Exposition of Hebrews 6:1-2, Catechism

Exposition of Hebrews 6:1-2 · Catechism

p. 1AN EXPOSITION OF the two first Verses of the sixt Chapter to the Hebrewes, by forme of Catechising.

HEBREWES. 6. Ver. 1.2.

Therefore leauing the doctrine of the beginnings of Christ,Text. let vsus be led forward vntounto perfection; not laying againe the foundation of Repentance from dead workes, and of Faith towards God;

Of the doctrine of Baptismes, and laying on of hands, and of the resurrection from the dead, and of eternall Iudgement.

Question.

FIrst, open to vsus the words of the Text, Interpretation of the vvords.What is meant by Beginnings?

An. The Catechism…, or catechising instruction, or the doctrine of Christ deliuered in a plain and familiar manner.

Qu. Why is this familiar Catechising doctrine called Beginnings?Beginnings.

An. Because it containes the Principles, and as it were the Elements, and ABC. of Christianitie; so as it is a borrowed speech from humane Arts & Sciences, wher the Elements are first to be taught vntounto those which couet the perfect skill of any Science.

Qu. Wherefore doth he call the doctrine of the Catechisme a Foundation?Foundation.

p. 2An. This also is a figuratiue speach taken from earthly affaires, as from buildings, wher the foundation or ground-vvorke vseth first to be laid, that the walles and roofe may be reared and raised vponupon it: Euen so in the spirituall building vp of mens consciences to God, the doctrine of Catechisme is first to be laid as a foundation, and afterward the misterie of Christ is more highly and deeply to bee handled, as it were the rearing of the walles, roofe, and loouer.

Qu. What meaneth the Apostle to say that he will leaue this doctrine of the beginning of Christ, and that he will not lay againe the foundation? &c.

An. That toward the Hebrewes hee will not obserue this forme of Catechising, or deliuering doctrine plainely and familiarly.

Qu. Why so?

An. Because it became them by reason of their time and long continuance, to be rather teachers then such as needed the principles: and this is implyed in the illatiue particle, therefore.

…fection.Qu. What is meant by perfection?

An. The teaching of Christ more perfectly, in such a manner as might be sitting for them that were of age, and expert in the word of righteousnesse.

…ode or …alysis, order and disposition of the Text.Qu. Now tell vsus what doth the Text containe.

Ans. A promise of the Apostle to teach the Hebrewes, and in them all Christians the doctrine of Christ more exactly and perfectly.

Qu. How doth he illustrate and declare this his promise of deliuering the doctrine in a more perfect manner?

An. By the contrary, as thus, that he will now omit and let passe the first rudiments of Christianitie, to the end he may follow a more perfect course.

Qu. How is this set foorth?

Ans. By an enumeration or rehearsall of certaine particular rudiments and principles, wherein Christians of the primitiue Church were wont at their first … p. 3Religion to be catechised and instructed, as repentance from dead workes, faith towards God, &c.

Qu. Gather vsus now the summe of this whole Scripture?

An. It is thus much,Summe collected. as if the Apostle should hauehave said whereas the doctrine concerning Christ, as touching the manner of teaching and deliuering it, hath tvvo parts, Heb. 5 vers. 12.13. one part which hath more perfection, and belongs to such as are strong & hauehave more profited; the other part belongs to weake ones which are nouices, and consists in the first elements and beginnings of Christ, such as repentance from dead workes, &c. I am determined to leaue and forsake this latter part, not to meddle with it, and to prosecute the former, bringing forth doctrines in such manner as is fit for strong men which be of ripe iudgement and vnderstanding in heauenly misteries.

Qu. What may be learned from this Text of the Apostle, Instructions.thus opened and expounded?

An. That there is a great deale of skill and wisedome required in the ministers of Christ,First Instruct. to be able to discerne by what degrees they ought to proceed in the dispensation of the secrets of the kingdome. An other example whereof see 1 Cor. 2.6. and Chap. 3. ver. 1.2. Also Christ our Lord requireth in his stewards to be both faithfull and wise, to know how to speake a word in season, and that eueryevery one in the familie may hauehave such a portion as is fit, and as he for his age and strength is capable of. This proueth them foolish stewards that cannot distinguish of the manner of teaching, and of the persons towards whom each manner must be vsed.

Qu. What things may be further gathered from hence for our instruction.

An. The authoritie, antiquitie, excellency, Second inst….fruit and necessitie of teaching the Catechisme, or doctrine of beginnings.

Qu. How may the antiquitie of this manner of teaching be collected?Antiquitie of Catechising.

An. Thus, If could be no new thing but very auncient, p. 4being vsed in the time of the primitiue Church, euen so far off as in the age and time of the Apostles. And that it was vsed in those times is plaine, not onelyonly by this place where it is cleere (for they could not leaue that which they neuer vsed, nor be said to lay againe that which had not ben once laid) but also by 1 Cor. 3. vers. 1.2. aaThe learned …hinke that this … of teaching is meant by Paul in his patterne, or forme … vvholesome vvords vvhichwhich he vvilleth Timothy to hauehave.Also there is some shadow of it in Christ catechising his Apostles, Mat. 16.13. and Phillip his catechising the Eunuch. Acts. 8.

Qu. But ye can fetch the antiquitie of Catechising further off than Christ his time, or the primitiue age?

An. It is true. In the Iewish Church being before the comming of Christ, it was practised both in families, as in Adams, Abrahams, Gen. 3.18. and others charged so to doe by Moses, Deu. 5.7. and in publike assemblies, wherevnto the words of the Apostle Rom. 2.18. seeme to hauehave reference (being instructed by the Law) or catechised in the law, so the words are in the **1 Tim. 4.13. … ▪ noteth that the vvord in Deut. 5.7 …anslated, Re…earse the law to …hy Children, …orts, whet, speech borrovved from vvarriours, vvho sharpen their vveapons, that they may better peirce tho…vv: so the doctrine is to bee propounded vvith such easinesse, as it may …est enter into …ch tender …indes.1 Tim 4:13Deut 5:7greek meant of such an instruction as is by catechising fit for Children.

Qu. Of what authoritie is catechising doctrine?

An. Not any deuise and inuention of men, but of diuine authoritie, because the Apostles were by diuine inspiration guided both for the matter and manner of their teaching, 2 Pet. 1.21. also as the matter and manner of their doctrine was of God, so the writing and putting into scripture both the one and the other was done by diuine Beza. authoritie of Catechisme.motion, that 1 Tim. 3.16. All Scripture is inspired of God …erse. 17. To make perfect, … to furnish …he man of God.1 Tim 3:16Ministers of the Church in all ages might not onelyonly see what to teach, but how to proceede in their teaching, according to the will of God, so farre as might fit and further the edification of their flocks.

Qu. Now shew vsus how the **Excellencie of Catechising.excellency of catechising doctrine is raised from the text?

A. In this it appeareth, first, that it commeth from God being taught by his spirit: Secondly, in that it is a part of the holy ministery, euen of the ddPaul is thought to hauehave done this office, … Cor. 9.14. Marke did Catechise at Alexandria, vvith great profit, (saith Eusebius) … is commanded to feed, not the sheepe onelyonly, but the Lambs also, the …ather, for … saith, the increase of the flock …Apostolicall ministery▪ p. 5Thirdly, in that it tendeth and helpeth forward vntounto perfection of the Saints in knowledge of godlines: how must not that be very excellent which is an ordinance of God, for so excellent an end as the good and eternall saluation of the Elect? Lastly, in that it is so much resisted by Sathan, this conuinceth both the great worth, and the singular fruit of this kinde of teaching: for hee would not so much stirre and labour to keepe it out of Church and families, were it not a work and exercise both of much dignitie, and manifold vtilitie.

Qu. What may be the fruit and vtilitie of this kind of teaching?Profit of Catechising. Heb. 6.1.Heb 6:1

An. First, it eeClemens calleth catechisme a base of groūd plot. Athanasius a Synopsis or first draught of a picture. Rubbius saith it is an hedge to generall doctrine. See Greenham. No kingdome of note in the vvorld but by Catechising receiued the Gospell vvithin 40. yeares after Christs passion saith Aegisippus. Necessitie of Catechising.prepareth to ripenesse and perfection in knowledge of God: Secondly, It fitteth vsus to discerne and try out truth from errour. Rom. 2.18. Thirdly, it maketh Christians more meet for the receiuing of the blessed Communion, which without some fundamentall knowledge cannot be receiued worthely. 1 Cor. 11.29. Lastly, it causeth vsus to heare the word preached more profitably, euen as Masons build vp more easily when the ground-worke is well laid.

Qu. What difference is there betweene preaching, and the Catechising doctrine?

An. The one is but short, the other a more large treatise: the one belongs to weake ones, the other both to strong and weake: the one is as the laying the foundation, the other a building to perfection: also in Catechising there is deliuerie by the Minister, and redeliuery by the Children; not so in preaching which is not exacted to be repeated.

Qu. What other instruction doth arise of these words?

An. The great necessitie of Catechisme, and catechising doctrine both in Church and families, because there will alwayes be such rude and ignorant ones as will need the principles, and must hauehave precept vponupon precept, and line vponupon line, now a little and then a little, sometime informing them by Catechisme, sometime refreshing them by Historie.

p. 6Qu. Declare this necessitie further?

An. A foundation is not more necessary to a building, nor beginnings & rudiments more needful to the perfection of an Art, then catechising doctrine is vntounto the ripe and sound knowledge of Christianitie: for as there can be no good building perfected where the ground-worke is not first well laid; nor any profiting in any facultie or Science without the skill of the elements of that Science: so neither can there be any growth in Christian doctrine where catechising is neglected.

Qu. How was this point further laid open?

Cor. 3.2. Io…. 5.12.13.An. By the similitude of bodily milke which is not more behouefull and requisite for infants, who without it cannot grow strong and able to digest hard meates; then is Catechising for young beginners, who cannot be able to conceiue the deeper and higher misteries except they be first nourished with spirituall milke of the doctrine of the beginnings of Christ: and there will alwayes be weake ones which need this milke.

Qu. What vse was made of all these instructions?

…A. They serue to these two purposes: first, to reproue such as hauehave charge of others, especially Ministers of the word, which for lack eyther of abilitie cannot, or of good affection will not take paines in this most good and necessary course, without which there is no hope of any good to come by their labours.

Qu. Doth it not argue and checke them with foolishnesse, aswell as with negligence, who teach without Catechising?

An. It doth so: for it is all one as if a Mason would imagine to finish a firme building without a foundation; or as though one should thinke to reade well, and neuer to learne his Letters; or to speake and write Latine with good congruitie, and not once to looke vponupon his Rules of Grammer; or finally, as if a Nurse would feede a young Infant that is tender, with solid hard meat, as Bacon, Brawne, Beefe, or such like, which all would condemne for an indiscreete course.

p. 7Qu. What was the second vse?

An. It serueth, to ffSeeing it hath god the author & is commanded by him, practised by the Church olde & nevv, vsed by the Apostles, and Fathers also; ignorance increaseth vvithout it, knovvledge abounds by it, & many other good things come of it; Papists, nay, Heathens hauehave allovved it: see Greenham. fol. 311.exhort and prouoke such as hauehave not begun this exercise in their charges, to take it vp without further delay, and to encourage such as hauehave made a good entrance therein, and some good proceedings, to hold on and persist as they purpose to see any good to come of their indeauours; and as they will giuegive an account to Christ with ioy.

Q. Now reckon vp vntounto vsus the Catechising **Doctrines of Catechisme … fundamentall doctrine vsed in the primitiue Church.doctrines taught by the Apostles to the primitiue Church, how many, and what they be?

An. There is some diuersitie of iudgement amongst learned men, about the number and nature of these doctrines.

Qu. Report vntounto vsus this diuersitie, and then deliuer vntounto vsus what you think of this matter.

An. M^r. Iunius makes fiue parts of this Christian sum, which he nameth thus: first, Repentance from dead works: Secondly, Faith in God: Thirdly, doctrine of Baptismes: Fourthly, Imposition of hands: Fiftly, Resurrection of the dead, and eternall Iudgement, which two he ioyneth in one.

M^r. Greenham refers them all to two heads, Repentance, and Faith.

M^r. Piscator hee reduceth them all to three heads, First, Repentance from dead workes: Secondly, Faith towards God: Thirdly, Resurrection vntounto eternall iudgement: of these two he maketh one principle as Iunius doth: now for the third and fourth, to wit, the doctrine of Baptismes, and imposition of hands, these hee esteemeth not as peculiar points of doctrine, but therefore to be mentioned here, to declare the circumstance of time, when those three foundations aforenamed were wont to be taught and propounded vntounto them, namely, either at the time when such as were (adulti) men of yeares before they embraced the profession of Christ, were to be admitted into the Church by Baptisme, as Mat. 3. Act. 8. or when such as being baptised p. 8in their infancie were to be confirmed before the Church by imposition of hands.

