AN ENLARGEMENT OF A FORMER CATECHISM, WHICH CONTAINED IN BRIEF the grounds and principles of Christian Religion.  
That shown what we ought to believe, this upon what ground we ought so to believe, both which are necesseary in the faith of every Christian.  
Gathered at the first, and since enlarged by D. V for the benefit of such as are but Novices in the School of Christ.  2 Pet. 3.18. Grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ. 
LONDON, Printed by T. and R. Cotes, for S. Enderby, and are to be sold at his shop in Pope's head Alley, at the sign of the Star. 1641.   

The Grounds and Principles of Christian Religion.  

The first Part.  
Question. WHo made you?  
Answ. God.  
Q, How is that proved?  
A. Out of the first Chapter of Genesis, the seven and twentieth verse, where it is said, God made man in his own Image: and out of the hundreth Psalm at the 3 ver. Know ye that the Lord he is God, it is he that hath made us.  
Q. How many Gods are there?  
A. One.  
Q. How is that proved?  
A. Out of the second Chapter of Saint james, the ninetéenth verse, Thou believest that there is one God, thou dost well.  
Q. How many persons in the Godhead?  
A. Three.  
Q. How is that proved?  
A. Out of the first Epistle of S. john, the fift Chapter, the seventh verse, There are three that bear record in heaven, and these three are one.  
Q. Which be those three persons?  
A. The Father, the Word, and the Holy Ghost.  
Q. How is that proved?  
A. Out of the former words of S. John: where he saith, There are three that bear record in Heaven, the Father, the Word, and the Holy Ghost, and these three are one.  
Q. Wherefore did God make you?  
A. To serve him.  
Q. How is that proved?  
A. Out of the hundreth Psalm, where Gods making us, and our serving of God are both joined together, giving us to understand thus much, that therefore we should serve God, because he made us, and therefore he made us, that we should serve him. The words are these: Serve the Lord with gladness, come before his presence with singing: Know ye that the Lord he is God, it is he that hath made us. And to the same purpose speaks Solomon in the book of Ecclesiastes, the last chapter, the last verse save one: Let us hear the conclusion of the whole matter: Fear God, and keep his Commandments, for this is the whole duty of man.  
Q. How will God be served?  
A. According to his will revealed in his Word.  
Q. How is that proved?  
A. Out of the nine and twentieth of Deuteronomie, the last words: The secret things belong to the Lord our God: but the things revealed belong to us and our children for ever, that we may do them. And out of the sixth Chapter of Micha at the eight verse, where the Prophet saith plainly: That God hath showed us what is good, and what he requires of us.  
Q. Where, in what part of God's word specially is this will of God revealed?  
A. In the ten Commandments.  
Q. How is that proved?  
A. Because the ten Commandments are divers times in Scripture called the Testimonies of the Lord, as in the sixth of Deuteronomie, the seventéenth verse: Ye shall diligently keep the Commandments of the Lord your God, and his testimonies, and his statutes. Where the same things that he calls Commandments, he calls testimonies also because God doth therein testify and declare unto us what he would have us to do.  
Q. Rehearse the ten Commandments  
A. God spoke these words and said, etc.  
Q. What do you learn out of the four first Commandments?  
A. My Duty towards God.  
Q. What do you learn out of the six last Commandments?  
A. My duty towards my Neighbour, that is, how to carry myself both towards myself, and also towards others.  
Q. How is it proved that this is the substance of those things that are required of us in the ten Commandments?  
A. By the words of our Saviour in the two and twentieth Chapter of Saint Matthew, at the seven and thirtieth verse and so forward: 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.  
Q. Can you keep all these Commandments?  
A. No.  
Q. How is that proved?  
A. Out of the twentieth Chapter of the Proverbes, at the ninth verse: Who can say I have made my heart clean, I am pure from my sin? And out of the third Chapter of Saint james, and the second verse. In many things we offend all. Besides this is sufficiently proved to every man, by his own daily experience, if he do observe and take heed to his ways.  
Q. Did God make you thus?  
A. No.  
Q. How is that proved?  
A. Out of the seventh of Ecclesiastes, and the last verse, God made man righteous.  
Q. How comes it to pass then that you cannot keep the Commandments?  
A. By the fall of Adam and Eve.  
Q. How is that proved?  
A. Out of the fift Chapter of the Epistle to the Romans, the twelfth verse, where the Apostle saith thus, By one man sin entered into the world. That one man, is Adam, who was tempted by Eve, and the world is all mankind that came of them, so that the Apostles meaning is, that by that means we are all become sinful, and therefore break the Commandments of God.  
