A Short Sum of the Whole Catechism, Catechism
The firſt part. Of the Creation and firſt eſtate of Mankinde.
Queſtion. VVHo made man, and woman?
A. The eternall God of his goodnes.Mat. …
Q. Whereof made he them?
A. Of an earthly bodie, and an heauenlyEccle ſpirite
Q. To whoſe image made he them?
A. To his owne image.Gen.
Q What is the image of God?
A. Perfect vprightnes in bodie and ſoule.Ephe
Q. To what ende were they made?
A. To acknowledge and ſerue their maker.
Q. How ſhould they hauehave ſerued him?
A. According to his holy will.
Q. How did they know his will?
A. By his works, word, and Sacramentes.Pſal
Q. What libertie had they to obey his will?
A. They had free will to obey, and diſobey.
Q. What profite had they by their obedience?
A. They were bleſſed and happie in bodye and ſoule.
Q. Was this felicitie giuen to them onelyonly▪
A. No, but it was giuen to them, and their poſteritie▪
Q. With what condition was it giuen?
A. With condition of their obedience to God.…17.…
Q Why was ſo ſmall a commaundement giuen?
A. To ſhew Gods gentlenes, and to try mans obedience.
Q. What auaileth to know this felicitie loſt?
A. Hereby we know Gods goodnes, and our ingratitude.
Q. But we can not come to this eſtate againe?
A. We come to a better eſtate in Chriſt.…. 15.
Q. What ſhould we learne of this diſcourſe?
A. That the Church was firſt planted, bleſſed, and made happie through obedience to Gods word.
2. Of the fall of Man from God, and his ſecond eſtate.
Q. VVHat brought them from that bleſſed eſtate.
A. Satan, and their owne inconſtancie.
Q. How were they brought to that inconſtancy?
A. Through familiar conference with Sathan2. againſt the word.
Q. What thing did Sathan firſt ſecke of them.
A. Miſtruſt and contempt of Gods word.
Q. Wherefore did he begin at their faith?
A. Becauſe he knewe it was their life.
Q. How coulde they conſent to their owne perditions?
A. They were deceiued by the craft of Satā.2. Cor. …
Q. What was the craft of Satan here?
A. He perſwaded them, that good was euill, and euill was good.
Q. How could they be perſwaded, hauing the Image of God?
A. They had the image, but not the gift of conſtancie.
Q. What things loſt they through their fall?
A. The fauour and image of God, with theGen. 3 vſe of the creatures.
Q. What ſucceeded the loſſe of the fauour and image of God?
A. The wrath of God, and originall ſinne.
Q. What thing is originall ſinne?
A. The corruption of our whole nature.
Q. How doth this ſinne come to vsus?
A. By naturall propagation from our firſt parents.
Q. What are the fruites of this ſinne?
A. All other ſinnes which we commit.
Q. What is the puniſhment of this ſinne?
A. Death of bodie and ſoule with all other miſeries.
Q. What other thing did followe vponupon this ſinne?
A. A curſe vponupon the creatures, and our baniſhment from the vſe of them.
Q. But the moſt wicked vſe them obundantly?15.
A. That is, with teſtimonie of an euill conſcience.
Q. Theſe paines were ouer great for the eating of the forbidden fruit.
A. Their ſinne was not the eating of the fruit ſimplie.
Q. What thing then properly was their ſinne?
A. Infidelitie pride, & open rebellion to God.
Q. How can that be proued?
A. They conſented to Satans lies, miſtruſted1. 2. 3. Gods word, and ſought to be equal with God.
Q. Wherefore are we puniſhed for their ſinne?
A. We are puniſhed for our owne ſinne, ſeeing we were all in them, ſtanding and falling with them.
Q. In what eſtate is all their poſteritie?
A. Under the ſame bondage of ſinne.
Q. What naturall freedome hauehave we?
A. We hauehave freedome to ſinne, and offends our God.
Q. HaueHave we not power to ſerue and pleaſe God?
A. None at all, til we be called and ſanctified.
Q HaueHave we loſt our mindes and wils?
A. No, but we hauehave loſt a right mind, and a right will.
Q. Naturall men may do many good deedes?
A. Yet they can not pleaſe God withoutHeb. 1…. … faith.
Q. Why did God ſuffer this fall of man?
A. For the declaration of his mercy and iuſtice.
Q. Declare that?
A. By his merciemercy the choſen are deliuered, and the reſt puniſhed by his iuſtice.
3. Of mans reſtitution againe, and his third eſtate.
Q. VVHo called our Parents to repentance?
A. God onelyonly, of his infinite merciemercy.Gen. 3.
Q. What did they, when he called them?
A. They hid and excuſed them ſelues.
Q. But it was fooliſhnes to flie from God?Gen. 3.
A. Such is the fooliſhnes of all his poſteritie.
Q. How were they conuerted to God?
A. By the almightie power of Gods ſpirite.
Q. How did the ſpirite worke their conuerſion?
A. He printed the promiſe of merciemercy in their heartes.
Q. What was their promiſe of merciemercy?
A. Uictorie in the ſeede of the woman againſtGen. … the Serpent.
Q. Which is the ſeede of the woman?
A. Jeſus Chriſt, God and man.
Q. How was his poſteritie conuerted to God.
A. By the ſame ſpirite and promiſe.
Q. May we vnderſtand and receiue the promiſe by our ſelues.
A. No more then blind, and dead men may ſee, and walke.
Q. What more is required for our conuerſion to God?
A. He muſt lighten our mindes, and molifie5. 8. our heartes, that we may vnderſtand, receiue, and reteine his promiſe.
Q. But Adam did knowe his ſinne, and Gods voice.
A. Yet that knowledge brought him not to repentance.
Q. What was the cauſe of that?
A. For the feeling of merciemercy was not yet giuen to him.
Q What then is knowledge, calling, accuſation and conuicting?
A. A way to deſperation, if merciemercy be not apprehended.
Q. What if merciemercy be offered and apprehended?
A. Then theſe things are the beginning of our repentance.
Q. How did Adam and his poſteritie receaue the promiſe?
A. OnelyOnly through their owne liuely Faith in Chriſt.
Q. What thing was their Faith.
A. A ſure confidence in Gods merciemercy thorowHeb. 11. Chriſt to come,
Q. Who wrought this faith in them aboue nature
A. Gods ſpirite through the preaching of the promiſe.
Q. What is this promiſe called in the ſcripture?
A. The Goſpell or glad tidings of ſaluation.
Q. Then the Goſpell was preached in Paradiſe?
A. No doubt, and alſo the lawe.
Q. What neede was there of them both?Gen. 3. 1 2, 17.
A. By the law they were accuſed and humbled, and through the Goſpell comforted and deliuered.
Q. What thing then was the Lawe and the Goſpell.
A. Inſtruments of Gods ſpirite to the ſaluation of man.
Q. Wherein ſtood their ſaluation?
A. In remiſſion of their ſinnes, and reparation of Gods image.
Q. What followed vponupon the repairing of that image?
A. Continuall battell both within and without.Rom. …
Q. From whence doth this battell proceede?
A. From the two contrarie images in mankinde.
Q. What are theſe images?
A. The image of God, and the image of the Serpent.
Q. What ſhall be the ende of this battel?
A. Uictorie to the ſeede of the woman, and deſtruction to the ſeede of the Serpent in mankind.
Q. Was all Adams poſteritie deliuered and reformed.
A. No, but they onelyonly, who beleeued the promiſe.
Q To what end were theſe deliuered?
A. To acknowledge and ſerue their God.…7. 31
Q. Wherein ſtood their ſeruice chiefely?
A. In the exerciſe of faith and repentance.
Q. What rule gaue he them for this purpoſe?
A. His moſt holy word and Scriptures.
Q. What things were conteined in the worde giuen to them?
A. The law, the goſpel, and the ſacramentes.
Q. What did the lawe to them?
A. It ſhewed their ſinne, and the right ways to knowe and ſerue God.
Q. What did the Goſpell?
A. It offered to them merciemercy in Chriſt.
Q. What did the Sacraments to them?
A. They did helpe their faith in the promiſes of God.
Q. Was this order kept in the old Teſtament?
A. No doubt, as Moſes & the Prophets bears witneſſe.
Q. What ſhould wee gather of this diſcourſe?
A. That the Church was euer grounded vponupon the word of God.
Q. What followeth vponupon the corruption of the word?
A. The corruption of the true Religion, and Church at all times.
Q. Was the faith and religion of the Fathers different from our faith.
A. Not in ſubſtance, but in certaine circumſtances.
Q. What is the ſubſtance?
A. The couenant in Ieſus Chriſt.
Q. Why then call we it the olde Teſtament?
A. In reſpect of the obſcure ſhadows and figures, ioyned with the doctrine and religion.
Q. What profite came to the Fathers at all times through faith?.
A. By this way onelyonly they were bleſſed and happie.
Q. Wherein did the vnhappines of men ſtand?Heb. …. …
A. In the miſknowledge of the true God.
Q. Are we in the ſame eſtate?
A. No doubt, as our maiſter doth teſtifie.
Q. When knowe we God aright?
A. When we giuegive him his due honour.
Q. What are the chiefe points of his due honor?
A. Faith, obedience, praier, and thankes, with their fruits.
4 The firſt part of Gods honour.
Q. VVHy is faith put in the firſt place?
A. becauſe it is ye mother of all ye reſt
Q. What doth faith worke in vsus?
A. It moueth vsus to put our whole confidence in God.
Q. How may we be moued to do this?
A. By ye knowledge of his power & goodnes
Q. But we are vnworthy and guiltie?
A. Therefore we apprehend his promiſe in Chriſt.
Q. Which are the principal heads of his promiſe
A. They are contained in our beliefe, called the Creede of the Apoſtles.
Q. Rehearſe the beliefe or crede of the Apoſtles.
A.
I Beleeue in God the Father almighty, maker of heauen and earth.
ANd in Ieſus Chriſt his only ſonne our Lord: who was conceaued by the holy ghoſt: borne of the virgin Marie: ſuffered vnderunder Pontius Pilate, was cruſified dead, buried, and deſcended into hell.
He roſe againe the third day frō death: He aſcended into heauē, & ſitteth at the right hand of God the Father almighty: From thence he ſhall come to iudge the quick & the dead.
I Beleeue in the holy Ghoſt.
THe holy Church vniuerſall, the cō munion of Saints: the forgiuenes of ſinnes: the riſing againe of the bodies: & the life euerlaſting.
Q. Why is it called the Creede of the Apoſtles
A. Becauſe it agreeth with their doctrine & time.
Q. Into how many partes is it deuided?
A. Into foure principall partes.
Q. What are we taught in the firſt part?
A. The right knowledge of God the father.
Q. What are we taught in the ſecond part?
A. The right knowledge of God the Sonne
Q. What are we taught in the third part?
A. The right knowledge of god y• holy ſpirit
Q. What are we taught in the fourth part?
A. The right knowledge of the Church, and giftes giuen to it.
Q. How many Gods be there?
A. Only one eternal god, maker of al thingsEpheſ. 46. … Cor. 1. 8. Matt. 28. …
Q. Why then name we God thriſe here?
A. Becauſe there are three diſtinct perſones in the Godhead.
Q. Wherfore is the Father put in the firſt place
A. Becauſe he is the fountaine of al things.
Q. Why is the Sonne put in the ſecond Place?
A. Becauſe he is the eternall wiſedome of…b. 5. the Father, begotten before al beginnings.
Q. Why is the ſpirite put in the third place?
A. Becauſe he is the power, proceeding frō the Father and the Sonne.…h. 15. 26.
Q. Why is the Church put in the fourth place?
A. Becauſe it is the good worke of theſe three perſons.
The firſt part of our beliefe.
