Q. What did signify that Unction?  
A. It signified two things, First the vocation into the Office, Secondly, all the Gifts and Graces necessary to Minister in it  
Q. Where is mention made of the Unction of our Lord Jesus Christ?  
A. In Isaiah 61. The spirit of the Lord God is upon me, because the Lord hath anointed me to preach good tidings unto the meek; and Is 45. God, thy God hath anointed thee with the Oil of gladness above thy fellows.  
Q. Who foretold our Lord Jesus Christ being a King?  
A. The Kingly Prophet David, Ps. 110, The Lord said unto my Lord, Sat thou at my right hand, until I make thine Enemies thy footstool.  
Q. Where is mention made of his Priesthood?  
A. In the same Psalm, The Lord hath sworn, and will not repent, Thou art a Priest for ever, after the order of Melchizedek.  
Q. And where is mention made of his being a Prophet?  
A. Deut. 18. The Lord thy God will raise up a Prophet from the midst of thee, of my Brethren like unto me, unto them you shall hearken.  
Q. What is the Kingdom of our Lord Jesus Christ▪  
A. It is wholly Spiritual and Divine, for as he said himself to Pontius Pilate, his Kingdom is not of this World. John 18.  
Q. In what consists his being a King?  
A. In that he governs his Church by his word, and spirit, and that he hath established his Empire within our Souls.  
Q. Wherein consists his Priesthood?  
A. In that he offered himself without spot to God, by the Eternal spirit, and that he is entered into the heavenly Sanctuary, to appear in the presence of God for us. Heb. 9  
Q. How is he an eternal Priest?  
A. In that his sacrifice is of an eternal efficacy, and that his intercession for us is for evermore; and therefore the Apostle says, that he may save them to the uttermost that come unto God by him, seeing he ever lives to make intercession for them, Heb. 7.  
Q. In what consists his being a Prophet?  
A. In that, as during the course of his Ministry, he revealed to us the Mysteries of his Kingdom, and hath brought to light life and immortality by the Gospel, and that it is he, who teaches us within ourselves by his Spirit, and persuades us of his truth.  
Q. In what nature was Jesus Christ anointed?  
A. If by unction 'tis understood the vocation to his Office, he was anointed in his Divine Nature, as well as in his Humane Nature; for it is not only as Man, but also as God-Man, that he is the King, the Priest, and the Prophet of the Church. But if by unction is meant the gift of Graces, he was anointed only in his Humane Nature. For as to the Divine Nature, it confers, but receives not the Graces, for nothing can be added to what's infinite.  
Q. What difference is there betwixt the unction of the Ancient Kings, Priests, and Prophets, and that of our Lord Jesus Christ?  
A. First, That was material and visible, this is spiritual and invisible; that was the shadow and figure, and this is the body and truth. Secondly, God did give unto the ancient Kings, Priests, and Prophets, but some measure of his Graces, but to our Lord Jesus Christ, God gives not the Spirit by measure, And of his fullness have we all received, Grace for Grace, in St. John, cap: 3. and cap. 1.   

Of the Eternal Generation of Jesus Christ, and of his Dominions over the Church.  
Q. WHy is it that Jesus Christ is called the only Son of God?  
A. Because him alone God begot in himself of his proper substance, therefore he is called the Image of the Invisible God, the brightness of the Glory of the Father, and the express Imag● of his person, Coll. 1. and Heb. 1.  
Q. When was the Son begotten of the Father?  
A. He was begotten from all Eternity, as he says himself, Proverbs 8. The Lord possessed me i● the beginning of his way, before his works of old, and Micah 5. His going forth have been from o● old, from everlasting.  
Q. Why is he called our Lord, since he is the Lor● of all the universe?  
A. Because we belong to him in a particular manner, not only because he created us; bu● also because he redeemed us by his Blood, an● because he leads and governs us by the Scept●● of his word, and by the efficacy and virtue of his Spirit.   

Of the Corporal Conception and Birth o● Jesus Christ.  
Q. HOw do you understand that Jesus Christ w● Conceived by the Holy Ghost?  
A. I mean that the Holy Ghost as efficient cause intervened in this Conception, and by h● Divine Virtue form the precious body of our Lord, and inspired a perfect Soul therein.  
Q. Why was it necessary that the Holy Ghost should intervene in his Conception?  
A. That our Lord might have no original sin, and might be in no sort defiled: For all that is born of the flesh is flesh, John 3.  
Q. How do you understand that he was born of the Virgin Mary?  
A. I mean, that he was form of her proper substance, that he might be of the Seed of David, according to the Flesh: and the Prophecy of Isaiah, cap. 7. might be fulfilled: Behold a Virgin shall conceive and bear a Son, and shall call his name Immanuel, (that is to say) God with us.  
Q. Since the Blessed Virgin is truly and properly the Mother of our Lord Jesus Christ, ought we to worship her and put our Trust in her?  
A. By no means, for in all the word of God, there is not one Commandment or Example of it; contrarily, God declares to us, that he gives not his Glory to another, and he curses all those who put their trust in man, Isaiah 48. Jerem. 17. But we ought to honour her Memory, to imitate her Virtues, and publish her Happiness, according to what she sa●s herself, in her Divine Song, Behold from henceforth all Generations shall call me blessed, Luke 1.   

Of Jesus Christ's Passion under Pontius Pilate.  
Q. WHo was Pontius Pilate, of whom it is spoken in the Creed of the Apostles.  
A. He was a Roman Judge who was under the Government of Syria s dependency.  
Q. Why is mention made of him in the Creed of the Apostles?  
A. To teach us the certainty of the History of the accomplishment of jacob's Prophecy, Gen. 49. The Sceptre shall not departed from Judah, nor a Lawgiver from between his Feet until Shilo come, that is to say the Messiah, and unto him shall the gathering of the people be.  
Q. Why did Jesus Christ appear before the Tribunal of an earthly Judge?  
A. Because he ought not to be put to death in a tumult, but by the sentence of one of those whom God hath established to be his Lieutenant on Earth; to the end, that in this Condemnation might appear that which we had deserved from the Sovereign Judge, and so that Jesus Christ having undergone the same with us we might with assurance approach the Heavenly Throne. It is also to teach us to submit to the orders of justice, and to acknowledge the Magistrates, whom God established to govern humane kind.  
Q. But why is it that Pontius Pilate pronounces him innocent, and afterwards condemns him?  
A. It is to teach us, that he suffered not for his sins but for our own; he was condemned to absolve us, and as St. Peter speaks of it, he suffered for sins, the just for the unjust, that he might bring us to God, 1 Peter 3.   

Of the cross of Jesus Christ.  
Q. WHy was Jesus Christ crucified?  
A To teach us that he is the Ensign of the people, foretold by the Prophet Isaiah, cap. 11. and that it is he who abolished our curse.  
Q. How?  
A The Apostle teaches it us, Gal. 3 Christ hath redeemed us from the curse of the Law in being made a curse for us, for it is written, cursed is every one that hangeth on a Tree.  
Q. Is there any Figure of that in the old Testament.  
A. There are several, and especially that of the Brazen Serpent, as our Lord teaches it, St. John 3. As Moses lifted up the Serpent in the Wilderness, even so must the Son of man be lifted up, that whosoever believes on him should not perish but have everlasting life.  
Q. But is it not to dishonour Jesus Christ to say, that he has been subject to such a curse?  
A. By no means. First, it was not for his sins, he is holy and innocent, separated from sinners, but it is our sins which he bore in his own body on the Tree. 1 Peter 2. Secondly, he hath changed the Curse into a Blessing, and in his Cross he spoiled principalities and powers, and triumphed over them, Coll. 2.  
Q. Did Jesus Christ suffer only in his Body?  
A. Because he was to redeem our Bodies and our Souls, it was also needful that he should suffer in his Body and his Soul; from thence comes what he said in the place that was called gethsemane, My soul is exceeding sorrowful even unto death, Matth. 26. and on the Cross, My God my God why hast thou forsaken me, Mat. 27:   

Of Jesus Christ's Death.  
Quest. HOW did Jesus Christ die?  
A. He did not die as God, for the Godhead is Immortal, but he died as Man, his Soul having been separated from his Body.  
Q. Why did he die?  
A. Because he had made himself our security, and that the wages of Sin is Death. Heb. 7. Rom. 6.  
Q. What is Sin?  
A. Sin is the Transgression of the Law. Joh. 3.  
Q. What fruit have we of the Death of Christ?  
A. First, by his Death he hath fully satisfied unto the Justice of God for our Sins; and hath obtained for us Eternal Redemption. Heb. 9 Secondly, he hath swallowed up Death in victory, and destroyed him who had the Empire of Death; that is, the Devil, and delivered them, who through force of Death, were all their life-time subject to Bondage. 1 Cor. 15. Heb. 2.  
Q. Since Jesus Christ underwent the pain that was due to our sins, whence comes it that we are still subject to afflictions?  
A. The afflictions wherewith God visits us, are not the punishments of a Judge; but the Chastisements of a Father, and salutary Trials and signs of his Love, For whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth. Heb. 12.  
Q. Why do we die, since Jesus Christ died for us?  
A. The Death that God sends us, is not a satisfaction to his Justice, and we ought not to have it in horror; it is not so much a Death, as a passage to the Blessful life, according to the saying of our Lord, St. John 5. he that believes o● me, shall not come into Condemnation, but to pass from death to life.  
Q. But how do we hope in dying to go to Heaven? since no impure thing can enter into the heavenly Jerusalem?  
A. Our hope is grounded upon the Blood of Jesus Christ, who cleansed us from all Sin, as St. John teaches us, in the first Chapt. of his 1. Epistle.  
Q. After our Soul is separated from the Body, is it not to suffer in a Purgatory before it enters into Eternal glory and felicity?  
A. By no means, for there is no Condemnation for them that are in Christ Jesus. Rom. 8. The Blood of Jesus Christ washes us from all Sins. 1 John c. 1. Blessed are those which die in the Lord, for they rest from their labours, and their works follow them. Revel. 14. Therefore our Souls desire to leave this Body to be with the Lord. 2 Cor. 5.  
Q. Were all the Sufferings of Jesus Christ ended at his Death?  
A. Yes. Wherefore, before he gave up the Ghost, he cried out with aloud voice, all is finished. John 19   

Of the Burial of Jesus Christ.  
Quest. WHY was Jesus Christ buried?  
A. First, to show that he was really Dead. Secondly, to teach us not to have an horror of our Graves. Thirdly, to make us die unto Sin, and to bury all Carnal Lusts. Rom. 6.   

Of Descending into Hell.  
Quest. WHAT do you mean by Jesus Christ's descending into Hell.  
A. This Article doth not differ much from the preceding, and signifies nothing else, but that Jesus having been laid in his Sepulchre, he remained there for a time, in the state and condition of the Dead, wherefore in some ancient Creeds, where mention is made of the Burial of Jesus Christ, they speak not of his Descent into Hell.  
Q. But can the word Hell signify the Sepulchre?  
A. It is the ordinary stile of Scripture, and namely, Ps. 141. Our Bones are scattered at the mouth of Hell, that is to say, at the Graves mouth.  
Q. And may descending into Hell be taken for descending into the Sepulchre, and to be laid in the state and condition of the Dead?  
A. It is also the stile of the holy Languages, as in Gen. 37. where Jacob crying for his Son Joseph, said to his other Children, I will go down into Hell unto my Son mourning, chap. 42. you shall bring down my Grey-hairs with sorrow into Hell.  
Q. How do you prove that this Article of the Creed must be thus understood?  
A. By St. Peter who makes appear visibly, in Acts the 2. That the words of the Kingly Prophet David, Ps. 16. Thou wilt not leave my Soul in Hell, neither wilt thou suffer thy holy one to see Corruption, cannot properly be applied to David, whose Body remained in the Sepulchre, but belongs to our Saviour Jesus Christ, who did not see Corruption, and who did not remain in the Sepulchre.  
Q. What became of our Lord Jesus Christ's Soul when he died?  
A. He commended it into his Father's hands, as he said himself; Father into thy hands I commend my Spirit, and it was received into Paradise, according to what he said unt●●he converted Thief; Verily, I say unto thee, to day shalt thou be with me in Paradise. Luke Chap. 23.  
Q. But went he not into the Limboes' of the Father's?  
A. In all the Scripture it is not spoken of this pretended Limboes', and it is a mere Invention of Man's.   

Of the Resurrection of Christ.  
Quest. HOW long was the Body of Christ in the Sepulchre?  
A. He was buried on Friday Night, and Sunday Morning next he risen from the Dead.  
Q. Why did he rise again from the Dead?  
A. Because he had fully satisfied the Justice of God his Father, and that being the Prince of his Life, he could not be detained by the bonds of Death. Acts. 2.  
Q. Did the Body of our Saviour Jesus Christ receive any change by his Resurrection?  
A. The Resurrection gave it a glory that it had not before, but did not take away the Truth of his Nature, wherefore he said to his Apostles, Behold my Hands and my Feet, handle me and see me, for a Spirit hath not Flesh and Bones, as you see me to have. Luke 24.  
Q. What Fruit have we of our Lord Jesus Christ's Resurrection?  
A. First, God having opened to him the Gates of Death, hath made known that he was absolved from all the Sins, for which he passed thro' them, and that we were absolved in him, as the Apostle says, That he was delivered for our offences, and was raised again for our Justification. Rom. 4. Secondly, the Resurrection of Jesus Christ, is to us an assurance that one day we shall rise again in Glory, as the Apostle teaches, 1 Cor. 15. Lastly, by Jesus Christ's Resurrection, we rise again in Newness of Life, Rom. 6. which makes us say with St. Peter in the first Chapt. of his first Epistle, Blessed be the God and Father of our Lord Jesus Christ, who according to his abundant Mercy, hath begotten us again into a lively hope, by the Resurrection of Jesus Christ from the Dead.   

Of the Ascension of Jesus Christ.  
Quest. WHERE is our Lord Jesus Christ?  
A. As God he is every where, as he says himself in St. Matthew, cap. 18. where two or three are gathered together in my name there am I, in the midst of them, and Chapt. 28. I am with you always even to the end of the World.  
Q. And as Man, where is he?  
A. He left the World, and is gone unto the Father, and the Heavens must contain him until the time of Restitution of all things. St John 16. and acts 3.  
Q. How did he ascend into Heaven?  
A. He ascended visibly; a Cloud received him out of the sight of the Apostles, to whom two Angels said, Ye men of Galilee, Why stand ye gazing up into Heaven, the same Jesus which is taken up from you into Heaven, shall come in like manner as ye have seen him go into Heaven. Acts. 1.  
Q. What doth the ascension of our Lord Jesus Christ profit us?  
A. First, he ascended into Heaven to appear for us in the presence of God, and to make intercession for us, Heb. 7. And secondly, he is gone to prepare a place for us, John 14. Lastly, his ascension into Heaven, is a pledge and assurance of our own, John 17. and Heb. 6.   

Of Jesus Christ sitting on the Right Hand of God.  
Q. WHat signifies the word to be sitting?  
A. It signifies sometimes to Reign as in the 20th of Prov. A King that sitteth in the Throne of Judgement, scattereth away all evil with his Eyes; and Revel. 18. I sit a Queen, and am no Widow, and shall see no sorrow.  
Q. What signifies the right hand of God?  
A. To speak properly, God being a Spirit hath no right hand, but by his right hand is understood his power and his virtue, and it is said Psalms 44. our Fathers got not the Land in possession by their own Sword, neither did their own Arm save them, but thy right Hand and thy Arm, and the light of thy Countenance, because thou hadst a favour unto them.  
Q What is then the sense of this article, that Jesus Christ is sitting on the right hand of God?  
A. St. Paul gives us the explanation thereof, Eph. 1. when he saith, that God raised him from the dead, and set him at his own right hand in heavenly places, far above all principality and power, and might and dominion, and every name that is named, not only in this world but also in that which is to come, and hath put all things under his Feet, and gave him to be the head over all things to the Church, which is his body, The fullness of him that fill all in all, and Phillip. 2. he humbled himself and became obedient unto Death, even th● Death of the Cross, wherefore God also hat● highly exalted him, and given him a nam● which is above every name. That at the nam● of Jesus every Knee shall bow, ●f things in Heaven and things in Earth, and things under th● Earth; that every Tongue should confess tha● Jesus Christ is Lord, to the glory of God th● Father.  
Q. What fruits have we of Jesus Christ's sitting o● the right hand of God?  
A. He being our Saviour and loving us wit● an eternal love, we are assured that he will us● his omnipotency to preserve us, and to do u● good, and to repress all the endeavours and th● violence of his Enemies and ours, till he have laid them all under his feet, and utterly destroy them.   