M^r. Beza, accounteth fiue heads of catechising doctrine, as Iunius doth, but differeth in the particulars: for hee seuereth the two last, which Iunius and Piscator doe ioyne: and hee seemeth to ioyne the third and the fourth which Piscator seuereth.

Qu. But what doe you thinke of the distribution of these doctrines?

An. Holding the iudgement of these and other learned men in reuerent regard, and leauing freedome (as is meet) to eueryevery man to follow what he deemeth most sound and fit: I doe diuide these doctrines into sixe heads, or into sixe seuerall parts, which I name thus: First, Repentance from dead works: Secondly, Faith towards God: Thirdly, Doctrine of Sacraments, by a Sinecdoche of the part: Fourthly, the doctrine of Chruch-order and Officers, by a Metinomie of the signe: Fiftly, the Resurrection of the dead: Sixtly, the last and generall iudgement, with the eternall estate of all reasonable creatures after the same.

Qu. What is the reason why you follow this distinction?

An. Because it hath a more full institution, and … neither …hrase, nor …pe, nor cir…umstance hinder, scripture is to be taken in the largest meaning.wee are to take the Scriptures in the largest sense, when there is nothing to hinder it.

Qu. Before you doe particularly and distinctly handle these doctrines, let me know why these hhHovv these doctrines be f…damentall, & yet doctrines of perfection, with milke and strong meat.doctrines are tearmed beginnings and foundations, sithens these are all which the most skilfull Christian need to know: in the vnderstanding of these, the great mistery of Godlinesse doth consist: All that a man can know, is but to know these, why then doe you tearme them milke and beginnings?

An. These selfe same The same doctrine (saith …, is both a …ord and gulfe according to the handling of it easily or …doctrines are both principles and perfections, both milke and strong meate, both foundation and roofe, according to the diuers manner of handling and deliuering them to the Church: As for example, the doctrine of Repentance or of Faith being propounded in few and plaine words, as children in yeares or knowledge p. 9may perceiue it, is milke and a principle or foundation: but the very same doctrine being taught more copiously and profoundly is strong meat, and as it were the roofe of the building, these doctrines being like a riuer, in which both the Lambe may wade, and the Elephant may swimme.

Qu. Now its time ye come to the first Article of this Catechising doctrine, what is it?First doctrine of the Catechisme.

An. Repentance from dead works.

Qu. What things doe you consider in this article?

An. Two things: first, what dead workes be. Secondly what it is to repent from those dead workes.

Qu. What doe ye call dead workes?

An. Our sinnes of what kinde soeuer they be,Dead vvorks. whether originall or actuall.

Qu. What doe yee call originall sinne?

An. That guilt of ouraaOriginall sin, so called because it begun in our first parents, and from them de…iued into all their posteritie in vvhom it is before their nevv-birth. first parents, imputed to vsus, Rom. 5.19. Secondly, that corruption of sinne which hath ouerspread our whole nature, whereby it is prone to nothing but to euill, and not at all prone to good: this may be called birth sinne. Psal. 51.3. Gen. 6.5. The frame of mans heart is onelyonly euill continually.

Qu. What doe ye call actuall sinne?

An. All thoughts, words,Actuall sinne, Cogitata, dicta, facta, contra …egem, August. and deeds being contrary to the will of God, issuing from that bitter roote of birth-sin. Also all omission of duties, eyther toward GOD or our neighbours. Mat. 25.42. Lastly, all imperfections eyther in manner, or measure, or end of doing good duties;Dead vvorks, Why sinnes so called. for whatsoeuer transgresseth the law is sinne. 1 Iohn 3.4.

Qu. For what respects are these sinnes called dead workes?

An. For two respects; First, because they proceed from those who be spiritually dead. Eph. 2.1. Secondly, because they tend to bbIf all sins be dead vvorks, vvhat becommeth of the distinction of mortall and veniall sinnes? Creation of man in Gods Image.death and deserue it. Rom. 6.23.

Qu. Seeing our works are dead, and we dead in them, doth not this imply that we did once liue?

An. It doth so, and the truth is, wee did once liue an holy and an happy life. Gen. 1.26.

p. 10Wha… is Gods image.Qu. Wherein stood our holinesse?

Righteousnesse … holinesse of truth.An. In the vprightnesse of soule and body, Eccles. 7.31 called Gods Image. Gen. 1.

Qu. Wherein stood our happinesse?

Ephes. 4.24. Mans fall.Eph 4:24An. First, in our enioying of Gods presence and fauor: Secondly, in the excellency of our person. Thirdly, in our Lordship ouer the creatures. Gen. 1.26.

Qu. How fell wee from this estate?

An. By the malice of Sathan suggesting, and by the Adam abusing … free vvil … himselfe … it.free wil of our first parents, obeying his temptation, Gen. 3 ver. 1.2.3. &c. Eccles. 7.3. God made man righteous, but they found out many inuentions.

Qu. What followed hereupon?

An. Our first ddOur first Parents after their … had blindnesse in vnderstanding, … in their vvill, feare in their consciēce, …ebellion in the whole man.Parents became sinfull and most miserable. Gen. 3. throughout.

Qu. Doth their fall any thing **This misery vvas eyther common to … as curse of the creature, …alitie, de…ction of the …aturs, eiecti… out of … or proper, … Adam …, to … sorrovv in child- birth. …ovv Adams …ll pertaines … vsus.appertaine vntounto vsus?

An. Yes surely, for in Adam wee all sinned. Rom. 5. ver. 12.19. they being the head and roote of our eeAll men vvere … stand or fall …ith Adam, he …ng the head of our kinde by Gods ordinance, had grace and blisse to keepe or to loose for himselfe and all others, which came of him.kinde, hauehave wrapt all their ofspring in the guilt and hurt of their transgression.

Qu. But are wee not also vnderunder death through our owne naturall corruption and actuall sinne?

An. We are so by nature seruants of sinne, and the children of Gods wrath. Eph. 2.3. Rom. 6.20.

Qu. What is meant by Repentance?

An. An vtter ffRepentance vvhat it is▪ Tvvo parts of repentance: first, ceasing from euill, called mortification of the old man, putting off … …ld man, & the body of sin. Secondly, doing good, called putting on the nevv man▪ … Titus. 2. ver. 1…. Psal. 1.…, ….Titus 2:1Ps 1renouncing of our selues, and our owne workes, in which there is nothing but matter of death: and a returning to God to doe his workes.

Qu. Wherein standeth this renouncing of our selues and workes?

An. In these two things: First, that we neuer hauehave either affiance or liking to any thing which commeth from our selues. Secondly, that both in purpose and practise, in p. 11desire and deedes wee endeauor to cease from our owne works. Esay. 1.16. to doe the workes of God.

Qu. What call ye returning to God.

An. When both minde and will are changed from blindnesse and malice, to the sound knowledge and louelove of God and his workes.

Qu. What workes doe yee call the workes of God?

An, Such workes as God in his morall Law appointeth to be done.Works of God

Qu. What doth the morall Law teach vsus?

An. To louelove God with all our soule,Summe of the Lavv. might, and heart: and our neighbour as our selfe. Mat. 22. Rom. 13.

Qu. Wherefore is LoueLove made the summe of the Law?

An. Because our duties to God and man are nothing worth, vnlesse louelove beget them.1 Cor. 13.1.3.… 1 Tim. ….4.1 Cor 13:11 Cor 13:3

Qu. In how many commandements is the morall Law contained?

Ans. In tenne:Diuision of the Lavv. whereof foure concerne the louelove and worship of God, and the other sixe concerne the louelove and welfare of our neighbour.

Qu. Tell vsus briefly what do the first foure Commandements require?A short exposition of the lavv.

An. The first,The first table of the Lavv expounded. that the true God alone be worshipped of vsus; this shutteth out false Gods.

The second, that wee yeeld him such a worship for the; matter and parts thereof, as himselfe in his word commandeth this shutteth out false worship of the true God.

The third, that for manner and end hee be worshipped with all holy and religious reuerence, referring all to his glory; this shutteth out prophanenesse in his true worship.

The fourth, that he be worshipped at such a time as he hath prescribed, the seauenth day vnderunder the law, now one day in seauen.

Q. Now shew vsus summarily what the sixe latter do require?The secōd table expounded. Maxima debetur puero reuerentia ▪

An. The fift, that the excellency of our neighbor be duly respected without all contempt to any Superior, Equall, or Inferior.

p. 12The sixt, that his life be carefully preserued without all crueltie.

The seuenth, that the chastitie of his person be purely kept without all vncleannesse.

The eight, that we increase and maintaine his substance, without wrong, by deceit or violence.

The ninth, that his name be tendred without any infamie and reproch done to it, by lyes, slanders, or false-witnesse.

The tenth, that our very thoughts be free from desiring the least good thing which he hath, reioycing in his good as in our owne.

Rules to guide the full exposition of the ten commandements. A Synecdoche … eueryevery comm: … affirma… comman…emen… hath a …. … negatiue … an …firmatiue.Qu. What rules can you giuegive for the further and fuller vnderstanding of the law?

An. First, where any one vertue is commanded, all of that kinde, with the meanes and occasions are also commanded. Secondly, where any vice is forbidden all of that kinde, with the meanes and occasions are forbid. Thirdly, where any good is commanded, there the sinne contrary to it is forbidden, and where any sinne is forbidden, there the good contrarie to it is commaunded. Fourthly, the Law being spirituall, eueryevery commandement is spirituall, requiring **Rom 7.14.Rom 7:14obedience from the thoughts and motions.

Qu Can any Christian by the helpe of grace, keepe the whole Law in eueryevery part?

An No surely, because our ggBefore the … of … vve breake all: after … vve keepe all, and eueryevery part of the lavv, … imperfectly, vvee hauehave a … section of …, but not of measure.sanctification is vnperfect. Rom 7. ver. 14.15.

Qu. Whereunto then serueth the Law?

An. First, to vtter what is sinne. Rom. 3.1.2. Secondly, to reueale the anger of God against sinne. Rom. 4.15. Thirdly, to conuict and terrifie the conscience for sin, and so to be a Schole-maister The Lavv … iustifie …, because of our disablenesse to fulfil it. Rom. 8.2. Neyther doe wee seeke iustification from the lavv, because vve hauehave it by grace. Rom. 3.Rom 8:2Rom 3to Christ. Gal. 4.24. Fourthly, to be a lanthorne and light to direct the steps of such as come to Christ. Psal. 119. ver. 105.

Qu. What is the beginning of repentance and returning to God?

p. 13An. A displeasure and griefe conceiued for feare of gods vengeance hanging ouer vsus for sin. Acts, By vvhat degrees repentāce is vvrought. Preparation to repentance.2.37. called there a pricking of the heart.

Qu. Whence commeth this griefe and feare?

An. From the spirit of God working in the preaching of the Law, and is thereof called the spirit of feare and bondage. 2 Tim. 1.7. Rom. 8.15. because by the Law truely expounded and wisely applyed, the spirit is forcible to terrifie mens consciences, and **Thus far many reprobates goe in repentance, & … come neuer so farre.pierce them with griefe vponupon the sight of their seuerall sinnes, and the great condemnation due to them, as happened to Foelix and Iudas.

Qu. You doe iudge then that the right vnderstanding of the ten commandements, is requisit to prepare vntounto repentance: but how is the grace of repentance wrought?

An. As the word of the Law doth prepare and begin repentance:Grace of Repentance hovv effected. so it is effected and wrought by the word of the Gospell, wherein the same spirit of God is mightie to stirre vp in the Elect a louelove of Gods will, with a loathing of eueryevery thing which is against it, vponupon theiiThis is that is called Faith. sight of Gods meruailous merciemercy toward them in the forgiuenesse of all their sinnes by Christ. Marke. 1. ver. 14.15. Luke. 24.47. where repentance is made a part of the Gospell.

Qu. Belike then there is something in repentance which goeth before faith, and something doth accompanie the worke of Faith?

An. It is true: for as kkRepentance legall, vvhen a man hath no more but a knovvledge of his sin and danger, vvith a grief and fear therof, the Greeks call this foreign.touching the sight and knowledge of sinnes, and of the dreadfull accursed state wee are in through them; together with a great feare and certaine griefe of mind, for our sinfull and wofull condition, all this doth proceed and goe before faith, but the llRepentance euangelical, vvhē one beleeuing his sin to be forgiuen him, novv feares and flyes sin, not onelyonly for the danger of it, but for the displeasure of his good God: this … foreignturning and changing of the heart, that it may for Gods sake and glory louelove God and his law, and hate that euill which is contrary to his will, euen to the killing of it at the roote, this followeth the worke of faith in order of nature, though it be wrought at the same time.