Q. VVHy is it ſaid particulerly I beleeue.…b. 2. 4.
A. Becauſe euerie one ſhould liue by his owne faith.
Q. Should eueryevery one knowe what he beleeueth?
A. Otherwiſe he hath not true faith.
Q. Are we bound to confeſſe our faith openly?
A. Yes no doubt, when time and place…et. 3. 15. doth require.
Q. Is it inough to beleeue, that there is a God?
A. No, but we muſt know, who is the true God.
Q. Is it inough to know, who is the true God?…. 17. 3.
A. No, but we muſt know alſo, what he will be to vsus.
Q. How may we know that?
A. By his promiſe, and workes done for our comfort.
Q. What doth he promiſe to vsus?Cor. 6. 18.
A. To be our louing father and ſauiour.
Q. What craueth this promiſe of vsus?
A. A full truſt and confidence in him.
Q. What thing then doth moue vsus to beleeue in God?
A. A ſenſe and feeling of his fatherly louelove.
Q. How call we him Father?
A. In reſpect of Chriſt, and of our ſelues.
Q. Declare how that is,
A. He is Chriſtes Father by nature, and ours by grace through him.
Q. How thē are we called the ſonnes of wrath?
A. In reſpect of our naturall eſtate by ſin.Epheſ. 2. 3▪
Q. When are we aſſured to be his ſonnes?
A. When we beleeue in his fatherly louelove.
Q. Why make we mention here of his power?
A. To aſſure vsus that he can & will ſaue vsus.
Q. Of what power meane we here?
A. Of that power, which diſpoſeth all things
Q. What ſhould the knowledge of this worke in vsus?
A. Humilitie, confidence, and boldenes.
Q. Why begin we at his fatherly louelove & power
A. Becauſe they are the chiefe groundes of our faith.
Q. Declare that more plainly?
A. By theſe two, we are perſwaded of all the reſt of his promiſes.
Q. What is ment here by heauen & earth?
A. All the creatures in heauen and earth.
Q. Where of made he all theſe creatures?
A. He made thē al of nothing: by his word.Heb. 11
Q. Wherfore did he that?
A. To ſhew his infinite power.
Q. Wherfore then did he occupie ſixe daies?
A. That he might the better conſider him in his workes.
Q. Wherfore are they put in our Beliefe?
A. To beare witnes to vsus of their Creator.
Q What things do they teſtifie of him?
A. That he is infinite in power, wiſedome and goodnes.
Q. What other things do they teach vsus in ſpecial
A. His fatherly care and prouidence for vsus.
Q. Who ruleth and keepeth all things made?
A. The ſame eternall God, that made them.
Q. Who maketh all theſe fearefull alterations in nature?
A. The hand of God, either for our comfort or puniſhment.
Q. Who ruleth Satan and all his inſtruments?
A. Our God alſo, by his almightie power & prouidence.
Q. What comfort hauehave we of this?
A. This comfort that nothing can hurt vsus, without our fathers good will.
Q. What if Satan and his ſhould hauehave freedom ouer vsus?
A. We ſhould be then in a moſt miſerable eſtate.
Q. What ſhould this fatherly care worke in vsus?
A. Thankes for all things that come to vsus
Q. What other things ſhould it worke.
A. Boldnes in our vocation, againſt al impediments.
Q. Who ruleth ſinne, which is not of God?
A. He only ruleth al the actions, & defections that come to paſſe in heauen and earth.
Q. Wherfore beleue we that?
A. Becauſe he is God almightie aboue his creatures.
Q. But ſinne is not a creature?
A. Yet he were not almightie, if he did not rule it.
Q. Is God partaker of ſin, when he ruleth ſin?
A. No, for he worketh his own good work by it.
Q. Are the wicked excuſed through his good worke?
A. No, for they worke their own euil work.
Q. Why are they not excuſed, ſeeing Gods will concurreth with them?
A. They meane one thing, and God another
Q. What meane they in their actions.
A. Contempt of God, & hurt of his creaturs.
Q. What meaneth God, vſing them, and their ſinne?
A. The trial of his own, or puniſhmēt of ſin
Q. What ſhould we learne by this diſcourſe?
A. To feare onelyonly the Lord our God.
Q. What ſhall we iudge of them that vſe familiarity with Satan?
A. They deny this firſt article of our beliefs.
Q. May we not coniure Satan to reueale ſecretes?
A. No, for he is the authour of lies.h. 8. 44.
Q. But he often times ſpeaketh the truth.
A. That is to get ye greater credit in his lies
Q May we not remoue wichcraft wt wichcraft
A. No, for that is to ſeeke helpe at Satan.
The ſecond part of our beliefe.
Q. What things learne we in the ſecond part?
A. The truth and iuſtice of God in our redemption.
Q. Who is our Redeemer, and who did redeeme vsus.
A. Jeſus chriſt who redemed vsus by his deth.
Q. What kinde of perſon is he?
A. Perfect God, and perfect Man.
Q. Wherefore was he both God and Man?
A. That he might be a mete mediator for vsus
Q. Why was this name Ieſus, or Sauiour giuen onelyonly by God?
A. to aſſure vsus ye better of our ſaluatiō by himh. 1. 21
Q. Is there any vertue in this name?
A. No, but the vertue is in the perſon.
Q. Wherefore was he called Chriſt or anointed.
A. He was anointed King, Prieſt, and Prophet for vsus.
Q. To what purpoſe do theſe titles ſerue?
A. Hereby is expreſſed his office, & howe he ſaued vsus.
Q. Declare that plainely.
A. He ſaued vsus by his Kingdome, Prieſthood, and Propheſie:
Q. How may this be proued?
A. By the annoynting of Kings, Prieſts, and Prophets, which were figures of his annoynting.
Q. Was Chriſt annoynted with material oyle?
A. No, but hee was annoynted with theIohn. 3. 34. gift of the Spirit, without meaſure.
Q. What manner of kingdome hath he?
A. It is ſpirituall, perteyning chiefly to our ſoules.
Q. Wherein doth his kingdome conſiſt?
A. In Gods worde, and his holy Spirit.
Q. What things get we by the word & ſpirits
A. Righteouſneſſe, and life euerlaſting.
Q. What thing is his Prieſthood?
A. An office appoynted for the ſatiſfaction of Gods wrath.
Q. How did he ſatisfie Gods wrath for vsus?
A. By his obedience, prayer, and euerlaſting ſacrifice.
Q. How is he called our onelyonly Prophet?
A. He euer was, is, and ſhalbe the onelyonlyIam. 4. 12. teacher of the Church.
Q. What then were the Prophets, and the Apoſtles?
A. All theſe were his diſciples & ſeruants.
Q. Wherefore were all theſe honorable offices giuen to him?
A. That therby he might deliuer vsus frō ſin.
Q. declare that particularly in theſe three offices
A. By his kingly power we are free from ſinne, death, and hell.
Q. But we may eaſily fall againe in ſinne.
A. Yet by the ſame power we ſhal riſe, and get the victory.
Q. The battell is very hard.
A. We fight not in our owne ſtrength.
Q. What is our armour and ſtrength?
A. The power and ſpirit of Chriſt in vsus.
Q. What profit commeth to vsus through his Prieſthood?
A. Hereby he is our mediator, and we arePet. 2. 5. Prieſtes alſo.
Q. How are we made Prieſtes?
A. By him we hauehave freedome to enter inIob. 10. 19. before God, and offer vp oure ſelues and all that we hauehave.
Q. What kinde of Sacrifice is this?
A. A Sacrifice of thankeſgiuing onelyonly.
Q. May we not offer Chriſt againe for our ſins:
A. No, for Chriſt can not dy againe.
Q. What profit hauehave we of his propheſie?
A. Hereby we know moſt playnly his Fathers will.
Q. What other profit hauehave we?
A. All reuelations & propheſies are finiſhedHeb. 1. 1.
Q. But ſome things are not yet fulfilled.
A. That is true, but we ſpeake of things pertayning to his firſt comming.
Q. Wherefore is he called his onelyonly Sonne?
A. Becauſe he is his only Son by nature.
Q. Yet hee is called the firſt begotten among many brethren.
A. That is in reſpect of his communicatingRom. 8. 2…. with vsus.
Q. Why is he called our Lord?
A. Becauſe he beareth rule ouer vsus, and is heade to man and Aungel.
Q. Wherefore was he conceyued by the holie Ghoſt?
A. That he might be without ſinne, and ſoMat. 1. 2… ſanctifie vsus.
Q. What if he had beene a ſinner?
A. Then he could not hauehave deliuered vsus.
Q. Was he onelyonly made free from ſinne?
A. No, but he was alſo repleniſhed withIohn. 3. 10. the holy ſpirit without meaſure.
Q. Why was the fulnes of the ſpirit giuen to him?
A. That he ſhould beſtow of y• ſame vpō vsus
Q. Why was he made man like vntounto vsus?Iohn. 1. 1…
A that he might dy for vsus in our own nature
Q. What thing followeth vponupon his incarnation.
A. That life and righteouſneſſe is placed in our fleſh.
Q. May not this life be loſt, as it was in Adam
A. No, fo… our fleſh is ioyned perſonally with the fountaine of life.
Q. Then all men are ſure of this life?
A. Not ſo, but onelyonly they who are ioyned with him ſpiritually.
Q. What auayleth then our carnall vnion with Chriſt.
A. Nothing, without our ſpirituall vnion with him.
Q. What ſerueth his mothers Uirginitie?
A. It is a ſeale of his miraculous conceptiō.Mat. 1.
Q. Was he holy through her virginitie?
A. No, ſeing our whole nature is corrupted
Q. Wherefore is ſhe named in our beliefe?
A. That we may know his tribe & familie.
Q. What can that helpe our faith?
A. Hereby we knowe him to be the Sauiour promiſed.
Q. Of what tribe and houſe was he promiſed?
A. Of the tribe of Iuda and houſe of Dauid,
Q. How did he redeeme vsus?…en. 49. 10.
A. He ſuffred death for vsus willingly, according…hn. 10. 18. to Gods decree.
Q. Why ſuffred he vnderunder the forme of iudgement.
A. To aſſure vsus the better, that we are free from Gods Judgement.
Q. But the iudge Pilate did pronounce himIohn. 18. 38. innocent?
A. That made greatly for our comfort.
Q. What comfort hauehave we by it?
A. That he dyed not for his owne ſinnes,Rom. 4. 25. but for ours.
Q. But the Iudge meant no ſuch thing.
A. We looke not what he meaned, but what God meaned by his wicked iudgement.
Q. Wherefore did he ſuffer vponupon the croſſe?
A. To aſſure vsus, that he tooke our curſeGalat. 3. 13. vppon himſelfe.
Q. What aſſurance hauehave we of this?
A. Becauſe that kind of death was accurſed of God.
Q. Was he alſo curſed of God?
A. No, but he ſuſteyned our curſe.
Q. Was he guiltie before God?
A. No, but he ſuſteined the perſon of guiltie men.
Q. What comfort hauehave we of this?
A. He remoued our curſe, and gaue to vsus his bleſſing.
Q. In what part did he ſuffer?
A. Both in body and ſoule.
Q. Wherefore that?
A. Becauſe we were loſt both in body and ſoule.
Q. What ſuffred he in his ſoule?
A. The feareful wrath & angry face of GodMat. 27. 46. Act. 2. 24.
Q. What paine was that?
A. The dolours of death, and paine of hell.
Q. How know we that?
A. By his praying, ſweating, and ſtrongHeb. 5. 7. crying with teares.
Q. How did he ſuſtaine theſe paines?
A. Through faith, patience, and prayer to his Father.
Q. How do the damned ſuſtaine theſe paines in hell?
A. With diſpaired & continuall blaſphemy.
Q▪ When did Chriſt diſcend to hell?
A. When he ſuſteined theſe feareful paines vponupon the Croſſe.
Q. Why did God puniſh an innocent man ſo greeuouſly?
A. Becauſe hee tooke vponupon him ſelfe the burden of one ſinnes.
Q. Was God content with his ſatisfaction?
A. No doubt, for he of his mercy did appoynt…ct. 2. 23. it.
Q. Was his death alſo needfull for our redemption?
A. Otherwiſe the decree, and the figures in the law had not beene fulfilled.
Q. If he dyed for vsus, why dye we?
A. Our death is not nowe a puniſhment for our ſinnes.
Q. What other thing can it be?
A. It is made (through his death) a ready paſſage to a better life.
Q. What ſhould we learne by all theſe feareful paines?
A. To know the terrible wrath of God for1. Pet 1. 18 19 ſinne, and how deare we are bought.
Q. What comfort hauehave we by theſe ſufferings of Chriſt our Redeemer?
A. This, that the faithfull members of Chriſt ſhall neuer ſuffer them.
Q. But we were oppreſſed with the curſe of the Lawe.
A. It is true, but Chriſt tooke it vponupon himColoſſ. 2. 14 ſelfe, and gaue vsus the bleſſing.
Q. What profit get we in ſpeciall by his death?
A. It is a ſufficient, and euerlaſting ſacrifice for our ſinnes.
Q. What doth this ſacrifice worke perpetually?
A. It remoueth all euill things, and reſtoreth all good things.
Q. Is there any prieſt, & ſacrifice for ſinne now?
A. None at al, for Chriſt hath ſatiſfyed once for all.Heb. 10. 14
Q. But yet in our nature there are many ſpots.
A. Chriſtes blood therefore doth perpetually waſh them away.
Q. The memory and tokens of our ſinnes may affray vsus▪
A. All puniſhments due for them, were taken away by the ſuffering of Chriſt.
Q. But yet we finde ſinne working in vsus.
A. The death of Chriſt doth kill the tyrannieRom. 6. 3. 4. o… it.
Q. Alwayes it remayneth in vsus to the ende.Rom. 4. 7. 8
A. Yet through faith it is not imputed to the members of Chriſt.
Q. Wherefore was he buried?
A. To aſſure vsus the better of his death.
Q. what doth his buriaell teach vsus?
A. Continuall mortification of ſinne.
Q. why did he riſe before vsus?
A. To aſſure vsus of his victory ouer death for vsus.
Q. what fruit get we by his victory?
A. Hereby we are brought in a ſure hope of1. Cor. 15. 16 17. life eternall. It worketh newneſſe of life in vsus here. And it ſhall raiſe vp our bodies againe in the latter day.