Of the last Judgement.  
Q. WHo are the Quick and the Dead whom Jesus Christ shall judge at the last day?  
A. The Quick are those who shall then b● living on the Earth, when Jesus Christ shal● come from Heaven, and the Dead are thos● whose Souls shall have been separated fro● their Bodies before that glorious coming.  
Q. How must this be understood, that Jesu● Christ shall come to judge the Quick and the Dead▪  
A. The meaning is, That at the end of th● World Jesus Christ shall come with the Angel● of his power, and that we shall all appear befor● his judgement Seat, to receive in our Bodies according to what we shall have done, whether it be good or bad. 2 Cor. 5.  
Q. What difference shall be then between the good and the bad man?  
A. Our Lord Jesus Christ shall set all the bad on his left hand, and shall say to them, Depart from me ye cursed into everlasting fire, prepared for the Devil and his Angels; but unto the Elect and Faithful, who walk here in his fear and have exercised themselves in works of mercy, he shall set them at his right hand, and shall say to them, Come ye blessed of my Father inherit the Kingdom prepared for you from the foundation of the world, Matt. 25.   

Of the third part of the Apostles Creed.  
Q. WHy after having spoken of the Father and the Son, do you make mention of the Holy Ghost?  
A. Because it would be in vain, and that the Father hath procured us Salvation, and that the Son merited it for us, if the Holy Ghost did not apply it unto us, wherefore it is said, that we are sealed with the spirit of promise, Eph 1.  
Q. Why is it said. I believe in the Hol● Ghost?  
A. To teach us to put our trust in him, and to render him the same honours and the same adoration that we render the Father and the Son.  
Q. Who is the Holy Ghost?  
A. It is the third person of the most holy and most glorious Trinity, who from all Eternity proceeds from the Father and the Son.  
Q How do you prove that the Holy Ghost proceeds from the Father?  
A. By the formal words of our Lord Jesus Christ, in the 15th of St. John, The Spirit of Truth which proceeds from the Father, shall testify of me.  
Q. How do you prove that he proceeds from the Son?  
A. Because 'tis said in the 15th of the same Gospel, I will send you the Comforter from the Father; and in the 16th, All things that the Father hath are mine, and therefore said I, that ye shall take of mine and shall show it unto you; from whence come that in Rom. 8. he is called the spirit of God, and the spirit of Christ; and that in Revel. 22. he is represented by a River proceeding from the Throne of God and of the Lamb.  
Q. Is the Holy Ghost God?  
A. Yes, for to lie to the Holy Ghost is to lie to God, Acts 5. And we are called the Temple of God, because the Holy Ghost dwelleth in us, 1 Cor. 3.  
Q. Why is the Spirit called holy?  
A. It is not only because he is holy in himself, for in that regard holiness belongs also to the Father and the Son, but it is because he sanctifies us immediately, and that he reforms in us the Image of God in Righteousness and Sanctity.  
Q. Are the gifts of the Holy Ghost common to all men of the world, or do they belong to the only Children of God?  
A. There are some which he imparts indifferently; as the Arts and Sciences, and Political and Military Virtues; but there are others which are proper to the Elect, and Faithful, as the Inward Sanctification, and the certainty of our Adoption; for because we are Sons, God hath sent forth the Spirit of his Son, into our Hearts, bearing witness with our Spirit that we are the Children of God, and whereby we cry Abba Father, Gall 4. Rom. 8.  
Q. Hath the Holy Ghost no other particular office towards the Faithful?  
A. He comforts them in their afflictions, and fills their Souls with a Joy ineffable and glorious, and with a peace of God which passeth all understanding, wherefore he is called eminently the Comforter. St John 14  
Q. Hath every faithful man a Spirit in particular?  
A. By no means, for though every one hath his proper gift of God, and that there be divers diversities of gifts, there is the same Spirit, 1 Cor. 12. So that as it is the same God who created us, and the same Saviour that redeemed us, it is also the same Spirit that sanctifies us, and who is the earnest of our Inheritance, Eph. 1.4.   

Of the fourth part of the Apostles Creed.  
Quest. WHy do you say, I believe the Church, and not I believe in the Church, as you ●ave said, I believe in God and in Jesus Christ, ●nd in the Holy Ghost?  
A. Because we do not put our trust in the Church, but only believe there is a Church, ●nd that we have the happiness to be of her communion.  
Q. What is the Church?  
A. The word Church in general, signifies an assembly convoked by living voice, insomuch, ●hat Acts 19 a seditious Assembly is called a Church, but in its most excellent signification it is taken for the company of those that God hath elected to life everlasting, whose names before the foundation of the world, he hath written in the Book of Life. It is thus that the Apostle takes it, Heb. 12. Ye are come to the Assembly and Church of the firstborn, the Names whereof are written in Heaven.  
Q. How many parts are there in this Church?  
A. There are three, the Triumphant Church, the Militant Church, and the Elect, which are not yet called, or are not yet born.  
Q. What do you mean by the Triumphant Church?  
A. The assembly of all the Saints that God hath taken up in his glory, and who triumph in Heaven with the Angels of Light.  
Q. And what do you mean by the Militant Church?  
A. The Company of the faithful who fight on Earth, under the banner of our Lord Jesus Christ, and who make open profession of his Truth.  
Q. Of what Church is it spoken of in the Creed▪  
A. It is principally spoken of the Church of the Elect, against whom the gates of Hell shal● not prevail, Mat. 16. but in some manner i● may be understood of the Church Militant o● Earth, wherein is found not only those that Go● hath sanctified by his Spirit but also Hypocrites  
Q. But how can we say that we believe in tha● Church since we do not see it?  
A. We see indeed the men that compose thei● Assemblies and their Sacraments, but we don'● see neither their Faith, nor their Charity, no● their interior Sanctifiation; and it is tha● which makes them to be true Members of the Church; there is but God alone who knows those who are his, and who can discern them from Hypocrites. 2 Tim. 2.  
Q. Ought that Church to be called Catholic or Universal?  
A. Yes, because it reaches to all sorts of People, and it is in that it differs from the Church of the Jews, which was composed of one Nation only.  
Q. Hath the word Church no other signification in the Scripture?  
A. Sometimes it is taken for the Pastors, and the Readers of the Church, as when our Lord Jesus Christ says, Mat. 18. tell it unto the Church, sometimes for the Faithful which are committed to them, as in Acts the 20. where St Paul saith unto the Bishops of Ephesus, Feed the Church, whom God hath purchased with his own Blood; and sometimes for particular Assemblies, made up as well of those who teach, as of those who are taught; it is in that sense it is spoken of the Church of Corinth, of the Galathian Churches, and of the Church of the Thessalonians.  
Q. Who is the head of the Universal Church?  
A. It is our Lord Jesus Christ himself, for God hath given him to be the head over all things to the Church, which is his Body, the fullness of him that filleth all in all. Eph. 1.  
Q Did not Jesus Christ establish on earth any ●ody to be in his stead?  
A. When he left the World, he sent his Spirit, to abide with us for ever, John 14. But he gave no Commission to any man, to be his Vicar Universal, and there is none that can be it.  
Q. But did he order no body to be the leader of his Church?  
A. For the Spiritual conduct of his Church, he did order neither King nor Monarch, nor any body, that governs in their own way, contrarily, he said to his Apostles, The Kings of the Gentiles exercise Lordships over them, and they that exercise Authority upon them, are called Benefactors; but it shall not be so, but he that is greatest among you, let him be as the younger, and he that is chief as he that doth serve. Luke 22.  
Q. But did he give none to be Ministers?  
A. St Paul teaches us, Ephesians 4. that he being ascended above all Heavens, he gave some to be Apostles, and some Prophets, and some Evangelists, and some Pastors, and Teachers, for the perfecting of the Saints, for the work of the Ministry, for the edifying the body of Christ; till we all come into the Unity of the Faith, and in the knowledge of the Son of God, unto a perfect Man, unto the measure of the stature of the fullness of Christ.  
Q. May particular Churches style themselves Catholic or Universal Churches?  
A. They may in some sort be called Catholics, because they make profession of the Christian Faith, that aught to be spread throughout the Universe, and that by reason of that profession, they make part of the Catholic Church; but there is not one of them that may usurp that name exclusively to the others, for properly speaking, universal and particular cannot become the same subject.  
Q. Is there any one of their particular Churches which may pretend to domineer over the other.  
A. By no means, for they all alike, and immediately depend on Jesus Christ, the great Pastor and Bishop of our Souls.  
Q. May one be saved out of the Church's Communion?  
A. There is no Salvation out of the Universal Church; but there is no particular Church out of which one may not be saved, and there is such particular Church; the Communion whereof must one renounce then to be saved.  
Q. What difference is there between the particular Churches?  
A. Some are pure and true in their Doctrine, and others are impure and untrue.  
Q. How can one know them?  
A. In examining by the Word of God, the Devotions they profess; for the Sheep of our Lord Jesus Christ hear his Voice and follow him, but they hear not the Voice of Strangers; contrarily they fly from him; John 10. and those honour God in vain, who teach for Doctrine the Commandment of Man. Matthew 15.  
Q. Do you believe that the Church wherein you have been educated and bred up, to be a true and pure Church?  
A. Yes, by the grace of God, for the word of God is preached therein, in all purity, the Sacraments are administered in it, according to the Institutions of our Lord Jesus Christ, and the Divine Service established therein, in the same simplicity as it was in the Apostles time.  
Q. Why is the Church called ●oly?  
A. Because God hath separated it from the rest of the World, and hath consecrated it to his Service, and because Jesus Christ gave himself for us, that he might Sanctify and present it to himself a glorious Church, not having Spot or Wrinkle, or any such thing. Ephes. 5.  
Q. What is the sanctity of the Church?  
A. The Sanctity of the Triumphant Church is perfect and accomplished; but that of the Militant Church, hath many Faults and Imperfections; wherefore she is taught to say every day to God, forgive us our Trespasses.  
Q. How is it then that she is called Holy?  
A. Because it gives and applies itself to sanctity, that hath the beginning of it, that it arrives to perfection, and that one day it shall obtain it in the Kingdom of Heaven.   

Of the Conmunion of Saints.  
Quest. IS it lawful to Trust in the Merit, and in the satisfaction of Saints?  
A. By no means, for every one shall bear his own burden: Gal. 6. It belongs to Jesus Christ alone to bear our Iniquities, and satisfy for us to the Justice of God: 1 Pet. 2. There is no other name under Heaven given amongst men, whereby we must be saved. Acts 4.  
Q. Of what Saints do you believe the Communion?  
A. Of the Saints Triumphant in Heaven, of the Faithful fight on Earth, and of the one with the other.  
Q. In what consists the Communion of the Faithful on earth?  
A. In that they have all the same God for Father, the same Jesus Christ for a Saviour, and the same Spirit for Comforter; they obey the same Gospel, and participate of the same Sacraments; they have the same Faith and the same Hope; they long for the same Inheritance, and do communicate to one another the goods which God imparted them, they feel the afflictions of one another, and work together for their mutual Salvation.  
Q In what consists the Communion of the glorified Saints?  
A. In that they enjoy the same glory and felicity; that they contemplate the fear of the same God, and agree together, to celebrate his praises.  
Q. In what consists the Communion of the Militant Church, with the Triumphant?  
A. In that we have all the same God and the same Saviour; that we are all moved by the same Spirit, and inflamed with the same Charity; and that we have the same desire to see Jesus Christ upon his Throne, and the whole Church carried up in Body and Soul, in the fullness of Glory, which is prepared her from the foundation of the World.   

Of the Remission of Sins.  
Quest. WHat signifies the article of Remission of sins?  
A. We believe that God of his free Will, for Jesus Christ's sake, forgave all poor repenting sinners their offences.  
Q. Is there none but God that forgives sins?  
A. There is none but God alone that forgives them with Authority, and with absolute power. Matt. 2.  
Q. And how is it that Pastors forgive sins?  
A. As Ministers and Ambassadors of Jesus Christ.   

Of the Resurrection of the Body.  
Quest. WHat do you mean by the Resurrection of the Body?  
A. That in the last day God will command the Earth, the Sea, and the Sepulchre to deliver up the dead and then the just and the unjust shall rise again from the dead, the one in Resurrection of Life, and the other in Resurrection of Condemnation, Rev. 20. Dan. 12. and John 5.  
Q. Do you believe that this same flesh which shall have been eaten up by the worms, and reduced into dust, may, and shall rise again?  
A. Yes, for nothing is impossible to God, and he is true in his promises; wherefore we may say with Job, I know that my Redeemer liveth, and that he shall stand at the latter day upon the Earth, and though after my skin worms devour this Body, yet in my flesh shall I see God, and my Eye shall behold him. Job 19  
Q. How shall our Bodies rise again?  
A. They shall invest in corruption, immortality light and glory: 1 Cor. 15. And shall be rendered conform unto the glorious body of our Saviour, according to the Apostles saying. Phil. 3. we look for the Saviour, the Lord Jesus Christ from Heaven; who shall change our vile body, that it may be fashioned like unto his glorio us body.  
Q. What shall become of those who at the Resurrection day shall be living on earth?  
A. They shall be changed in a moment, in the twinkling of an eye at the last Trump, and we shall be caught up together in the Clouds to meet the Lord in the Air, and so shall we ever be with the Lord. 1 Cor. 15. 1 Thess 4.   

Of Life Everlasting.  
Quest. WHAT is the life everlasting that you believe?  
A It is the spiritual and heavenly life which we shall for ever live in Paradise with Jesus Christ and his Triumphing Angels.  
Q. How many different degrees hath that Life?  
A. Three, one in this life, what it pleases God to give us, the first fruit of his Spirit, and the foretaste of the delight of Paradise. The ●econd when our Soul leaves this Corporal Tabernacle, to put on the eternal dwelling which is ●n Heaven, and the third after the Resurrection, when in bod● and in soul we shall enjoy the good things which the eye did not see, that ear did not hear, and that entered not into the heart of Man.  
Q What are the principal benefits we shall enjoy ●n that glorious life?  
A. To know God perfectly, and to contemplate him face to face, to love him entirely, ●nd to love nothing but in him, and for the ●ove of him to have an accomplished sanctity ●ee from all defects; to enjoy permanent joy, ●hich may be felt through all the faculties of ●or souls and bodies; and lastly to be rendered ●ike unto God himself, for when we shall see ●im as he is, we shall be like him. 1 John 3.   
The End of the First Part.   