Qu. Tell vsus now what be the speciall affections, whereby repentance appeares to be truely wrought?

p. 14Signes of E…angelicall and …hristian repen…nce.An. Those seauen mentioned, 2 Cor. 7.11. First, a true sorrow for sinne, as it is the offence of a most gratious God; called godly sorrow. Secondly, a clearing of our selues from all suspition of sinne, by auoyding all apparances of euill, or by humble confession of our faults. Thirdly, an holy indignation and anger for all euils past. Fourthly, a feare least such things by our corruption should breake forth againe. Fiftly, a great and ardent desire to preuent them. Sixly, a zeale against all euill in our selues and others, and of doing all good we can in our generall & special callings. Seuenthly, a godly reuenge and punishment by brideling our lusts and refraining not onelyonly from things forbidden, but euen from some things which are indifferent, and be vnderunder our libertie, if eyther they be an offence to others. 1 Cor. 8.13. Rom. 14. or occasion of sin to our selues.

Qu. Why is this article of repentance put in the first place?

A. Because it is in vain to heare ought of God or Christ, of grace or saluation, vntill we be taught to know our own miserable estate by sinne

Thus farre of the first Principle, the second followeth.

Second doctrin of the Cate…hisme.Qu. WHat is the second article of the Catechisme?

An. Faith towards God.

Qu. Why is this article of faith toward God, the second fundamentall article?

An. Because hauing learned and beleeued that our works are dead, and our selues through their desert vnderunder condemnation, we should surely be plunged into despayre, if the eye of our mind should not he raised vp to looke vponupon God as a mercifull God in Christ.

Qu. What things are to be handled in this second article?

An. First, the obiect of faith, to wit, God. Secondly, the nature and office of faith.

Qu. How many things are we to know and beleeue touching God?

An. Fiue: first, his existence, or that he is … Secondly, p. 15his essence, or what he is: thirdly, his persons, how many they be: fourthly, his actions or workes: Fiftly, of God incarnate and crucified, or of God made man.

Qu. Is it necessary to know that God is?That there is a God.

An. Yea, for without this all religion faileth. Heb. 11.6.

Qu. How may we be perswaded that God is?

An. First, By the Scriptures, which eueryevery where witnes of him that he is. Secondly, by the works of creation. Rom. 1.20. Psal. 19.1.2. for the creatures which be in the world cannot make the world, and the world could not make it selfe, therefore it must hauehave a maker, which is God. Thirdly, by the testimonie of our consciences, which accuse vsus & terrifie vsus euen for secret sinnes, whereof the world can take no knowledge, which is an euidence that there is a diuine iudge to whom wee must giuegive account of our secrets.

Qu. What iudge ye of his essence or nature?Of the essence of God.

An. That none aaThe essence of God is so vnsearchable as it is easier to say, vvhat he is not, then vvhat he is.can vtter it as it is. 2. Cor. 12.4. or if any could declare it, yet we cannot be made to know it, because it is incomprehensible. 1. Tim. 6.16.

Qu. May not God be described to vsus in any sort?

An. Yes, by his **Properties of God.properties, which be two-fold: First, incommunicable, which agreeth properly and only to himselfe. Secondly, communicable, which may be and are attributed to other creatures, men and Angels.

Qu. What be the properties of the former rancke?

An. First, Omniscience, whereby hee perfectly knoweth himselfe and all other things. Psal. 139.1.2. Secondly,Psal. 94.1▪Ps 94:1 Eternitie, without beginning of dayes, or end of yeares. Rel. 1.8. Thirdly, Omnipotencie, whereby hee is able to doe what hee will, and more things then euer hee will doe, and to hinder whatsoeuer hee will not hauehave done. Reu. 1.8. saith the Lord almightie. Fourthly, Vnchangablenesse, being alwayes one and the same in his nature and will. Iames 1.18 Fiftly, Vnmeasurablenes, being of infinite extension filling heauen and earth. Acts 7.48. Psal. 145.

Qu. What be the properties of the second rancke?

p. 16An. Power, Mercy, Goodnes, Truth, LoueLove, Wisedome, Iustice, Holinesse.

Qu. How doe these agree to created natures?

… From God. …. 1.16.An. First, by participation, and from another: Secondly, in measure, not infinitely: Thirdly, as qualities, which may be separated from them, as appeareth in the Angels which fell, and in sinfull men.

Qu. How doe these properties agree to God?

An. First, from himselfe, I am that I am, Exod. 2. Secondly,There is nothing in God, but it is God. …. aboue measure. Thirdly, as essentiall to him, his mercy is his essence, so of the rest.

Qu. You can giuegive vsus some description of God, by this which you hauehave spoken.

What God is.An. Yea, God is a spirit, or spirituall substance, being of himselfe, and cause of being to all his creatures, eternall, immutable, infinite in knowledge, power, mercy, truth, iustice and holinesse: or thus, God is a most perfect selfe-being, or an infinite perfection: or thus, God is an almightie and eternall Spirit, most holy, most wise, most righteous, maker and gouernour of the whole world, and eueryevery thing therein: these discriptions being diuers in words, are yet one in substance.

Qu. But for the ignorant sake speake yet more plainely what God is?

An. God is such a nature as is of himselfe, and by himselfe, from euerlasting without dependance of any other, the soueraigne cause of all things which be, himselfe not subiect to any change or alteration, seeing and knowing all things before euer they come to passe, infinitely louing all goodnesse, and hating all vice and euill, full of all power to reward the one, and to take reuenge on the other, most mercifull towards his creatures, to pitty and relieue their misery; but especially, toward his children, in keeping that promise most constantly, which he in great goodnes, and mercy made and gaue to them for their eternall happinesse by Christ.

Qu. What vse is to be made of this description of God?

p. 17An. Manifold, first to correct all those godlesse fancies and imaginations which arise in mens braines contrary to that which God hath thus reuealed of himselfe. Secondly, to helpe men in their secret prayers vntounto and in the meditations of God, to thinke and iudge aright of him, as of an infinite and most glorious being, that is all goodnesse power, and wisedome. Thirdly, to moue men to louelove him for his great goodnes. Fourthly, to trust him on his word, who is of such truth. Fiftly, to feare him whose power and iustice is so fearefull. Sixtly, to suffer him to gouerne them whose wisdome is so perfect. Seuenthly, to be obedient to please him whose maiestie and authoritie is so excellent & glorious. Eightly, to depend vponupon him who is the author and giuer of our being and all other good things. And lastly, to labour to imitate this God in such his properties, wherein we may and ought to be like him, striuing to bea…e the image of his truth, louelove, mercy, goodnesse, iustice and wisedome, studying to be wise and mercifull, good, iust and louing, as God is.

Qu. What hold yee touching the persons in the God-head?Vnitie of God-head.

A. That the God-head being one, is yet distinguished into three persons.

Qu. How proue yee that there is but one God?

An. First, by Scriptures, 1. Cor. 8.6. Ephes. 4.6. Secondly, by reason, because there cannot be two eternals or infinits. It may also be declared by these similitudes: As eueryevery body hath but one soule, and no kingdome can endure two kings, so the world hath but one soueraigne gouernor which is God: this ouerthroweth pluralitie of Gods, or the opinion of many Gods.

Qu. How are the persons named and distinguished?Trinitie of persons.

An. 1. The Father. 2 The Sonne. 3 The holy Ghost: The Father begetteth; the Son is begotten; the holy Ghost proceedeth from them both. 1 Iohn. 5.7. Mat. 28.19.

Qu. What be the actions of God?

An. Eyther inward which rest in himselfe,Actions of god invvard. as to know, contemplate, to louelove himselfe and his owne wisedome. p. 18Prou. 8.30. or outward with respect to his creatures.O…vvard.

Qu. What be his outward actions?

Decree.An. First, his decree Eph. 1.11. which worketh all things after the counsell of his will: here is his decree called the counsell of his will:Execution. Secondly, the execution of his Decree, Ephe. 1.11. there called a working after or according to that counsell.

Qu. What is his decree?

Decree vvhat ….An. It is his purpose or counsel concerning the making and gouerning of the world, and all things in it to certaine ends. Reu. 5.21.

What manner … it is.Qu. What be the qualities of his decree?

An. First, it is free depending vponupon his will, Eph. 1.11. Secondly, it is eternall before all worlds: Thirdly, it is vnchangeable and cannot be altered.Parts of his …cree. Iames. 1.17. Fourthly, it is wise, righteous, and holy, euen an himselfe is.

Qu. What be the parts of his decree?

An. bb…cree hovv …, the act … his decree …, diuerse … consideration. God decreeth … doing of …od▪ and suffe…ng of euill for … ends.Two: first, foreknowledge whereby all things were by his eternall wisedome foreseene at one view. Acts 15.18. God knew all his works from the beginning. Secondly, fore-appointment, whereby he ordained before all things which should be done or not be done, Act. 2.23.

Qu. But if all things be decreed of God, how is not God the authour of sinne?

An. Somethings are good, as graces and good workes, and these God hath decreed himselfe to doe them. Iames. ….17. Some things be euill, as sinne and afflictions, and these hee hath decreed to suffer them to be done by others and to direct them to cc… sins had not … …onsidera… of good they sh…ld not be. Though there … extreame … vvhichwhich is so good as it … no respect … eui…, to vvit, …; yet there … extreame …, vvhichwhich is …, as it is … respect ….good ends. Gen. 45. ver. 5.7. to the declaration of his mercy or iustice.

Qu. What be the kindes of Gods decree?

An. Two: first, generall touching all creatures, reasonable and vnreasonable in heauen and earth: Secondly, speciall, which concerneth the chiefe creatures, as Angels and men.

Qu. What call ye these kindes of decrees?

An. The former is called prouidence, which is his p. 19fore-determination of all, euen the least things, that fall out vntounto the falling of an haire, or a Sparrow, Mat. 10.29.30. The latter is Predestination,Predestination vvhat it is. which is his fore-determining of the euerlasting estate of Angels and men. Iude. 4. Rom. 8.29.30.

Qu. Are all Angels and men fore-appoynted to one estate?2 Parts of predestination. 1 Decree of Election. 2. Decree of Reprobation.

An. No verily, some are fore-appoynted to life eternall, these are called Elect, Tit. 1.2. Others, fore-appointed to eternall death, which are termed reprobates. 2 Cor. 1.3.5. 1. Thes. 5.9. Rom. 9.2.

Qu. What is the end of Gods Predestination?

An. Gods glory in the manifestation of his mercy towards the Elect: and of his iustice towards the reprobate.Eph. 1.6.14. To the praise of the glory of his graceEph 1:6Eph 1:14 Rom. 9.22.23. This which is spoken of the decree of God ouerthroweth the fond and false conceit of Heathenish & Christian Atheists, who attribute all things to fortune and nature, and of Papists who ascribe so much to free-will.

Qu. Is election of all men?

An. No, but of a certaine number onelyonly, as it is written,Hovv many be elected. Many are called but few are chosen.

Qu. They erre then which thinke the grace of election to be common?

An. They doe so: for the Scripture speakes of vessels of wrath, prepared to destruction. Rom. 9.22. Iude. 4.

Qu. May a man know his owne election?Whether Election may be knovvne.

An. EueryEvery elect person may and ought to be ddBy the graces and fruits of the spirit of sanctification, such as be reckoned vp. Gal. 5.22. and 2 Pet. ….5.6.7. Properties of Election.Gal 5:22assured of his owne, and must iudge charitably of others election. 2. Pet. 1.10. 1. Pet. 1.2. It is an errour therefore to hold that the Elect ought alwayes to doubt and be vncertaine o… their saluation, and a sinne too rashly to iudge of the finall estate of others. Rom. 14.

Qu. What is further to be noted of Election?

An. That it is eternall, Eph. 1.4. therefore it differeth from effectuall calling, which is done in time. Secondly, Vnchangeable, Math. 24.24. Therefore once Elect can neuer become Reprobate. Thirdly, most free, hauing p. 20no other cause but the good pleasure of God, Ephes. 1.5. therefore not depending vponupon foreseene faith or works: Fourthly, most righteous and holy. Psal. 145.17. Fiftly, it is not of the end onelyonly▪ but also of the means which bring vsus vntounto eternall life, as faith and good workes. 1. Pet. 1.2. 2. Thes. 2.13. Eph. 1.4.

Qu. What vse of this point?

An. Vnbeleeuers and wicked liuers doe in vaine boast of their election, as the Iewes. Iohn 8. Secondly, it containes the markes of our Election, faith and louelove. Eph. 1.4. 2 Thes. 2.13. Thirdly, it confuteth them who say, if they be elect, they may liue as they list: and fourthly, them also which say faith and good works come of our free will, whereas they flow from the free grace of election. Eph. 1.4. Act. 13.48.

Qu. How is Gods decree executed?

…cution of Gods decree.An. By his works of creation, and gouernement.

Qu. What things are to be knowne touching creation?