Q. why did he aſſend into heauen before vsus?…ohn. 14. 2.
A. To take poſſeſſion of our inheritance in our name.
Q. But he ſaid, I ſhall be with you to the end.Mat. 28. 20.
A. He ſpake that of his ſpirituall preſence.
Q. what doth he there now for vsus?
A. He maketh continual interceſſion for vsus…om. 8. 34.
Q. what kinde of interceſsion is it?
A. It is the continuall initigation of his Fathers wrath for vsus, through the vertue of his death.
Queſt. Is he our onelyonly interceſſour and mediatour?
A. No doubt, ſeeing he onelyonly died for vsus.
Q. What meaneth his ſitting at the right hand?
A. The power he hath in heauen and earth.
Q what comfort hauehave we by his power and authoritie.
A. That we are in ſafety vnderunder his protection.
Q. For what cauſe will he come againe?
A. To put a finall ende to our redemption.
Q. What ſhall be that finall end?
A. Eternall ioie, or miſerie, to euerie man.
Q. Is not that done in euerie mans death?.
A. No, for the bodies remain yet vnrewarded
Q. Shall there not be a middle ſtate of men?
A. No, but al ſhal be brought to theſe twoends
Q. Wherefore ſhall that be, ſeeing ſome are better and ſome are worſe?
A. All ſhall be iudged euill, which are not the members of Chriſt.
Q. But how can the quick be iudged before they die?
A. Their ſuddaine change ſhall be in ſteede of death vntounto them.1. Theſ. 4
Q. But all fleſh ſhould go to the duſt againe.
A. Ordinarily it is done ſo, but here is a ſpeciall cauſe.
Q. What comfort hauehave we of the perſon of the Iudge?
A. Our ſauiour, aduocate, and mediatour ſhal onelyonly be our iudge.
Q. What ſhould the meditation of this Article worke in vsus?
A. The contempt of all worldly pleaſures, … a delight in heauenly things.
Q. Who ſhall be ſaued in that day?
A. Al that are made here ye members of Chriſt
Q Who maketh vsus members of Chriſt?
A. Gods holy ſpirite onelyonly, working in our heartes.
The third part of our Beliefe▪
Q. What thing is the holy Spirite?
A. He is God, equall with the Father and the Sonne.
Q. From whence doth he proceed?15. 26.
A. From the Father and the Sonne.
Q. What is his office in generall?
He putteth all things in execution, which are decreed by Gods ſecrete councell.
Q. What thing doth he in the order of nature?
A. He keepeth al things in their natural eſtate
Q. From whence then come all theſe alterations?
A. Frō ye ſame ſpirite, working diuerſly in nature.
Q. Is then the ſpirit but nature?
A. Not ſo, for he is God, ruling and keeping nature.
Q. What doth he in worldly kingdomes?
A. He doth raiſe and caſt them downe at his pleaſure.
Q. Why are theſe things attributed vntounto him?
A. Becauſe he is the power and hand of God.
Q. What doth he in the kingdome of Chriſt?
A. He gathereth all Gods elect to Chriſt.
Q. Why is he called holy?
A. Becauſe he is the fountaine of holines, and maketh vsus holy.
Q. When, and how doth he this?
A. When by his mightie power he ſeparateth vsus from our naturall corruption, and dedicateth vsus to godlines.
Q. What thing is this naturall corruption?
A. Blindneſſe of mind, hardnes of heart, and contempt of God.
Q. How doth he dedicate vsus to godlines?
A. He lighteneth our mindes, mollifieth our hearts, and ſtrengtheneth vsus.
Q. What thing then is all fleſh without the ſpirite of God?
A. Blind and dead in all heauenly things.Epheſ.
Q. What other names hath he in the ſcriptures?
A. He is called the ſpirite of faith, regeneration ſtrength, and comfort.
Q. Why are theſe names giuen to ye holy Ghoſt?
A. Becauſe he worketh all theſe things in vsus.
Q. How are theſe graces called?
A. Sanctification, regeneration, or new birth, and ſpirite.
Q. How is our corrupted eſtate called?
A. The olde man, old Adam, fleſh and bloud.
Q. What followeth vponupon our ſanctification?
A. A continuall battell betwixt the ſpirite &…. 7. 15. the fleſh.
Q. Who doth ſtrengthen and keepe vsus in this battell?
A. The ſame ſpirite, who alſo giueth victory in the ende.
Q. what is this battell to vsus?
A. A ſure ſeale of ye preſence of the holy ſpirite.
Q. what battell hath the old man in himſelfe?
A. None at all againſt ſinne and wickednes.
Q. In whom then is this battell?
A. OnelyOnly in the members of Chriſt and his Church, through the preſence of the ſpirite.
The fourth part of our beliefe.
Q. what is the Church which we confeſſe here?…. 2.
A. The whole company of Gods elect called and ſanctified.
Q. Doe we beleeue in this Church?
A. No, but we beleeue onelyonly in our God.
Q. what thing then beleeue we of this Church.
A. That it was, is, and ſhall be to the ende of the world.
Q. what nede we to beleue this?
A. For our great comfort, & the glorie of God
Q. Declare that plainly.
A. The louelove of the Father, the death of Chriſt and the power of the Spirite ſhall euer worke in ſome.
Q. what thing followeth vponupon this?
A. The glorie of God, and confuſion of Satan with our comfort.
Q. UUhy is this Church only knowen to vsus by faith.
A. Becauſe it conteineth onelyonly Gods elect, which are onelyonly knowne to himſelfe.2. Tim.
Q. VVhen and how may we know them?
A. When we ſee the fruites of election and holines in them.
Q. In what reſpect is the Church called holy?
A. In reſpect of our iuſtification, and ſanctification.
Q. How differ theſe two graces?
A. The firſt is perfect, & the ſecond vnperfect.
Q VVhat is the cauſe of that diuerſitie?
A. The firſt is in Chriſt, the ſecond is in vsus.
Q. Are not both theſe giftes ours?
A. Yes no doubt, ſeeing Chriſt is ours.
Q. May we not come to a full perfection in this life.
A. No, for the fleſh doth rebell continually againſtl. 5. 17. the ſpirite.
Q. Why doth not the ſpirite ſanctifie vsus perfectly?
A. Leaſt we ſhould miſknow our former captiuitie, and redemption.
Q. What admonition hauehave we of our eſtate?
A. We ſhould be humble, repent, & be thankfull to our God.
Q. Why is the Church called vniuerſall?
A. Becauſe it is ſpread through the whole world.
Q. How many churches are there in the worlde?
A. One Church, one Chriſt: as one body, and the head.
Q. Is it bound to any particular time, place, or perſons?
A. No, for then it ſhould not be vniuerſall.
Q. What is the communion of Saintes?
A. The mutuall participation of Chriſt, and his graces among his members.
Q. What followeth vponupon this communion?
A. A ſpirituall vniting and communion among all Chriſtes members.
Q Whereupon is this communion grounded?
A. Upon their vnion with Chriſt their heat.
Q. Who maketh our vnion with Chriſt and among our ſelues?
A. The holy ſpirite by his mightie power.
Q. Is there any ſaluation without this communion?
A. None at all, for Chriſt is the ground of ſaluation.
Q. May men be ioyned with Chriſt, and not with his Saintes.
A. No, nor yet with the Saintes, if not with Chriſt.
Q. What then ſhould be our principall care?
A. To hold faſt our vnion wt Chriſt our head.
Q. What followeth vponupon that?
A. Then of neceſſitie we are ioyned with all his Saintes, and Church.
Q. Should we not ſeeke them, and ioine with them externally alſo?
A. No doubt, whenſoeuer we may ſee them, or heare of them in particular.
How the Church may be knowen:
Q. How may we know this company externally?Ioh. 10
A. By the true profeſſion of the worde, and holy Sacraments.
Q. What if theſe tokens bee not founde among them.
A. Then they are not ye communion of ſaints.
Q. May we with ſafe conſcience ioyne our ſelues with ſuch?
A. No, for they are not the holy Church of god where theſe tokens are not.
Q. Then we depart from the vniuerſall Church?
A. No, but we depart from the corruption of mē, & remaine in the holy vniuerſall Church.
Q. But yet they will call themſelues the Church?
A. We ſhould looke to the true markes of the Church.
Q. May we leaue the particuler Church, where the word is retained?
A. No, albeit, ſundrie other vices abound there
Q. But the multitude are wicked and prophane?
A. Yet there is a true Church, where the word truely remaineth.
Q. VVhat then is the infallible token of Chriſtes Church?
A. The word truely preached and profeſſed▪
Q. Should we diſcuſſe who are Saintes in deede and who not?
A. No, for that doth appertaine to God onelyonly, and to them ſelues.
Q. But by this way we are ioined with the wicked in one body.
A. That can not hurt vsus, nor profite them.
Q. VVherefore that?
A. Becauſe we & they are ſpiritually ſeperated
Q. But they make the word and the Sacraments vnfruitfull.
A. Not to vsus, but to themſelues onelyonly.
Q▪ VVhy is remisſion of ſinnes put here?
A. Becauſe it is proper to the Church & members of the ſame.
Q. wherefore is it proper to the Church onelyonly?
A. Becauſe in the Church onelyonly is the ſpirit of faith and repentance.
Q. who forgiueth ſinnes, by whom, and where?Eſai. 44. … 25.
A. God onelyonly, through Chriſt in his Church here.
Q. How oft are our ſinnes forgiuen vsus?
A. Continually, euen to our liues ende.
Q. what neede is there of this?
A. Becauſe ſinne is neuer throughly aboliſhed here.
Q. How get we remiſsion of our ſinnes?
A. Through the mercy of God, and merits of Chriſt.
Q. Is there any remiſsion of ſinnes after this life?
A. None at all, albeit ſome hauehave taught other wiſe.
Q. Is the ſinne and the paine both forgiuen?
A. Yes no doubt, ſeing the one followeth vponupon the other,
Q. But often times the paine remayneth after the ſinne.
A. That paine is not a ſatifaction for ſinne.
Q. what is it then, ſeing it commeth of ſinne?
A. It is a fatherly correction, and medicine1. Cor. … preſeruatiue.
Q. what looke we for yet at the handof our God?
A. The reſurrection of our bodies, and life eternall.
Q. With what bodies ſhall we riſe againe?
A. With theſe ſame bodies in ſubſtance, as…or. 15. 42. Chriſt did riſe.
Q. But the Apoſtle ſaith, that our bodies ſhal be ſpirituall.
A. That is in reſpect of their preſent eſtate.
Q. Of what condition ſhall our bodies be then?
A. Free from all corruption and alteration.
Q. Wherefore ſhall wee riſe with the ſame bodies?
A. That they may receyue their rewarde, with the ſoules.
Q. What admonition hauehave wee here giuen vntounto vsus?
A. That we ſhould dedicate our bodies to the…. 20. ſeruice of God.
Q. But the wicked ſhall be partakers of the ſame reſurrection.
A. No doubt, but to their greater confuſion.
Q. Many doubt of this reſurrection.
A. But we are ſure that he whirh fulfilled the firſt promiſes, can and will performe the reſt.
Q. What kinde of life is promiſed to vsus?
A. Life eternall without all miſerie.
Q. What is prepared for the wicked?
A. Death eternall without all ioy.
Q. But yet they ſhall liue eternally?
A. That life ſhalbe to liue in death eternall.
Q. What admonition hauehave we hereby?
A. That we ſhould waite continually for theTit. 2. … comming of the Lord.
Q. What other admonition hauehave we?
A. We ſhould thirſt continually for the eternall life.
Q. Is it inough to know theſe things to be true?
A. No, but we muſt know, and apply them to our ſelues.
Q. What are theſe Articles, which we hauehave declared?
A. The ground and foundation of our faith and religion.
Q. How ſhould we apply them to our ſelues?
A. By our owne true and liuely faith.
Of true Faith with the fruites.
Q. What thing is true faith?
A. An aſſured knowledge of Gods mercy towards vsus for Chriſts ſake, according to his promiſe.
Q. HaueHave wee any naturall inclination to this faith?
A. None at all, but rather a naturall rebellion.
Q. Who then worketh theſe things in vsus?
A. Gods holy ſpirit doth ſeale them vp in our…heſ. 1. 13 heartes.
Q. Howe can guiltie men bee aſſured of Gods mercy?
A. By the truth of his promiſe, made to the…. 18. 22. …. 1. 18 penitent.
Q. Yet our guiltineſſe can not but feare Gods iuſtice.
A. Therefore we ſet betwene vsus and it, the ſatiſfaction of Chriſt.
The firſt fruite of faith.