Of good WORKS PART TWO  
Quest. BY what means do we hope to be saved▪  
A. Through the death and passion of our Lord Jesus Christ.  
Q. Since Jesus Christ redeemed us by his dea● and passion, is it necessary to do good Works?  
A. Yes, for that he hath redeemed us from the hands of our Enemies; it is to the end that we may serve him without fear in holiness and righteousness all the days of our life, an● that we may be to him a peculiar people, zea●lous of good Works. Luke 1. Titus 2.  
Q. Of what use are good works?  
A. To glorify God and edify our neighbour let your lights so shine before men, that the● may see your good works, and glorify your Father which is in Heaven. Matth. 5.  
Q. Are they of no other use?  
A. They are also the marks and livery of God Children, and the seal of our Adoption, and 〈◊〉 our union with Jesus Christ; wherefore th● Apostle St Peter exhorteth us, to make our ca●ling and election sure, by good works 2 Pet.  
Q. Can man do good works in the state of 〈◊〉 corrupted nature?  
A. No, for all the imagination of the thought of Man's heart are nothing but evil continually and of ourselves we are not able to think a goo● thought. Gen. 6.8. 1 Cor 3.  
Q. By what means then do we good works?  
A. By the efficacy of the grace of God, an● by the virtue of his spirit of adoption; For as the Apostle saith, in the second to the Philip. It is God which worketh in you to will, and to do of his good pleasure.  
Q. After God hath made us partake of his grace, and of his spirit of Regeneration, and our good Works, is there nothing more wanting, is my Sanctification wholly perfect?  
A. Who is he who can say, I have made my heart clean; I am pure from sins. Prov. 20. If we say we have no sin, we deceive ourselves and the truth is not in us; 1 Epistle of St John c. 1. Therefore the most forward in sanctification beg of God every day, that he will forgive them their sins.  
Q. But is it not to speak evil of the holy spirit to say the works that we do by his grace, are full of defect and imperfection?  
A. By no means, for we give him all the praise, and all the glory of what's good in our works; and we acknowledge these defects and imperfections came from the residue of our Corruption, the flesh lusteth against the spirit, and the spirit against the flesh, and these are contrary one to the other; so that we cannot do the things that we would. Gal. 5.  
Q. But if God would, could he not sanctify us perfectly in this life?  
A. There is no doubt that he might make us as holy, and as perfect as we shall be in Heaven; but he will make us know more and more the greatness of our natural Corruption, he will put some difference between the place of Combats and Victories, and the place of Triumphs; he will that we may work incessantly to put off the body of sin, and that we may sigh after the glorious estate wherein we shall be undefiled, and without spot; saying with the Apostle, I● have not yet obtained, and I am not yet perfect; but this one thing I do, forgetting th●se things which are behind, and reaching forth unto those things which are before, I press forward the mark, for the price of Heaven, calling of God in Christ Jesus. Phil. 3.  
Q. Since our best works bear always the mark of our infirmities, are they agreeable to God?  
A. Very agreeable, because he holds them in his great mercy; and that as a good Father he bears with their defects, and our Lord Jesus Christ covers them with his infinite merit, wherefore St Peter says, that we offer up in spiritual Sacrifice acceptable to God by Jesus Christ, i● his first Epistle, Chap. 2.  
Q. Since our good works are agreeable to God, can it be said that they are meritorious of everlasting life?  
A. By no means, for when we shall have done all that is commanded us, we are unprofitable servants, we have done that which was our duty to do, Luke 17. and the wages of sin is Death, but the gift of God is eternal life, through Jesus Christ our Lord, Rom. 6. we are saved b● grace through Faith, and that nor o● ourselves, it is the gift of God, not through works, that none may glory in himself. Eph. 1.  
Q. Whence comes then, that it is often spoken of reward, and that the Apostle says, That Piety hath the promises of this life, and of that which is to come? 1 Tim. 4.  
A. Because in effect God rewards our good works, both in this, and in the eternal life; but ●t is not with a deserved reward, nor with the ●allary of a Servant, but a reward from his free will, and of such a salary as a good Father gives ●is Children to encourage them to do well, wherefore God speaks of showing mercy even ●o those who obey his Commandments. ●●x. 20.  
Q. May we not then trust upon our good works, ●nd pray to God that in virtue of those works he ●ill receive us into his glory?  
A. Contrarily we ought to say with the Prophet David, Enter not into judgement with thy servant, for in thy sight shall no man living be justified; if thou Lord shouldst mark our iniquities, O Lord who shall stand, but there is forgiveness with thee, that thou mayest be ●eared. Ps. 143, and 130.  
Q. How do we dare then to approach the Throne ●f God, and to appear before his face?  
A. We approach with assurance thereunto, because it is a Throne of grace and mercy; and ●at the face of God is pacified towards us, ●rough our Lord Jesus Christ, who of God is ●ade unto us Wisdom and Righteousness, and ●nctification, and Redemption. Heb. 4. and Cor. 1.  
Q. Which are the good works?  
A. It is not those that men invent of them●lves, what good intention soever they may ●ve in it, but only those which God command's, and which one conforms to his holy ●ord; wherefore our Lord Jesus Christ saith, ●hat in vain they worship God, who teacheth ●r Doctrines the Commandments of men, ●at. 15.  
Q. And which are the bad Works?  
A. All those that are not conformable to his Divine Commandments, therefore the Prophet sends us to the Law and the Testimony, Isaiah 8.   

Of the Law of God.  
Quest. BY what rule then must we examine our good and our bad Works?  
A. By the Law of God.  
Q. How many sorts of Laws are there?  
A. There are three; the political or judiciary Law, the ceremonial Law, and the moral Law.  
Q. What is Political Law?  
A. It is that which contains all the Ordinances that God had made for the civil Government of the people of Israel.  
Q. What is the ceremonial Law?  
A. It is that which God hath given to rule the external works of his Worship.  
Q. What is the Moral Law?  
A. It is that which directs our Manners, and which ought to be the pattern of our life.  
Q. Ought we to keep the Political Law?  
A. No, not as to the particular Ordinances and several Circumstances that were concerning the state of the Commonwealth of Israel but as to the bottom and essence it teaches al● Lawgivers of the World, wherein consists the true justice and true equity.  
Q. Ought we to observe the ceremonial Law?  
A. By no means, for our Lord Jesus Chris● in dying, tore the veil of Jewish Ceremonies and as speaks the Apostle thereof, Coll. 2. h● that blotted out the hand writing of Ordinances that was against us, which was contrary to us, and took it out of the way, nailing it to his cross.  
Q. Are we subject unto the moral Law?  
A. We are not subject to the Curses it thunders against those who do not perfectly accomplish what it commands, and we own it not a servile obedience, for Jesus Christ hath redeemed us from the curse of the Law, being made a curse for us, Gall. 3. but we own it a filial obedience, and because it is the rule of all justice and uprightness, we must all our life time apply ourselves to do every thing it prescribes us.  
Q. Where do we find the Moral Law, which is the rule, and eternal pattern of our life?  
A. In the Decalogue, that is called by excellence the Commandments of God.  
Q. What signifies the word Decalogue?  
A. That is to say Ten words, because the Law of God is contained in Ten Commandments.  
Q. Who is it that God gave this Law to?  
A. He gave it to the people of Israel by the ministry of Moses, but it concerns all men in the world, for that is the same Law that God had engrafted in their hearts, when he created them in his Image, and after his likeness.  
Q. When was it that God gave it?  
A. About two thousand years, more or less, after the creation of the world; fifty days after the children of Israel came out from Egypt.  
Q. Where did he give it?  
A. On Mount Sinai.  
Q. In what manner did he give it?  
A. With marks of his omnipotency, in the midst of Thunder and Lightning, the Mountain being all on fire, and quaking.  
Q. Why is it that God gave that Law with so much glory and majesty.  
A. To the end that one may know that Moses is not the author thereof, but God himself, and that he hath arms ready to revenge the contempt and disobedience of it.  
Q. How many parts are in that, Law?  
A. God himself wrote it upon two Tables, one whereof contains four Commandments, and the other six.  
Q. What does the first Table treat of?  
A. Of things immediately concerning the worship of God.  
Q. And what contains the second Table?  
A. Of our duty towards our Neighbour.   

Of the ten Commandments.  

Of the Preface.  
Q. IS there nothing foregoing the Commandments of God?  
A. There is the Preface contained in these words I am 
* The Lord in French there is the Eternal.  the Lord th● God, which have brought thee out of the Land of Egypt, out of the House of Bondage.  
Q. What is to be considered in that Preface?  
A. Three reasons which God makes use of to cause his people to hear him with Respect; the first is taken from his Essence itself, he is the Lord, The second, is taken from his Covenant, he is their God: and the third, is taken from his benefits, he hath brought them from the Land of Egypt, out of the House of Bondage.  
Q. But does that belong to us, since we are not Jews, and that we have not been Bondsmen in Egypt.  
A. We are not Jews according to the flesh, but in regard to the spirit, and we are the Israel of God; and all those who have the Faith of Abraham are Children of Abraham, Gall. 3. and to that we have been delivered from the Tyranny of the spiritual Pharaoh, who is the Devil, and from the slavery of sin, of death, and of hell.   

Of the first Commandment.  
Q. SAY the first Commandment?  
A. Thou shalt have no other Gods 
* I have been obliged to follow the expression of the 20th Chap. of Exodus, and not that of the service of the Church, by reason of a following Question, and of his Answer.  before me.  
Q. Since there is no other God, but the great living God, who created Heaven and Earth, how must these words be understood, thou shalt have no other Gods before me?  
A. There is but one only God, and in effect, and according to the truth, there can be no more; but according to the foolish opinion of men, and their extravagant imagination, there may be an infinity of Gods. It is what the Apostle teaches us in 1 Cor. 8. for though there be that are called Gods, whether in Heaven or in Earth; (as there be Gods many) but to us there is but one God the Father, of whom are all things, and we in him, and one Lord Jesus Christ, by whom are all things, and we by him.  
Q. What is it then that God forbids us in this Commandment?  
A. He forbids us to worship any one but him, and to put trust in man. Matth. 4. and Jer. 17.  
Q. Why doth he say before me?  
A. To teach us that this sin is so much more abominable, that it is committed in his presence, and to make us fear his just wrath and vengeance.  
Q. But since when God forbids a thing, he commands that which is opposite thereunto, what is it that God commands here?  
A. That we put our trust in him alone, that we love him in the highest desire, that we call upon him, with holy fervency, that we fear him above all Kings, and that all our pleasure be to do his will.   

Of the second Commandment.  
Quest. SAY the second Commandment?  
A. Thou shalt not make to thyself any graven Image, nor the likeness of any thing that is in Heaven above, or in the Earth beneath, or in the Waters under the Earth, thou shalt not bow to them, nor worship them, for I the Lord thy God am a jealous God, and visit the sins of the Fathers upon the Children, to the third and fourth generation, of them that hate me, and show mercy unto thousands, in them that love me, and keep my Commandments.  
Q. Is not this one and the same Commandment with the proceeding?  
A. No. For in the precedent God teaches us who it is whom we ought to adore, and worship, and in that he teaches us how we ought to adore and worship him.  
Q. Those of the Church of Rome blame us, that we teach you to say, Thou shalt not make to thyself any graven Image, and hold that it must be said, Thou shalt not make to thyself any graven Idol, what do you say to that?  
A. I say that they are very ill grounded, and that they contradict themselves, for in the French Bible of Louvain in the 5th Chap. of Deut. there is, thou shalt not make to thyself any graven Representation, or any Representation graven, and Image graven; it is the same thing furthermore in the old Edition of the same Bible, in the 20 of Exod. and the 5. of Deut. you'll find these words, Thou shalt not make to thyself any graven Image, in some new 
* A Manual of Prayer of the Church of Rome.  Heures, Printed at Paris, with approbation and privilege you'll find this, You shall not make to yourself any Idol, or graven Image; in fine, the Latin Bible, which was declared Canonical in the Council of Trent, bears formally, thou shalt not make any sculptory work.  
Q. Have we great Interest that it be said, thou shalt not make to thyself any graven Image, or else thou shalt not make to thyself any graven Idol?  
A. We have no other interest in it, than that of the Truth; for let it be Image or Idol, it is no matter; since the Law of God adds, nor the likeness of any thing that is in Heaven above, or in the Earth beneath, or in the Water under the Earth; and the Images of the Church of Rome are the likeness of the things that are in Heaven and in Earth, and consequently they are forbidden by the Law of God.  
Q. But doth God forbid generally all sorts of Images?  
A. There are two sorts of Images, some are made to represent the Creator, and the others to be the Effigies of the Creatures, these to Represent the Creator are absolutely forbidden.  
Q. What proof have you thereof?  
A. It is impossible to have a clearer one, or more convincing, than that of the 4. Chapt. of Deut. Take you therefore good heed unto yourselves, (for ye saw no manner of similitude on the day that the Lord spoke unto you in Horeb, out of the midst of the fire) Lest you corrupt yourself, and make you a graven Image, the similitude of any figure, the likeness of Male or Female, and in Isaiah the 40. To whom then will you liken God? or what likeness will ye compare unto him: wherefore God puts amongst the greatest sins of the Ancient Heathens, that of having changed the glory of the Incorruptible God into an Image made like to Corruptible. Man, and to Birds and fourfooted Beasts, and creeping things. Rom 1.  
Q. What do you say of the Images, which are made to represent the Creatures?  
A. The Images of the Creatures are of two uses, the one Political and Civil, and the other Sacred and Religious. The civil use of Images is not forbidden, and there may be some to serve for Ornament and for Memorial; but God will not have them be employed for his worship, and in regard of that he saith, Thou shalt not make to thyself any graven Image, etc.  
Q But did not God command Moses to make gold Cherubims, and to set them on the mercy seat.  
A. He who makes the Law is above the Law, God doth not say, I who am your Lord and your God will never make any graven Image, but he saith, thou shalt not make to thyself, that is to say, of thine head, and of thine Invention; besides those Cherubims were only symbolical figures of the virtue and offices of Angels, and were not exposed to the people's view; so that there was no danger of Idolatry thereby.  
Q. Did not Moses make a Brazen Serpent which he did set up in the Wilderness. Numb. 21.  
A. Yes, but he did not make it of himself, God expressly commanded it, he did not set up that Serpent to be worshipped, but only to be seen, and when afterward the Children of Israel committed Idolatry, and burnt Incense unto it, the King Ezechias did break it in pieces, and said it was but a piece of brass. 2 Kings 18.  
Q But if we did meet with those who have veneration for Images, should we do ill, if to have peace with them, we did accommodate ourselves to their Worship?  
A. Yes most assuredly, for God doth not only forbid to make Images to employ them to his Worship, but in case that there be some made, he forbids us to prostrate ourselves before them, ●nd to worship them.  
Q. Those of the Church of Rome, do they sin against this Divine Ordinance?  
A. Yes, most visibly: for they set in their Temples all sorts of Images, they put them upon their Altars, and render them the honour which God forbids; they pull off their Hats to them, they bow to them; they kiss them, and kneel before them; that is directly against the formal words of this Law, thou shalt not bow down to them; besides, they dress them up, they crown them with Flowers, they light Candles to them, they burn Incense to them; they carry them upon their Shoulders in processions, and they go unto them in Pilgrimages; all which is against what is said, thou shalt not worship them.  
Q. Why is that God calls himself jealous?  
A. To speak properly, it is not that God has the passion of jealousy which troubles men, but by that he will reach us first, that he loves us ardently; secondly, that he cannot bear a comparison, nor his Glory to be given to another; thirdly, that he will punish rigorously all Idolaters.  
Q Why is it that in the threatening of his punishments, he mentions but three or four Generations, but that he stretches his promise of Graces and Mercy unto thousands.  
A. To show us that he is more inclined to be merciful than to exercise vengeance, so that the saying of St. James may be applied to him, that Mercy rejoiceth over Judgement, Jer. 2.  
Q: But doth God punish all the Children of the wicked?  
A. If the Children of the wicked follow the way of their Father, God will punish them twofold, because of the criminal life of their predecessors, but if they repent and live in the fear of God, the sins of their Fathers shall not be imputed to them, for the Father shall not bear the iniquity of the Son, and the Son shall not bear the iniquity of the Father, but the Soul of him that sineth, is that which shall die, Ezek. 18.  
Q. And doth God pour down his Graces upon all the Children of the faithful?  
A. Yes, upon all those who imitate the Piety of their Fathers; nay, have a twofold blessing of all sorts of blessings; but as to those who turn aside from it, and who give themselves to do evil, they bring upon them the wrath of God and his just vengeance.  
Q. Can you tell what is the design of this second Commandment, and what God demands of us therein?  
A. The same which our Lord Jesus christ teaches us, in John 4. that the Father will have true worshippers, who worship him in spirit and truth. God is a Spirit, and they that worship him, must worship him in Spirit and in Truth.   