Creation.An. First, the authour, the whole Trinitie. Gen. 1.1. Gods made the world, in the plurall number, to note the Trinitie of persons, and afterward, Let vsus make man, &c. Secondly, the matter, of nothing. Heb. 11.3. Thirdly, the manner, not by tooles but by his word. Psal. 148.5. Fourthly, the order, first, a rude heape, or vast chaos without forme, then a distinct distribution into seuerall kinds of creatures. Gen. 1. ver. 1.2.3.4.5. &c. Fiftly, the time, in Within vvhichwhich … dayes, vvee … the An… (as being …is chiefe and …hoice vvorke) … made. …. ….1. the …hole armie of creatures made vvithin sixe dayes: on …hich day …hey vvere …de vve … not, … Scrip… therein … silent, … open enough at least to my vnderstanding.sixe dayes. Exod. 20.11. Sixtly, the end, Gods glory. Prou. 16.4. Rom. 11.36. Seauenthly the vse, that wee might stirre vp our mindes to behold, and open our mouthes to praise his eternall power, wisedome and bountie. Rom. 1.19.20.22. Psal, 148. throughout.

Qu. What is the ffGouernement, called his temporall …idence to distinguish it from his fore-determination, and eternall prouidence.gouernement of God?

An. That whereby he administreth all things according to his decree.

Qu. What be the parts of it?

p. 21An. Preseruation,Parts of gouernment. 1 Preseruation. 2. Rule. whereby he preserueth and vpholdeth eueryevery particular thing and creature so long as pleaseth him. 1. Tim. 4.10. Heb. 1.2.3. Secondly, ggIn the ruling and preseruing of humane creatures God vseth kings and other Magistrates, as his vicegerents, of vvhose authoritie, dignitie, degrees, office, and commodities of their gouernement yee may read. Psal. 82. Rom. 13.Ps 82Rom 13Rule, whereby as Lord of heauen and earth he ordereth and disposeth eueryevery thing most mightily, wisely and iustly, to his owne glory and good of his Church. Eph. 1.11. Rom. 11.36.

Qu. How doth he preserue and rule the world?

An. Eyther by hhAmongst the means, Angels are principall, seruing to the effecting of Gods decree in the greatest vvorks thereof, the safetie of good men, and destruction of the vvicked. Heb. 1.14.Heb 1:14meanes, or vvithout, or against meanes.

Qu. What followes hereof?

An. That the Lord God the fountaine of nature, is not tyed to the Law of nature, meanes are rather in respect of vsus, then of God who worketh as hee will euen contrary to meanes.

Qu. What vse is to be made of this doctrine, of Gods gouerning all things?

An. First, it teacheth contentment in eueryevery estate: in aduersitie to be patient, in prosperitie to be thankfull. Psal. 39.9. Secondly, also it teacheth in all necessities and dangers to seeke to God by prayer, Act. 4.24. Lastly, because hee preserues and rules by meanes, therefore wee are not to neglect them least wee tempt God. Mat. 4.7. nor to trust in them least we deny God, this was the fault of king Asa who trusted in the Physition.

Qu. What learne ye hereby that God worketh against means?

An. We learne this, that when meanes are wanting or be against vsus, yet we ought still to trust in God for helpe, as Danyel and Sydrach, &c.

Qu. Amongest all the workes of diuine gouernment which is chiefest?

An. The worke of Redemption.Worke of Redemption. Why greater then the vvork of Creation.

Qu. Doth it excell the worke of our Creation?

An. Yes, sundry wayes: first, in Creation God brought something out of nothing; in our Redemption he brought life out of death, and saued them which were worse then nothing. Rom. 5.6.7.8. Secondly,Acts 2… 24.Acts 2:24 the world was created with a word: he said, Let it be light, and it was light, Gen. 1.4▪ But redeemed with most horrible sorrowes and paines. p. 22Mat. 27. throughout. Thirdly, in creation God made known his power and wisdome: Rom. 1.20. in Redemption hee manifested his iustice and mercy. Fourthly, in creation God made man: for our redemption God was made man, Gal. 4.4. Lastly, by our creation we are sonnes of God, but by Redemption members of Christ, and hee is of heauen.

Qu. From what things are we redeemed?

An. From sinne, ii… these … very elect … bondage … prisoners … their vvill. … Tim. 2.26. Christs life … the ransome or price which brought … to such …s beleeue.Sathan, hell and eternall death, and restored to righteousnesse, Gods fauour, and a greater happinesse, than we lost in Adam.

Qu. In what respect is our happinesse by Redemption greater than our happinesse by Creation?

An. This was after a sort kk… 2.4. Who gaue him … a ransome, … vvas paid …o Gods iudgement, vvhichwhich …ing satisfied, … lost his … ▪earthly and changeable: that is constant and heauenly.

Qu. What things are we to know concerning our Redemption?

An. Three things: first, the person of our Redeemer: Secondly, his office: Thirdly, his benefits.

Qu. What doe yee beleeue touching the person of our Redeemer?

Ans. That hee is God and man in one llWee should … …iued in … subiect … …hange, but … Christ vvee … stedfast and heauenly …ndition. …, a … of his …, God …ith …s.person. Rom. 1.4.5.6.

Qu. Was God turned into man?

An. No verily, but man was assumed vntounto God. Heb. 2.16. God tooke in to the fellowship of person mans nature.

Qu. Are these natures of God and man in Christ, so mmFrom this … of person … c…mmeth to …, that in …ipture that …hich is … the one … is assumed of the other, as where it is said, that God purchased the Church with his blood. Act. 20.28. And the Lord of glory was crucified. 1. Cor. 2. And hee that de…ended, is the selfe same that ascended, Ephes. 4. where that which Christ did as man, is …buted to his Godhead, by the vnitie of the person.Acts 20:281 Cor 2Eph 4ioyned, as they remaine distinct and vnconfounded?

An. These two natures, with their properties, and actions though they be vnited in one person of our blessed Sauiour, yet they abide vnconfounded, so as the God-head is not the man-hood, nor on the contrary. Also the man-hood is not eternall, infinite, almightie, &c. nor the God-head is p. 23not mortall, finite, subiect to hunger or thirst: The God-head did not speake, walke, obey, suffer death; the man-hood did not cast out diuels or doe other Miracles, or support it selfe in suffering, or giuegive merit to his obedience, but in the worke of our Redemption each nature did that which is proper to it, their properties and actions concurring to effect the glorious deliuerance of the Elect.

Qu. How is this vnion wrought?

An. By the incredible operation and infinite vertue of the holy Ghost.Luke. 1.35.Hovv this vnion is vvrought.

Qu. Was this vnion necessary for our Redemption?

An. Yes, most necessary; for Christ our Redeemer,Why needfull. The God-head is impassible. Meer man cannot merit of God. as God onelyonly could not be subiect to the Law, to fulfill it; nor to be beare the punishment of our offending against it: and as man onelyonly, he could not hauehave made the obedience of his life, and suffering of miseries at his death meritorious for our saluation. Secondly, as God onelyonly hee could not hauehave nnThis required a mortall nature.dyed, and as man onelyonly he could not hauehave ooThis required an infinit povver.ouercome death. Lastly, as God onelyonly hee could not hauehave made a satisfaction, for that by iustice must be made in the same nature which offended: and as man onelyonly, he could not hauehave applyed it to vsus, and made it effectuall in vsus, for this is the worke of the spirit which hee giues vntounto vsus as hee is God.

Qu. Is this vnion of two natures in one person inseparable?

An. It is ppThis vnion neuer dissolued not by his death, vvherein his body separated from his soule, but neyther body nor soule diuided from the person of the Sonne of God.inseparable and perpetuall, or else the couenant of mercy and life betweene God and vsus, could not be euerlasting, hereof called in Hebrews, an eternal high priest, and said to hauehave purchased eternall redemption.

Qu. Why so?

An. Because our Redeemer was not onelyonly once to dye for the taking away of sinnes, but for euer to appeare in the sight of God for vsus. Heb. 9.24. to make intercession for sinners.

Qu. What is the office of our Redeemer?

An. His office is to be a mediator of qqSin had made (as Esay saith) a separation betvveene God & vsus, so as vve vver enimies. Rom. 5.6.7▪Rom 5:6Rom 5:7reconcilement betweene God and man. 1 Tim. 2.4.

p. 24Qu. Is he not called Christ a name o… his office, as … of his ….Christ in respect of his office?

An▪ Hee is so, and it is as much as Gods annoynted, to shew that his Father did consecrate him to the office of a mediator▪ and did furnish him with all meete gifts, Ioh. 6.27 Act. 10.38

Qu. What be the parts of his Mediatorship?

… prophet.An. Three: first, Prophetship, whereby hee declareth God his Father, and his counsell touching mans saluation. Iohn. 1.18.Our highpriest Secondly, his Priesthood, whereby hee workes the matter and merit of our Redemption: first, in his holy conception:…uke. 1.35▪ … Cor. 5.…1. secondly, in his innocent and righteous life: thirdly, in the oblation of himselfe vponupon the Crosse at his death.Our king. Heb. 9.28. Thirdly, his kingdome whereby he doth effect all this in vsus. Luke, 1.32.33. and apply it to vsus.

Qu. How doth he apply to vsus the effects of his Prophet-ship and Priest-hood?

An. First, by the … of his …ingdome. Worke of his spirit.inward operation of his spirit, whereby as he hardens the reprobate, so he enlightneth and draweth the Elect. Secondly, by an outward diuine pollicie, whereby he ruleth his Church till the last and great iudgement.

Qu. Rehearse the benefits of our Redeemer.

An. The Church poli…ie in lavves and officers …ith their gifts … …nctions all depending vpō the disposition … this eternall …ing Reu. 2.1. …ph. 4.7 8.9.10▪Rev 2:1benefits Benefits from … Redeemer. … a Sauiour o… giuer of saluation▪ vvhichwhich comprehends … his benefits …word named & …soeuer els.are innumerable, eueryevery one more worth then a world, signified in his name Iesus.

Qu. Which is the first?

An. Incorporation, whereby wee are ingrafted into him, to become one with him. Eph. 5.30.

Qu. Which is the second?

An. Reconciliation, whereby we are deliuered from the wrath of God, and restored more perfectly into his fauour. 2. Cor. 5.19. Col. 1.20.

Qu. Which is the third?

An. Remission of sinnes, which is the remouing of the guilt and punishment from vsus by his sufferings. Col. 1.12:

Qu. Which is the fourth?

An. Imputation of righteousnesse wherby our sins are accounted his, & his obedience is accounted ours, 2, Co. 5.21

p. 25Qu. Which is the fift?

An. Intercession whereby he appeareth in the heauens presenting our selues and prayers which wee make in his name, and other good workes spotlesse vntounto his Father. Rom. 8.34. Heb. 9.24.

Qu. Which is the sixt?

An. Acceptation to eternall life whereby we are accepted as worthy of life, for Christs worthinesse. Eph. 1.5.

Qu. Which is the seauenth?

An. Adoption, whereby of the Children of wrath by nature, we are become the children of God by grace. Gal. 4.4.

Qu. Which is the eight?

An. Sanctification, whereby we dye to sinne,This gift being vnperfect in this life is therfore accompanied vvith a cō bat betvveene the old man & the nevv vvherof Rom. 7.1…. our spirituall armour being named. Eph. 6▪ 13.14.15.16.Rom 7:1Eph 6:13Eph 6:14Eph 6:15Eph 6:16 and liue to righteousnesse. Rom. 6. throughout. 1. Pet. 2.25.

Qu. Which is the ninth?

An. Corrob…ration, whereby we are kept in holinesse to the end. Eph. 6.10. 1 Pet. 5.10.

Qu. Which is the tenth?

An. Glorification, whereby holinesse here begun by Grace is fully perfected in the kingdome of heauen. Rom. 8.30. the Saints liuing now the life of glory.

Qu. What vse is to be made of these benefits?

An. First, they minister cause to consider of the manifold louelove of Christ, and the vnsearchable riches of his grace. Secondly, wee may giuegive an ayme how abundantly fruitfull the Lords Supper is to such as rightly pertake it seeing such things so many and great are there offered and assured, euen Christ himselfe with all those benefits we hauehave named. 1. Cor. 10.16. Mat. 26.28. Thirdly, they occasion vsus more earnestly to louelove and praise our uuThe more and the more excellent vve see his benefits to be tovvard, the more it inflameth our hart… vvith his louelove.Redeemer and more heartely to obey him. Eph. 1.3. Rom. 12.1.

The meanes how to obtaine Christ with righteousnesse and all other benefits which belong to life eternall, where, of Faith, and the office thereof.

BVt seeing we hauehave learned before that by nature wee are the children of Gods wrath and vnderunder death, how shall wee p. 26become pertakers of eternall life, … our con…tion vvith … by Christ …hrough faith in him▪and of Christ with these benefits which bring to it?

An. By being ioyned to God who is that life himselfe, Iohn. 5.26.

Qu. But wee sinners cannot attaine to the most iust God.

An. True, therefore God in the person of his Sonne descended to vsus, and tooke flesh of our flesh. Iohn 1.16. 1 Iohn. 5.11.12.

Qu. But hath this flesh of Christ life in it?

An. It hath so from the God-head the fountaine of life. Iohn. 6.65.

Qu. Is this life communicated from Christ to the Elect?

An. It is so, by his flesh which is the God the Father is as the …aine of … ▪ Christ as … conduit, … vvord as … pipe, our …uing harts … …sterne.conduit to conuey it to them, Iohn. 6.54.