Q. what is the firſt fruite of our faith?
A. By it we are made one with Chriſt our head.…. 3. 17.
Q. How is this vnion made, and when?
A. When we are made fleſh of his fleſh, and…. 5. 30. bone of his bones.
Q. was not this done when he tooke our fleſh?
A. No, for he onelyonly than was made fleſhe of our fleſh.
Q. when are we made fleſh of his fleſh?
A. When we are vnited with him ſpiritually, as liuely members with the head.
The ſecond fruit of Faith.
Q. what thing get we by this vnion?
A. Wee are made partakers of all his graces and merits, and our ſinnes are imputed to him, and aboliſhed from vsus.
Q. what thing followeth vponupon this cheefly?
A. Perfect iuſtification, and peace of conſcience.Rom. 1. …
Q. wherein doth our iuſtification ſtand?
A. In remiſſion of ſinnes and imputation of iuſtice.
Q. How can Gods iuſtice forgiue ſinne without ſatisfaction?
A. Chriſt ſatiſfied aboundantly the iuſtice of God for vsus.
Q. whoſe iuſtice is imputed to vsus?
A. The perfect obedience & iuſtice of Chriſt.
Q. Howe can an other mans iuſtice bee made ours?
A. Chriſt is not another man to vsus properly.
Q. wherefore is he not another man to vsus?
A. Becauſe he is giuen to vsus freely of the father with all his graces, and wee are ioyned with him.
Q. How is iuſtification offred to vsus?
A. By the preaching of the Goſpell.
Q. How receyue we iuſtification?Rom. 8.
A. By our owne liuely faith onelyonly.
Q. Is not iuſtification offred to vsus by the lawe?
A. Yes, but no man is able to fulfill the Law.
Q. what if a man liue godly and vprightly?Rom. 8.
A. No vpright liuing can be without faith.Hebr. 12
Q. Is our faith perfect in all poynts?
A. No, for it is ioyned with manifold imperfections.
Q. How then can it iuſtifie vsus?
A. It is only y• inſtrument of our iuſtification
Q. What thing doth iuſtifie vsus properly?
A. Ieſus Chriſt onelyonly by his perfect iuſtice.
The third fruite of Faith.
Q. Can our faith he without a godly life?
A. No more then fire without heate.
Q. What is the cauſe of that?
A. Becauſe Chriſt ſanctifieth all, whome he iuſtifieth.
Q. Do not the good workes of the faithfull merit eternall life?
A. No, for then Chriſt ſhould not be our only Sauiour.
Q. Yet the good workes of the faithful pleaſe God.
A. Yes no doubt, but yet through faith onelyonly they pleaſe him.
Q. Wherefore pleaſe they not God, ſeeing they are the workes of the ſpirit?
A. Becauſe they are defiled with the infirmities of the fleſh.
Q. Are then our good workes vnprofitable?
A. That followeth not, ſeeing they pleaſe God, & hauehave rewarde, both here & hereafter.
Q. Doth the Goſpell teach vsus to condemne good workes?
A. No, for it craueth continually faith and repentance.Act. 20. …
Of Repentance.
Q. What thing is true repentance?
A. It is the hatred of ſinne, and louelove of iuſtice.
Q. From whence doth this proceede?
A. From the feare of God and hope of mercy.
Q. How are we brought to this feare of God?
A. Through the preaching of the Law.
Q. How come we to the hope of mercy?
A. By the preaching of the Goſpell.
Q. What thing doth repentance worke in vsus?
A. Continuall mortification of our luſts, and newneſſe of life.
Q. Who worketh theſe two things in vsus?
A. The ſpirit of regeneration through the death and reſurrection of Chriſt.
Q. Howe long ſhoulde wee continue in repentance?
A. All the dayes of our liues.
Q. What thing is this exerciſe before God?
A. His ſpirituall ſeruice, and our cheefe obedience.
Q. What is the rule of Chriſtian repentance?
A. Gods holy Lawe, which is the rule of all godlineſſe of life.
5 The ſecond part of Gods honour, is Obedience.
Q. Rehearſe the wordes of the Law. Exo. 20.
A. Hearken and take heede Iſraell, I am the Lorde thy God, which hauehave brought thee out of the lande of Egipt, from the houſe of bondage.
1. Thou ſhalt hauehave none other gods before my face.
2 Thou ſhalt make to thee no grauen Image, neyther any ſimilitud of things that are in heauē aboue, neither that are in the earth beneath, nor that are in the waters vnderunder the earth. Thou ſhalt not bow down to them, neither ſerue them: For I am the Lord thy God, a ielouſe god, viſiting the iniquitie of the Fathers vponupon the children, vponupon the third generation and vponupon the fourth, of them that hate me: and ſhewing mercy vntounto thouſands to them that louelove me and keepe my commandements.
3 Thou ſhalt not take the name of the Lorde thy god in vaine: for the Lorde will not hold him guiltles that taketh his name in vaine.
4 Remember the Sabaoth day, to kepeit holy: Six daies thou ſhalt labour, & do all thy worke: but the ſeuenth day is the ſabaoth of the Lorde thy god: in it thou ſhalt not do any worke, thou, nor thy ſonne, nor thy daughter, thy man ſeruant, nor thy maide, nor thy beaſt, nor thy ſtranger that is within thy gates.
For in ſix daies the Lord made heauen & earth, the ſea, & al that in them is, & reſted the ſeuenth day: therfore the Lord bleſſed the Sabbaoth day and hallowed it.
5 Honor thy father and thy mother, that thy daies may be prolonged vponupon the land which the Lord thy God giueth thee.
6 Thou ſhalt not kill.
7 Thou ſhalt not commit adulterie.
8 Thou ſhalt not ſteale,
9 Thou ſhalt not beare falſe witnes againſt thy neighbour.
10 Thou ſhalt not couet thy neighbours houſe, neither ſhalt thou couet thy neighbours wife, nor his manſeruant, nor his maid, nor his oxe, nor his aſſe, neither any thing that is his.
Q. Who gaue this lawe firſt to Moſes?
A. The eternall God, diſtinct in two tables.Exod. 23
Q. What thing doth this law teach?
A. It doth teach and craue our duetie towardMat. 21 God and man.
Q. Is this law perfect in all points?
A. Yes do doubt, ſeeing it came from the fountainePſ. 19. 7▪ of all perfection.
Q. Doth the lawe craue externall obedienes onelyonly?
A. No, but it craueth alſo the puritie of the ſpirite.
Q. What reward and paine doth the Lawe propound?
A. The bleſſing of God to ye keepers of this law, and his curſe to the breakers thereof.…it. 26. 3. …. &c.
Q How many commaundements are in the firſt Table?
A. Foure, which declare our duetie to our god.
Q How many are in the ſecond Table?
A. Sixe, which declare our duetie to our neighbour.
Q. What thing is conteined in euerie commanndement?
A. One thing is commanded, and the contrary ſorvidden.
Q. What thing conteineth the preface of the Law?
A. The cauſes why God ſhould commaund, and we obey.
Q. What are theſe cauſes?
A. His maieſtie, power, promiſe, benefits: our promiſe to hun.
1 Thou ſhalt hauehave none other Gods &c.
Q. What thing is forbidden in this firſt commandement?
A. All forging or worſhipping of falſe Gods.
Q. What thing is a falſe God?
A. All thing that we place in Gods roome.
Q. When place we any thing in Gods roome?
A. When we giuegive it Gods dewe honour.
Q Which is Gods dewe honour?
A. Faith, feare, praier, thanks, and obedience?
Q. What thing is commaunded here?
A. That we ſettle our ſelues vponupon one true God only.
Q. Why is this commaundement put firſte here?
A. Becauſe it is the ground of all the reſt.
Q. Why ſaith he: Before my face?
A. Becauſe he craueth the puritie of the hart.
2 Thou ſhalt make to thee no grauen &c.
Q. What thing is forbidden in this ſecond commaundement?
A. That we neither repreſent, nor worſhippeDeut. 4. God by any Image.
Q. Is all kind of imagerie forbidden here?
A. No, but onelyonly that, whereby God is repreſented or honored.
Q. What thing is forbidden here in generall?
A. All corrupting of Gods ſeruice by the inuentions of men.
Q. What thing is craued here?
A. That wee worſhip God according to his word.
Q. What kind of ſeruice craueth he of vsus?
A. Both inward and outward ſeruice.
Q. May we not ſerue him externally as we pleaſe
A. No, for that kind of ſeruice is curſed idolatrie.
Q. Doth God condemne the externall ſeruice?
A. Yes, it it hath not the inward ſeruice.
Q. What is it called without the inward ſeruice?
A. The dumbe, or dead letter.
Q. What is the other ſeruice called?
A. The ſpirite, which giueth life to all externall ſeruice commaunded by God.
Q. Why is this commaundement put in the ſecond place?
A. Becauſe it declareth, howe the true God ſhould be ſerued.
Q. Why is the promiſe and the threatning added?
A. To moue vsus more willingly to giuegive obedyence.
Q. Wherfore is the promiſe longer then the threatning?
A. Becauſe he is readier to merciemercy, then to3. 8. iudgement.
3 Thou ſhalt not take the name &c.
Q. What thing is forbidden in this third commaundement?
A. All diſhonouring and abuſe of Gods maieſtie.
Q. What thing is commaunded here.
A. All kinde of honour and reuerence, due to his Maieſtie.
Q. What thing is meant here by his name?
A. All his titles and names repreſenting his Maieſtie.
Q. What things doo repreſent him?
A. His word, Sacraments, and workes.
Q. How ſhould we honour his name?
A. With heart, mouth & deede to our power.
Q. When is this done?
A. When we thinke, ſpeake, and worke all1. Cor. … things to his glorie.
Q. May we ſweare by his name?
A. We may, and ſhould for good cauſes.Ier. 4.
Q. What meaneth the threatning added?
A. The great regard he hath to his owne honour.
4 Remember that thou keepe holy &c.
Q. What craueth this fourth commaundement?
A. That we keepe the Sabbaoth holy to the Lord.
Q. When, and how is this done?
A. When we beſtow it only in gods ſeruice.
Q Why is Gods example added?
A. To moue vsus more earneſtly to followe him.
Queſt. Is there any holines in that day aboue the reſt?
A. No, for the holines is onelyonly in the exerciſe.
Q. What if the exerciſe be not kept?
A. Then it is made the deuils own feaſt day.
Q. May we worke vponupon all other daies?
A. Yes, for God hath giuen vsus free libertie.
Q. Wherfore was there one day appointed?
A. To maintaine the true religion in the Church.
Q. For what other cauſe was it giuen?
A. For the eaſe of ſeruants and beaſts.
Q. Was it to the Iewes a Sacrament of their ſpirituall reſt.
A. Yes, but that ceremonie is taken away by Chriſt.
Q. Wherefore was it taken away?
A. Becauſe we hauehave our ſpiritual reſt by him
5 Honour thy father and thy mother &c.
Q What craueth this fifth commaundement?
A. That we honour all ſuch, as God hath placed aboue vsus.
Q. What are thoſe perſons?
A. Parents, Paſtours, Magiſtrates, Huſbands and Maiſters.
Q. What honour ſhould we giuegive them?
A. LoueLove, feare, obedience, and helpe in their neede.
Q. What equitie hath this commaundement?
A. This, becauſe theſe perſons are placed in Gods roome for our comfort.
Q. How far ſhould we obey them?
A. So farre, as the word of God commaundeth.
Q. What if they commaund any thing againſt the word?
A. Then muſte wee obey rather God thenAct. 4. 1… men.
Q. What conteineth the promiſe added?
A. It containeth the contrarie threatning for the breakers.
Q. But neither of them is abſolutely kept.
A. Therefore the bleſſing and the curſe remaineth alwaies ſure.
Q. Why is this promiſe and threatning in ſpeciall added?
A. Becauſe theſe ſuperiours are preſeruers of our liues and liuings.
6 Thou ſhalt not kill.
Q. What thing is forbidden in this ſixt commandement?
A. All enuie, rancour, and hatred, with the fruites.
Q. What thing is commaunded here?
A. Brotherly louelove, with the fruites and ſignes.
Q. What is the finall ende of this commaudemēt
A. The preſeruation of our neighbours life.
7 Thou ſhalt not commit adulterie.
Q. What thing is forbidden in the fourth commaundement?
A. All filthy luſtes in heart, word, deede, or ſignes.
Q. What thing is commaunded here?
A. All kind of chaſtitie, and meanes to kepe it.
Q. Is marriage condemned here?
A. No, but rather hereby it is ſtabliſhed.…ſ. 4. 3.
Q. What is the end of this commaundement?
A. That we keepe both our bodies & heartes pure and cleane.
8 Thou ſhalt not ſteale.
Q. What thing is forbidden in this eight commaundement?
A. All wrong and deceitfull dealing with our neighboure.
Q. What thing is commaunded here?
A. Equitie and iuſtice to euerie man.
Q. How ſhould this be done?
A. With minde, heart, mouth, and deede to our power.
Q. What is the ende of his commandement?
A. That we labour that eueryevery man hauehave his owne.
9 Thou ſhalt not beare falſe witnes. &c.
Q. What is forbidden in this 9. commandement?
A. Falſe reportes of our neighbour, and hearing of them.
Q. Is this inough for our diſcharge?
A. No, for the vprightneſſe of the heart is required alſo.
Q. What is the end of this commandement?
A. That the ſimple trueth be euer among vsus.
10. Thou ſhalt not couet thy &c.
Q. What thing is forbidden in this laſt commandement?
A. All light and ſudden motions to euill.
Q. Were not theſe motions forbidden before?
A. No, but the conſent and deede were onelyonly forbidden.
Q. Then what degrees of ſinnes are forbidden?
A. The luſt, the conſent, and the deede.
Q. What thing is this luſt?
A. Originall infection, and mother of the reſt of our ſinnes.
Q. What thing is commaunded here?
A. The perfect louelove of our neighbour with the fruits.
Q. Who is our neighbour?
A. EueryEvery man, friend or foe.…. 10. 37
Q. What is the reaſon of this Lawe
A. In that we are all brethren, and beare the image of our God.
The ſumme of the Lawe.