Of the third Commandment.  
Q. SAY the third Commandment?  
A. 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.  
Q. What do you mean by the name of God?  
A. By the name of God, I mean God himself, and his holy word, as also all the names which describes his essence or his qualities, and generally all other things concerning his worship?  
Q. What is it to take the name of God in vain?  
A. It is to abuse it in things of no worth, to speak thereof without respect, to use it in blaspheming, or in vain or rash swearing  
Q. Is swearing taking the name of God in vain?  
A. Not always, but only when we swear without just occasion.  
Q. Is it there lawful to swear?  
A. Yes, when we are lawfully called to it, for so God himself teaches us, and we have the example of Jesus Christ our Lord, and of his Blessed Apostles.  
Q. By whose name must we swear?  
A. By God's name, according to what he himself teaches us, Deut. 6. Thou shalt fear the Lord thy God and serve him, and shall swear by his name.  
Q. Is it not lawful to swear by the Creatures as those of the Church of Rome, who swear by the Saints, by the word of the Cross and by Relics.  
A. No, for that is putting the Creatures instead of the Creator, as if they knew our heart, and the truth of our Words, and as if it belong d to them to take vengeance of our lies.  
Q. How do you prove that it is not lawful to swear by any Creature?  
A. By the formal words of God himself, Jer. 5. How shall I pardon thee for this, their Children have forsaken me, and sworn by them that are not God's  
Q For what is it lawful to swear?  
A. For things grave and serious, and which concern the glory of God, and the edification of our Neighbour.  
Q. When it it necessary to swear?  
A. When it is commanded us by the Magistrate, or when it is requisite to set peace and concord between our Neighbours, according to that saying of the Apostles, Heb. 6. That an oath for confirmation is an end to all strife.  
Q Is it not lawful in swearing to use equivocation, or mental reservation?  
A. By no means, for God hates the double of Heart and false Lips, and for all Liars is set apart the Lake which burns with fire and brimstone, which is the second death, Rev. 21.  
Q. What signifies these words, that God will not hold him guiltless that taketh his name in vain?  
A. The meaning is, that he will rigorously punish him in this world, by exemplary chastisements, and in that which is to come, by eternal punishments.  
Q. But since there is a general threatening against all the transgressors of God's Law, why is there a particular one here?  
A. It is to teach us how much God hath in horror the profanation of his holy name, and that he punishes none more rigorously, than th● prophaners and blasphemers.  
Q. What is then the design of this Commandment?  
A. It is to direct our Tongue in the service of God, and to teach us never to speak of God, of his Justice, of his Mercy, of his Wisdom, and of the effects of his Omnipotency, without our heart be struck to the quick, with the respect we own to so high and so glorious a Divinity.   

Of the fourth Commandment.  
Q. SAy the fourth Commandment?  
A. Remember that thou keep holy the Sabbath day, six days shalt thou labour, and do all that thou hast to do, but the seventh day is the Sabbath of the Lord thy God, in it thou shalt do no manner of work, thou, and thy Son and thy Daughter, thy Manservant and thy Maidservant, thy Cattle and the Stranger that is within thy Gates, for in six days the Lord made Heaven and Earth the Sea, and all that in them is, and rested the seventh day, wherefore the Lord blessed the seventh day, and hallowed it.  
Q. Why is it that God makes use of this way of speaking, remember thou?  
A. It is to teach us, that this Commandment is of great importance, and that there is nothing more ordinary to man, than to forget what God commands him.  

Of the Law.  
Quest. OF what day is it here spoken?  
A. Of the seventh day of the week, that we call Saturday.  
Q. Why is it that God calls it a day of rest?  
A. Because in that day he would that every one should leave the work of his ordinary caling to attend his worship.  
Q. How do we keep holy the Sabbath day?  
A. In calling upon the name of God, in readling and meditating upon his word, in being present with Devotion in the assembly of Saints, and in exercising the works of charity and beneficence.  
Q. Is the Commandment of keeping holy the Sabbath day, Political, Ceremonial, or Moral.  
A. There is in it something Political, something Ceremonial, and something Moral.  
Q. What is Political therein?  
A. Gods commanding Masters to let their Man Servant and their Maid Servant to rest that day, and even their Beasts.  
Q. What is Ceremonial therein?  
A. First, the precise keeping holy the seventh day of the week. Secondly, the strict observation of not doing any corporal work that day. Thirdly, that this corporal rest is the figure, and Image of the spiritual rest of our Souls, and of the Celestial rest, wherein we shall for ever rest from all our labours.  
Q. What is Moral in it?  
A That there may be a certain day consecrated for the public worship of the Divinity.  
Q. Doth this Commandment belong to Christians?  
A. Yes, in what it is Moral, there must be then Pastors, and an holy order established in the Church, and that the faithful meet together to glorify God with one accord, to hear the preaching of his Word, to participate of his Sacraments, and to do Works of Mercy, and therefore we are forbidden to forsake our mutual assemblies. Heb. 10.  
Q. What day is now appointed for those public exercises of Devotion and Piety?  
A. It is the first day of the week, that we call Sunday, or the Lord's day.  
Q. Why was the day of rest changed from Saturday to Sunday?  
A. To distinguish the Christians from the Jews, and principally it is because in that day our Lord Jesus Christ risen again from the dead, and ended the work of our Redemption.  
Q. Who made that alteration?  
A. The blessed Apostles of the Lord Jesus, or rather the holy Ghost, who inspired them.  
Q. Where is it spoken of the abolishing of the Sabbath?  
A. In the second Chapter of St. Paul's Epistles to the Colos. Let no man judge in Meat or in Drink, or in respect of a holy day, or of the Sabbath day.  
Q. Where is mention made of Sunday?  
A. In the 20th Chapt. of the Book of Acts, in the 16. of the first Epistle to the Corinth. it is spoken of the first day of the week, in which the faithful meet to participate of the exercises of Piety, and twice that day Jesus Christ appeared to his Disciples, after his Resurrection, as it is written in his Gospel according to St John c. 20.  
Q. But even the word Sunday is it found in Scripture?  
A. It is found in Rev. c. 1. where St John saith, I was in the Spirit 
* So it is in the French Version.  on Sunday.  
Q. Why is it that God gives himself for an example here?  
A. To render the Commandments more venerable, and to oblige us to obey thereunto so much more religiously.  
Q. Will God be imitated in all things?  
A. No; but in those only, wherein he gives himself for an example; for there are things which he doth not command us to imitate, as the effects of his Omnipotency, but ho● will have us imitate his virtues and his perfections, that we learn of him, that he is meek; that we be merciful as he is merciful, and that we be holy as he is holy. Lastly, he will that we imitate his labour and his rest.  
Q. Why was God six days in making Heaven and Earth?  
A He could create them in a moment; but he was six days about it, that we may meditate distinctly and in order, upon the works of the Creation, and that we may learn to do nothing with precipitation and confusion.  
Q. What is the rest of God?  
A. It is not that God had need to recover his strength, for he acts always without pain and without weariness; but the meaning is, that the seventh day he left off working in the Creation of the Universe.  
Q. How did God sanctify that day?  
A. In dedicating and consecrating it to his worship, and himself contemplating the admirable beauties of the works of his hands.  
Q What do you say of those who spend their lives in doing nothing?  
A. What St Paul saith, 2. Thess. cap. 3. he that will not work neither shall he eat; he that will not imitate God in his work, shall have no share in his rest.  
Q. What do you think of the Church of Rome 's holidays?  
A. That it is a yoke which our Lord Jesus Christ hath not imposed: and that they are directly against the permission that God gives us here to work six days in the week; and against what the Apostle saith, let no man judge you n meat or in drink, or in respect of an Holyiday, Colos. 2.  
Q. What will become of those, who instead o● keeping the Lord's day holy, and of consecrating i● to the service of God, spend it in games, in debaucheries, and insolences?  
A. God will punish them as profane, and breakers of his Sabbath.  
Q. And what ought we to hope for those who observe religiously the day of rest; and who as the Prophet speaks of it, calls the Sabbath their delight? Isaiah 5.8.  
A. They shall go from Sabbath to Sabbath, till they go to prostrate themselves before the face of God, and enter into eternal joy and rest, prepared for them, from the foundation of the world, Isa. 66.    

Of the fifth Commandment.  
Q. WHAT do you mean by the Father and the Mother, that God commands us to honour?  
A. Not only those who have begotten and brought us into the World; but also our Kings and Princes, our Governors, and our Magistrates, our Guardians, our Pastors, our Masters, our Tutors, and generally all our Superiors.  
Q. How must they be honoured?  
A. We ought not only to have for them a singular esteem, but also show our respect to them by our words, our gestures, and our actions; to love them cordially, fear to offend them, obe● their commands, and if they be in want, to ●elieve them with all our power.  
Q. But m●st that honour be paid to all superiors without any exception?  
A. Ye●, ●o ●ll; not only to the good and gentle, but also to the froward: 1 Pet. 2. we must be subject not only for f●ar of wrath, but also for conscience sake. Rom 13.  
Q. Must they be obeyed in all things?  
A. Yes, in every thing wherein God is not offended; as the Apostle St Paul teacheth us, in Ephes. the 6. and Colos. the 3d. Children obey your Parents in all things, in the Lord; for this is right.  
Q. But if our superiors command us things against the Law of God, against the rules of his worship, as to embrace a false Religion, or to commit some act of Idolatry, to murder, or steal, and other like things; in this case must we obey them?  
A. By no means: but in imitation of the Apostles of the Lord Jesus, we must answer them in all humility, whether it be right in the sight of God, to hearken unto you more than unto God, judge ye, we ought to obey God rather than man. Act. 4.5.  
Q. But if in not obeying them we are persecuted?  
A. Blessed are they which are persecuted for righteousness sake, for theirs is the Kingdom of Heaven. Matth. 5.  
Q. Why is it that God adds, that thy days may be long in the land which the Lord thy God giveth thee?  
A. Because Parents bear his Image in a particular manner, God will that we honour them above every body in the World: and to incite us to that duty he makes us that promise.  
Q. What signifies may be long, when God saith, that thy days may be long in the land?  
A. The meaning is not that our days shall be longer than they are to be; for they are determined. God hath prescribed our limits, and we shall not go beyond: Job 14 But the meaning is, that we shall prosper, and that we shall live long on the Earth, as St Paul shows it. Ephes. 16.  
Q Of what land doth God speak he●e?  
A. It is especially of the land of Canaan, that God gave the Children of Israel in heritage.  
Q. Doth this promise of living long on the ●arth concern particularly the Jews, or doth it belong in general to all the Faithful?  
A. It concerns particularly the Jews, because the land of Canaan was the figure of the heavenly inheritance, and that a long and happy life in that land, was the Image of the Eternal felicity we shall enjoy in Paradise: but it belongs also to all the faithful; for the Earth is the Lords and the fullness thereof: and every where the hoary head is a Crown of glory, if it be found in the way of righteousness. 1 Cor. 10. Prov. 16.  
Q. Doth God give long life to all the Children that honour their Parents?  
A. There are several to whom God accomplishes this promise literally, and that he blesses with his most precious blessings; but there are also Children most obedient to their Parents, and in which one may see the seeds of a great Piety, the da●s whereof God shortens.  
Q How is it that God accomplishes his promise to the Children that ●e taketh so soon out of the World?  
A. All temporal promises ought to be understood conditionally, as much as God judgeth it expedient for his glory and our salvation. God in taking those Children out of the World, receiveth them into his glory: for Jesus Christ teacheth us, that the Kingdom of Heaven belongs to them. Matth. 19   

Of the sixth Commandment.  
Q. WHAT doth God forbid in the sixth Commandment?  
A. Not only deliberate Murder, but all means of shedding blood, as beating, striking, quarrelling, abusing our Neighbour; he forbids also hatreds and animosities: for whosoever hateth his Brother is a Murderer. 1 John 3.  
Q. The Prince and the Magistrate, who causes Criminals to be put to death, ought he to be put in the rank of Murderers?  
A. By no means, for he bears not the Sword in vain; he is the Minister of God, a revenger to execute wrath upon him that doth Evil. Rom. 13.  
Q Those who bear Arms, and who shed blood in a just War; do they sin against this Commandment?  
A. No: for God himself taketh the name of God of hosts: and when the Soldiers asked St John the Baptist, what shall we do? he did not bid them lay down their Arms, and go ye no more in the War: but, do violence to no man, neither accuse any falsely, and be content with your wages.  
Q. You have said what God forbids here: but what is it that he commands us?  
A. That we preserve the life of our Neighbour with all our power, and that we forsake him not in his wants, for whoso hath this World's good, and seethe his Brother have need, and shutteth up his bowels of compassion from him, ●ow dwelleth the love of God in him? 1 Joh. 3.   

Of the seventh Commandment.  
Q. WHat is it that God forbids in the sevent● Commandment?  
A. Not only fornications, adulteries, and all the filthiness of the flesh, but also all that makes way for such filthiness; as gluttons, drunkenness, filthy thoughts, obscene words, all indecent gestures, dissolute pictures, and lascivious looks; for whosoever looketh on a woman to lust after her, hath committed adultery with her already in his heart, Matt. 5.  
Q. And what doth God command here?  
A. That we be chaste in our thoughts, in our words, and in our actions; and as St Paul speaks, 1 Thess. cap. 4. that every one of us possess his vessel in sanctification and honour.  
Q. Is plain fornication forbidden?  
A. Yes, most assuredly, one may read the express prohibition thereof, Deut. 23. there shall be no whore of the Daughters of Israel, nor any 
* There is just the English Sodomite, which includes here a Fornicator, as may appear by the fore going, and my Ld Bishop of Bath and Wells, in his Note on this place, observes, that the word in the Hebrew Text, may be rendered Whoremonger.  prostitute to fornication of the Sons of Israel, and to shut up the mouth to all gainsayers, the Apostle St Paul, 1 Cor. 6. expressly distinguishes fornication from adultery, in saying, that neither fornicators nor adulterers shall inherit the Kingdom of God, and our Lord himself saith, Rev. 21. that the Whore-mongers shall have their part in the Lake which burneth with fire and brimstone, which is the second death.   

Of the eighth Commandment  
Q WHat is it that God forbids us in the Eighth Commandment?  
A. Not only robbery and theft, but generally all unlawful means to enrich ourselves by fewer goods, and to take possession thereof, by cheat or by extortion, by force or by violence. One must remember what St Paul saith, Eph. 4. Let him that stole steal no more, but rather let him labour with his hands, that he may have to give to him that needeth; and what the same Apostle saith, 1 Cor. 6. thiefs shall not inherit the Kingdom of Heaven.  
Q. What is it then that God commands in this eighth Commandment?  
A To have nothing that is not lawfully made our own, and to preserve our Neighbour's good as well as our own.   

Of the ninth Commandment.  
Q. WHat is it that God forbiddeth in the ninth Commandment?  
A. Not onl●●●se witness before the Magistrate, and to the prejudice and ruin of our Neighbour, but generally all sort of calumny and ●lander.  
Q What difference do you put between calumny and slander?  
A. It is a calumny when we invent something against our Neighbour's good name, and when we ra●se a false re●●rt against him, Exod. 23.  
Q. And wha● is plain slandering?  
A. W●●●●he thing one speaks of is true: but instead of speaking of it to him who is guilty thereof, that he may correct himself, or to his superiors that they may see to it, one makes a particular discourse thereof, against what is said in the 19 of Levit. thou shalt not go as a tale-bearer among thy people; thou shalt in any wise rebuke thy Neighbour, and not suffer sin in him.  
Q. What is it that God commands here?  
A. That instead of giving our mouths or our ears to slander, we preserve with all our power the good name of our Neighbour, and that our charity hid his faults.   