Qu. Must the Elect hauehave coniunction with Christ that they may be pertakers of this true life?

An. They must hauehave a reall coniunction such as is betweene the head and the members, the Vine and the branches. Iohn. 15.1 Eph. 4.15. 1 Cor. 12.12. husband and wife, Eph. 5.25.26.

Qu. What is the band of this coniunction and knitting?

An. The spirit of Christ by his infinite vertue. 1 Cor. 6.17. & 12.13.

… faith, the …, & parts o… it.Qu. By what meanes doth the spirit knit vsus and Christ?

An. By the meanes of faith, which the spirit through the word preached creates in our hearts that wee may receiue Christ and his benefits. Eph. 3.17. Rom. 10.17.

Qu. What doe ye call Faith?

…ith vvhat it is▪An. ThatThis is the de…ition of a … and a liuely …tifying faith. … of other as historicall, miraculous, and …mporarie faith, all vvhichwhich may be in reprobates. gift of God whereby the soule is enabled to apprehend Christ as he is set forth in the word and Sacraments.

Qu. Is not this common to all other gifts of the spirit?

An. No verily, it is proper to ccFaith as it looketh to Christ the vvork of i… is to receiue him, as it lookes to the Saints it vvorks by louelove. Gal. 5.6.Gal 5:6faith onelyonly to receiue Christ. Iohn. 1.12. Gal. 3.14.

Qu. Is it not in this sense said that we are iustified by faith?

p. 27An. It is so, not because faith as a vertue, qualitie, or worke is any part of righteousnesse, which is wholy in Chirst his obedience and sufferings. 1. Cor. 1.30. but because it is a spiritual hand to receiue his iustice to be ours.

Qu. Is Christ and his righteousnesse ours to iustifie vsus, before it be receiued by faith?

An. Our righteousnesse is perfectly and fully wrought before, and it is ours in the purpose of God, who hath decreed to giuegive it vsus, but till wee beleeue wee hauehave no profit by Christ but are as the reprobates be, that is, sinners, vngodly, enimies, children of wrath, Rom. 5.6.8. Rom. 3.6. Eph. 2.2.3. Sauing that the Elect are vnderunder the decree of Gods louelove, and are preserued from the downe-fall mentioned, Heb. 6.4.5.6. whereinto some reprobates fall.

Qu. It seemeth to me ye will hauehave faith coupled with Christ to make vsus righteous?

An. No, my meaning is that Christs ddThe robe of Christs iustice as a garment is vvithout vsus, inherent in Christs ovvne person, till it b… put on vsus by faith then it is ours.iustice onelyonly makes me stand righteous, but it is not allowed me to be my iustice vntil I beleeue, and so apply it to my selfe. Rom. 4.3.4. & ver. 23.24.

Qu. By what similitude may this be expressed?

An. By the similitude of a pardon, a gift, a plaister, of the Sunne, of the brasen serpent, which doe benefit none till they be receiued, accepted, applyed and looked vponupon. Ioh. 3.14.15. so Christ our soule-plaister, that vnspeakable gift of God, the Sunne of righteousnesse, doth not benefit any till they beleeue in him.

Qu. What thinke yee of their opinion which say Christ and his obedience are ours, to iustifie vsus before wee beleeue?

An. It is senselesse, absurd, impious, hereticall and damnable.

Qu. Why say you so?

An. Because it fighteth against sense, reason, scripture, Rom. 3. and 4. and 10. consent of the Church, Gods decree. Iohn. 6.40. Christs glory. Rom. 4.20. and brings in a false Christ, which should be a iustifier of vnbeleeuers whiles they be such.

p. 28Qu. But the Elect are accounted iust with God in his eternall counsell, therefore iustified before and without faith?

An. This is an absurd reason, for iustification or accounting iust is distinguished from eternall predestination as an effect from the cause, a timely effect issuing out of an euerlasting cause. Rom. 8.30. Againe, euen in Gods eternall counsell, hee doth so decree to iustifie the Elect as it was ordayned to be by faith in Christ, Gal. 3.8.

Qu. What vse is to be made of this doctrine?

An. First, it admonisheth vsus aboue all things to labour for a liuely faith: secondly, it confuteth Papists who set vp other meanes to apply Christ, and them which will hauehave Christ and all his good things without application.

Qu. Be there not degrees of faith?

…grees of …ith.An. Yes, there is a little and a great faith, a weake and a strong faith. Rom. 4.19.20. O ye of little faith. Mat, 6.30. Woman great is thy faith. Mat. 15.28.

Q. What difference is there between a weak and a strong faith?

An. None in the nature of the thing, but in the measure of apprehending Christ: for the weake faith being true and liuely,…om. 4.20. … ….1. is sufficient to lay hold on Christ, as a weak hand can hold a stone as sufficiently, though not so firmely as a stronger. Againe, the strong faith is that which Scripture calleth Those Catechismes vvhichwhich generally … faith to be … assurance … persvvasion …ey define not …, but one …sure of faith, … vvi…, the strong faith.full assurance, whereas a weake faith worketh but an assurance of the promise concerning Christ.

Qu. Is any faith so strong, as altogether to be without doubting and vnbeliefe?

An. None, because all faith, (as all other graces) hath ffMark. 9.24. …. Cor. 13.9.12. Seeing our knovvledge is …mperfect, so is …he faith to, for … beleeue as … knovv.Mark 9:24imperfection and is mingled with some doubting, feare, ignorance or vnbeliefe, which yet the stronger faith doth sooner ouercome then the weake.

Qu. By what meanes is faith engendred?

An. Ordinarily by the word preached, Rom. 10.17. Rom. 1.16. by the word not of the law, which engendreth terrour, but of the Gospell.

Qu. By what meanes is it increased.

A. First, by the word both read and preached: secondly, p. 29by the vse of the Sacraments: thirdly,Faith as a mother begets vvorks, & they as a daughter strengthen their mother. Marke of faith. by prayer and godly meditations of Gods works and promises: fourthly, by carefull keeping of a good conscience. Iames. 2.22. fiftly, by long experience of Gods mercies. Psal. 23. throughout.

Qu. How shall wee know whether we hauehave faith?

An. First, by the feeling and striuing against our vnbeliefe. Mark. 9.24. Secondly, by trauelling to settle our faith, Psal. 42.5.9.11. Thirdly, by remouing all lets of faith, feares, distrusts, &c. Fourthly by vnfained louelove to God, his people, his word and sacraments, 1 Iohn. 3.14. Fiftly, by repentance and amendment of life present, and willingnesse to dye in hope of a better life.

Qu. What be the fruits of faith?

An. All good works, Iam. 2.22. Gal. 5.22.Fruits of faith.

Qu. What doe ye call good workes?

An. All vertues and duties eyther towards God or man,Of good vvorks. Which be good vvorks. which be required in the ten Commandements; contrary to the common opinion of men, who thinke onelyonly almes deeds to be good workes.

Qu. What things are needfull to a good worke?

An. These things: first, that it be commanded of God,What required to good vvorks. Mat. 15.9. Deut. 12.32. Secondly, that it proceede and come from faith. Heb. 11.4. Thirdly, that it be referred to his glory, or done with a desire to glorifie God. 1. Cor. 10. Whatsoeuer ye doe &c.

Qu. HaueHave good workes any power to ggThey merit not and vvhy. 1 They are not ours. 2. A debt to God, to vvhom vve ovve them. 3. No proportion betvveene them & heauenmerit with God?

An. They hauehave not, Rom. 4.1.2. because they are not done in perfect louelove, and also (as they come from vsus) with their imperfection they hauehave their spots and staines, All our righteousnesse is as the menstruous cloth, &c, Esay.

Qu. How then can they please God?

A. They **Hovv good vvorks please God.please God as fruits of his own spirit through forgiuenesse of the wants and spots which cleaue to them, and by the imputation of Christs righteousnesse to the working beleeuers.

Qu. Rehearse some principall good workes?

An. Patience vnderunder the crosse, Rom. 5.4. Confession of p. 30God before men. Rom. 10.9. hope of eternall glory, Rom. 5.5. Mercy to the poore, called in Mat. 6▪4. Almes. The chief … of this … in … com…ny, exhortations, informa…s, and such … vvorks, as …cerne the … the rule … guide these …orks ye hauehave … Mat. 7.3.4 … Gal. 6.1. … ▪ 18.15. … 5.1.2. … spirit of …, louelove, …, comp…ssion … ▪Matt 7:3Matt 7:4Gal 6:1Gal 6:18Gal 6:15Gal 6:5Gal 6:2LoueLove of our neighbours, friends, and enimies. Luke 6.7. And Prayer. Rom. 10.15.

Qu. What doe ye call prayer?

An. It is a worke of the beleeuing soule, desiring things needfull of God, with confidence of obtayning through the mediation of Christ, Psal. 25.1.2. 1 Tim. 2.3.4.

Qu. What doe ye call things needfull?

An. They be eyther things that concerne Gods glory, as in the three former Petitions of the Lords Prayer: or our owne welfare, as in the three latter: eyther of our bodyes all necessities for this life, Petition 4. or of our soules, forgiuenesse of sinnes past, Petition 5. or protection and deliuerance from sinnes to come, Petit. 6.

Qu. Why must these things be desired of God?

An. First, because God onelyonly is to be trusted in. Rom. 10.1. Secondly, Prayer is a religious seruice of God, and God onelyonly is to be serued Mat. 4.10. Thirdly, God alone knoweth the desires of our hearts, Acts. 1.26. Fourthly, God alone is all-sufficient to help. Gen. 17.1.

Qu. Is not voyce needfull in prayer?

An. Prayer may be without sound of words, as in Moses, …y voyce be…eful in prai… seeing it is a … of the ….Hannah, Exod. 14. 1 Sam. 1. Yet there is great vse of the voyce in prayer.

Qu. What vse?

An. For the expressing and exciting of our owne deuotion and feruencie if we pray alone, and for the same end as also for edification of others if we pray with others, Iohn. 17. throughout.

Kinds of praierQu. What be the kindes of Prayer?

An. Prayer is of diuers sorts, eyther in respect of the place, or of the things asked in prayer.

Qu. How is Prayer distinguished in respect of the place?

An. It is eyther priuate, if the place of prayer be That is, not …ppointed common for all to … to.priuate, or else publike, if prayer be made in a publike place.

p. 31Qu. How is prayer distinguished by the things asked in prayer?

An. First, when we desire to hauehave euils eyther sinnes or afflictions,11Deprecation. taken from our selues, this is deprecation, example hereof Psal. 25.7. and Psal. 6. throughout. Secondly, if wee desire to hauehave these euils remoued from others or any good done to others,22Intercession. then it is called intercession. Psal. 25.21. Psal. 51.20. Thirdly, when wee would hauehave good things (graces or benefits inward or outward) giuen to our selues, this is called prayer, or petition. Psal. 25.4.5.33Petition. Fourthly, if wee desire that God should hauehave praise eyther for deliuerance from euils, or for bestowing good things towards our selues or others, this is called thankesgiuing.44Thanksgiuing 1. Tim. 2.2.

Qu. What graces are chiefly to be vsed, and set on worke in prayer?

An. First, iiGraces needfull to true christian prayer Knovvledge … direct vsus to aske vvhat vve shold… humilitie by sight of our vilenesse and vnvvorthinesse compared vvith Gods maiestie zeale of Gods glory: faith to beleeue the promise of being heard: constancie to hold out, if vve be not heard presently: godly sorrovv for those sinnes vvhereof vve aske pardon, and of those vvants vvhereof vvee aske forgiuenesse and supply: spiritual ioy in the feeling of mercies already receiued, and hope of more: compassion of others sinnes and miseries for vvhom vvee pray: sobrietie, that the body being kept vnderunder by abstinence, the spirit may be free to pray: vvatchfulnesse, in moderate sleepe of the body: vigilancy of the minde: singlenesse, desiring things prayed for from our hearts not from our lips onelyonly.sound knowledge of God and our wants: secondly, humilitie: Luke, 10.13. thirdly, zeale: Iames, ….16. fourthly, faith: Iames 1.6. Rom. 10.14. fiftly, louelove: Mat. 6.14.15. sixtly, constancie: Luke ▪ 18.1. seauenthly, godly sorrow: eightly, spirituall ioy: 1 Thes. 5.16, 17. ninthly, compassion or fellow-feeling: tenthly sobrietie: eleauenthly, watchfulnesse, Mat. 26.41. 1 Pet. 4.7. twelfthly, singlenesse of heart. 1. Tim. 2.

Qu. Doth not this proue that no hypocrite or wicked man can pray aright?

An. True, it doth so, because they hauehave but the shadow and appearance, without the truth and substance of these graces. Also this proueth prayer to be one of the hardest works of a Christian, contrary to the common opinion of ignorant men, who take prayer to be but a mouing of the lips, and repetition of certaine words.

p. 32Qu. But are not hypocrits and euill men which liue within the Church bound to pray?