Q. What is the Summe and ende of theſe commandements?
A. The perfect louelove of God & our neighbour
Q. When is our louelove perfect, and the lawe abſolutely fulfilled?
A. When all the partes of our mindes and hearts are repleniſhed with the louelove of God and our neighbour.
Q. Who did euer fulfill this lawe?
A. None at all, except Jeſus Chriſt.8. 3.
Q. What get they then that ſeeke ſaluation by the Lawe?
A. Their owne double condemnation.
Q. Why did God giuegive this ſtrait law to mankind?
A. Becauſe it agreeth with his nature, and our firſt eſtate.
Q. But we are changed & made weake through ſinne.
A. Yet God hath not changed his wil & Law.
Q. Is all fleſh hereby accurſed and damned?
A. Yes, but God hath giuen a ſufficient remedie in Chriſt.
Q. Declare how that is, ſeing the law doth curſe?
A. By faith we eſcape the curſe, and get the bleſſing of the Law.
The vſe of the Lawe.
Q. To what purpoſe then doth the Law ſerue?
A. It is profitable both to the faithfull, and vnfaithfull.
Q. What profit can it bring to the vnfaithfull?Rom. 7.
A. It ſheweth their ſin, & iuſt condemnation.
Q. But that is rather hurtfull to them.
A. No, for hereby they are ſent to Chriſt.
Q. But many other deſpaire, or become worſe.
A. That commeth not of the Law, but of ourGalat. 3▪ corrupt nature.
Q. When are they ſent to Chriſt by the Lawe?
A. When they get a taſt of mercy in Chriſt, after that they are humbled by the Law.
Q. Is this the ordinarie way of our conuerſion?
A. Yes no doubt, for Chriſt ſaueth onelyonly theMat. 1. humbled.
Q. What profit hath the faithfull by the Lawe?
A. It putteth them dayly in remembrance of their ſinnes.
Q. What good fruite commeth of that?
A. Humilitie, and an earneſt depending vponupon Chriſt.
Q. What other profit hauehave they by the Lawe?
A. It is a bridle to their affections, and a rule of godlineſſe.
Q. If it be a bridle, doe they not then hate the Lawe?
A. No, but they hate their owne affections, and louelove the Lawe.
Q. Commeth this by the knowledge of the Lawe?
A. No, but by the knowledge of the Goſpell.
The difference betwene the Lawe and the Goſpell.
Q. From whence commeth this difference?
A. From the Spirit, which is ioyned withCor. 3. 6. the Goſpell, and not with the Lawe.
Q. What followeth vponupon this?
A. The Law commandeth, but it giueth no ſtrength.
Q. What doeth the Goſpell?
A. It giueth freely all, that it craueth of vsus.
Q. What other difference is there betwixt them?
A. The law hath no compaſſion vponupon ſinners
Q. What doeth the Goſpell?
A. It offreth mercy onelyonly to ſinners.
Q. What other difference is there?
A. In the manner of our iuſtification.
Q. What craueth the lawe in our iuſtificacion?
A. Our owne perfect obedience.
Q. What craueth the Goſpell?
A. Faith only in the obedience of Ieſus ChriſtRom. 10. … &c.
Q. Doth the Goſpell fauour the tranſgreſſion of the Lawe?
A. No, but it giueth ſtrength to obey the Lawe.
How the Law and the Goſpel agree.
Q. Wherein do the Lawe and the Goſpell agree?
A. They are both of God, and declare one kinde of iuſtice.
Q. What is that one kinde of iuſtice?
A. The perfect louelove of GOD, and our neighbour.
Q. What thing doth follow vponupon this?
A. That the ſeuere Lawe pronounceth all the faithfull iuſt.
Q. How can the Law pronounce them iuſt?
A. Becauſe they hauehave in Chriſt all that the Law doth craue.
Q. But yet they remaine tranſgreſſors of the law.
A. That is in themſelues, and yet are iuſt in Chriſt, and in themſelues louelove iuſtice.
Q. What then is the eſtate of the faithfull here?
A. They are ſure in Chriſt, and yet fighting againſt ſinne.
Q. What battell hauehave we?
A. We hauehave battel both within and without.
Q. What battell hauehave we within?
A. The battell of fleſh againſt the ſpirit.…m. 7. 15.
Q. What battell hauehave we without?
A. The temptations of ſatan, and the world
Q. What armour hauehave we?Theſ. 6. 16.
A. True faith, with feruent praier to our God
Q. Is prayer the cauſe of our victory?
A. No, but it is a meane, by the which God doth ſaue vsus, and he is honoured thereby.
6 The third part of Gods honour is, Of prayer in generall.
Q. VVHat thing is prayer or calling vponupon God
A. It is an humble liſting vp of our mindes and heartes to God.
Q. Why go we to God onelyonly in our prayer?…l. 50. 1….
A. Becauſe prayer is part of his true worſhipping.
Q. Why then ſeeke we needfull things at men?
A. Becauſe they are appointed ſtewards to vsus
Q. How ſhould we go to them?
A. As to Gods inſtruments onelyonly.
Q. To whom ſhould we giuegive prayſe?
A. Only to God, to whom al praiſe belongeth
Q. May we pray to Saints and Angels?
A. No, for that is manifeſt idolatrie.l. 22. 9.
Q. Are the Angels appoynted to ſerue vsus?
A. Yes, but we hauehave no commandement to61. 11. ſeeke to them.
Q What ſhall we ſay of the common cuſtome vſed in time of blindneſſe?
A. We ſhould be content with the order appoynted by God.
Q. How ſhould we pray to our God?
A. With our minds & hearts, for he is a ſpirit.Iohn. 4. …
Q. What is prayer without the minde & heart?
A. It is vnprofitable, and curſed of God.
Q. What manner of minde and affection is required?
A. Firſt, an earneſt feeling of our own miſery through ſinne.
Q. What thing is next required?
A. A feruent deſire with faith and hope toIames. 1. obtaine.
Q. Who moueth vsus to pray feruently?
A. Gods holy ſpirit onelyonly.Rom. 8
Q. Should this make vsus colde in prayer?
A. No but rather feruent in calling on y• ſpirit
Q. What auaileth prayer with the tongue?
A. It profiteth much, if the mind be with it.
Q. What is prayer in a ſtrange language?
A. It is a plaine mockery of God.1. Cor. 1.
Q. Should we be ſure to be heard in our prayer?
A. Otherwiſe we pray in vaine, and without faith.
Q. What are the groundes of our aſſurance?
A. Gods promiſe, his ſpirite in vsus, and ourMat. 7. 7 & 16. 2. mediatour.
Q. In whoſe name ſhould we pray?
A. In the name of our Lord Jeſus Chriſt.
Q How can that be proued?
A. By Gods commandement and promiſe to heare vsus in ſo doing. Iohn. 16. ver. 23.
Q. What thinges ſhould we aske of God?
A. All things promiſed or commaunded in the word.
Q. May we not follow our owne fantaſie in our prayer?
A. No, for thē our prayer ſhould be very vaine
Q. Wherefore that, ſeeing all men deſire good thinges?
A. Becauſe we neyther know, nor deſire the things that are beſt for vsus.
Q. What then ſhould we do in our prayer?
A. We muſt learne of God, what, and howe we ſhould aske.
Q. How then ſhould we beginne our prayer?
A. We ſhould firſt ſubmit our affections to Gods will.
Q. What rule hath God giuen vsus for this purpoſe
A. The Scriptures, and chiefly the Lords prayer.
Q. Rehearſe the Lords prayer?
A.
Matth. 6. ver. 9.
Our Father which art in heauen:
1 HAllowed be thy name. Thy kingdome come. Thy will be done in earth, as it is in Heauen.
2 GIueGive vsus this day our dayly breade. And forgiue vsus our treſpaſſes as we forgiue them that treſpaſſe againſt vsus. And lead vsus not into temptation, but deliuer vsus frō euil. For thine is the kingdome, the power, and the glory for euer and euer. So be it.
The diuiſion and order of Prayer.
Q. How is this prayer diuided?
A. Into a Preface, and in ſixe petitions.
Q. How differ the ſixe petitions?
A. The three firſt appertaine to the glory of God onelyonly.
Q. Whereunto do the other three appertaine?
A. To our comfort principally.
Q. What thing ſhould we ſeeke firſt in our prayer?
A. The glory of our God before all things.
Q. Is not that hard to fleſhe and bloud?
A. Yes, but it is the worke of Gods holy ſpi▪ Spirit onelyonly.
Q. Are we not happy, when God is glorified in vsus?
A. Yes no doubt, but we ſhould looke onelyonly to Gods glory.
Q. Do not the other three tend to the ſame end?
A. Yes, but we are permitted to looke to our ſelues alſo.
Q. For what vſe ſerueth the preface?
A. To prepare our ſelues to pray aright.
The preface.
Q. Why call we him Father?
A. To aſſure vsus of his good will.
Q. Wherfore call we him our Father in common?
A. Becauſe our prayer ſhould be for our brethren alſo.
Q. What is meant here by the heauen?
A. His maieſtie, power, and glory.
Q. What ſerue theſe things for in our prayer?
A. Herby we are prepared to reuerence & hope
1 The firſt part.
Q. What thing is meant here by his name?
A. His due honour, glory, fame & eſtimation,
Q. Can his honour eyther increaſe or diminiſh?
A. Not in it himſelfe, but in the hearts of men onelyonly.
Q. What thing then craue we here firſt?
A. Our Fathers honor & glory in his world.
Q. When and how is this done?
A. When with heart, mouth and deede, he is extolled aboue all things.
Q. How are men brought to do this.
A. By the liuely knowledge of his maieſtie
Q. How can his inſearchable Maieſty be known
A. By his worde, Sacraments, and manifolde workes.
Q. What ſhould men learne by theſe names?
A. His infinit powre, goodneſſe, mercy, iuſtice, prouidence, trueth, and conſtancie. &c.
Q. Is it not inough that we our ſelues honour his name?
A. No, but we ſhould deſire and labour, that the ſame be done in all men, according to our power and vocation.
Q. When and where ſhould we do this?
A. In proſperitie and aduerſitie, priuatly, and publikely.
Q. What if wee finde fault with his worde, or workes?
A. Then we extoll our name, and prophane his holy name.
Q. What if we be nothing moued at the prophaning of his name?
A. Then are we not the ſonnes of God.
Q. From whence doth this petition flowe?
A. From a vehement affection to our Fathers glory.
Q. What is this affection to vsus?
A. A plaine teſtimony of our adoption.
Q. What deſire wee when wee pray for his kingdome?
A. That hee might raine more and more in the heartes of his choſen.
Q. When is this thing done?
A. When his Spirit reformeth and ruleth our heartes.
Q. What other thing aske we here?
A. That the tiranny of Satan be beaten down
Q. To what purpoſe ſerueth the third petition?
A. Through it the other two are performed.
Q. Declare that more plainely.
A. His name is ſanctified, and hee reigneth when his will is done.
Q. Are not all things compelled to obey his will?
A. Yes, but we ſpeake here of mens voluntary obedience.
Q. How can that be proued?
A. By the compariſon here added.
Q. When ſhall theſe three petitions be performed perfectly?
A. Neuer in this world, by reaſon of our corruption.
Q. Why pray we for the things that will not be?
A. We craue alwayes what ought to be, and once ſhall be done.
Q. But all theſe things ſhall come to paſſe, whether we pray or not.
A. No doubt, yet herein we declare our good will to our Fathers glory.
Q. What ſhould we gather of this?
A. This, that he is not the childe of God, that ſeeketh not this before all things.
Q. Pray we not here againſt our owne natural willes?
A. Yes no doubt, for we deſire them to be reformed, according to Gods will.
The ſecond part.