Q. Who were Adam and Eve?  
A. The first man and woman that God made, and having made them, he joined them together in marriage.  
Q. How is that proved?  
A. Out of the second Chapter of Genesis: for concerning Adam, it is said in the seventh verse of that Chapter: The Lord God form Man of the dust of the ground, and breathed into his nostrils the breath of life, and man became a living soul. And concerning Eve, it is said in the two and twentieth verse of the same Chapter. The rib which the Lord God had taken from man, he made a woman; There is the making of them both, in the beginning when God created the world. Then concerning their joining together in marriage, it is said in the two and twentieth verse also, that God brought the woman to the man  
Q. Wherein did they fall?  
A. In eating the forbidden fruit.  
Q. How is that proved?  
A. Out of the third Chapter of Genesis and the seventéenth verse, where God chargeth Adam, that he had harkened to the voice of his wife, in eating of the tree, of which he commanded him that he should not eat thereof. There it is expressly said, that the man did eat of the forbidden fruit, but the woman's eating thereof is understood.  
Q. What is the forbidden fruit?  
A. When God had made Adam and Eve, he placed them in the Garden which is commonly called Paradise, and gave them liberty to eat of every tree of the Garden excepting one.  
Q. What is the forbidden fruit?  
A. First, that God placed Adam in Paradise, that is proved out of the second Chapter of Genesis, at the fiftéenth verse; And the Lord God took the man, and put him into the garden of Eden, to dress it, and to keep it.  
Secondly, that God placed Eve in Paradise also, that is proved because she was Adam's wife, and man and wife are to live together: and it is said in the third Chapter of Genesis and the eight verse, that she as well as Adam heard the voice, of the Lord walking in the Garden.  
Thirdly, that God gave them liberty to eat of every tree in the Garden save one, that is proved out of the second of Genesis, the sixteenth and seventéenth verses: And the Lord God commanded the man saying, Of every tree of the garden thou mayest freely eat, but of the tree of knowledge of good and evil thou shalt not eat thereof: for in the day that thou eatest thereof thou shalt surely die. This being spoken to the man, concerns the woman also: for we may not think that the woman had any more liberty for her eating than the man for his  
Q. If God placed them in Paradise, and gave them liberty to eat of every tree of the garden excepting one, what of this?  
A. They did eat of this tree, and that was their sin.  
Q. How is that proved?  
A. First that they did eat of that tree, is plainly set down in the third Chapter of Genesis at the sixth verse. And when the woman saw that the tree was good for food, and that it was pleasant to the eye, and a tree to be desired to make one wise, she took of the fruit thereof, and did eat and gave also unto her husband with her, and he did eat.  
Secondly, that this was their sin, that is plain, because it was contrary to the Commandment which God gave them.  
Q. What is that to us if Adam and Eve sinned?  
A. Yes, their sin is our sin, and their fall is our fall  
Q. How is that proved?  
A. Out of the fift Chapter of the Epistle to the Romans at the twelfth verse: By one man sin entered into the world, and death by sin, and so death passed upon all men, for that all have sinned. The Apostle saith that all have sinned: now it cannot be truly said of any sin that all young and old without exception sinned, but only of that sin which Adam and Eve committed in eating of the forbidden fruit.  
Q. But do we partake with Adam and Eve only in this sin, and not in other?  
A. From this first sin, which they committed, proceeds natural corruption, both in them and us, which natural corruption, consists not only in the want of holiness and righteousness, which God bestowed upon us in our first creation: but also in an inclination to all evil, and a backwardness to every thing that is good, and this natural corruption is the cause of all other sins.  
Q. How is this proved, that from that first sin proceeds natural corruption, and from that, other particular sins?  
A. Because that the Apostle saith in the fift Chapter of the Epistle to the Romans, the ninetéenth verse, that By Adam's disobedience we were made sinners. We did not only sin in Adam, but by that sin or disobedience we are become sinners or sinful.  