An. They are bound by vertue of the Commandement of God to all externall works of Religion, and their praier though not made aright, yet preuaileth for many temporall blessings and deliuerances, this is proued by the story of Simon Magus, Act. 8. & Achab. & Psal. 107.

Qu. Why is Christs mediation needfull?

Christs ….An. Not onelyonly for the commandements sake, which biddeth vsus pray in his name, but because our best prayers hauehave their wants and faults, and therefore cannot be accepted, except they be purged by the death of Christ. Heb. 13▪15. Christ is that other Angels vvho standing before the Altar, and hauing his golden … of odors offereth them …ith the prayer… of the saints vvhichwhich by that … are a sacrifice of svveet smelling … to God.Reu. 7.3.4.

Qu. What is it to pray in Christs name?

An. First, to desire to be heard for his louelove and merit: Secondly, to trust that our praiers shal please God through Christs merit.

Qu Why doe yee require that both desire and confidence or trust should be had in prayer?

An. Because these are the two wings, vponupon which the soule of a Christian in prayer must mount, and soare vp to heauen, as Christ saith, whatsoeuer ye desire in prayer, beleeuing in my name it shall be done for you. Mark. 9.

Of Patience vnderunder the Crosse.

Qu. YOu reckoned vp patience vnderunder the Crosse amongst the fruits of faith, tell vsus I pray you, what is it that you call the Crosse?

An. EueryEvery tribulation or affliction which befalleth vsus in this life, but namely, and more especially such as befals vsus for righteousnesse sake: so as there be both generall crosses which happen for sinne, and be common to all, and special crosses which happen for righteousnesse sake, and be peculiar to the godly.

Qu. Who sendeth these afflictions?

An. They all come from God, as it is written, No euill is p. 33in the Citie but God hath done it, Amos. 3.6. and they are sent of God for most iust and good ends.

Qu. What be the ends for the which common afflictions are sent?

An. The end of them as God intendeth in respect of euill men, is to inuite them to repentance, that is, to giuegive them occasion of turning; or to leaue them without excuse, Rom. 2.4. but the euent of them in respect of the men themselues to whom they are sent, it is the hardning of them in sinne. Rom. 2.5. but in respect of the godly, the vtmost end of Gods counsell in afflicting them in respect of themselues, it is to preserue them from perishing with this vnrepentant world, 1. Cor. 11.32. Yee are chastised least ye perish with the vnrepentant world. There be also other ends, which sue and lead to this end: as first, the humbling and meekning them vnderunder Gods hand: Secondly, the amendment of their liues, Euen to hide the pride of man, and to turne him from his enterprise, as Iob speaketh.Iob. 33.17▪Job 33:17

Qu. What doe yee call the Crosse sent for righteousnes sake?

An. Such an affliction as is sent eyther for any wel-doing in respect of doing any good or hindering any euill; or such as commeth to vsus for our louelove and profession of the Gospell, as any rebuke, iniury in word or deed, in name or goods for Christ sake, and amongst these martyrdome is chiefe, which is a willing and constant suffering of death, or torment for the truth of God.

Qu. What is the end of these kinds of Crosses?

An. First, they come for a notable tryall of the faith & constancy of the Godly: secondly, for the confirmation of the Church by their constant suffering. Phil. 1. Rom. 16. thirdly, for a testimoniall against the wicked world, Mat. 10. Lastly, after they be tryed, they shall hauehave a crowne of glory in heauen. Iames. 1.12.

Qu. Now define vntounto vsus what patience is?

An. It is the grace of the spirit whereby the Christian soule is made able to endure the shame & smart of the crosse.

Qu. What be the extreames of this vertue?

p. 34An. Blockish senselessenes, whereby the bitternesse of affliction is not felt. Secondly, impatiencie when men rage vnderunder the heauy hand of God, patience walks in the middle and feeleth the griefe and paine of afflictions in such sort, as yet with good contentment it keepeth vsus quite vnderunder it, waiting by hope for a good and happy end in Gods blessed time according to his promise.

Qu. By what consideration doth God vse to worke patience in the hearts of his Children?

An. By these and such like: first, that it is his will to afflict his children, Heb. 13.6.7.8.9. Secondly, that their brethren which be in the world tast of the same cup. 1. Pet. 5 Thirdly, that God will not afflict his owne aboue their strength, but will minister sufficient strength to beare. Fourthly, that hee will at last graunt a very good issue, making all things turne to their best in the end. 1. Cor. 10.13. Fiftly, that the Sonne of God was not free from afflictions, and that is a great mercy to be conformed and made like to Christ in suffering, that they may be like him in glory. 2. Tim. 1. If we suffer with him, we shall also raigne with him. Sixtly, that the afflictions of this life be both short and momentary, but the glory which followeth this life hath both perpetuitie and waight. 2. Cor. 5. Lastly, because afflictions through Gods blessing bring forth patience, and patience, experience, and experience hope, and this maketh not ashamed.

Qu. What doe yee call hope?

An. It is that grace vvhereby the Christian soule in regard of Gods mercy and truth certainely expecteth the performance of all good things promised, but especially of life eternall.

Qu What difference betweene Faith and Hope?

An. Faith assureth vsus of the truth of Gods promise, hope looketh for the accomplishment thereof.

p. 35Of the aaOf Sacramēts the seales of faith, and outvvard testimonies of Gods louelove in Christ.Sacraments.

Qu. WHich is the third Article of the Catechisme?

An. The doctrine of Baptismes.

Qu. What is meant by the doctrine of Baptisme?

An. The doctrine of the Sacraments, both being comprehended vnderunder one, by a Synechdoche of the part for the whole.

Qu. Wherefore is the doctrine of Sacraments the third fundamentall article?

An. Because our faith in God being infirme and little, wee were to be taught next after faith, whence to fetch strengthning and support of our weakenesse.

Qu. Why doth he say Baptismes?

An. To note a double washing: first, outward by the Minister: secondly, inward by Christ. Mat. 3.11.

Qu. What doe ye call a Sacrament?Of Sacramēts in generall.

An. An outward visible signe and seale,What a Sacrament is. ordayned of God to admonish and assure our mindes of the truth of Gods bbThe couenant not of vvorkes vvhichwhich promiseth life on cō dition of fulfilling the lavv: but of grace which promiseth Christ & all other good things belonging to earthly or heauenly happines, on condition vve beleeue the Gospell.couenant concerning the free saluation of our soules by Christ Iesus. Rom. 4.11.

Qu. Who is the authour of the Sacraments?

An. Christ himselfe the Sonne of God is author of the Sacraments in the new Testament, Mat. 26.26. and 28.19.20.

Qu. Why must Sacraments be of diuine appointment?

An. Because it is requisite that as God made the couenant of grace and saluation, so he should confirme that couenant by what tokens himselfe thought meete: Also this perswadeth Christians of the necessitie and profitablenesse of the Sacraments, because Christ ordaineth nothing in vaine. Lastly, this warneth all men with obedience and due reuerence to resort vntounto the vse of them, as vntounto the ordinances of Christ, which cannot be iniured and prophaned without iniury to Christ the authour. 1. Cor. 11▪27.

Qu. To what vse doe Sacraments serue?Whereunto Sacraments serue.

p. 36An. First, to be markes of our profession to seuer Gods people from all strangers: Secondly, to instruct and teach our mindes in the truth of the Couenant; as Baptisme teacheth vsus that wee come into the world full of vncleannesse, and that all holinesse is to be fetched from Christ: and the Lords Supper teacheth vsus that eternall life in part and in whole, consisteth in the pertakeing of Christ: Thirdly, to confirme and establish our mindes in the promise of righteousnesse. Rom. 4.11.

Qu. Are the promises vncertaine and doubtfull?

An. No, the promises are in Christ, yea, and Amen, most sure and vndoubted, but our faith hauing great … con…ir…ion not of … promise of … but of our … vvhichwhich is ….infirmitie in it, needeth strength by the helpe of the Sacraments.

Qu. How Number of … hovv ….many be the Sacraments of the new Testament?

An. OnelyOnly two: Baptisme, and the Lords Supper. 1 Cor. 10.1.2. & 1 Cor. 12.13.

Qu. What thinke ye of the fiue Sacraments added by the Romish Church?

… things … to make … Sacrament.An. They are no Sacraments, first, lacking diuine institution: secondly, being no seales of the couenant: thirdly, they want outward signes, which three things are required vntounto Sacraments.

Qu. Which is the first Sacrament?

… Baptisme.An. Baptisme: the Sacrament of our incorporation or ingrafting into Christ. Rom. 6.2. Gal. 3.27.

Qu. What things are to be considered in this Sacrament?

An. First, the outward signe, Water, and the action of washing with water: secondly, the inward thing, Christ his bloud and spirit: thirdly, the proportion or agreement betweene them both: That as the body is cleansed outwardly from filth by water, so is the … soule is … in Bap… both to … of …, and vntounto Sanctification.soule purged by the bloud and spirit of Christ.

Qu. What be the … of …ptisme.benefits assured to vsus in Baptisme?

An. First, remission of sinnes: secondly, Repentance. Mark. 1.3.

Qu. Whence hath Baptisme all this efficacie and vertue?

p. 37An. Not from the Minister, nor from the creature of water, or any action about it, but from the spirit of Christ, applying to vsus Christ and his merits, Tit. 3.5.6. Mat. 3.11.

Qu. What is the forme of Baptisme?

An. To dip into the water, or eeWhether action of sprinkling or dipping be vsed is indifferēt, so as the child be vnderunder vvater, to signifie death and buriall of sin, euen as the vviping off or taking out of vvater sealeth rising vp to nevvnesse of life. Rom. 6.2.3.Rom 6:2Rom 6:3sprinkle with water in the name of the Father, the Son, & the holy Ghost. Mat. 28

Qu. Who are the parties to be Baptised?

An. First, infants, borne of Christian Parents, because they belong to the couenant, 1. Cor. 7.14. Secondly, men of yeares which hauing beene strangers from God and conuerted, doe now make profession of their faith in God, and of repentance from sinne. Mat. 3.4. and desire Baptisme.

Qu. What vse are wee to make of Baptisme?ffIf Infants vnderunder the Lavv vvere circumcised on the 8 day shold it not fare vvorse vvith our infants vnderunder the nevv couenant if they should be denied Baptisme.

An. First, to keepe vsus from committing sinne, by remembring our vow made to God. Eccles. 5.5. Secondly, to comfort our faith after we be fallen into sinne, with the meditation of Gods promise to vsus touching the remission of all our sinnes sealed vp in our Baptisme.

Qu. Which is the next Sacrament?

A. The Sacrament of Bread and Wine, called the Communion. 1 Cor. 10.16.

Qu. How doe the two Sacraments differ?

An. Both seale vp the Couenant of saluation by Christ,The tvvo sacraments vvherin they agree and differ. but the one doth it in respect of entering into couenant, the other, in respect of continuance in it, & growing in Christ. Also they differ in the signes, and parties to whom they are giuen: the Lords Supper being giuen onelyonly to men of yeares, the other to children also.

Qu. Wherefore is it ministred in bread and wine and called a Supper?

An. To betoken our being nourished by Christ to grow vp in him in all things which concerneth our euerlasting saluation in heauen.

Qu. Is Christ then truely ioyned to vsus in this supper, to be our food and life?

An. He is so according to the ggThe end of Christs ordinance is to knit vsus more neerly to himself. 1. Cor. 10.6. & there is his faithful promise to y^e church for this end. 1 Cor. 11.24.25▪ so thē vve make not this sacramēt a bare signe thogh vve deny the popish reall corporal presēce.1 Cor 10:61 Cor 11:241 Cor 11:25ordinance and promise of Christ. Mat. 26.22.27.

p. 38Qu. But there is great distance betweene Christ and vsus, he in heauen, we below in earth?

An. Yet by the incomprehensible vertue of the holy Ghost, and through faith we are truely pertakers of Christ, and all his merits and graces, in the right vse of this Supper. 1 Cor. 10.12.

Qu. What call yee the right vse of this Supper?

An. When it is deliuered and receiued according vntounto Christ his institution.

Qu. What doe yee consider in this institution?

An. First, the outward ….Signes of bread and wine: Secondly, the consecration of the Signes by prayer, as also rehearsall and exposition of Christs words spoken at his supper: Thirdly, the actions about the signes, as breaking, blessing, distributing, giuing, taking, eating, & drinking: Fourthly, a commandement to doe these actions for this end; to be put in remembrance of Christ: Fiftly, a promise offering to vsus the thing signified, this is my body, this is my bloud.

Qu. Who are to approach to this Supper?

An. OnelyOnly such as hauehave true faith and are touched with repentance for their sinnes. 1 Cor. 11.26.27.

Qu. After what manner are wee to pertake of this Supper?

An. Wee are to pertake of this supper vponupon an examination of our selues, 1. Cor. 11.30.

…Qu▪ Wherein consisteth this examination?