Q. What thing meane we by our dayly breade?
A. All things needfull for this preſent life.
Q. But he commaundeth vsus to labour for it.
A. Our labors are vaine without his bleſſing.Pſal. 12
Q. Why call we it ours, ſeeing it is his gift?
A. Becauſe wee aſke no more then is giuen vsus by lawfull meanes.
Q. Why aske we for this day onelyonly?
A. To teach vsus to be content with his preſentHeb. 1… prouiſion.
Q. Then we muſt begge dayly at his hand?
A. Herein ſtandeth our felicitie, to depend vppon him dayly.
Q. HaueHave the rich neede of this dayly ſeeking?
A. Yes no doubt, for riches hauehave not alwaies the bleſſing of God.
Q. What aske we in the two other petitions?
A. The continuall comfort of our ſoules.
Q. Why ſeeke wee the comfort of our bodies firſt?
A. To aſſure vsus the better of our ſpirituall comfort.
Q. Declare that.
A. If he take care of our bodies, howe much more ſhall he prouide for our ſoules.
Q. What ſeeke we in this fift petition?
A. Remiſſion of our ſins, or ſpirit uall debts.
Q. Why are our ſinnes called debts?
A. Becauſe they binde vsus to an euerlaſting paine.
Q Wherefore craue we free remiſſion?
A. Becauſe by no meanes we can ſatiſfie for them.
Q Is the paine remitted freely with the ſinne?
A. Yes, for Chriſt ſatiſfied fully for vsus.
Q. Should eueryevery man pray thus continually?
A. Yes, for all fleſhe is ſubiect to ſinne.
Q. But ſome times men do good things.
A. Yet they ſinne in the beſt thing they do.64. 6.
Q. What profit get we by this petition?
A. By this way onelyonly both wee and our workes pleaſe God.
Q Wherefore is the condition added?
A. To put vsus in remembrance of our duety
Q. What is our duety?
A. To forgiue freely all offences done to vsus.…. 32.
Q Is this the cauſe wherefore we ſeeke remiſſion?
A. No, but we alleadge it for a token that we beare the inward ſeale of Gods Children.
Q. Which is that inward ſeale of Gods children?
A. The image of god, who doth fréely forgiue
Q. What doth this image worke in all his children?
A. Free remiſſion of all offences done to them
Q. What are they that will not forgiue?
A. Thoſe that beare not the image of our heauenly Father.
Q. What thing aske we in the laſt petition?
A. Defence againſt all temptations to euill.
Q. Hath eueryevery man neede of this defence?
A. Yes no doubt, for without it, no fleſh can ſtande.
Q. Wherefore, ſeeing we hauehave the ſpirit?
A. Becauſe the dangers are great and many, within and without vsus.
Q. By what way are we preſerued from theſe temptations?
A. By the mightie power of the ſpirit, working in vsus.
Q. Doth God drawe any man to wickedneſſe?
A. No, for that is contrarie to his nature.
Q. Why then aske we this of God?
A. Becauſe no man is ledde in ſinne without his willing permiſſion.
Q. Who doth leade men properly in ſinne?
A. Satan and mens owne wicked luſts.1. Pet Iame:
Q. When doth God willingly permit men to bee ledde?
A. When he deliuereth them to Satan, and their own luſtes.
Q. What moueth our good GOD to doe this to men?
A. His iuſtice prouoked through their ingratitude.
Q. What moueth Satan to leade men from ſinne to ſinne?
A. Malice conceiued both againſt God & man
Q. Doth all kind of temptations proceed of Satan
A. No, for God oftentimes doth tempt men…2. alſo.
Q. When and how doth he this?
A. When hee offereth occaſions to diſcouer their heartes.
Q. What things are diſcouered then?
A. Notable gifts of his, or monſtrous ſinnes of theirs.
Q. Should we deſire that we be not thus tryed?
A. No, for that were not profitable for vsus.
Q. What ſhould we gather of theſe laſt petitions?19.
A. That we commit both bodie and ſoule to Gods prouidence.
Q. What other thing ſhould we obſerue?
A. That we pray for the welfare of our brethrē
Q. May we not change the forme of this prayer?
A. We may change the wordes but not the ſenſe.
Q. But eueryevery man may pray perticularly for him ſelfe?
A. Yet he may not exclude the welfare of his brethren.
Q. Are all things needefull for vsus conteyned in this prayer?
A. Yes, ſeeing the wiſedome of God gaue it.
Q. What time chiefely ſhould we vſe praier?
A. At all times, but principally in time ofPſ. 50. 1… trouble,
Q. What if God delaye to graunt our petitions.
A. We ſhould continue in praier with patience and hope.Epheſ. 6▪
Q. What ſhould we hope of his long delay.
A. That he will turne all things to our comfort.
Q. What meaneth the clauſe added here, For thine is &c?
A. It declareth the cauſe and ground of our prayer to God?
Q. What other thing are we taught here?
A. That we ſhould conclude our praiers with thanks.
The 7 part is, The fourth part of Gods honour, which is, Thankeſgiuing▪
Q. VVHat thing is thankes, or prayſing of God?
A. It is to acknowledge him to be the author and fountaine of all good things.
Q. May wee not giuegive thankes to Angels or Saintes?
A. No, for that were manifeſt idolatrie.
Q. Should we not be thankeful to men?
A. Yes, but the thiefe praiſe partayneth to God.
Q. How ſhould we praiſe our God?
A. With mind, heart, mouth and workes.
Q. What rule of thanksgiuing hauehave we?
A. The ſcripture, and examples of his ſeruants.
Q. For what cauſe ſhould we praiſe him?
A. For his infinite benefites, corporal and ſpirituall.2.
Q. But we are oftentimes in great miſerie?
A. Yet for that alſo we ſhould praiſe him.
Q. Wherefore that?
A. Becauſe hee turneth all things to our328. comfort.
Q. By whom ſhould we praiſe him?
A. By Jeſus Chriſt onelyonly.
Q. Wherefore by him onelyonly?
A. Becauſe through Chriſt onelyonly, we receaue his graces.
Q. Where ſhould we praiſe God?
A. Both publikely and priuatly.
Q. How long ſhould we praiſe him?
A. So long as we enioy his benefites.
Q. How differ praier and thanksgiuing?
A. Praier ſeeketh, and thanks graunteth our praier heard, or delaied for our comfort.
Q. What other difference is there?
A. Praier in a parte may ceaſſe for a time, but not thankes.
Q. What is the cauſe of that?
A. Becauſe we hauehave alwaies ſome benefites of God,
Q. How ſhould we then beginne and ende our praier?
A. Euermore with thankeſgiuing to our God.
Q. Had the Fathers ſacrifice of praiſe?
A. Yes, and all that we do in faith, is a ſacrifice of thanks.
Q. What may we gather of all that we hauehave ſpoken?
A. That this is life eternall, to knowe God through Jeſus Chriſt, and to honour him aright.Ioh. 17
Q. What are theſe foure partes of Gods honour?
A. They are his onelye ſeruice pleaſyng him.
Q. What are theſe foure partes to vsus.
A. Infallyble ſeales of our election and ſaluation.
Q. By whom are we kept in this eſtate?
A. By the power of the holy ſpirite.
Q. What inſtruments vſeth hee for this purpoſe?
A. The worde, the ſacraments, & miniſterie of men.
The 8. part is, Of the outward inſtrumets of our ſaluation.
Of the word of God.
Q VVHere ſhall we finde the worde?
A. In the holy Scriptures.
Q. How ſhould we behaue our ſelues towards the word?
A. We ſhould louelove, receiue, and obey it, as…2. 13. Gods eternall truth.
Q. But it commeth to vsus by men onelyonly?
A. Yet alwaies we ſhould receiue it, as ſent of God?
Q. Who can aſſure vsus of this?
A. The holy ſpirite onelyonly, working in our hearts.
Q How ſhould we vſe the word?
A. We ſhould reade it, and heare it reuerently.
Q. May the common people reade the Scriptures?
A. They may, and are commaunded to reade them.
Q. May they hauehave them in their owne language?
A. I no doubt, for otherwiſe they coulde not profite.
Q. Is not priuate reading ſufficient for vsus?
A. No, if publike teaching may be had.
Q. How may that be proued?
A. Thus, as the miniſters are commaunded to teach, euen ſo are we commaunded to heare them.
Q. How farre ſhould we obey their doctrine?
A. So far as it agreeth with the word.
Q How long ſhould we continue in hearing?
A. As long as we liue, and teaching may bee had.
Q. What neede is there of this continuall hearing?
A. Becauſe we are both ignorant and forgetfull.
Q. What ſhall wee iudge of them that will not heare?
A. They refuſe the helping hand of God.
Q. What ſhall we do when preaching can not be had?
A. We ſhould reade the ſcriptures with all diligence.
Q. What if we can not reade them?
A. We ſhould hauehave recourſe to them, that can reade.
Q. But the Scriptures are obſcure and hard?
A. The holy Spirite will helpe the well willers.
Q. What if we be once well iuſtructed by our Paſtors?
A. Yet wee muſt continue in this ſchole to the ende.
Q. Wherefore that, if we be once ſufficiently inſtructed?
A. God hath eſtabliſhed this order in his Church, becauſe we neede continually to be inſtructed.
Q. What followeth vponupon this?
A. The Miniſters or Paſtors are needefull for vsus.
Q. But they are commonly neglected and contemned?
A. Who ſo contemneth them, contemneth…. 19. God and his own ſaluation.
Q. What ſhould this continuall exerciſe worke in vsus?
A. Increaſe of faith, and godlines of life.
Q. What if theſe two things followe not?
A. Then in vaine is our reading and hearing.
Q. What other thing is ioyned with the word for our comfort?
A. The holy Sacraments of Jeſus Chriſt.
Of the Sacraments in generall.
Q. What is a ſacrament?
A. A ſenſible ſigne and ſeale of Gods fauour, offered and giuen to vsus.
Q. To what ende are the ſacraments giuen?
A▪ To nouriſhe our faith in the promiſe of God.
Q. How can ſenſible ſignes do this?
A. They hauehave this office of God, and not of themſelues.
Q. It is the onelyonly office of the ſpirite, to nouriſh our Faith.
A. Yet they are added, as effectuall inſtruments of the ſpirite.
Q. From whence then commeth the efficacie of the Sacraments?
A. From Gods holy ſpirite onelyonly.
Q. What moued God to vſe this kinde of teaching?
A. Becauſe it is naturall to vsus, to vnderſtand heauenly things by ſenſible and earthly things.
Q. May we be ſaued without the ſacraments?
A. Yes, for our ſaluation doth not abſolutely depend vponupon them.
Q. May we refuſe to vſe the Sacraments?
A. No, for then we ſhould refuſe the fauour of God.
Q. Do all men then receaue the fauour of God by them?
A. No, but onelyonly the faithfull receaue it.
Q. How then are they true ſeales to all men?
A. They offer Chriſt truely to all men.
Q. When are the Sacraments fruitfull?
A. When we receaue them with faith.
Q. Is there any vertue incloſed in them?
A. None at all, for they are but ſignes of heuenly miſteries.
Q. What ſhould our faith ſeeke by them?
A. To be led directly to Jeſus Chriſt.
Q. If they require faith firſt, how can they nouriſh faith?
A. They require ſome faith firſt, and then they nouriſh the ſame.
Q. Are wee not infidels, when wee neede ſignes?
A. No, but rather we are weake in faith.c 11. 29.
Q. What then is our eſtate in this life?
A. We are alway imperfect and weake in faith.
Q. What then ſhould we do?
A. We ſhould vſe diligently the word, and the Sacraments.
How the Sacraments and the word, differ, and agree.