Of the tenth Commandment.  
Q. WHat is the sense of the tenth Commandment?  
A. That we submit to the providence of God, and unto the dispensation he hath made of his Graces: that our Eye be not evil because he is good that we do not wish for the good he hath bestowed on others; and that we be not envious, but that we be contented with our condition, according to what the Apostle saith, Heb. 13. Let your Conversation be without covetousness, and be contented with such things as you have, for he hath said, I will never leave thee nor forsake thee.  
Q. Is all sort of covetousness forbidden by God?  
A. Covetousness of itself is a thing indifferent, but it becomes good or evil, according to the object it embraces; wherefore the Apostle exhorteth us to covet spiritual gifts: 1 Cor. 12. and 14.  
Q. And to covet things that God forbiddeth us, is it not a sin?  
A. Yes, most certainly; for what is against the Law of God is sin, 1 John 3. and St. Paul several times calls it a sin, Rom. 7.    

Of the summary of the first Table.  
Q. WHat is the summary of the first Table?  
A. That we love God above all things, and that we love nothing but in him, and that we serve him with all our might, and for his sake, and even that we hate all that opposes the love and obedience we own him.   

Of the summary of the second Table.  
Q. WHat is the summary of the second Table?  
A. That our love be without dissimulation, Rom. 12. that we do for others as we would be done by, for it is the Law and the Prophets, Mat. 7.   
End of the second part.   

PART III.  

Of Prayer.  
Q. WHat are the works wherein the faithfu man ought principally to exercise himself during this life?  
A. Towards his Neighbour it is charity, for with such sacrifices God is well pleased, Heb. 13.11. towards God it is Prayer; for whosoever shall call upon the name of the Lord shall be saved, Joel 2.  
Q. Why do you direct your prayer to God;  
A. Because God hath commanded it, and that he promises to hear us: call upon me in the day of trouble, and I will deliver thee, and thou shalt glorify me, Ps. 50.  
Q. To whom did the faithful of the old Testament direct their Prayer?  
A. They directed them all to God, as it appears every where in holy writ; and especially in the Book of Psalms, which contains an infinite number of Prayers, not one being directed to any but God.  
Q. In the name of whom, and through whose merits do you pray to God?  
A. In the name and through the merits of our Lord Jesus Christ, as himself teaches it in St. John 16. verily, verily, I say unto you, whatsoever you shall ask the father in my name, he will give it you. We are an holy Priesthood to offer spiritual Sacrifices acceptable to God by Jesus Christ, 1 Pet. 2.  
Q. Are there no other Mediators between God and Man, than Jesus Christ?  
A. There is one only God, and one only Mediator between God and Men, the Man Christ Jesus who gave himself a ransom for all, 1 Tim. 2. wherefore St. John telleth us, in t● second of his first Epistle, My little children, these things writ I unto you, that ye sin not, but i● any man sin, we have an advocate with the Father, Jesus Christ the righteous; and he is the propitiation for our sins, and not for ours only, but also for the sins of the whole world And that glorious Saviour saith himself, John 14. I am the way, the truth and the life, no man cometh unto the Father but by me.  
Q. But is it not too great a boldness, for we poor sinners to apply ourselves to our great God and Saviour Jesus Christ; to present to him our requests and our supplications?  
A. No: for it is not audaciousness for a Subject to go to his King, when the King himself calls him; much less for a Child to go to his Father, or to his elder Brother, who opens his Arms to him, and commands him to come near. And Jesus Christ calls us himself and commands us to go directly to him, come ye unto me, saith he, all ye that labour, and are heavy laden, and I will give you rest. Mat. 11.  
Q. Must one pray to God with heart and inward affections?  
A. Yes: for God is Spirit, and will that we worship him in spirit and truth. John 4. Wherefore he rejects those who draw nearer to him with their mouth, and honour him with their lips, whilst their heart is from him. Matth. 15.  
Q. Ought we to have an assurance in praying God, that our supplications shall be agreeable to him?  
A. If any of you want wisdom, let him ask of God, that gives to all men liberally, and upbraideth not, and it shall be given him: but let him ask in Faith, nothing wavering, Jam. 1. let us therefore come boldly unto the throne of grace, that we may obtain mercy, and grace to help in time of need: Heb. 4.  
Q. Is it sufficiant to pray to God in our hearts?  
A. Besides mental Prayers, the sigh, and the groan that the holy Ghost formeth in our hearts, there are times and occasions wherein it is necessary to pray with our tongue, to edify our Neighbour, to excite ourselves, and to influence our zeal: to which add, that the tongue was particularly form to glorify God  
Q. Is it no matter what tongue one preys to God in?  
A. No, provided it be understood by him who prayeth, and of those who pray with him; otherwise, it is praying without zeal, without judgement, and without edification, as St Paul expressly teacheth it in the 1 Cor. 14.  
Q. Why do you not call upon the Saints?  
A. Because God hath not commanded it. And that he hath not promised to hear those who shall call upon them, or who shall come to him by their intercession; and that in all the word of God there's not any example thereof. Contrarily St Paul saith, Rom. 10. how shall they call on him in whom they have not believed, and we do not believe, but in God the Father, Son, and Holy Ghost; and consequently we ought not to call upon any other but God.  
Q. Have the Saints some knowledge of our particular wants?  
A. The dead know nothing of what is done on Earth, their love and their hatred perished long ago, neither have they any more a portion for ever in any thing that is done under the Sun● Eccles. 9  
Q. Do they know our hearts to be able to disc●● the prayers of the true and faithful, from those o● the hypocrites?  
A. God alone knows the heart of all the Children of men. 1 King. 8.  
Q Must we worship Angels, and call upon them in our troubles?  
A. No: For St Paul expressly forbiddeth it; Coll. 2. let no man beguile you of your reward, in a voluntary humility, and worship of Angels; intruding into those things which he hath not seen, vainly puffed up by his fleshly mind.  
Q. When Angels appear to men, will they be worshipped and adored by them?  
A. Contrarily, when St Jo● fell at the Angel's feet to worship him ●●e Angel said to him, see thou do it not: 〈◊〉 thy fellow Servant, and of thy brethren, ●hat have the testimony of Jesus; worship God. Rev. 19.22.  
Q. Have we any model and form of a perfect Prayer?  
A. Yes, the Lord s Prayer.  
Q. Why do you call it so?  
A. Because our Lord Jesus Christ dictated it himself from his own sacred mouth, as it is written in Saint Luke c. 11. his Disciples said unto him, Lord teach us to pray, and he answered them, when ye pray say, Our Father which art in Heaven, etc.  
Q. Is it not lawful to make other Prayers?  
A. It is lawful to make Prayers in other terms, as it appears by those that are showed every where in Scripture; but we ought not to make any, which as to the things we beg of God, be not wholly conform to that model of perfection.  
Q. How many parts are there in the Lord's Prayer?  
A. Three principal: the Preface, the Body of th● Petitions, and the Conclusion.  
Q. How many Petitions are there?  
A. Six: three which concern immediately the glory of God; and three for our particular use.   

The Preface.  
Q. WHy at the very beginning of this Prayer do you call God your Father?  
A. First it is as it were to move him with pity and compassion; for there is nothing more tender than Fatherly affection. Secondly, it is to incite us to put our trust in his bounty, and to call upo● him with a true and lively Faith.  
Q. How is it that God is our Father?  
A In that he adopted us in Jesus Christ, and that he hath begotten us again unto a lively hope, by the Resurrection of Jesus Christ from the dead, to an inheritance incorruptible and undefiled, and that fadeth not away, reserved in heaven for us, Eph. 1. 1 Pet. 1.  
Q. Why is it that you say, our Father, and not my Father?  
A. It is not that each of the faithful in particular may not say my Father, and with Saint Thomas, my Lord and my God, but our Lord would teach us to put on the bowels of charity, and to pray not only for us, but also for our Brethren.  
Q. Why do you add, which art in Heaven?  
A. To the end, that with the filial liberty we may join the respect which is due to so glorious a Divinity; and that we may rely on his power: and that in praying we may raise our minds above all things which are earthly and perishable.  
Q. How many Heavens are there?  
A. According to holy Writ there are three. First; the Air, and all the great space between the Earth and the globe of the Moon. Thus it is spoken of the Fowls of the air, Gen. 1. The second includes all the spheres of the Planets and of the Stars, and it is in that Heaven that God hath placed the Tabernacle of the Sun, as it is said, Ps. 19 The third, is the heavenly Paradise, where St. Paul saith, he was caught up and heard unspeakable words, 2 Cor. 12. of this third heaven it is here spoken.  
Q Is God contained in that Heaven?  
A. The heaven, and heaven of heavens cannot contain him. The heaven is his Throne and the Earth is his Footstool, 1 King 8. Isaiah 8.66.  
Q. Why do you say then that God is in Heaven?  
A. Because it is there where he makes manifest his Glory in a particular manner; and where the triumphant Saints and the Angels of Light praise and worship him without ceasing. There thousand thousands minister to him, and ten thousand times ten thousand stand continually before him, Dan. 7.   

Of the first Petition.  
Q. IN how many ways is the name of God taken?  
A. In three principally; first, for his fame: as it said, Ps. 8. O Lord our God, how excellent is thy name in all the Earth. Secondly, for the names God makes himself known by; as the Prophet Jeremiah sa●s, cap. 28. the name whereby he shall be called is the Lord our Righteousness. Thirdly, for God himself: as it is said, Joel 2. whosoever shall call upon the name of the Lord shall be saved.  
Q. In how many ways is the word hollow taken?  
A. In three: first, for rendering a thing holy that was not so before: thus the Holy Ghost sanctifies us, and makes us new Creatures. Secondly, for dedicating and consecrating for an holy use. Thus Moses sanctified Aaron and his Sons, and all the Utensils of the Tabernacle. Lastly, for acknowledging and making manifest the sanctity of a thing which in itself is holy: And thus it must be taken here.  
Q. What signifies then that the name of God be hallowed?  
A. That God be acknowledged, adored, and glorified every where in the world.   

Of the second Petition.  
Q. HOw many sorts of Reigns or Kingdoms are there?  
A Three: the reign of Nature, the reign of Grace, and the reign of Glory.  
Q. What do you mean by the reign of Nature?  
A. That which God exercises generally over all creatures; and of this reign it is spoken, Psalms 93. the Lord reigneth, he is clothed with Majesty.  
Q What do you mean by the reign of Grace?  
A. That which Jesus Christ exercises on Earth by his Spirit in his Church, and in the heart of his Elect. Our Lord speaks of it, St. Luke 17. the Kingdom of God comes not with observation, neither shall they say, lo here, or lo there: for behold the Kingdom of God is with you.  
Q. And what is the reign of glory?  
A. It is the glorious felicity which waits for us in heaven, where we shall reign with Jesus Christ for ever and ever; Rev. 22. and it is in that respect that he will say to us in the last day, come ye blessed of my Father, inherit the Kingdom prepared for you, from the foundation of the World. Mat. 25.  
Q What difference is there between the reign of grace and that of glory?  
A. They do not differ in kind, but only in degree: for grace is glory begun, and glory is grace completed; wherefore the one and the other is called the Kingdom of God.  
Q. What reign is spoken of in this petition, Thy Kingdom come?  
A. It is not of the reign of nature, but of the reign of grace, and of that of glory.  
Q. ●ow is that?  
A. It is that we pray to God that he will lead all thoughts prisoners to his subjection; and that he will hasten the vengeance of his Enemies, ●nd the glorious deliverance, and magnificent triumph of his Children, according as the bride cries out. Rev. 22. Come, Lord Jesus, come.   

Of the third Petition.  
Q. HATH God more than one will?  
A. Properly speaking, God being an Act, most pure and most simple, there can be ●n him but one only will; but to make himself be understood by us, and to suit himself to ●ur infirmities, he speaks to us of two sorts of ●ills.  
Q. Which be they?  
A. The one is his eternal Council, touching ●hings that he is pleased to do or permit: of the which the Apostle speaks, Eph. 1. he predestinated us to the adoption of children by Jesus Christ to himself, according to the good pleasure of his will. The other is the Declaration, what he will have us do: wherefore the same Apostle speaks, Thes. 4. This is the will of God, even your Sanctification, that ye should abstain from Fornication.  
Q. Of which of these two wills must this Petition be understood, thy will be done?  
A. Of both.  
Q. How?  
A. It is that we pray God to make us to be subject to the conduct of his providence, in such manner, that whatsoever befalls us, we may say as the faithful, acts 21 the will of the Lord be done; and on the other side, that he will give us Grace to obey his holy commands; and with David, to say to him, with all my heart, Ps. 143. teach me to do th● will, for thou art my God.  
Q What signifies what is added, in Earth as i● is in Heaven?  
A. That we may submit to all that God doth and that we may apply ourselves to do all wha● he commands us, with the same humility, the same zeal, and the same promptness, as the Angels in heaven, who admire all his works, and who fly to the execution of all his Commandments.  
Q May we hope for such perfection here?  
A. Not absolutely: but at least we ought to aspire to it, and to apply ourselves therein ●i● we come to Heaven, where there shall be n● defect in our obedience, and where we shall se● God face to face, 1 Cor 13.   

Of the fourth Petition.  
Q. WHat do you mean by the bread which you beg of God?  
A. I mean all things necessary for the sustenance and maintenance of this temporal life, and it is the ordinary stile of holy Scripture.  
Q. Why is it that God comprehends all sorts of sustenance under the name of bread?  
A. To teach us to be content with what is necessary, without begging of him what is delightful; or to use them soberly, and with thanksgiving, if through his liberality he gives them us.  
Q. What do you mean by our bread?  
A. That which is necessary for us, which is our own, and that we do eat in the sweat of our brows.  
Q. Since it is ours, why do we beg it of God?  
A. Because all our labour is useless without the blessing of God, who enriches or impoverishes when it pleases him.  
Q. Why do we beg bread of God but for one day?  
A. To teach us to rely on his providence, and on his paternal care; and to oblige us to call upon him every day.  
Q. But doth God forbidden us all sort of care?  
A. He forbids not the care of an holy forecast: Contrarily he sends us to the School of Aunts, Proverbs 6. Go to the Ant, thou sluggard, consider her ways and be wise. He commands the Fathers to make provision for their Children, if any provides not for his own, and especially for those of his own house, he hath denied the Faith, and he is worse than an Infidel: 1 Tim. 5. but he condemns the care of mistrust, such as that of the Heathens, who say, what shall we eat, what shall we drink, or what shall we put on. Mat. 6.  
Q. But rich men, who have riches ready heaped for many years, ought they to beg that of God?  
A. Yes: for it is not enough to have riches in abundance, if God gives us not the use thereof; and man liveth not of bread alone, but by every word that proceedeth out of the mouth of God, Mat. 4.   

Of the Fifth Petition.  
Q. SAY the Fifth Petition?  
A. Forgive us our trespasses, as we forgive them that trespass against us.  
Q. Are all the faithful obliged to beg that?  
A. Yes: during their abode in this vale of tears, for there is not a just man upon Earth, that doth good and sinneth not; and if we say that we have no sin, we deceive ourselves, and the truth is not in us. Eccles. 7. 1 John 1.  
Q. Is there none but God that can forgive sins?  
A. Who can forgive sins but God only? Mark 2. I, even I am he that blotteth out thy transgressions for my own sake, and will not remember thy sins Isa. 45.  
Q. How is it then that the Pastors of the Church forgive sins?  
A. They forgive them not as Judges, and by form of Jurisdiction; but as Ministers and Ambassadors, who declare the grace and mercy of God through Jesus Christ; we are Ambassadors for Christ, as though God did beseech you by us; we pray you in Christ's stead, be ye reconciled to God. 2 Cor. 5.  
Q. How is it that God forgiveth us our sins?  
A. He forgives us all our offences 
* Of his free will is in the French version, though not in the English.  of his free grace. Col. 2.  
Q. But can he show mercy, without wronging his Justice?  
A. Yes: For Jesus Christ bore our sins in his own body on the Tree, 1 Pet. 2. we have redemption through his blood, for the forgiveness of sins, according to the riches of his grace. Ephes. 1.  
Q. Do you mean that those to whom God hath forgiven their sins for Jesus Christ's sake, have no more need to satisfy his Justice?  
A Yes: For there is now no condemnation to them that are in Christ Jesus, Rom. 8. he that believeth on him, shall not come unto condemnation; but is passed from death to life. John 5.  
Q. From whence comes then that the most regenerated, and the best of people, are subject to so many afflictions?  
A As Christ ought to have suffered, and so to enter into his glory; Luke 24. likewise we must through much tribulation enter into the Kingdom of God, Acts 14. but all those afflictions are ended with our life. Blessed are the dead which die in the Lord, yea saith the spirit, ●or from this time forward they rest from their ●abours, and their works do follow them. Rev. 14  
Q. When you add forgive us our trespasses, as ●e forgive them that trespass a ainst us, do you ●ean that in forgiving men their offences, you de●erve that God forgive you yours?  
A. By no means; it is as of similitude, and not of equality; for when we forgive our Neighbours we do nothing but what we ought to do; and there is no proportion between the trespasses we forgive, and those that God forgives us. O Lord, righteousness belongs unto thee, but unto us confusion of face. Dan. 9  
Q. What do you think of those who say this Prayer every day, and notwithstanding are possessed with a spirit of revenge?  
A. To speak properly, they don't pray to God; but they make an imprecation against themselves. For if we forgive not them their trespasses, our heavenly Father shall not forgive us ours; and there shall be judgement without mercy, on him that hath showed us mercy. Mat. 6. Jam. 2.   