An. In searching till wee finde out these two things: first, the truth of sauing graces, that wee be indeed endued with a liuely faith and vnfayned: secondly, with diligent and effectuall louelove:… 3.4.5. … and thirdly, with hearty earnest repentance according to such markes and signes as before are set downe in the doctrine of repentance and faith. Secondly, the measure of these graces, with what defects and feareful wants we possesse these graces, hauing and holding faith with such blindnesse, doubtings, and vnbeliefe: LoueLove with such vnkindnesse, wrath, enuy, reuenge, heart-burning, coldnesse, and vnfruitfulnesse: Repentance with such little sorrow and loathing of our many and vgly sinnes, with such p. 39poore indeauour against them, with so small louelove and care of yeelding obedience to the Law in good things commanded. And this is the iiI call it proper to this supper, because the former examination of graces vvhichwhich vve hauehave belongs to other times also, but this examination of our vvants, & vvhat vve should hauehave and yet hauehave not, is more peculiar to this time of our cō ming to the supper, vvhichwhich being giuen for our soules nourishment, and vvant breeding desire of nourishment, our best preparatiō is the due sight and feeling of our great and manifold vvāts, vvhence vvill arise humilitie, vvith an earnest desire after the right merits & graces of christ, as the sight of graces receiued breedeth thāk…fulnesse & ioy.proper examination of communicants, seruing to this purpose, that in the view and sense of so great and fearful weaknesses, as be mingled with their graces, they may be truly humbled, & hauehave their hunger and thirst after the perfections of Christ offered and giuen in this Supper greatly stirred vp & encreased, and be moued with more reuerence and feruencie to call vponupon God by Christ for the sitting of them to some measure of worthy pertaking in so great mysteries.

Qu. What is the least measure of worthinesse required in Communicants?

An. Some knowledge and sense of their particular sins, discouered by the witnesse of the ten commandements, and of their owne conscience. Secondly, some true faith, at least a true and constant desire of beleeuing the remission of them all by Christ. Thirdly, a sure purpose of amendment of their sinfull liues in time to come, & framing them after the word of God, not in some but in all things. Fourthly, some readines and will to louelove euen enimies that hate and hurt them, & to doe them good, with an inward sorrow that these graces are in them in so meane a measure, and a firme resolution by all good means to seek the continuance and increase of them: where these things are found let them not doubt to come to him that calleth the heauy laden and sorrowfull, the thirsty and hungry soule, and promiseth comfort, rest, & refreshing to such. Mat, 5.4.6. also 11.28. Iohn. 7.37.38.

Of Imposition of hands, and of the Church-ministery.

Qu. WHerefore doth this fundamentall point of the ministerie follow that of Sacraments?

An. Sacraments were appointed to the Church in vaine if there were no ministrie to dispense them.

Qu. This ceremonie of laying on of hands whence came it?Of imposition of hands.

An. From the Iewes who vsed it in two cases: first, of publike sacrifices: secondly, of solemne benediction, and p. 40prayer. … pr…est … put his hand vponupon the Bullock to be sacrificed. … 4.4.Leu. 4.4. Gen. 48.17.18.20. Iacob put his hands on Ephraim & Manasses, & blessed them, and prayed for them.

Qu. Was this ceremonie continued in the Christian Church, and by whom?

An. It was continued by Christ put his hands on the children and blessed them, Mark. 6▪ that is, he prayed for … to his fatherMark 6Christ and his Apostles in time of prayer & bestowing spirituall graces, and of admitting church-officers. Mat. 19.13. Act. 8.6. & 13.1. Tim. 5.24

Qu. What was the end of this Ceremonie?

An. To declare that such persons were offered to God as had hands laid on them.

Qu. What is meant in this text by laying on of hands?

Of Church-…inisterie.An. The ministery of the Church, and the whole order of Church-gouernment, by a Metonomie of the signe.

Qu. How many kindes of Ministers be there?

An. Fiue kinds of those which serue for the instruction of the Church. Eph. 4.7. Apostles, Euangelists, Prophets, Teachers, and Pastors.

Apostles.Qu. Wherein did the Apostles differ from other Ministers?

An. In foure things: first, in the manner of their calling, which they had mediately by Christ himselfe. Gal. 1.1. Secondly, largenes of their commission. Mat. 28.19. Mar. 16.15. Thirdly, measure of graces. Act. 2.1.2.3. Fourthly, singular assistance of the spirit to keepe them from errour in this doctrine. Iohn. 16.1.

Qu. What were the …gelists, …her are others called Euangelists, because they vvrote the story of the Gospell, as Mathew, Marke, …uke & Iohn. … 1.3. …. 4▪ 5. …. Prophets.John 1:3John 1:4John 1:5Euangelists?

An. Certaine Ministers ioyned with the Apostles as companions of their labours in planting the Gospell and constituting Churches, such were Timothy, and Titus.

Qu. What were the Prophets?

An. They were men of meruailous wisdome and dexteritie in expounding the Prophesies concerning Christ, also some of them had the gift of fore-telling things to come, as Agabus, Act. 12. Act. 21.10. this gift being imparted there to some women, as Act. 21.9.

Qu. Were these three sorts of Ministers to be continued?

An. No longer then till the foundation of the Christian Church were laid, then to The gifts be…ng ceased, the … cease …ithall.cease, vnlesse God doe p. 41extraordinarily raise vp some in the ruines of the Church, as it is thought Luther was.

Qu. What be the other two sorts of Ministers?

An. Pastors and Teachers,Pastors and Teachers. these be ordinary and perpetuall, till the comming of Christ.

Qu. How many things are to be considered about Pastors?

A. First, their Calling: secondly, Qualities: thirdly, Work:Of Pastors. fourthly, persons toward whom: fiftly, their presence with their flocks: sixtly, the dutie of the flocks towards them.

Qu. What be the parts of their Calling?

An. Two: first, eeFirst let him be proued, then let him minister.Election: secondly, Ordination. 1. Tim. 3.10. Act. 14.23. they ordayned Ministers by election.

Qu. What be the qualities of a good Pastor?

An. Three: first, integritie of life: Secondly, competent knowledge of the Scriptures:1 Tim. 3.2.3.4.5 Tit. 1.5.6.7.8.1 Tim 3:21 Tim 3:31 Tim 3:41 Tim 3:5Titus 1:5Titus 1:6Titus 1:7Titus 1:8 Thirdly, aptnes to teach and to vtter their knowledge, ablenes to conuince the gain-sayer.

Qu. What is the worke of the Pastor?

An. First, feeding which containes instruction,1 Pet. 5.2.3. Act. 20.1 Pet 5:21 Pet 5:3Acts 20 and ruling, as shepheards both feed and rule their flocks: secondly, Prayer: thirdly, ministration of the Sacraments. Act. 6.2.3.

Q. Who be the persons towards whom this work is to be done?

An. The flock of God, a companie of men professing the true God and his worship. Act. 20.28. 1. Pet. 5.2.

Qu. Must eueryevery Pastor feed all the flock of God?

An. Not so, but eueryevery Pastor his seuerall portion, partly for the ffQuod cōmunite curatur communite negligitur.good of the flocke, and partly to auoide confusion: lastly, because of the commandment. 1. Pet. 5.2.3. Act. 20.28 The flocke whereof the holy Ghost hath made you the ouerseers.

Qu. Must a Pastor dwell with his flocke?

An. Yea,Of presence of the Pastor vvith his flocke. for else he cannot preach so profitably to the consciences except he be acquainted with their manners: secondly, nor keepe hospitalitie: 1 Tim. 3.2. thirdly, nor be an example to his flock. 1 Pet. 5.2. fourthly, nor keepe out the Wolfe. Act. 20.29. Fiftly, nor performe priuate duties of aduertisement, admonition, and comfort. Act. 20.20.

Qu. What be the duties of the flocke toward their Pastor?Of the peoples dutie.

An. These three: first, reuerent louelove: secondly, obedient submission. He. 13.17. Thirdly, thankfulnes in a competent p. 42and chearefull maintenance. 1. Thes. 5.12. Gal. 6.6.

… of their Persons.Qu. Wherefore are the people to louelove their Pastors?

An. First, for their gifts sake: secondly, for their office sake: thirdly, for their worke sake. 1. Thes. 5.1.2.

Qu. But Ministers are men, why should the people The gifts are from God, their office is … God, their … brings … God: Submission to their ministery and doctrine.submit to, and obey them?

An. Not as they are men, but as they are the Seruants of Christ they are to be obeyed.

Qu. Why would not God teach men in his owne person?

An. First, to beare with our weaknesse: Exod. 20.19.20 secondly, the better to try our obedience.

Qu. For what reasons are people to submit themselues to the ministers of the word?

An. First, because they are ouer-seers: secondly, they watch for our soules: thirdly, they must giuegive an account: Fourthly, if the people be obedient it will cause the Ministers to be more chearefull in their labours. Heb. 13.17.

Q What other reasons may moue and perswade this submission?

An. First, the ready obedience of the people to their doctrine, turnes to the credit of their Teacher: secondly, to the honour of their heauenly Father, and of their holy profession: and their disobedience will turne to the contrarie: lastly, to their owne destruction. Act. 3.23.

…hankfulnesse … maintenance … their estate.Qu. How proue you that the people were bound to mainetaine their Pastor?

An. God commands it Gal. 6, reason requires it. 1. Cor. 9…7.8.9.10.11.12. Examples of the godly doe incite vsus to it. Luke 8.3. Phil. 4.18.

Qu. But the people grutch the Minister his dutie, and vse much fraud and guile in paying their Tithes.

An. It is against all conscience, and reason so to doe.

Qu. Why so?

An. Besides gods expresse precept, the Minister soweth better things then he reapes. 1. Cor. 9, 11.

Qu. What is the vse of all this?

An. To direct the people to maintaine their Teachers not of custome or because of law, but vponupon conscience to God willingly and vprightly.

p. 43Of the Resurrection.

Qu. WHerefore is this the next fundamentall point?

An. Because when the Ministry ceaseth, the Resurrection begins.

Qu. Doth not the Resurrection argue that men doe first fal by death?

An. It doth so, and truth it is, that it is appointed for men once to dye. Heb. 9.29.

Qu. What be the causes of death?

An. First, Gods decree pronounced it in Genesis. 3. Dust thou art, and to dust thou shalt returne: Secondly, mans sinne, The wages of sinne is death: Rom. 6.23. These two causes bewray the necessitie of dying.

Qu. Shall all men dye?

An. All are subiect to death and mortalitie, but yet many shal be found aliue at the comming of Christ, whose sodain change shall be instead of a death to them.

Qu. But seeing Christ dyed for beleeuers, wherefore shall the faithfull die?

A. 1 To obey Gods ordinance. 2 Because otherwise they cannot be gathered vntounto god to be with him in his kingdom.

Qu. What difference is there betweene the death of the wicked and the Godly?

An. Very great, euen as there is great difference between the wicked and the godly in and at their death.

Q. Shew vsus both these things, & first, in their death what difference?

An. Death vntounto the one is a curse and stipend of sin. Rom. 6.23. vntounto the other, the curse is remoued, and death is become to them an aduantage & blessing,Phil. 1. Reu. 14.13.Phil 1Rev 14:13 they are blessed in their death. Secondly, death to the wicked is an entrance to eternal death, the suburbs of hel, the beginning of endles misery through sin, wheras death to the godly is an entrance to eternall life, the porch and gate to heauen, a beginning of neuer ending blisse and glory through Christ.

Q. Now what difference is there between themselues & their death?

An. Exceeding great, the wicked in their death are either blockish or impatient, and ful of despair, impenitent & comfortlesse: the godly (though with great difference amongst themselues) yet all doe give vp their spirit in faith of the p. 44promise, vnderunder hope of glory and with repentance for their sins, for they all dye in the Lord. Reu. 14.13, and fall a sleep in Christ. 1. Thes. 4.14.

Qu. What comforts hauehave the godly against the force of death?

An. Though they feare it, and ought so to do, being a dissolution of nature, and a iudgement of god, yet the feare of it is moderated and tempered with comforts, especially, from the hope of an happy & glorious resurrection. 1 Thes. 4.18.

…Qu. What is the efficient cause of our resurrection?

An. Euen God himselfe, for Scriptures teach that it is a work of diuine power. Acts. 26.8.

Qu. What is the outward meanes of the Resurrection?

A. The voice and word of Christ, Ioh. 5.28. 1 The. 4.16

Qu. Whereof shall the Resurrection be?

An. Not of our soules but of our bodyes, for they fall into the ground. 1. Cor. 15. throughout.

Qu. Shall the same bodies rise againe?

An. Yea, the same in substance, but of another qualitie, …This corruption shall put on incorruption. 1 Cor. 15.

Qu. With what qualities shall our bodies arise?

A. 1. With **…incorruption. 2. Power & honor. 1. Cor. 15.42.

Qu. What doth this teach vsus?

An. Seeing our bodies shall rise to such glory, wee may not apply them to the base seruice of sinne.

Qu. What is the comfort we may reape hereof?