Q. How do the Sacraments differ from the word?
A. They ſpeake to the eye, and the worde to the eare.
Q. Speake they other things then the word?
A. No but the ſame thing diuerſly.
Q. But the word doth teach vsus ſufficiently?
A. Yet the Sacraments with the worde do it more effectually.
Q. What then are the Sacramentes to the word?
A. They are ſure and authentike ſeales gyuen by God.
Q. May the Sacraments be without the word?
A. No, for the worde is their life.
Q. May the word be fruitfull without the Sacraments?
A. Yes no doubt, but it worketh more plenteouſly with them.
Q. What is the cauſe of that?
A. Becauſe more ſenſes are moued to the cō fort of our faith.
The partes of the Sacraments
Q. What are the principall partes of a Sacrament?
A. The eternall action, and the inward ſignification.
Q. How are they ioyned togither?
A. Euen as the word, and the ſignification.
Q. What ſimilitude hauehave the Sacramentes with the thing ſignified by them?
A. Great ſimilitude in ſubſtance, & in qualities.
Q. What ſignifieth the ſubſtance of the Elements.
A. The verie ſubſtance of Chriſtes bodie.
Q. What if the ſubſtance of the Elements were not there?
A. Then they were not true Sacraments of Chriſtes bodie.
Q. What meane the naturall qualities of the Elements?
A. The ſpirituall qualities giuen by Chriſt.
Q. What ſignifieth our neare coniunction with the Sacraments?
A. Our ſpirituall vnion with Jeſus Chriſt, and among our ſelues.
Q. What meaneth the outward giuing and taking?
A. The ſpirituall giuing and taking of Chriſt.
Q. What meaneth the naturall operation of the Elements?
A. The ſpirituall operation of Chriſt in vsus.
Q. Are theſe things onelyonly ſignified by the Sacraments?
A. No, but they are alſo giuen and ſealed vp by the Spirite.
Q. Who may giuegive the ſeale of theſe things?
A. God onelyonly may giuegive the ſeale of his promiſe.
Of the Miniſter, and order of the ſacraments.
Q. Who may adminiſter the Sacraments?
A. OnelyOnly the miniſter of the worde of God.
Q. After what manner ſhould they be miniſtred?
A. According to the order giuen by Chriſt.1. Cor▪
Q. How are they ſanctified, conſecrated, or bleſſed?
A. By the practiſe of the order commaunded by Chriſt.
Q. What is it to conſecrate or bleſſe a Sacrament?
A. It is to applie a common thing to an holy vſe.
Q. Who may do this?
A. God onelyonly, & we at his commaundement.
Q. Doth the conſecration or bleſsing chaunge the ſubſtance of the Elements?
A. No, but it chaungeth the vſe onelyonly.
Q. How long then remaine they holy?
A. So long as they are vſed in that action.
Q. What are they after that vſe?
A. Common things as before.
Q. Do the Sacraments profite all the receiuers, when they are adminiſtred.
A. No, ſeeing they are receiued by ſome without faith for a time.
Q. Then the wordes of conſecration hauehave no force?
A. They hauehave no force to imprint any qualytie in the elements of vertue or holines.
Q. To whom then are they ſpoken?
A. To the receauers, and not to the Elements
Q. What is the office of thoſe wordes of Bleſſing?
A. To teſtifie the will of God to the people.
Q. In what language ſhould they be ſpoken?
A. In the Receauers owne language.
Q. Where ſhould the Sacramentes bee adminiſtred?
A. Publikely before the congregation.
Of the Receauers.
Q. To whome ſhoulde the Sacramentes bee giuen?
A. To all the members of the Church in due time.
Q. How ſhould the Sacraments be receiued?
A. In a liuely faith and true repentance.
Q. What if faith and repentance be not?
A. Then double condemnation is ſealed vp.
Q. Can the ſinnes of the Miniſters or others hurt vsus.
A. No, for they are Gods ordinances.
Q. How ſhould we prepare our ſelues?
A. We ſhould trie our knowledge, faith, and1. Cor. 11 2. Cor. 13 repentance.
Q. Should theſe giftes be perfect in vsus?
A. Not ſo, but they ſhould be ſound, and without hipocriſie.
The cauſes and number of the Sacramēts.
Q. To what end are the Sacraments vſed?
A. For the nouriſhment of our faith, and for anopen proteſtation of our religion before men.
Q. To what other end ſerue they?
A. They craue the increaſe of newneſſe of life, with brotherly louelove and concord.
Q. Did the Sacraments of the olde Teſtament ſerue for the ſame vſes?
A. Yes no doubt, as the Prophets and Apoſtles do teſtifie.
Q. How many Sacramentes hath Chriſt giuen vsus.
A. Two onelyonly, Baptiſme and the Lordes Supper.
Q. Wherefore hauehave we onelyonly theſe two Sacraments?
A. Becauſe we neede both to be receaued, and alſo feede in Gods familie.
Q. The Fathers had verie many ſacraments?
V. Yet they had but two principals: that is, Circumciſion, and the Paſſeouer.
Q. What did theſe two teſtifie to them?
A. Their receiuing, and continuall feeding in Gods houſhold.
Of the Sacrament of Baptiſme.
Q. What is the ſignification of Baptiſme.
A. Remiſſion of our ſinnes, and regeneration.…. 5.
Q. What ſimilitude hath Baptiſme with remiſsion of ſinnes?
A. As waſhing clenſeth the bodie, ſo Chriſtes bloud our ſoules.
Q. Wherein doth this cleanſing ſtand?
A. In putting away of ſinne, and imputation…. 6. 3. 4. of iuſtice.
Q. Wherein ſtandeth our regeneration?
A. In mortification, and newnes of life.
Q. How are theſe things ſealed vp in Baptiſme?
A. By laying on of the water:
Q. What doth the laying on of the water ſignifie?
A. Our dying to ſinne, and riſing to rightepuſnes.
Q. Doth the externall waſhing worke theſe things?
A. No, it is the worke of Gods holy ſpirite onelyonly.
Q. Then the Sacrament is a bare figure?
A. No, but it hath the veritie ioyned with it.
Q. Do all men receiue theſe graces with the Sacrament?
A. No, but onelyonly the faithfull.
Q. What is the ground of our regeneration?
A. The death, buriall, and reſurrection of Chriſt.
Q. When are we partakers of his death, and reſurrection?
A. When we are made one with him thorow his Spirite.
Q. How ſhould we vſe Baptiſme aright?
A. Wee ſhoulde vſe it in faith, and repentaunce.
Q. How long doth Baptiſme worke?
A. All the daies of our life.
Of the Baptiſme of Children.
Q. How then may little children receaue Baptiſme?
A. Euen as they receiued circumciſion vnderunder the lawe.
Q. Upon what ground were they circumciſed?
A. Upon the ground made to the Fathers. and their ſeede, Gene. 17. Act. 7. verſe 8.
Q. HaueHave we the like promiſe for vsus, and our children?
A. I no doubt, ſeeing Chriſt came to accompliſh the ſame to the faithfull.
Q. What if our children die without baptiſme?
A. Yet they are ſaued by the promiſe.
Q. Why are they baptiſed, ſeeing they are yong & vnderſtand not?
A. Becauſe they are the ſeede of the faithfull.…. 7. 14.
Q. What comfort hauehave we by their baptiſme?
A. This, that we reſt perſwaded, they are inheritours of the kingdome of heauen.
Q. What ſhould that worke in vsus.
A. Diligence to teach them the waye of ſaluation.
Q. What admonition hauehave they hereby?
A. That they ſhould be thankefull, when they come to age.
Q. What thing then is Baptiſme to our children?
A. An entrie into the Church of God, and to the holy Supper.
Q. How doth Baptiſme differ from the Supper?
A. In the Element, Action, Rites, and ſignification.
Q. Wherefore is Baptiſme once adminiſtred only?
A. Becauſe it is inough to be once receyued into Gods familie.
Q. Why is the Lords Supper ſo often adminiſtred
A. Becauſe we hauehave neede to be fedde continually.
Q. Why is not the Lords Supper miniſtred alſo to infants?
A. Becauſe they can not examine themſelues
Of the Sacrament of the Lords Supper.
Q. What ſignifieth the Lords Supper to vsus?
A. That our ſoules are fedde with the body and bloud of Chriſt.
Q. Why is this repreſented by breade and wine?
A. Becauſe what the one doth to the bodye, the ſame doth the other to the ſoule ſpiritually.
Q. But our bodies are ioyned corporally with the Elements, or outwarde ſignes?
A. Euen ſo are our ſoules ioyned ſpiritually with Chriſt his body.
Q. What neede is there of this vnion with him?
A. Otherwiſe we can not enioy his benefits
Q. Declare that in the Sacrament.
A. As we ſee the Elements giuen vsus to feeds our bodies: Euen ſo we ſee by ſaith Chriſt giuegive his body to vsus, to feede our ſoules.
Q. Did he not giuegive it vponupon the Croſſe for vsus?
A. Yes, and here he giueth the ſame body to be our ſpirituall foode, which we receiue and feede on by faith.
Q. When is his body and bloud our foode?
A. When we feele the efficacie and power of his death in our conſciences.
Q. By what way is this done?
A. By his offring and our receyuing of it.
Q. How doth he offer his bodie and bloude?
A. By the worde and Sacraments.
Q. How receiue we his bodie and bloude?
A. By our owne liuely faith onelyonly.
Q. What followeth vponupon this recyuing by faith?
A. That Chriſt dwelleth in vsus, and we in him
Q. Is not this done by the Worde, and Baptiſme?
A. Yes, but our ioyning with Chriſt is more euident and manifeſt here.
Q. Wherefore is it more euident?
A. Becauſe it is expreſſed by meate & drinke ioyned with vsus inwardly in our bodies.
The parts of the Sacrament and their ſignification.
Q. What ſignifieth this breade and wine to vsus?
A. Chriſtes body and bloud once offered vppon the Croſſe for vsus, and now giuen to vsus to be the foode of our ſoules.
Q. What ſignifieth that breaking of that breade?
A. The breaking and ſuffering of Chriſts bodie vponupon the Croſſe.
Q. What meaneth the powring out of the wine?
A. The ſhedding of his bloud, euen to the death
Q. Whereunto then doth the Supper leade vsus?
A. Directly to the Croſſe and death of Chriſt.
Q. Should we offer him againe for our ſinnes?
A. No, for Chriſt did that once for all vponuponHeb. 10. the Croſſe.
Q. What things are we commanded to do here?
A. To take it, eate it, and drinke it in his remembrance.Mat. 26
Q. what meaneth the giuing of that bread & wine
A. The giuing of Chriſtes body and bloud to our ſoules.
Q. Is it not firſt giuen to our bodies?
A. No, for it is the onelyonly foode of our ſoules.
Q. What ſignifieth the taking of that breade and wine?
A. The ſpirituall receyuing of Chriſtes bodie in our ſoules.
Q. What meaneth our corporal eating and drinking here?
A. Our ſpirituall feeding vponupon the bodie and bloud of Chriſt.
Q. By what way is this done?
Q. By the continuall exerciſe of our faith in Chriſt.
Q. What meaneth the neare coniunction we hauehave with meate and drinke?
A. That ſpiritual vnion, which we hauehave with Jeſus Chriſt.
Q. What ſignifieth the comfort which we receiue of meate and drinke?
A. The ſpirituall fruites, which we receiue of Chriſt.
Q. Why is both meate and drinke giuen here?
A. To teſtifie that Chriſt onelyonly is the whole foode of our ſoules.
Q. Doth the Cuppe appertaine to the common people?
A. Yes, and the wiſedom of God did ſo teach and command. Mat. 26. 27.
Q. Is Chriſtes body and bloud in that bread… and wine?
A. No, his body and bloud is only in heauen.…. 21.
Q. Why then are the Elements called his bodie and bloud?
A. Becauſe they are ſure ſeales of his bodie and bloud giuen to vsus.
Chriſtes naturall bodie is receyued.
Q. Then we receiue onelyonly the tokens, and not his bodie?
A. Wee receiue his very ſubſtantiall bodie and bloud, by faith.
Q. How can that be proued?
A. By the truth of his worde, and nature of a Sacrament.
Q. But his naturall bodie is in heauen?
A. I no doubt, but yet we receiue it in earth by faith.
Q. How can that be?
A. By the wonderfull working of the holie ſpirite.
Q. What thing ſhould we behold in this Sacramēt
A. The viſible foode of our bodies, and the inwarde foode of our ſoules.
Q. Should we ſeeke the foode of our ſoules in the elements of bread and wine?
A. No, for they were not giuen to that ende.
Q. To what ende then were they giuen?
A. To leade vsus directly to Chriſt, who onelyonly is the foode of our ſoules.
Q. What profite ſhall our bodies hauehave by this Sacrament?
A. It is a pledge of our reſurrection by Chriſt
Q. Wherefore that?
A. Becauſe our bodies are partakers of the ſigne of life.
The order and vſe of this Sacrament.
Q. How ſhould this Sacrament bee adminiſtred and vſed?
A. As Chriſt with his Apoſtles did practiſe and command.
Q. May the Miniſter alone vſe it in the name of the reſt?
A. No, for it is a common & publike banquet.
Q. What thing maketh this action holy?
A. Chriſtes ordinance, practiſed by the lawfull Miniſter.
Q. How is it made fruitfull?
A. Through the true faith of the receyuers?
Q. To whome ſhould this Sacrament be giuen?
A. To all that belieue and can examine them ſelues.
How we ſhould prepare our ſelues.