Of the sixth Petition.  
Q. HOW may sorts of temptations are there?  
A. Two sorts: one which is nothing else but a profitable trial; and of that it is spoken, Gen. 22. where it is said that God did tempt or tried Abraham; the other is, a solicitation to Evil; of which St James speaks in the first Chapter of his Epistle, let no man say whe● he is tempted, I am tempted of God; for Go● cannot be tempted with Evil, neither tempts he any man; but every man is tempted, whe● he is drawn away of his own lust, and enticed then when lust hath conceived, it bringeth fort sin; and sin when it is finished bringeth fort Death.  
Q. Of what temptation do we speak here, wh● we say to God, lead us not into temptation, but deliver us from Evil?  
A. Of both, but with very great diversity.  
Q. ●ow do you understand it of the first?  
A. That we pray to God not to afflict us beyond what we can bear, and that our temptation be but such as is common to man; and that he will with the temptation also make a way to escape, that we may be able to bear it. 1 Cor. 10.  
Q. How can this be understood of the second sort of temptation, since God never leads and induces men to do evil?  
A. It is that we pray to God not to leave us to ourselves, nor permit that sin overcome us; but to arm us with the shield of faith, to quench all the fiery darts of the wicked. Ephes. 6.  
Q. Who is that wicked one, you pray God to deliver you from?  
A. It is the Devil, that is so called, because of his deep wickedness; thus the Apostle St Paul calls him in the second to the Thessalonians ch. 3. the Lord is fatihful, who shall establish you, and keep you from 
* The wicked one: so the●e is in the Fr. Version, and not from evil, as the English; but in Dr. Hammonds Paraphrase on this ch. there is noted in the margin the evil one.  the wicked one.   

Of the Conclusion.  
Q. WHAT contains the Conclusion of this admirable Prayer?  
A. As many arguments as there be words to incite our good God to grant us our requests: for since that to him belongs the kingdom, the power and glory, it is just and reasonable that he be worshipped, served and obeyed all over the Universe; and consequently that his name be hallowed, that his kingdom come, and that his will be done in Earth as it is in Heaven.  
Q. What signifies this word Amen.  
A. It signifies, so be it: or, it shall be so: so that it is a● vow that we make to God, with assurance that he shall hear it from his heavenly sanctuary.   
End of the third Part.   

PART IU.  

Of Recognition or Acknowledgement.  
Q. WHAT is the Recognition that we own to God?  
A. It is to acknowledge with our heart, and to confess with our mouth, that we enjoy no good but what proceeds from his pure grace and liberality; and t● render him all the praises and thanksgivings that we are capable of.  
Q. Is it enough to glorify God with our heart and our tongue?  
A. We must also glorify him by our Works, and put ourselves in mind of what the Apostle saith, ye are bought with a price, therefore glorify God in your body, and in your spirit, which are Gods. 1 Cor. 6.   

Of God's Word.  
Q. BY what means did God declare to us what he hath done for our Salvation, and what he will us have do for his glory?  
A. By his holy and divine word.  
Q. Where do we find that word of God?  
A. In the holy Scripture of the Old and New Testament.  
Q. From whence do you know that it is God's word?  
A. We learn it by the record that all the Christians bear unto it, and we are fully persuaded thereof by the Divine wisdom which shines therein, and by the effects it produces in our hearts.  
Q. What are its principal effects?  
A. It enlightens us, it sanctifies us, it comforts us, it nourishes us in hope of everlasting life; and even gives us the first fruits thereof.  
Q. Is it the rule of our Faith?  
A. Yes, in such a manner, that it is not lawful for us any ways to turn aside from it, God sends us to the Law and the Testimony; and our Lord-Jesus Christ saith, they have Moses and the Prophets let them hear them, Deut. 4. Isa. 8. and Luke 16.  
Q. But can the holy Scripture instruct us in all things that are necessary for our Salvation?  
A. Yes, if we believe the Apostle St Paul, who assures us that it is able to make us wise to Salvation, through Faith which is in Christ Jesus; and that it is profitable for Doctrine, for Reproof, for Correction, for Instruction in Righteousness; that the man of God, may be perfect, throughly furnished unto all good works, 2 Tim. 3  
Q. Is it lawful for the faithful common people to read the holy Scripture?  
A. It is not only lawful for them, but our Lord Jesus Christ expressly commands it them, in St John 5. Search the Scriptures, or do you sound, and do you examine the Scriptures. The Apostles did not direct their Epistles only to Pastors, but also to the Flocks, 1 Thes. 5. St Paul gives charge by the Lord, that his Epistle be read unto all the holy Brethren; and in Rev. 1. it is said, blessed is he that readeth, and they that hear the words of this prophesy.  
Q. Is the word of God clear?  
A. Yes, for it is compared to a Lamp and a Candle; and is called the light that enlightens the eyes, Ps. 119. 2 Pet. 1. Ps. 19  
Q. Are there not in Scripture some difficult things, hard to be understood, which they that are unlearned, and unstable, wrist unto their own destruction?  
A. Yes, as saith St Peter, in his second Epistle, cap. 3. But the things that are necessary to Salvation, are therein clear and easy to be understood.  
Q. From whence comes it then, that there are so many persons which are learned, that do not understand them?  
A. St Paul answers to that, 2 Cor. 4. If our Gospel be hid, it is hid to them that are lost, the minds of whom the God of this world hath blinded, that is; of them which believe not, lest the light of this glorious Gospel of Christ, who is the Image of God, should shine unto them; and our Lord Jesus Christ in his Gospel, Matt. 11. I thank thee, O Father, Lord of Heaven and Earth, because thou hast hid these things from the wise and prudent, and hath revealed them unto Babes, even to Fathers, for so it seemed good in thy sight.  
Q. How ought the holy Scripture to be interpreted?  
A. According to the analogy of Faith, and by the Scripture itself, as did the Levites, Neh. 8.  
Q. Must one believe nothing essential to Religion that is not contain●● in holy Scripture, or that cannot be drawn from it by evident and necessary consequence?  
A. No, for St Paul teaches us, that though himself or an Angel from Heaven should preach to us 
* In the French 'tis beyond what we have preached you.  any other Gospel, he should be accursed, Gall. 1.   

Of the Sacraments.  
Q. IS there nothing besides the word of God that may serve for the confirmation of our Faith?  
A. There are the Sacraments.  
Q. What is a Sacrament?  
A. It is a visible sign of God's Grace in Jesus Christ, and a seal of his Covenant.  
Q. How many conditions are required to make a true and lawful Sacrament?  
A. Seven: for first it must be of God's institution; secondly, that there be a material and visible sign; thirdly, that it represent to us a spiritual and invisible grace: fourthly, that there be some proportion and analogy between the sign and the thing signified; fifthly, that it be a seal of God's Covenant in Jesus Christ; sixthly, that it belong to all the faithful; seventhly, in respect of the Sacraments of the Christian Church, they must last to the end of the World.   

Of the Sacraments of the old Covenant.  
Q. HOw many sorts of Sacraments have there been in the Church of the old Testament?  
A. Two sorts, some ordinary and some extraordinary.  
Q. Which were the extraordinary Sacraments?  
A. The passing thro' the Red-Sea, the Cloud, the Manna, the Waters of the Rock, and like things.  
Q. And which were the ordinary?  
A. The Circumcision and the Passover.   

Of the Circumcision.  
Q. WHy is it that God caused the Children of Israel to be Circumcised?  
A. It was to teach them that they were defiled from their first origine: but that he would wash and sanctify them through Jesus Christ. Wherefore St Paul calls Circumcision the seal of the Righteousness of the Faith, Rom. 4.  
Q. Did God require from the Israelites only the external Circumcision, and the cutting off the foreskin?  
A. He required also the interior Circumcision and the cutting off of Skin, as he saith, Jer. 4 Ye men of Judah and Jerusalem circumcise yourselves to the Lord, and take away the foreskins of your heart.   

Of the Sacraments.  
Q. WHich of those two Circumcisions was most pleasing to God?  
A The interior Circumcision, as the Apostle teaches us, Rom. 2. he is not a Jew which is one outwardly, neither is that Circumcision, which is outward in the flesh; but he is a Jew which is one inwardly, and Circumcision is that of the heart, in the Spirit and not in the Letter, whose praise is not of Men but of God.  
Q. The Jews little Children who died before they were Circumcised, were they bereft of Salvation?  
A No, for they did belong to God's Covenant, in virtue of the promise God made Abraham, I will be a God unto thee, and to thy seed after thee, Gen 17. Wherefore David said, Ps. 22. I was cast upon thee from the Womb: ●hou art my God from my Mother's Belly. And ●ne of his Sons being dead the 7th day from ●is birth, and consequently before he was Circumcised, he doth not doubt of his Salvation, ●nd makes no difficulty to say, I shall go to ●im, but he shall not return to me, 2 Sam. 12.   

Of the Passover.  
Q. WHy did God institute the Passover?  
A. To be a memorial of the Angels passover who smote all the firstborn of Egypt, ●nd who spared the Israelites Children, who had ●●eir houses sprinkled with the blood of the ●amb, that they had sacrificed by God's Commandment, Exod. 12.  
Q. Did not that Lamb signify something else?  
A. It was the figure of our Lord Jesus Christ, ●ho is our Passover, and the Lamb of God ●hich takes away the sin of the world, 1 Cor. ● John 1.   

●f the Sacraments of the Christian Church.  
HOw many Sacraments are there in the Christian Church?  
A. There are two, the holy Baptism and the ●●rds Supper.  
Q. But what is the number of Sacraments ac●●●ding to the Doctrine of the Church of Rome?  
A. The Church of Rome reckoneth seven of ●m; for she hath added to the Holy Baptism ●d to the Lords Supper, the Confirmation, the ●itence, the Extreme Unction, Marriage, and 〈◊〉 Orders.  
Q. Why is it that you acknowledge but the holy Baptism and the Lords Supper for to be the tru● Sacraments of the Christian Church?  
A. Because they are the only ceremonies that our Lord Jesus Christ did Institute for all the faithful, to be the Seal of his Covenant, and to be celebrated in his Church to the end of the World.   

Of Confirmation.  
Q. WHY do you not believe the confirmation which is practised in the Roman Church to be a Sacrament?  
A. Because Jesus Christ is not the author thereof.  
Q. But doth not Scripture speak of the laying o● of hands?  
A. Yes: but it was the Symbol of the extraordinary, and miraculous graces of the holy Ghost, and that hath nothing common with th● confirmation of the Church of Rome.   

Of Penitence.  
Q. WHY is not Penitence a Sacrament?  
A. Because it hath no visible sign instituted by Jesus Christ to represent an invisibl● grace; but it is a duty whereunto God oblige all the faithful, since our first Parents fall, th● Prophets as well as the Apostles preached repentance; and all the books are full of it.   

Of Extreme Unction.  
Q WHY do ●ou not rank Extreme Unction amon● Sacraments?  
A. Because it was not instituted by our Lord Jesus Christ.  
Q. Is it not mentioned in the 5th Chapt. of St James?  
A. No, for the Unction that St James speaks of, hath nothing common with the Church of Rome's extreme unction, since it was an extraordinary Symbol of the miraculous cures that were done in that time; as it is said in the 6th of St Mark, that the Apostles healed the sick in anointing them with Oil.   

Of Marriage.  
Q. WHAT think you of Marriage?  
A. Marriage indeed represents to us the Union of Jesus Christ and his Church; but to speak properly, it is no Sacrament of the Christian Church. For it was instituted by God in the terrestrial Paradise in the state of Innocency, before the coming of our Lord Jesus Christ, it was established among all Nations of the World; and still to this day it is found among Infidels.  
Q But doth not St Paul call it a Sacrament in the 5th ch. to the Ephes.?  
A. There is in the Greek, this is a great mystery, and St Paul adds, but I speak concerning Christ and the Church.   

Of the Orders.  
Q. WHY is it that you do not count the Orders, or Ecclesiastical offices for a Sacrament?  
A. Because the Sacraments are Seals of God's Covenant, and that they belong to all the faithful; add to that, that according to the Doctrine of Rome there are seven different Orders, the Porters, the Readers, the Exorcists, the Acolytes, the Subdeacons, the Deacons, and the Priests. So that if the Orders are Sacraments of the Christian Church, instead of seven Sacraments, there shall be thirteen.   

Of Baptism.  
Q. WHAT is Baptism?  
A. It is the Sacrament of our Spiritual New-birth, and the outward seal of our adoption, and of our entrance in the Church of God.  
Q. Where do we find the Institution of Baptism?  
A. In Matt. 28. where Jesus Christ saith to his Apostles, go teach all Nations, baptising them in the name of the Father, and of the Son, and of the holy Ghost.  
Q. What is it Baptism represents to us?  
A. The remission of our Sins, and our Regeneration.  
Q. Why is it that the Apostle St Paul saith, Rom. 6. that we who were baptised into Jesus Christ, were baptised into his death?  
A. Because that the Death of Jesus Christ, which is represented in Baptism, acquired to us these two advantages; for not only he expiated our Sins and reconciled us to God, but also merited for us the Spirit of Sanctification.  
Q. What conformity is there between water and the blood of Jesus Christ?  
A. As the water washes away the uncleanness of the body, the blood of Jesus Christ washes away the uncleanness of the Soul; and as speaks St John thereof, in his first Epistle, Chapt. 1. it cleanseth us from all sin.  
Q. Do you mean that to cleanse our Souls from their sins, they must be dipped in the substance of the blood of Jesus Christ?  
A. By no means; but they must participate of its virtue, and of its infinite merit.  
Q. And what resemblance is there between the water of Baptism and the holy Ghost?  
A. As water make the Plants to spring out, and to fructify, the holy Ghost regenerates us, and makes us to fructify in good works. Wherefore our Lord Jesus Christ faith, John 3. that except a man be born of water and of the spirit, he cannot enter into the kingdom of God.   