An. Very much, both for the death of our friends, and for our own departure, because we shall return again into better case, as a man that puts off rags to cloth himself with a robe.

Qu. By whose meanes shall the Resurrection be?

An. By the meanes and ministerie of Angels, who shall gather the Elect from the foure windes.

Qu. What is the end of the Resurrection?

A. The neerest end in respect of men, is their shame or glory. Dan. 12.2. the vtmost end in respect of Christ, is the manifestation of his mercy & iustice, to the glory of his name.

Qu. Now tell vsus the vse we are to make of this doctrine of the Resurrection?

An. First, it is a bridle to stay from sin, to remember that p. 45euill doers shall rise to their condemnation. Secondly, it is a spur to godlinesse. Act. 24.15.16. Thirdly, it moues to constancy to know that we shall reape a full reward, if we continue in godlines. Heb. 11.35. Fourthly, it ministreth comfort against death, seeing our bodies shall returne againe in far better condition. 1. Thes. 4.18.

Of the generall and last Iudgement.

Qu. WHy is the doctrine of eternall Iudgement the last Article in the Catechisme?

A. Because Iudgement is the period & winding vp of al.

Qu. How is the word Iudgement vsed in the Scripture?

An. Eyther for gouerning generally,Of the last iudgement. Ioh. 5.22. or for one speciall act of gouerning; namely, for the iudgeing of the world at the last day. Heb. 6.3. 2. Tim. 4.1. Eccles. 12.14.

Qu. How doe ye proue there shall be such a Iudgement?

A. By the temporal Iudgements of God,That there shall be a iudgement & the earthly Iudgements of men, which are shadowes and fore-runners of the other. Secondly, by the testimonie of our consciences, which tremble at secret sin, & at hearing of the iudgement day, and by reason, because otherwise God were not aaGods iustice requireth that it should be vvel vvith good men and ill vvith ill men: so it doth not in this vvorld: ergo ther is a iudgement. Esay. 3.10.11. 2 The. ….6.7.Isa 3:10Isa 3:11Isa 3:2iust nor omnipotent, seeing many liue euilly, which yet escape punishment here. Thirdly, by plain texts of scriptures. Eccl. 12.14. Dan. 7. Mat. 19. Act. 17.31, Mat. 25.32.33.34. Re. 20.12.

Qu. What vse may be made of this point?

An. It serueth to teach the godly patience, seeing their troubles shall determine in ioy and blisse. 2 Thes. 1.4.5.6. secondly, it terrifieth the wicked, whose pleasure shall end in paine, Luke. 16.25. thirdly, it warnes all men to repent and turne from sinne. Act. 17.30.31.

Qu. What is the generall Iudgement?What the last iudgement is.

A. It is a solemne diuine action wherin God shal render to eueryevery man his due according as he hath done Rom. 2.6.

Q. What is the vse of this that God shal iudge eueryevery man?

An. It should cause vsus to forbeare to iudge our neighbours. Rom. 14.10.11.

Qu. May not Christians iudge at all?

An. First, not except we hauehave a calling: secondly, not p. 46rashly: Mat. 7.1.2. thirdly, not to determine of the finall estate of any man. Rom. 14.4.10.

Qu. But is not eueryevery man iudged at the time of his death?

A. …True, yet the generall Iudgement must be, first, to cleare the truth of the Scriptures which foretell it: secondly, to manifest the iustice of God before all men: thirdly to encrease the glory of the Elect and shame of the reprobate.

Qu. Which be the parts of Iudgement?

An. …Two: first, laying open all things, thence it is called a day of reuelation. Rom. 2.5. Secondly, giuing sentence vponupon all things and persons, Mat. 25. Come ye blessed, goe ye cursed?

Qu. How shall this laying open of all things be?

An. By the Bookes of mens consciences. Reu. 20.12.

Qu. What doth this warne vsus of?

An. To keepe our bookes faire and cleane.

Qu. How may this be done?

An. First, if we beleeue in the death of Christ: secondly, if we wipe our bookes with the spunge of daily repentance.

Qu. Shall not secret things come to light?

An. Yes verely, euen the most secret thoughts of our hearts, and most close actions of our life shall be opened. 1. Cor. 4.5.

Qu. What doth this put vsus in minde of?

An. To auoide euen secret sinnes, and to purge our hearts from euill desires.

…Qu. What is the sentence?

An. It is that whereby it shall be awarded eueryevery man, whereto he may and must stand.

Qu. How shall it proceed?

An. According to workes, because they beare witnesse of eueryevery man whether he hauehave true faith or not. Mat. 25. Rom. 2.6. Reu. 20.12.

Qu. What doth this teach vsus?

An. To labour for a working faith, such a faith as worketh by louelove. Gal. 4.6.

…Qu. Who shall be the Iudge?

A. Christ Iesus as he is God & man▪ …

p. 47Qu. What is the vse of this thing.

An. First, a comfort to the faithfull, that their Redeemer shall iudge them: Secondly, a discomfort for the wicked to hauehave him their Iudge in whom they hauehave not beleeued, yea, whom they hauehave pierced with their sins. Reu. 1.7.

Qu. After what manner shall the Iudge come?Manner of his comming.

A. Gloriously and terribly, because the presence of God shall appeare. Mat. 24. and 25. Reuel. 1.7.

Qu. What vse are we to make of this?

An. First, toward our selues that we be found in peace: secondly, toward others that they may be awaked out of sinne, or kept awake.

Q. In what sense is it said that the Saints shall iudge. The Saints assistants to Christ.1. Cor. 6

An. As assistants to Christ & approuers of his sentence. 1. Cor. 6.1.

Qu. In what place shall the iudgement be?

An. Not in heauen,Place of iudgement. nor in the vally of Iehosaphat, nor vponupon the earth.

Qu. Where then?

An. Partly in the ayre, and partly on the earth. 1. Thes. 4.16. The reprobate standing on the earth: the elect shall meet Christ in the ayre.Thus Zanthino iudgeth.

Qu. When shall the iudgement be?

An. The very day and hower is knowne to God onelyonly,Time of the iudgement. and vnknowne to all creatures. Marke. 13.32.

Qu. What vse are we to make hereof?

An. First, it serueth to bridle our curiositie, that wee ccThis, one calleth a learned ignorance.search not into that which is hid: Secondly, it must awake vsus out of the sleep of sin, and keepe vsus **Christian vvatchfulnesse.watchfull. Mat. 24 42. and 25.13.

Qu. By what similitude was this declared?

An. Of a Seruant, whose maister is gone to a wedding, Marke. 13. wayting for his comming: Secondly, of the good man of an house, watching when the theeues should come to breake through. Marke. 24.43.

Qu. Wherein standeth this Christian watchfulnesse?

A. In liuing eueryevery day as one would liue vponupon the iudgement day: doing or leauing vndone those things eueryevery p. 48day, which one would doe or not doe at the last day.

Qu. Is there difference herein betweene the godly and the wicked?

An. Very great, the wicked liue securely, hauing their mindes drowned wholy in the pleasures of this life, because they put this day far from them. Luk. 17.28.29.30. Mat. 24 45. The godly minde their dutie chiefly, because they look eueryevery houre that Christ shall come to iudge them. 2. Cor. 5.10. 2 Tim. 4.1.… of the iudgement▪

Qu. What signes shall goe betweene the first and second comming of Christ?Pr…ceeding …ignes.

An. First, bloody warres for the Gospell. Mat. 24. Secondly, the preaching of the Gospell to all the world. Mat. 24.13. Thirdly, a general corruption of manners. Mat. 24.9 Fourthly, an vniuersall defection or falling from the faith of the Gospel. Luk. 18.8. Fiftly, the reuealing of Antichrist, the head of that defection. 2 Thes. 2.3. Sixtly, The calling of the Iewes vntounto Christ: Rom. 11. Of which signes all are fulfilled saue the last, which may quickly & speedily be done.

Concurring …ignes.Qu. What things shall goe together with the iudgement?

An. Three things: first, the destruction of the world by fire. 2 Pet. 3. Secondly, the glorious appearing of Christ. Mat. 24.30. Thirdly, the separation of the sheepe from the goats. Mat. 25.32.

…ings subse…Qu. What shall follow the iudgement?

An. Eternall blisse or eternall miserie. Heb. 6.3. hence it is called eternall iudgement.

Qu. What should this worke?

An. Speedy and earnest repentance in the wicked Mat. 3.8.12. Secondly, constancy in the godly, and contempt of transitorie things. Heb. 11.5. 1 Cor. 15.24.

Of the estate of men after the iudgement.

… of men … the iudge…nt.Qu. IN what estate shall the Godly liue after the iudgement?

… of the …odly: Blessednesse is in the … of God.An. In a most blessed estate.

Qu. Wherein shall their blessednesse consist?

An. In the vision or beholding of Gods infinite and p. 49glorious Maiestie, Mat. 5.8. 1 Cor. 13.12. Reu. 21.1, 2, 3, 4.

Qu. What manner of sight or beholding shall this be?

An. Such as shall ioyne vsus to God, and God to vsus. Reuel. 21.3.

Qu. Are we not here ddOur coniunction here is such as of a man and virgin after the betrothing; our coniunction in heauen, such as betvveene a man and virgin after marriage.ioyned to God?

An. We are so, yet vnperfectly, and by meanes. 1 Ioh. 1.3 but our fellowship with God in heauen shall be perfect & immediate and without meanes. 1 Cor. 13.8.

Qu What be the particulars of our blessed estate in heauen?

An. First, **Parts of heauenly blisse.perfect knowledge of God: 1 Cor. 13.12. secondly, perfect louelove of God, both for manner and measure: Thirdly, vnspeakable ioy, Enter into thy maisters ioy: Fourthly, vnseparable fellowship with Angels and Saints: He. 10 Fiftly, absence of all euill from minde and body: Reu. 7.16. Reu. 22.2. Sixtly, presence of all good to both: Reuel. 7.17. Seauenthly, perpetuall seruice of our Creator, consisting in praise and thanksgiuing, for so great and free saluation, Reuel. 4.10, 11.

Qu What vse should we make of these heauenly benefits?

An. First, we should hauehave our desires inflamed after the full possession of them, Phil. 2.20.21. Secondly, it should make vsus learne out, and walk in the way that leads to such a kingdome and life. Rom. 6.22.23.

Qu. Wherein standeth the punishment of the wicked after this life?Of the vvicked

An. First, in the good they shall forgoe: secondly,Tvvo parts of their punishment. in the euill they shall feele, poena damni & sensus.

Qu. What good shall they forgoe?

An. Gods most comfortable fauour, presence,1. Punishment of losse, this called shutting out of the kingdome. 2 Punishment of sense. kingdom and glory, 2 Thes. 1.9.

Qu. What euill shall they feele?

An. Exceeding great, both bodily and spirituall as they hauehave sinned in body and soule.

Qu. What paine shall they feele in their bodyes?

Ans. A most grieuous torment in all parts,Bodily pain…. members and senses, which shall be infinite for measure & continuance, admitting neither comfort nor hope by mitigation or end. Luke, 16. The Parable of Diues.

p. 50Qu. How may the greatnesse and horrour of this bodily paine be conceiued?

An. By thinking sereously of those speaches of the holy Ghost, touching flames of fire, fire & brimstone, vnquenchable fire, burning lake, &c.

…pirituall and soule payne.Qu. What is their spirituall evill which they shall suffer?

An. It is eyther meere paine, or paine mixt.

Qu. What call ye meere paine?

… paine.An. That which is paine and no sinne, as extreame horrour of conscience, called the gnawing worme: intollerable sorrow and anguish of soule for the things they hauehave lost, and might hauehave enioyed, and perplexitie of spirit for their desperate estate being out of all hope of recouerie, dread & astonishment of minde by the apprehension and full sense of Gods infinite wrath, Reuel. 6.17. whence shall arise gnashing of teeth, weeping and wailing, hedious out-cryes and hellish roarings.

… payne.Qu. What doe ye tearme their mixt paine?

An. That which is both paine and sinne, as diuellish hatred of God, dispaire, blasphemy, depriuation of all goodnesse possession of all vice.

…rcumstances … …nishment.Qu. What be the circumstances of their paine?

An. First, the place, a bottomlesse dungeon and pit: secondly, darknesse thicker and blacker then the darknesse of Aegypt, called vtter darknesse: Thirdly, companions, the Diuell and his Angels, Mat. 25. Fourthly, perpetuitie, that it is for euer & for euer, euen so long as God endureth.

Qu. What vse may be made of these matters?

An. It admonisheth vsus to beware of all the wayes which lead to such a dolefull estate.

Qu. Rehearse the most common and beaten wayes which bring thither?

… vvhichwhich … to the pla…e of pun…mentAn. First, Ignorance of God, and vnbeliefe: secondly, Atheisme: thirdly, worldlinesse: fourthly, hypocrisie: fiftly; prophanenesse: sixtly, securitie: seventhly, vnthankfulnes: eightly, pride: ninthly, Idolatry: tenthly, heresie: eleventhly, presumption.

FINIS.