Q. What ſhould they examine?
A. If they be the liuely members of Chriſt.
Q. How may they knowe this ſecret?
A. By their owne faith and repentance.
Q. How may faith and repentance be knowne?
A. By their fruites, agreeable to the firſt and ſecond table.
Q▪ But al mens faith & repentance is imperfect.
A. Therefore we come to the Sacrament for remedie.
Q. What kind of faith & repentance is required?
A. That which is true, vpright, and not counterfaited.
Q. What receyue they that come with guiltie conſcience?…. 11. 29.
A. They eate & drinke their own damnation.
Q. How can Chriſt receyued, bring damnation?
A. He is not receyued with the wicked, but refuſed, and that by diſſimulation and abuſe of the Sacrament.
Q. Then it is beſt to abſtaine from the Sacramēt.1. Cor. …1.
A. We are not ſo commanded, but to examine and prepare our ſelues.
Q. What if men can not examine them ſelues?
A. Then …hey ſhould reade the Scriptures, and conſult with their paſtors.
Q. What if men will not vſe theſe meanes?
A. Then they deceiue them ſelues, and abuſe the Sacrament.
Q. What if the Miniſter admitte ſuch careleſſe men?
A. He doth then prophane this holy ſacrament
Of the Miniſtery of men, and the diſcipline.
Q. How ſhoulde men bee excluded from the Sacrament?
A. By the iudgemēt of the elders of the churchMat. 18
Q. What kinde of men ſhould be excluded?
A. All infidels, and publike ſlaunderers of1. Cor. the Church.
Q. What if their crime be ſecrete.
A. Thē they ſhould be left to their own iudge
Q. Wherefore are men excluded from the Sacramentes?
A. Leaſt they ſhould hurt themſelues, ſlaunder the Church, and diſhonour God.
Q. By whom, and when ſhould ſuch perſons bee admitted?
A. By the Elderſhippe, after iuſt tryall of2. Cor. their repentance.
Q. Who eſtabliſhed this order in the Church?Math. 18. …. Cor. 5. Rom. 12. 8
A. Ieſus Chriſt by his worde, & his Apoſtles.
Q. What is the office of this elderſhip?
A. They ſhould watch vponupon the manners of men, and exerciſe the diſcipline.
Q. What authoritie hauehave they?…. 18. 18.
A. Authoritie to binde and loſe in earth.
Q. May they do this at their owne pleaſure?
A. No, for their authoritie is bounde to the worde.
Q. Wherein then ſerueth the ciuill Magiſtrat?
A. He ſhould cauſe all things to be done, according to Gods word, and defend the diſcipline.
Q. Doth the care of the religion appertaine to him
A, I no doubt, ſeeing he is raiſed chiefly forim. 2. 2. this cauſe.
Q. May the Magiſtrat vſe the office of the Miniſters?
A. No, but he chargeth them to vſe their own office.
Q. What may the Elderſhippe doe to the Magiſtrate?
A. Admit him to the Sacraments, or exclude, according to the word of God.
Q. May the Miniſter vſe the office of the Magiſtrate?
A. No, for they ſhould not be entangled with2. Tim. worldly affaires.
Two Iuriſdictions in the Church.
Q. Howe manie Iuriſdictions are then in the Church?
A. Two, one ſpirituall, and another ciuile.
Q. Howe do they agree in the Church?
A. As the mouth and hande of God.
Q. To what ende were they eſtabliſhed in the Church?
A. For the planting and preſeruation of the ſame.
Q. How far ſhould we obey theſe Iuriſdictions?
A. So farre as their commandement agreeth with the worde.
Q. What ſhould we doe, when they are both againſt the Church?
A. We ſhould remaine with the Church of GOD.
Q. But they will ſay the Church muſt needes be with them?
A. We ſhould try their ſayings by the tokens of the true Church.
Q. What are theſe tokens or markes?
A. The worde, the Sacraments, and diſcipline rightly vſed.
Q. What if no order of diſcipline bee among them?
A. Then we ſhould remaine with the word and Sacramentes.
Q. But what if both the worde and Sacrament… be corrupted?
A. Then we ſhould not ioyne our ſelues with that companie.
Q. But what if they retaine the name of the true Church?
A. So did Satan cloth him ſelfe with the Angell…or. 11. 14 of light, for the further blinding of the world.
Q. But what ſhall men do, when they know not another Church?
A. Let them content them ſelues with true faith in Chriſt.
Q. But then they are diuyded from the Church
A. Not from the true Church, and bodie of Chriſt.
Q. How can that be proued?
A. Thus, all that are vnited with Chriſt, are ioyned with the Church.
Q. Which of theſe two vnions is firſt and cauſe of the other?
A. Our miſticall and ſpirituall vnion with Ieſus Chriſt. For we are ioyned with all the Saints of God, becauſe we are ioyned firſt with God in Chriſt,
Q. What comfort then is our ſocietie with the Church to vsus?
A. A ſingular comfort, chiefly when wee are perſecuted by the baſtard church, and tyrants of the world.
Q. What is the comfort to vsus?
A. This, that they can not ſeperate vsus fromRom. 8. Chriſt and his members, albeit they ſeperat vsus from their wicked ſocietie.
9. The 9. part is. Of the firſt cauſe and progreſſe of our ſaluation, and end of all fleſh.
Q. OUt of what fountaine doth this our ſtabilitie flowe?
A. Out of Gods eternall and conſtant electionEphe. 1. 4. in Chriſt.
Q. By what way commeth this election to vsus?
A. By his effectuall calling in due time.Rom. …. 3▪
Q. What worketh his effectuall calling in vsus?
A. The obedience of faith.
Q. What thing doth faith worke?
A. Our perpetuall and inſeperable vnion with Chriſt.
Q. What worketh this vnion with Chriſt?
A. A mutuall communion with him and his graces.
Q. What worketh this communion?
A. Remiſſion of ſinnes, and imputation ofRom. 4. … 8. &c. Iuſtice.
Q. What worketh remiſſion of ſinnes and imputation of iuſtice?
A. Peace of conſcience, and continuall ſanctification.Rom. 5. ….
Q. What worketh ſanctification?
A. The hatred of ſinne, and louelove of godlines▪…om. 12. 9.
Q. What worketh the hatred of ſinne?
A. A continuall battell againſt ſinne.
Q. What worketh this battell?
A. A continuall deſire to profit in godlines.
Q. What worketh this deſire?
A. An earneſt ſtudie in the worde of God.
Q. What worketh this earneſt ſtudie?
A. A further knowledge of our owne weaknes and Gods goodnes.
Q. What worketh this knowledge in vsus?
A. An earneſt calling vponupon God for helpe.
Q. What worketh this earneſt calling?
A. Uictory againſt Satan and ſinne.
Q. What worketh this victory?
A. A liuely experience of Gods fauour.
Q. What worketh this liuely experience?
A. Boldnes to fight, and ſure hope of further victory.
Q. What worketh this ſure hope?
A. An vnſpeakable ioy of heart in trouble.
Q. What worketh this ioy of heart?
A. Patience to the ende of the battell.
Q. What worketh patience in vsus?
A. Stoutneſſe of heart to the finall triumph.
Q. What worketh this ſtoutneſſe of heart?
A. A plaine defiance againſt Satan and ſin.
Q. What is this defiance?
A. The beginning of the eternall life in vsus.
Q. What is this beginning to vsus?
A. A ſure ſeale of our election, and gloryfication.
The certaintie of adoption.
Q. May not this ſeale bee aboliſhed through ſinne?
A. No, for theſe giftes are without repentance.Rom. …
Q. But many fall ſhamefully from God.
A. The ſpirit of adoption raiſeth all the choſen againe.
Q. But many are neuer raiſed againe.
A. Theſe were neuer of the choſen of God.
Q. Yet both they and the Church beleeued otherwiſe.
A. They deceyued them ſelues, but the Church iudgeth charitablly.
Q. Then Faieh is not certaine.
A. True faith is euer certain to the beleeuers
Q. What certaintie hath eueryevery one of his faith?
A. The teſtimonie of the ſpirite of adoptionRom. … with the fruites.
Q. But many glory in this teſtimony in vaine.
A. Yet this teſtimony is moſt ſure and certaine.
Q. Why then are ſo many deceiued by this way?
A. Becauſe they glory in▪ a faith without fruites.
Q. How may we eſchewe this danger?
A. By the right tryall of our adoption.…es. 2. 16. …8. &.
The tryall of our adoption.
Q. Where ſhould we begin our tryall?
A. At the fruites of faith and repentance. Becauſe they are beſt known to our ſelues and others.
Q. What if we beginne at election?
A. Then we ſhall wander in darkneſſe.
Q. But Gods election is moſt cleare and certaine.
A. It is cleare and certaine in it ſelfe, but it is not alway certaine to vsus in ſpeciall.
Q. When is it certaine to eueryevery one of vsus?
A. When it may be felt and knowne by the fruites.
Q. But this exact tryall hath brought ſome to deſperation.
A. Yet Gods elect are alwaies ſuſteyned, and finally comforted.
Q. Yet this tryall is troubleſome to mennes conſcience?
A. But at length it bringeth greater peace of2. Cor. 1… conſcience.
Q. When and how is that?
A. When after the feeling of Gods iudgements, we taſte of his mercy againe more aboundantly.
Q. Why are Gods elect ſo oft thus troubled in minde?
A. Becauſe that they may the better feele and knowe the mercy of God.
Q. Why do worldly men eſteeme ſo litle the mercy of God?
A. Becauſe they taſte not throughly of his iuſtice.
Q. What thing then is trouble with the comfort of the ſpirit?
A. A ſeale of Gods louelove, and a preparation to life eternall.
Q. What is proſperitie without the taſte of the Spirit?
A. A token of Gods wrath, and a way to perdition.
Q. But ſome are troubled in minde without any reliefe?
A. Such men begin their hel here with Cain.
Of the laſt and eternall eſtate of mankinde.
Q. What then ſhall be the finall end of all fleſhe?
A. Eyther life, or death eternall, without any change.
Q. With whom and where ſhall the faithful be?
A. With GOD in heauen, full of allioye…. 25. 34. and felicitie.
Q. With whome and where ſhall the wicked be?
A. With Satan in hell, oppreſſed with infinite…25. 41. miſeries.
Q. Are theſe two endes certaine and ſure?
A. Yes no doubt, ſeeing the meanes are certaine and ſure.
Q. Which are theſe ſure meanes?
A. Faith and infidelitie with their fruites.
Q. What maketh theſe meanes ſure?
A. Gods moſt iuſt and conſtant will reuealed in his worde.
Q. When ordained he theſe meanes and endes?
A. Before all beginninges in his ſecrete counſell.
Q. To what end did he this?
A. That his mercy and iuſtice might ſhin… 1. …. 18.perfectly in mankinde.
Q. How was this brought to paſſe?
A. Through the creation of man in vprightneſſe, and his fall from that eſtate.
Q. What followed vponupon this fall of man?
A. All men once were concluded vnderunder ſinn… …11. 32.and moſt iuſt condemnation.
Q. What ſerued this for his merciemercy and iuſtice?
A. Hereby occaſion was offered both of merciemercy and iuſtice.
Q. To whom was merciemercy promiſed and giuen?
A. Only to his choſen children in Chriſt, whichRom. … are called the veſſels of merciemercy.
Q How doth he ſhew merciemercy to them?
A. He giueth them the meanes whereby they come aſſuredly to life eternall.
Q. VponUpon whom doth he ſhew iuſtice?
A. Upon all the reſt of Adams poſteritie,Rom. which are called the children of wrath.
Q. When doth he this?
A. Whē he ſuffereth them patiently to walke according to their owne corrupt nature.
Q. What followeth vponupon that walking?
A. Eternall perdition infallably, according to Gods eternall decree.
Q. Doth God compell them to walke that way?
A. No, but they willingly do embrace it againſt his word.
Q. How can men willingly embrace the way to perdition.
A. Becauſe they are blinded and corrupted by Satan and their own luſts.
Q. May they embrace the way of life?
A. No, they refuſe it neceſſarily, and yet freely without any compulſion.
Q. From whence commeth this neceſsitie?
A. From the bondage of ſinne, wherein they were caſt by the fall of Adam.
Q. Is all Adams poſteritie equally in the ſame bondage?
A. Yes no doubt, but yet the choſen are redeemed through Chriſt, and the others iuſtly left in their naturall eſtate.
Q. What thing then ſhall be ſeene perpetually in theſe veſſels of wrath?
A. The glorie of Gods eternall and fearefull iuſtice.
Q. What ſhall be ſeene in the veſſels of merciemercy?
A. The perpetuall praiſe of his merciemercy and goodnes, through Jeſus Chriſt our Lord. To whom with the father and the holy ſpirite, be all honor and glorie eternally. So be it.