Q. What danger follows upon this, that God gives us a Law to keep, and we are so sinful that we cannot keep it?  
A. The curse of God.  
Q. How is that proved?  
A. Because it is said in the seven and twentieth Chapter of Deuteronomie and the last verse: Cursed be he that confirmeth not all the words of this Law to do them.  
Q. Doth this curse of God concern us only so long as we live?  
A. No, but the curse of God is upon us in death, and after death also.  
Q. How is that proved?  
A. Because the Apostle saith in the sixth Chapter of the Epistle to the Romans the last verse, that the wages of sin is death, not only temporal death, which is the parting of the soul and the body, but also eternal death which followeth after: and this is plain, because in the same place he speaks of eternal life, and brings it in as a contrary to death: The wages of sin is death, but the gift of God is eternal life.   

The second part.  
Q. Is there any means to escape this curse?  
A. Yes, by jesus Christ.  
Q. How is that proved?  
A. Because in the Epistle to the Galathians, the third Chapter, the thirtéenth verse, the Apostle saith thus: Christ hath redeemed us from the curse of the Law, being made a curse for us.  
Q. Who is Jesus Christ?  
A. He is the only Son of God.  
Q. How is that proved?  
A. Because in the third Chapter of S. John's Gospel at the sixtéenth vers, jesus Christ speaks thus of himself: God so loved the world, that he gave his only begotten Son.  
Q. Is Jesus Christ only God?  
A. No, he is both God and man.  
Q. How is that proved?  
A. Because in the third of Saint John's Gospel, at the thirtéenth and fourtéenth verses, and in many other places, jesus Christ calls himself the Son of man.  
Q. How did he being God become man?  
A. He took flesh of the blessed Virgin Marie.  
Q. How is that proved?  
A. Because Mary is called the mother of jesus Christ, and the Angel said of her, That she shall bring forth a Son, and call his Name jesus, in the first of Matthew the eighteenth and the one and twentieth verses.  
Q. What hath Jesus Christ done for us?  
A. He died for our sins, and fulfilled the whole Law.  
Q. How is that proved?  
A. First, he died for our sins, so saith the Apostle in the fourth Chapter of the Epistle to the Romans, and the last verse, and because his death had been to little purpose, unless he had risen again from the dead, therefore he joins his resurrection with his death: He was delivered for our offences, and was raised again for our justification.  
Secondly, that he fulfilled the whole Law, that may be proved by the comparison which the Apostle makes between Adam and Christ, in the fift chapter of that Epistle to the Romans, and the ninetéenth verse: As by one man's disobedience many were made sinners, so by the obedience of one shall many be made righteous. Where by the disobedience of Adam, we must understand that which he did contrary to the commandment, and therefore by the obedience of Christ, we must understand that which he did according to the Commandment.  
Q. How do you lay hold upon Christ?  
A. By a lively faith.  
Q. How is that proved?  
A. Because in the Epistle to the Ephesians, the third chapter and the seventeenth verse, Christ is said to dwell in our hearts by faith.  
Q. Rehearse the articles of your faith.  
A. I believe in God the Father Almighty, etc.  
Q. What is faith?  
A. A persuasion of my heart, that what jesus Christ hath done or suffered for the Salvation of mankind, he did it for me as well as for any other.  
Q. How is it proved that the nature of faith consists herein?  
A. The ground of this is in those words of the Apostle in the Epistle to the Galathians, the second Chapter, the twentieth verse, where he speaks thus: I live by faith in thee Son of God, who loved me, and gave himself for me.  
Q. What is the special fruit of faith?  
A. Repentance.  
Q. How is that proved?  
A. Out of the very nature of repentance.  
Q. Why, what is repentance?  
A. It is a turning from our sins, and a returning to God, whom by our sins we had forsaken.  
Q How do you prove that this is the nature of repentance?  
A. Out of the Prophecy of Isaiah, the five and fiftieth chapter the seventh verse, Let the wicked forsake his w●y, and the unrighteous man his thoughts, and let him return unto the Lord. In these words the Prophet preacheth the doctrine of repentance, while he calls upon them to turn from their wicked ways, and to turn to the Lord. And so in the former Epistle to the Thessalonians the first chapter & ninth verse, the Apostle sets out their repentance in these words, that They turned to God from idols, to serve the true and living God.  