Of Little children's Baptism.  
Q. IS it well done to Baptise little Children?  
A. Yes: for the promise of Salvation is made to us and our Children, Act. 2. St Paul declares that they are holy, 1 Cor. 7. and Jesus Christ assures us that the kingdom of God belongs to them; Matt. 19 if one refused Baptism to the Christians Children, their condition would be worse than that of the Children of the ●ews, who wer● Circumcised the 8th day, Gen. 17.  
Q. How is it that little Children are holy?  
A. It is not that they be Sanctified and Regenerated by the holy Ghost; but they are called ●oly, because they belong to the Covenant of God, and that they be born of faithful Parents, ●n the same sense that the Apostle saith, that the unbelieving Husband is Sanctified by the Wife, ●nd the unbelieving Wife is Sanctified by the Husband.  
Q. May one infer the Baptism of little Children ●rom the Jewish Circumcision?  
A. Yes, because Baptism succeeded to Circumcision, and that both these Sacraments represents to us the same thing.  
Q. How do you prove it?  
A. By the Apostles word, Collos. 2. we are Circumcised with the Circumcision made without hands, in putting off the body of the Sins of the flesh, by the Circumcision of Christ, buried with him in Baptism.  
Q. How many sorts of Baptisms are there?  
A. Two: one which is External and Corporal, that is made in dipping in water, or in pouring water on the head: the other Interior and Spiritual, that is made by the virtue and operation of the holy Ghost.  
Q. What Baptism saves us?  
A. It is not that whereby the uncleanness of the flesh is cleansed; but the answer of a good Conscience towards God, by the Resurrection of Jesus Christ. 1 Pet. 3.  
Q. Is not the Baptism of water necessary?  
A. It is necessary to practise it it in the Christian Church, since Jesus Christ did institute it; the faithful who have not received it yet, ought not to lose the opportunity thereof; and they ought to take care it be administered to their Children: but if the means thereof is taken away from them, God's grace depends not on terrestrial Elements: and it is not the privation, but the contempt and profanation of the Sacraments that renders us condemnable before God.  
Q. And what do you think of Children who die without Baptism, through the faults and neglect of their Parents?  
A. Their Parents ought to beg God's forgiveness for their fault and neglect; but for all that, the Salvation of those poor children must not be called in question: for as the Father doth not bear the iniquity of the Son, the Son also doth not bear the iniquity of his Father. Ezek. 18.  
Q. How must then be understood what our Lord Jesus Christ saith, John 3. except a man be born of water and of the spirit, he cannot enter into the kingdom of God?  
A. Jesus Christ doth not speak in that place of material and corporal water, but of a Celestial and Divine water; to be born of the Spirit, it is to be regenerated by a Spirit, who washes and cleanses as water doth in the same sense, that it is said Matt. 3. that Jesus Christ Baptises ●s with the holy Ghost and with fire: that is to say, with the holy Ghost who purifies like fire.  
Q. But if some body would obstinately apply this passage to the Baptism of water, who is it that is condemned?  
A. It is not the poor little Children who have no knowledge at all of this mystery; but the persons who being come to years of discretion reject Baptism by contempt or unbelief: those of the Church of Rome themselves, who without reason persuade themselves, John 6. it is spoken of the Lord's Supper, will not that these words be applied to Children; if any one eateth not my flesh, and drinks not my blood, he shall not have everlasting life: and not any one of us would apply to them the saying of St Paul, That if any would not work, neither should he eat. 2 Thess. 3.   

Of the Lord's Supper.  
Q. WHat is the Lords Supper?  
A. It is the Sacrament of our spiritaal nourishment, and the symbol of our union to our Lord Jesus Christ.  
Q. Where do we read the institution of the Lords Supper.  
A. In Mat. 26. Mark 14. Luke 22. and in 1 Cor 11.  
Q. Why did Jesus Christ institute it?  
A. To be the memorial of his death, as he says it himself, do this in in remembrance of me: which St Paul explains, in saying, as often as you shall eat this bread and drink this cup, ye do show forth the Lords death till he comes.  
Q. Doth there happen any change to the Bread and Wine?  
A. These do not change as to their substance, no more than the water of Baptism doth, but only as to their use.  
Q. How do you know that after the consecration, it is still bread and wine?  
A. The senses witness it, reason confirms it, and the word of God is express thereupon, for our Lord calls that fruit of the Vine, which we drink in the Lord's Supper, Matt. 26. and St. Paul several times calls bread what the Pastors do break, and the faithful eat therein, 1 Cor. 10.11.  
Q. Why is this Bread and Wine called the body and blood of our Lord Jesus Christ?  
A. Because they are signs and memorial thereof, and that there is an excellent conformity between the Bread and the Wine, and the Body and Blood of our Lord Jesus Christ.  
Q. Why is that Bread broken and the Wine poured out?  
A. To represent to us the body of Jesus Christ which was broken for us, and this blood which was shed in remission of sins.  
Q. Why is this bread given us to eat, and this wine to drink?  
A. To assure us, that as the bread and the wine nourish our Bodies in this temporal life, the body and blood of Jesus Christ nourish our Souls in hope of everlasting life; for his flesh is meat indeed, and is blood is drink indeed.  
Q. Have ye read in holy scripture some like manners of speaking, that without transubstantiation, the sign takes the name of the thing signified?  
A. There is nothing more common; and above all, when 'tis matter of Sacraments, thus Circumcision is called the Covenant, Gen. 17. the Paschal Lamb is called Passover, Exod. 12. The Rock is called Christ, 1 Cor. 10. and our Lord who said of the bread, this is my body which is broken for you, said also of the cup, this cup is the new Covenant in my blood; and the cup remains a cup, and properly speaking doth not become a Covenant.  
Q. Do we receive in the Lord's supper only the signs of the body and blood of Jesus Christ?  
A. If we come thither with necessary dispositions and preparations, we also receive therein the thing signified, and we have therein a real communion with Jesus Christ, for the cup of blessing which we bless is the communion of the blood of Christ, and the bread which we break is the communion of the body of Christ, 1 Cor. 10.  
Q. How do we eat Jesus Christ in the Lord's supper?  
A. In the same manner that we do put him on in Baptism, Gall. 3. for when Jesus Christ speaks of eating his flesh, and of drinking his blood, it is a figurative way of speaking; and as he saith himself, his words are spirit and life, the flesh profiteth nothing, it is the Spirit that quickeneth, John 6.  
Q. Since Jesus Christ is in heaven at the right hand of God his Father, and that he shall not come from thence but to judge the quick and the dead, how is that you who are on earth can have a true and real communion with him?  
A. By faith, who really embraces him unto Salvation, for he that comes to him shall never hunger, and he that believeth on him shall never thirst, John 6. and thro' the efficacy of his Spirit, who really uniteth us to him, for we have been made to drink into one spirit, to be one body with him, 1 Cor. 12.  
Q. May not this Communion be made without the use of the Sacraments?  
A. Yes; for Jesus Christ had not yet instituted the Lords Supper, when he saith, John 6. he that eats my flesh and drinks my blood, dwelleth in me and I in him.  
Q Of what use then is the Lords Supper to us, and what have we more therein, than when by Faith and Repentance, we receive in our hearts Jesus Christ sanctified?  
A. We receive therein the external symbol and seal of our spiritual communion; for to confirm our faith, God useth to seal outwardly his Grace to us. So after Abraham believed God, and after it was counted unto him for righteousness, he received the sign of Circumcision for a seal of the Righteousness of the Faith, Rom. 4. So Cornelius was baptised after having received the Holy Ghost, Act 10. All the Prophets give witness to Jesus Christ that through his name, whosoever believes in him shall receive remission of sins, Act. 10. but that hinders not of baptising in the name of Jesus Christ in remission of sins, because Baptism is the seal of that remission of sins, Act. 2.  
Q. In the celebration of that Mystery, must not one sacrifice Jesus really and properly?  
A. No, for he commanded us to eat his flesh, and to drink his blood, and not to offer him in sacrifice. He through the eternal spirit offered himself without spot to God, and by that sacrifice he acquired eternal Redemption for us, and he hath perfected for ever them that are sanctified, Heb. 9.10.  
Q. But is he not still offered every day in the Mass, by the hands of the Priests in an unbloody manner, in propitiatory sacrifice, for the remission of the sins of the quick and the dead?  
A. Quite contrary, St Paul saith, that without shedding of blood is no remission, that Jesus Christ offered not himself several times, for than must he have suffered several times since the foundation of the world, and that where is remisssion of sins, there is no offering for sin, Heb. 9.10.  
Q. Must Sacraments be adored?  
A. No, for Jesus Christ did not command it, and the Apostles have not showed us the example thereof. Our Lord doth not say, do you behold and adore, but take and eat; and the Apostles did take and did eat what was given them, but did not adore it.  
Q. Ought the Pastors to administer the Cup to the people?  
A. Yes; for our Lord Jesus Christ speaking to his Apostles, which represented his Church, said to them, drink ye all of it: for this is my blood of the new Testament, which is shed for many for the remission of sins, Matt. 26. and Saint Paul, let a man examine himself, and so let him eat of that bread and drink of that cup, Cor. 11.  
Q. How ought we to examine ourselves?  
A. We must enter our Consciences, and examine ourselves, to know if we have Faith, Repentance, and Charity.  
Q. What is Faith?  
A It is a recourse of the sinful and penitent Soul, to the mercy of God in Christ Jesus, and a sure trust, that for this glorious Saviour's sake he will forgive us our sins, and will receive us into his heavenly Kingdom.  
Q. What is Repentance?  
A. It is a sensible grief to have offended our heavenly Father: and a fervent desire for time to come to glorify him in all our actions, our words, and our thoughts.  
Q. How many parts are there in true repentance?  
A. Two: for we must cease to do evil, and learn to do well; depart from evil and do good; to abhor that which is evil, cleave to that which is good, Is. 1. Ps. 3.4. Rom 12.  
Q. What is Charity?  
A. It is to love God with all our heart, and our Neighbour as ourselves.  
Q. How do we show that we love our Neighbour?  
A In bearing with his faults, and being sensible of his misery, and helping him in time of need according to our ability.  
Q What are those to hope for who persevere in Faith, who apply themselves to true piety, and who from day to day go forward in sanctification?  
A. God shall bless them in this life, and shall crown them in the other, according to our Lord Jesus Christ's promise, be thou faithful unto death, and I will give thee a crown of life, Rev. 2. Amen.   
End of the fourth and last part of the Catechism.   

A Prayer for the faithful Children, who desire to advance themselves in Piety.  
MY Lord and my God I give thee immortal praises and thanksgivings, that it pleased thee to cause me to born in thy Church, of faithful Parents, by the means of whom I have been brought up in Piety, and made to drink of the sincere milk of the word; as others, I was a Child of wrath, but Lord thou hast taken pity on me, and thou hast adopted me, to make me thy Child, and heir of thy kingdom. O my God and my Father! enable me to answer to so holy and so glorious a vocation; engrave thine Image in my heart, and form me to the obedience of thee: teach me to do thy will, since thou art my God, and let thy good Spirit lead me in the way of righteousness; give me the Ornaments of true humility, and of Sanctification, without which none shall see thy face: O let not be useless the labour of those who work to instruct me: open my eyes that I may behold the marvels of thy law; and that with thy holy Angels, I may take pleasure without ceasing, to contemplate the mysteries of my Salvation: give me an understanding to know thee, and heart to love thee, and affections to embrace thee. Confirm my memory that I may never forget the Divine Instructions of thy word. Give me grace to conform all my actions, my words, and my thoughts thereunto; and let it not only be a light that casts forth beam● and shines in my understanding, and that chase● away the darkness of error and ignorance therefrom, but let it be a sacred fire that purifies m● affections, that inflames my heart with a divine love, and with a holy zeal for thy glory. That I do not rejoice for a little while in that divine light: but let me follow it all the time of this terrestrial Pilgrimage. Let it lead me to thee, O● Father of Lights, and let it introduce me into thy heavenly Canaan, where I shall have no more need to learn, because I shall perfectly know thee, and shall see thee face to face. O● my God give me all things thou knowest to be necessary for me: forget the sins of my youth and impute not unto me my transgressions; but wash me in the precious blood of my Saviour and Redeemer Jesus Christ, who commanded me to pray to thee, saying,  
OUR Father which art in heaven, hallowed be thy name, thy kingdom come, thy will be done, in earth as it is in heaven, give us this day, our daily bread; and forgive us ou● trespasses as we forgive them that trespass against us: and lead us not into temptation but deliver us from evil, for thine is thy kingdom, and the power and the glory, for ever and ever, Amen.  
Lord increase in me the precious faith, that of thy pure grace thou hast given me; let it appear by a good and holy life; and that to the last day of my life, I make a free confession thereof, as I will now do before thee, saying with thy Church;  
I Believe in God the Father Almighty, maker of heaven and earth; and Jesus Christ his only Son our Lord, who was conceived by the holy Ghost: born of the Virgin Mary: suffered under Pontius Pilate, was crucified, dead and buried, he descended into Hell; the third day he risen again from the dead, he ascended into Heaven, and sitteth on the Right hand of God, the Father Almighty, from thence he shall come to judge the quick and the dead. I believe in the holy Ghost; the holy Catholic Church; the Communion of Saints, the forgiveness of Sins, the Resurrection of the body, and the life everlasting. Amen.  
Lord, who didst write thy Law on tables of Stone, be pleased to engrave it in my heart, with the finger of thy Spirit; and give me grace to conform the course of my life thereunto.   

The ten Commandmets of Gods Law.  

Preface.  
I am the Lord thy God, who brought thee out of the Land of Egypt, out of the house of bondage.   

The first Table.  
I. THou shalt have none other God but me.  
II. Thou shalt not make to thyself any graven Image, nor the likeness of any thing that is heaven above, or in the earth beneath, or in the water under the earth; thou shalt not bow down to them, nor worship them; for I the Lord thy God am a Jealous God, and visit the sins of the Father upon the Children, ●●to the third and fourth generation, of them that hate me, and show mercy unto thousands, in them that love me and keep my Commandments.  
III. 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.  
iv Remember that thou keep holy the Sabbath day. Six  shalt thou labour, and do all that thou hast to do; but the seventh day is the Sabbath of the Lord thy God, in it thou shalt do no manner of work, thou, and thy Son, and thy Daughter, thy Man Servant and thy Maid Servant, thy Cattle and the Stranger that is within thy Gates; for in six days the Lord made Heaven and Earth, the Sea and all that in them is, and rested the seventh day, wherefore the Lord blessed the Seventh day, and hallowed it.  
V Honour thy Father and thy Mother, that thy days may be long in the land which the Lord thy God giveth thee.  
VI Thou shalt do no Murder.  
VII. Thou shalt not commit Adultery.  
VIII. Thou shalt not Steal.  
IX. Thou shalt not bear false witness against thy Neighbour.  
X. Thou shalt not covet thy Neighbour's House, thou shalt not covet thy Neighbour's Wife, nor his Servant, nor his Maid, nor his Ox, nor his Ass, nor any thing that is his.   

The Summary of all the Law. Matt. 22.  
Thou shalt love the Lord thy God with all thy heart, and with all thy Soul, and with all thy Mind: This is the first and great Commandment, and the second is like unto it, thou shalt love thy Neighbour as thyself; on these two Commandments hang all the Law and the Prophets.   

Psalm 143.  
V 8. Lord cause me to hear thy loving kindness in the morning, for in thee do I trust: cause me to know the way wherein I should walk, for I lift up my Soul unto thee.  
9 Deliver me O Lord from my Enemies: I fly unto thee to hid me.  
10. Teach me to do thy will, for thou art my God, let thy good Spirit lead me into the land of uprightness.   

1 John 5.21.  
Little Children, keep yourselves from Idols. Amen.    

Epitome of the Catechism, for the Little Children.  

First Section.  

First Question.  
Q. WHY do you name yourself a Christian?  
A. Because through the grace of God I believe in Jesus Christ, and I profess his truth.  
Q. 2. Who is Jesus Christ?  
A. He is the only Son of God.  
Q. 3. Is he God or Man?  
A. He is true God a●d true Man.  
Q. 4. Why was it needful that he should be God and Man?  
A. It was needful for him to be Man, to die, and God to overcome death.  
Q. 5. How many Gods are there?  
A. There is but one; and it is he who made Heaven and Earth.  
Q. 6. How many persons are there in that only Essence?  
A. Three, the Father, the Son, and the holy Ghost; and these three are one.  
Q. 7. How is it that this great God makes himself known?  
A. By his works, his word, and his spirit.    

Section 2.  
Q 1. WHat must one know in the Christian Religion?  
A. Three things principally; what we are of our nature, what God makes us to be by his grace, and what we ought to render him for all his benefits.  
Q. 2. What were you of your nature?  
A. I was a poor sinful Creature, and Child of wrath as others.  
Q. 3. And what did you deserve?  
〈◊〉 Eternal death and condemnation.  
〈◊〉 4. What hath God done for you?  
A. He redeemed me from my Sins, and adopted me for his Child.  
Q 5. How did he redeem you?  
A. Through the death and passion of his own Son, our Lord Jesus Christ.  
Q. 6. And by what means did he adopt you?  
A. By his spirit, who with assurance, makes me cry Abba Father.  
Q. 7. What is the mark of that adoption?  
A. Regeneration and holiness of Life.   