Q. But if this be the nature of repentance, doth it follow thence that it is a fruit of faith?  
A. Yes, for that that moves a man to repent is this, that he beléeves he shall find mercy, and obtain pardon upon his repentance. And this is plain by the manner of the Prophets enforcing this duty of repentance: for in the five and fiftieth Chapter of Isaiah, and the seventh verse, When the Prophet had exhorted them to forsake their wicked ways, and to turn to the Lord (wherein consists the nature of repentance) presently he brings in this reason, that God will have mercy upon them, and abundantly pardon them. Now the reason that doth move a man to practise any duty, must first be apprehended and believed, before he practise the duty itself: and therefore a man must first believe, and have a persuasion of God's mercy, before he doth or can repent.  
Q. What means be there to get faith, and to increase it when we have it?  
A. The means are these three: first, the hearing and reading of the word of God,  
Q. What mean you by the word of God?  
A. The canonical books of the old and new Testament.  
Q. How do you prove that this is a means to beget faith?  
A. Because the Apostle saith in the tenth Chapter of the Epistle to the Romans, and the seventéenth verse, that Faith cometh by hearing, and hearing by the word of God.  
Q. What is the second means?  
A. Prayer is the second means.  
Q. How do you prove that?  
A. Because it is the means that our Saviour Christ hath taught us, for the obtaining of any good thing at God's hand: for these be the words of our Saviour in the seventh Chapter of Matthew at the seventh verse: Ask and it shall be given you, and again in the eleventh verse of that Chapter: If ye that are evil can give to your children good gifts, how much more shall your Father which is in heaven give good things to them that ask him?  
Q. What is the best form of prayer?  
A. Our Father which art in heaven, etc.  
Q. To whom do you make that prayer?  
A. To God.  
Q. How do you prove that?  
A. Because there is none whom we can call, Our Father which art in heaven, but only God.  
Q. How many petitions are there in this prayer?  
A. Six.  
Q. Which be the first three?  
A. Hallowed be thy Name, that is one, thy Kingdom come, that is two, thy will be done in earth as it is in heaven, there are the three first petitions.  
Q. What do you pray for in these petitions?  
A. Such things as concern the glory of God.  
Q. How do you prove that?  
A. Out of the form of the words, thy name, thy kingdom, thy will, etc.  
Q. Which be the other three petitions?  
A. Give us this day our daily bread, that is one, and forgive us our trespasses, as we forgive them that trespass against us, that is two, and lead us not into temptation, but deliver us from evil, there are the three last petitions.  
Q. What do you pray for in these three petitions?  
A. Such things as concern ourselves and our neighbours, our good and theirs, both for body and soul.  
Q. How is that proved?  
A. First, the words be plain enough, we do not say, give me, and forgive me, and lead not me, etc. but give us, and forgive us, and lead not us, etc. Therefore we pray for our brethren as well as for ourselves.  
Secondly: And as we pray for bread which concerns the body so also for the forgiveness of our sins, and strength against temptation; which concerns the soul.  
Q. Why do you make these petitions to God, rather than to any other?  
A. Because it belongs to him to hea●● our prayers, and grant our requests, in that he is our King; he is able to do it, in regard of his power: and that he should do this for us, it makes for his glory.  
Q. How is it proved that you make these petitions to God, rather than to any other upon this ground?  
A. Out of the last words, where this reason is given, why we make the former petitions to God: For thine is the Kingdom, the power, and the glory for ever.  
Q. But doth not our Saviour teach us to give thanks to God for good things received, as well as to pray for what we would have?  
A. Yes, and this he doth in these last words also: for they are not only a reason of the former petitions, but do contain in them a thanksgiving also.  
Q. How is that proved?  
A. First, because that thanksgiving is a part of prayer, and our Saviour would not leave out such a necessary part of prayer, when he did purposely teach them to pray.  
Secondly, because we read in the former book of Chronicles the nine and twentieth Chapter, at the eleventh verse, that David gives thanks to God in the like words. Blessed be thou O Lord God of Israel our Father for ever and ever: Thine O Lord is greatness, and power, and glory, and victory, and praise: For all that is in heaven and in earth are thine, thine is the Kingdom O Lord. Here in David's thanksgiving the Kingdom, and power, and glory of God are mentioned.  
Q. What is the meaning of the last word Amen.,  
A. It is the conclusion of the prayer, and it signifieth our faith and our desire touching that we have prayed for, as if we should say, what I have prayed for, I desire it may come to pass, I believe it shall come to pass, and thus I set up my rest, and shut up my prayers.  
Q. How do you prove that this is the meaning of Amen in this place?  
A. Because so it is to be understood generally in the end of our prayers, and so it is used in the two and twentieth Chapter of the Revelation at the last verse save one, where when our Saviour Christ had promised to come quickly to judgement, S. john answers, Amen, and then he expounds this by two things, Even so, and then Come Lord jesus, the former whereof, shows his belief, the later his desire.  
Q. What is the third means that may be used for the obtaining of faith?  
A. The third means is the use of the Sacraments.  
Q. How is that proved?  
A. Because for this end they were ordained of God, as may appear, if we consider the nature of them.  
Q. Why, what is the nature of a Sacrament?  
A. It is a sign and a seal of that covenant of grace which God hath made with his Church.  
Q. How do you prove that this is the nature of a Sacrament?  
A. Out of the seventeenth of Genesis, where God made a Covenant with Abraham and his seed, and gives them circumcision to be a sign of this Covenant, and a seal to confirm the same: and hereunto agree the words of the Apostle, in the fourth Chapter of the Epistle to the Romans, the eleventh verse, where he saith, that Abraham received the sign of circumcision, the seal of the righteousness of faith.  
Q. What is the Covenant of grace which God hath made with his Church?  
A. This is the tenor of the Covenant, that Whosoever believeth in Christ jesus, shall not perish, but have everlasting life.  
Q. How do you prove that this is the substance of the Covenant of grace?  
A. Out of the tenth Chapter of the Epistle to the Romans, where he compares the Covenant of grace with the Covenant of works, and shows wherein the Covenant of grace doth consist, at the ninth verse: If thou shalt confess with thy mouth the Lord jesus, and shalt believe in thine heart, that God raised him up from the dead, thou shalt be saved.  
Q. How many Sacraments are there?  
A. Two, and no more.  
Q. How do you prove that?  
A. Because to these two only doth agree that which hath been said concerning the nature of a Sacrament.  
Q. Which be those two Sacraments?  
A. Baptism and the Lords Supper.  
Q. What is signified and sealed unto us in Baptism?  
A. That as the water washeth away the soil of the body, so doth the blood of jesus Christ wash away our sins.  
Q. How is that proved?  
A. Out of the two and twentieth chapter of the Acts of the Apostles, where Ananias speaks thus to Paul at the sixtéenth verse: Arise and be baptised and wash away thy sins: where these two being joined together, baptising and washing away of sin, the one shows what is meant by the other, that by the outward baptising and washing with water, is signified the washing away of our sins.  
Q. What is signified and sealed unto us in the Lord's Supper?  
A. That as the bread and wine do nourish our bodies, so doth the body and blood of jesus Christ nourish our souls and bodies to everlasting life.  
Q. How do you prove that this is signified & sealed unto us in the Lord's supper?  
A. Because when our Saviour first ordained this Sacrament, in the six and twentieth Chapter of S. Matthew, at the six and twentieth and eight and twentieth verses, he utters these words, when he giveth the bread and the wine, saying: This is my body, and again, this is my blood, thereby showing, that every worthy receiver doth not only receive the bread and wine, but the bod● and blood of Chest also, and that the receiving of the bread and wine, doth seal unto them the receiving of the other.   

The third part.  
Q. Who are they that shall have everlasting life?  
A. The godly.  
Q. How is that proved?  
A. Out of the five and twentieth chapter of S. Matthew, the last verse, where it is said, the righteous shall go into life eternal.  
Q. When shall they have this life eternal?  
A. At the end of the world,  
Q. How is that proved?  
A. Out of the former Chapter, the five and twentieth of Saint Matthew, for that that is there spoken of the righteous, and their going into eternal life, is thus to be understood. For in the four and twentieth Chapter at the third verse, the Disciples of our Saviour asked him, what sign there should be at the end of the world: and hereupon our Saviour speaks of the end of the world, and what shall fall out then, both in the four and twentieth and five and twentieth chapter, and amongst the rest this is one thing, That the righteous shall go into eternal life.  
Q. Shall not the righteous have eternal life before the end of the world?  
A. Yes, in part when they die, for their bodies shall be laid in the grave, but their souls shall go to heaven, and there enjoy eternal life.  