Section 3.  
Q. 1. WHat could oblige God to deliver you out of your misery, and to give you the freedom of his Children?  
A. Nothing but his great Mercy, and his incomparable Charity.  
Q. 2. What is it he promises you for his Son's sake, and in the communion of his spirit?  
A. He promises me his grace and protection here on Earth, and the glory of his Paradise, and his eternal felicity in Heaven.  
Q. 3. And what do you own to God for so many benefits as he bestowed on you, and for so much glory that he prepares for you?  
A. I own myself to him, with all the power of my body and soul.  
Q. 4. But what doth he principally desire of you?  
A. Love and Obedience.  
Q. 5. How ought you to love God?  
A. Above all things.  
Q. 6. And how must you love your Neighbour?  
A. As myself.  
Q. 7. What Obedience doth God demand of you?  
A. A filial Obedience.   

Section 4.  
Q. 1. WHat is it principally that God will have us exercise ourselves in, during the the course of this life?  
A. In good Works.  
Q. 2. Which are the good Works?  
A. Those that God commands.  
Q. 3. And which are the evil ones?  
A. Those that God forbids.  
Q. 4. Is it necessary to do good Works?  
A. Yes, for God commands it, and it is the way to Heaven.  
Q. 5. Are the good Works that we do during this life so perfect that there is no fault in them?  
A. No, for if we say that there is no sin in us we lie; wherefore we pray to God every day that he will forgive us our sins.  
Q. 6. From whence comes all the good there is in our Works?  
A. From the grace of God.  
Q. 7. And from whence proceeds what is evil in them?  
A, From the residue of our Corruption.   

Section 5.  
Q. 1. ARe our good works agreeable to God?  
A. Yes.  
Q. 2. How is that, since you say that they are imperfect?  
A. Because God in his mercy bears with the infirmities of his Children.  
Q. 3. Of what use are good works?  
A. To glorify God, to edify our Neighbours, and to let us know that we are the Children of God.  
Q. 4. Are our good works any thing deserving toward God?  
A. By no means: for when we shall have done all what God commands, we are obliged so to do.  
Q. 5. How then do you hope for Life everlastg?  
A. As the heritage of my heavenly Father that hath been acquired for me by Jesus Christ.  
Q. 6. But it is written, that nothing defiled shall enter into the Kingdom of heaven?  
A. It is true.  
Q. 7. By what means then shall ye be purged of your sins?  
A. Through the blood of our Lord Jesus Christ.   

Section 6.  
Q. 1: How do you apply to yourself the merit of the precious blood of our Lord Jesus Christ?  
A. Through Repentance and Faith.  
Q. 2. How many sorts of deaths are there?  
A. Two: Temporal death, and Eternal death.  
Q. 3. What is Temporal death?  
A. It is the separation of the Soul from the Body.  
Q. 4. What becomes of the souls of the wicked in the hour of this separation?  
A. They are cast into Hell.  
Q. 5. And those of God's Children?  
A. They go into Paradise,  
Q. 6. And what becomes of the Bodies;  
A. They die to rise again in the last day.  
Q 7. What is the death of the faithful then?  
A. It it is a pass-over to the blissful life.   

Section 7.  
Q. 1. WHom do you direct your Prayers to?  
A. I direct them to God.  
Q. 2. In whose name do you pray to him?  
A. In Jesus Christ's name.  
Q. 3. Do you not call upon the Angels nor the Saints?  
A. No.  
Q. 4 Why?  
A. Because God did not command it: and that in all his word there is no example thereof.  
Q. 5. Must Images be used in the worship of God?  
A. No.  
Q 6. Why?  
A. Because God forbids it in the second Commandment. Thou shalt not make to thyself any graven Image, nor the likeness of any thing, etc.  
Q. 7. How must we worship God then?  
A. In Spirit and in truth.   

Section 8.  
Q. 1. WHich is the rule of God's service?  
A. It is the holy and divine word.  
Q. 2. Where do you find that word of God?  
A. In the holy Scripture of the old and new Testament.  
Q 3. Is it lawful for Children to read the Scripture?  
A. Yes, to follow the example of Timothy, who from his Infancy learned the holy Scriptures.  
Q. 4. What doth this word of God teach us?  
A. It makes us wise to Salvation, through the Faith which is in Jesus Christ.  
Q. 5. Hath God added nothing to his word to strengthen our Faith?  
A. He added thereunto his Sacraments.  
Q 6. What is a Sacrament?  
A. It is a visible sign, which seals an invisible Grace.  
Q. 7. How many Sacraments are there in the Christian Church?  
A. There are two; Baptism, which is the Sacrament of our Regeneration; and the Lords Supper, which is the Sacrament of our spiritual nourishment.   

Section 9  
Q. 1. IN the name of whom have you been baptised?  
A. In the name of the Father, of the Son, and of the Holy Ghost.  
Q. 2. Why are little Children baptised?  
A. Because the Kingdom of God belongs to them; and that under the old Testament little Children were circumcised.  
Q. 3. What does the water of Baptism represent?  
A. It represents the blood of Jesus Christ who redeems us, and the Holy Ghost who sanctifies us.  
Q. 4. Are the bread and the wine transubstantiated in the Lord's Supper, into the body and blood of our Lord Jesus Christ?  
A. No: for it is not said in Scripture, and it is repugnant to sense and reason.  
Q. 5. Are the body and blood of our Lord Jesus Christ with the bread, and in the cup?  
A. No: for our Lord Jesus Christ did not teach it, and that doth not agree with the truth of his humane Nature.  
Q. 6. Why is it then that the bread is called the body of Jesus Christ broken for us, and that it is said of the wine, that it is his blood which was shed for the remission of our sins?  
A. Because it is the memorial thereof.  
Q 7. Where is our Lord Jesus Christ?  
A. As God he is every where: but as Man he is in heaven at the right hand of God his Father.   

Section 10.  
Q. 1. HAve we not any communion with Jesus Christ himself;  
A. Y●s, b●● it is a spiritual Communion.  
Q. 2. How ●●h he communicate himself to us?  
A. By his Spirit.  
Q. 3. And how do we unite ourselves to him?  
A. Through Faith.  
Q. 4 Must Jesus Christ be offered in propitiatory sacrifices?  
A. No.  
Q. 5. Why?  
A Because he did sacrifice himself, and did not command to sacrifice him, and no body can.  
Q. 6. Why is it that with the bread which is broken in the Lord's Supper, the consecrated wine is distributed?  
A. It 〈◊〉 to represent to us the precious blood of Jesus Christ, which was shed for us on the Cross, and to assure us, that in him we have entire nourishment.  
Q. 7. Ought the faithful people to participate of the cup as well as the Pastors?  
A. Yes; for Jesus Christ makes no distinction therein, he redeemed us all by the same blood, and commanded us all to drink of his cup, and to show forth his death till he come.   

Section 11.  
Q. 1. WHat must we do before we come to the Lord's Table?  
A. We must examine ourselves.  
Q. 2. What doth happen to those who do not examine themselves?  
A. They communicate to their condemnation.  
Q. 3. And what fruit received those who examined themselves?  
A. As the bread and wine nourishes our Bodies in this temporal life, the body and blood of our Lord Jesus Christ nourishes their Souls in hope of everlasting life.  
Q. 4. In what consists the examination of those who desire to receive worthily?  
A. They ought to examine themselves to know whether they have Faith, Repentance, and Charity.  
Q. 5. What is Faith?  
A. It is an holy confidence that God loves us, and that for Jesus Christ's sake he will be merciful unto us, and save us in his heavenly Kingdom?  
Q. 6. How can true faith be discerned from carnal presumption and security?  
A. It is known by its fruits: for it produces good works, and fructifies in Charity.  
Q. 7. From whence can we have that Faith?  
A. We must beg it of God, who gives it of his pure Grace and Liberality.   

Section 12.  
Q. 1. WHat is Repentance?  
A. It is to sorrow for passed sins, and living better for time to come.  
Q. 2. By wh●● do we know that we truly repent?  
A. If we abhor evil, and take pleasure to do good.  
Q. 3. Who is the Author of true repentance?  
A. It is God himself who converts us, and begetteth in our hearts the hatred of vice, and the love of virtue.  
Q. 4. Which are the principal virtues of Christians?  
A. Faith, Hope, and Charity.  
Q. 5. Which of those Virtues is the greatest?  
A. It is Charity.  
Q. 6. Why?  
A. Because it endures for ever.  
Q. 7. My, Child, do you desire to live and to die in that true Piety?  
A. I desire it with all my heart.  
The Lord confirm you in his love, and in his grace; the Lord replenish you with the gifts of his holy Spirit, and form you unto his Image: the Lord cause you to grow in all sorts of Virtues, and enable you for ever to persevere in his holy Covenant, So be it.    

Pray to God with all your heart to give you the grace thereof.  
The Child's Prayer.  
MY God and my heavenly father, since it pleases thee to be praised by children's mouths, bear with my faults, and make thy strength perfect in my great weakness; thou hast given me the grace of being born in thy Church, and to suck Piety with Milk. Give me grace to grow in the holy knowledge of thee, and above all in thy fear and love: let me bear fruits worthy of my birth, and of the education thou hast honoured me with; that therein thy holy name may be glorified, that thy Church be edified thereby; and that I be the joy and the comfort of those whom thou hast made use of to bring me into the World, and to instruct me in thy word. Let me during all the days of my life serve and adore thee, in the company of thy Children, till I go to glorify thee in Heaven, with the Saints and Angels, who contemplate thy face. Hear me, O Lord, since thou art my God and my Father, and that I call upon thee, in the name and through the infinite merit of Jesus Christ my Saviour; who commanded me thus to pray, Our Father which art in Heaven, etc.  
Lord my God thou hast put in my heart the seed of true faith; increase and fortify it in me, and grant that all the days of my life I make Confession thereof, saying with thy Church, I believe in God, the father Almighty, maker 〈◊〉 Heaven and Earth, etc.  
My God give me thy good Spirit, and give me grace to fulfil thy Holy and Divine Commandments; The tenor whereof follows, I 〈◊〉 the Lord thy God, etc.   

Addition to the Catechism. For Children more advanced in Age and in Knowledge.  
Q. WHY do you profess Religion?  
A. It is not only because I have had the happiness to be born, educated and brought up in it; but also because through the grace of God I know that it is the true Christian Religion, that our Lord Jesus Christ brought from Heaven, that his holy Apostles have preached, and his happy Martyrs have signed with their blood.  
Q. How do you know that?  
A. I know it by the reading of holy Scripture; for we believe nothing at all of what is necessary to Salvation, that is not clearly and expressly found in that Scripture divinely inspired: or cannot be drawn therefrom by evident and necessary consequences.  
Q. Hath Christian Religion had, or can it have need of Reformation?  
A. Not in considering it such as 'tis in itself; for in that regard it is wholly divine.  
Q. Why then is it called the Reformed Religion?  
A. Properly speaking, it is not the Religion, but the Church which was Reform: that is to say, that was purged from the errors and abuses, that through Ignorance and Malice of men it had been defiled with.  
Q. What signify then these words Reform Religion?  
A. That it is true and pure Christianity, such as is taught in the Gospel, and which is separated from all human traditions and inventions. For our Lord absolutely condemns them in matter of his worship, in vain, saith he, do you worship me, teaching for doctrines the Commandments of men. Matt. 15.  
Q. Would you not enter into the communion of the Church of Rome, if you did find your worldly advantages therein?  
A. No, for I do not believe I could save myself therein; and it would profit me nothing if I should gain all the World, and should lose my Soul.  
Q. Why do you believe you could not save yourself in the communion of the Church of Rome?  
A. Because it adores the Sacrament, and renders to a simple Creature the Honour and the Glory that belongs only to God. It pretends to Sacrifice Jesus Christ in Propitiatory Sacrifice, for the remission of the sins, of the quick and of the dead: although that great God and Saviour did not command it, and that his Apostles have done nothing like it; it bereaves the faithful of the blessed Cup, that our Lord commanded us to drink in remembrance of him. It teaches another Purgatory than the precious blood of that glorious Redeemer, which cleanses us from all Sin: and hath the Divine Service in a tongue that the People understand not; against what the Apostles orders in the first to the Cor. c. 14.  
Q. Is there nothing else that hinders you from entering into the Roman Communion?  
A. There are several other reasons which hinders me for ever to participate of its Communion: for it adheres to, and obeys the Pope, who usurped an authority and power which belongs to God only. It believes that we are saved through the merit and dignity of our works, though the Gospel teaches quite contrary. It invokes the Saints, although in all the word of God there is neither Commandment or Example thereof. It adores material Crosses and Relics, and renders to Angels a Religious worship; against what is commanded to adore and worship God alone. They bow to Images, and worship them Religiously; against what God expressly forbids in his Law. It hath invented an infinite number of holy days, that are dedicated and Consecrated unto Creatures: instead of which God permits us to work six days of the week; 
* Agnus Dei, a thing amongst those of the Roman Church, which they wear about their Necks.  and that he will not have us give his glory to another. It condemns Ecclesiastical persons Marriage; instead of what the Apostles teach, that Marriage and the undefiled bed is honourable among all. It commands at some certain times to abstain from meats that God permits, provided one use them with sobriety and thanksgiving. Finally, it hath veneration for the Jubilees, Indulgences, Agnus Dei, the holy Beads and Chaplets, and numbers of other things, which are vain and superstitious.  
Q. But could not you save yourself in believing in your heart what we believe, and living however in the outward profession of the Church of Rome?  
A. By no means, for with the heart Man believeth unto Righteousness, and with the mouth Confession is made unto Salvation, Rom. 10. God will be glorified in our bodies, and in our spirits, because they belong to him, and that he equally redeems them. 1 Cor. 6. Our Lord will deny before God his Father, and his Angels, whomsoever shall deny him before men; one must be cold or hot, for the lukewarm he spews out of his mouth. Rev. 3. Mat. 18. in fine it is an infalliable truth, that all those shall not inherit the kingdom of Heaven, who render to the Creatures the honour and glory that belongs but to the Creator. 1 Cor. 6.  
Q. But do you not well see that in persevering in Religion, you shall be hated and persecuted by the World?  
A. Our Lord foretold it. If the World hateth you, saith he, you know that it hated me before it hated you: if ye were of the World, the world would love his own; but because ye are not of the World, but I have chosen you out of the World, wherefore the World hateth you. John 15. Blessed are they which are persecuted for righteousness sake; for theirs is the kingdom of Heaven. Matt. 5.  
Q. Do you promise then before God and his holy Angels, to live and die in that true and holy Religion, whereof through the grace and mercy of God, ye make profession?  
A. I promise it with all my heart, and I hope that God will give me the assistance of his Spirit, with so much efficacy, that all the World's promises and threatening, shall never make me turn aside from so Christian and so necessary a Resolution.   

EXHORTATION.  
REmember that it is to God that you make this promise, and that one day you must give him an account, when you shall appear before his Throne. My Child, do not hearken to the Seducers, who make traffic of Souls: do not keep evil Companies, who corrupt good manners: do not follow ill Examples; and though it should be an Angel from Heaven that should preach to you beyond what is in the Gospel, let him be accursed. Consecrate yourself wholly unto the Service of him who gave himself for you, and who redeemed you by his own blood. Lastly, pray to God with holy fervency that he increase your Faith, fortify your Hope, inflame your Charity, and your zeal for his Glory. Pray to him to sanctify you through his Spirit, to form you unto his Image, and to give you grace constantly to persevere in his holy Covenant. For he who to the end shall persevere, shall be saved, and shall possess and inherit the Kingdom prepared us from the foundation of the World.  
Unto the King Eternal, Immortal, Invisible, the only wise God, be Honour and Glory, for Ever and Ever, Amen 1 Tim 1.17.   
FINIS.