Q. How is that proved?  
A. First, that the bodies of God's children shall been laid in the grave, that is plain by experience.  
Secondly, that their souls shall go to heaven, and there enjoy eternal life, that is plain out of the words of the Apostle, in the later Epistle to the Corinthians, the fifth Chapter, the beginning of it: We know that if our earthly house of this tabernacle be destroyed, we have a building given of God, an house not made with hands, but eternal in the heavens.  
Q What shall become of the wicked when they die?  
A. Their bodies shall been laid in the grave, but their souls shall be in a place of torment.  
Q. How is that proved?  
A. First, for the bodies that is plain by experience.  
Secondly, for their souls, that may be proved out of the words of our Saviour, in the seventh chapter of S. Matthew at the 13. verse, where he saith, That the broad woy leadeth to destruction: now the wicked walk in that way, and when they die they come to the end of that way, and therefore though their bodies lie in the grave, yet their souls meet with destruction.  
Both these we may see fulfilled upon the wicked rich man in the sixteenth of Saint Luke, the two and twentieth and three and twentieth verses, where it is said, The rich man died and was buried, there is the bestowing of his body, than it is added, that he was in hell in torments, that is to be understood of his soul.  
Q. How long shall the bodies of the godly and the wicked lie in the grave?  
A. Till the end of the world.  
Q. How is that proved?  
A. Out of the fifth Chapter of Saint John, the eight and twentieth verse, where our Saviour saith, That the hour shall come; in the which all that are dead in the graves shall hear his voice, and shall come forth, both they that have done good, and they that have done evil.  
Q. What shall become of them then?  
A. Every body shall be joined to his own soul, and raised up again.  
Q. How is that proved?  
A. Out of the former words of our Saviour, for he saith, They that are in the grave shall hear his voice, therefore the souls shall been joined to their bodies, otherwise they could not been so properly said to hear: and then he saith further, they shall come forth, that is, they shall be raised up out of the grave.  
Q. When the bodies of the godly and the wicked are joined to their souls, what shall become of them then?  
A. They shall come to judgement.  
Q. How is that proved?  
A. Out of the Epistle to the Romans, the fouretéenth Chapter, the tenth verse, We shall all appear before the judgement seat of Christ.  
Q. Who shall judge them?  
A. jesus Christ.  
Q. How is that proved?  
A. Out of the former words, and so all so out of the later Epistle to the Corinthians, the fifth Chapter, and the tenth verse: We must all appear before the judgement seat of jesus Christ.  
Q, How shall Christ judge us?  
A. According to our works.  
Q. How is that proved?  
A. Out of the former place, where it is said: We must all appear before the judgement seat of Jesus Christ, that every man may receive the things which he hath done in his body, according to that he hath done, whether it be good or evil.  
Q. What is the meaning of that, when you say that Jesus Christ shall judge us according to our works?  
A. The meaning is, that they that have done well, shall go into life everlasting, and they that have done evil, shall go to everlasting condemnation.  
Q. How is that proved?  
A. Out of the fifth Chapter of S. john's Gospel, the nine and twentieth verse, where our Saviour saith thus: They that have done good shall come forth to the resurrection of life, and they that have done evil to the resurrection of condemnation.  
Q. Are we saved for our works, or for our faith in Christ?  
A. For our faith.  
Q. How is that proved?  
A. Because it is plainly said in the third Chapter of S. john's Gospel, That he that believeth on the Son hath everlasting life: and the Apostle saith as plainly, in the Epistle to the Ephesians, the second Chapter, and the eighth verse, By grace ye are saved through faith, and then he adds, not of yourselves, not of works.  
A. Why then will Jesus Christ judge us according to our works?  
A. Because our works are more manifest and apparent than our faith.  
Q. How do you prove that our works are more manifest than our faith?  
A. That is plain, because our faith is within in the heart, but our works, many of them are outward.  
Q. How do you prove that upon this ground, because our works are more manifest than our faith, that therefore Christ shall judge us according to our works?  
A. Because the day of judgement is a day, wherein God will not only be just in rewarding the goodly and punishing the wicked, but he will make this his justice to appear to the whole world, men and Angels, and therefore in the Episte to the Romans, the second Chapter, the fifth verse, the Apostle calls this day, A day of the declaration of just judgement of God.   
Soli Deo laus & gloria.  
FINIS.