VVHat is the only true com­fort, of a Christian in this life?

That in soule and body, whether I liue or die, I am not mine owne, but I be­long vnto my faithfull Lord and Sauiour Iesus Christ, who by his pretious blood, most fully satisfying for all my sinnes, hath deliue­red me from the whole power of the diuell, and doth so p [...]serue me, that without the will of my heauenly Father, not so much as a haire can fall from my head, yea, and all things are made to serue for my saluation, wherefore he doth also assure me by his spirit of euerlasting life, and maketh me forward and readie from henceforth to liue vnto him.

How many things are needfull for thee to know, to the end thou enioying this comfort, maist liue & die a happieman?

Thrée things; First, what is the [Page 2] greatnes of my sinne. Secondly, by what meanes I may be deliuered from my sinne and miserie. And thirdly, what thankfulnes I doe owe vnto God, for that deliuerance.

How doest thou know thine owne miserie?

By the law of God.

What doth the law of God require of vs?

That doth our Sauiour teach vs in the 2 [...] of Matt: Thou shalt loue the Lord thy God, with all thy heart, with all thy soule, and with all thy minde; This is the first, and greatest commandement, and the second is like vnto this. Thou shalt loue thy neighbour as thy selfe. On these two com­mandements hangeth the whole law and the prophets.

Art thou able to [...]epe all tehse things perfectly?

In no wise: for by nature I am prone to the hatred of God, and my neigh­bour.

Did God then make man so bad and corrupt?

No truely, God created him good, and according to his owne Image; that is, endewed him with true righteousnes and ho­lines, that he might rightly know God his [Page 3] Creator, loue him with all his heart, and liue in blessednes with him for euer.

From whence then ariseth this cor­ruption of mans nature?

From the fall, and disobedience of our first parents, Adam and Eue, in Para­dice, where our nature was so corrupted, that we are all conceiued and borne in sinne.

But are we so corrupt, that we are not at all fit to doe well, but apt vnto all euill?

Yea truely, vnlesse we be regene­rate by the holy Ghost.

Doth not God then deale Iniuri­ously with man, when he requireth that of him in his law, which he is not able to per­forme?

Not at all: for God so created man that he was able to performe it, but man in­ticed by the diuell, by his owne disobedience, depriued himselfe and all his posteritie, of those gifts of God.

What then, will God let goe this disobedience, and backsliding of man with­out punishment?

No surely, but he is most grie­uously angry, both with our naturall sinnes, and with those sinnes which we our selues do commit, and doth punish the same in most [Page 4] iust iudgement, both with temporall and Eternall punishments, euen as himselfe pre­nounceth, Cursed is euery one, who continu­eth not in all things that are written in the booke of the law to do them.

What, is not God mercifull also?

Yes truely, he is mercifull, but so also he is iust. Therefore his iustice requireth to haue that punished with euerlasting pu­nishment of soule and body, whatsoeuer is committed against the maiestie of so soue­raigne and almightie a God.

Seeing then we are by the iust iudg­ment of God, in danger of temporall and euerlasting punishment, Is there any way or meanes left whereby we may be deliuered from these punishments, and be reconciled to God?

God will haue his Iustice satis­fied, wher [...]ore we must néedes make satis­faction, either by our selues or some other.

Are we able to satisfie by our selues?

Not one whit: but rather daily do encrease our debt.

Can any creature in heauen or in earth, make satisfaction for vs?

None at all, for first God will not punish any other creature, for that sinne that man hath committed. Secondly, that which [Page 5] is but an onely creature, is not able to endure the wrath of God against sinne, and to deli­uer others from it.

Then what manner of mediator and deliuerer must we seeke for?

Such a one as is true man, and perfectly iust, and yet notwithstanding more mightie then al creatures: that is, one who is also true God.

Wherefore must he needs be true man and perfectly iust?

Because the iustice of God requi­reth, that the same nature of man which sin­ned, should also pay the punishment of sinne, but he that were a sinner himselfe, could not pay for other men.

Wherefore ought he also to be true God?

That by the power of his God­head, he might be able to sustaine the burthen of Gods wrath in his flesh, and to recouer and restore vnto vs, the righteousnes and life that we had lost.

But who is that mediator, which is both true God, and true perfect man?

Our Lord Iesus Christ, who is made vnto vs of God, wisedome, righteous­nes, satisfaction, and perfect redemption.

Whereby knowest thou this?

By the Gospell, which God first reuealed in Paradice, and afterwards did publish by the Patriarkes, and Prophets, shadowed out in Sacrifices, and Ceremo­nies: and last of all, accomplished by his onely begotten sonne.

Is saluation then restored by Christ to all men that perished in Adam?

No not to all, but onely to those who are ingrafted into him by true faith, and do lay hold vpon all his benefites.

What is true faith?

It is not onely a knowledge, by which I do stedfastly assent vnto all things which God hath reuealed vnto vs in his word, but also an assured affiance, and trust kindled in my heart by the holy Ghost through the Gospell, by which I rest vpon God, making sure account, that forgiuenes of sinnes, euerlasting righteousnes and life, is bestowed not onely vpon others, but also vpon me, and that freely by the mercy of God, for the merit and desert of Christ alone.

What are those things which a Christian man must of necessitie beleeue?

All those things which are promi­sed vnto vs in the Gospell, the sum whereof is briefly comprised in the Apostles Creeds, or in the chiefs heads of the Catholike and vn­doubted [Page 7] faith of all Christians.

What is that Creed of the Apostles?

1. I beleeue in God the father almightie ma­ker of heauen and earth.

2. And in Iesus Christ his onely Sonne our Lord.

3. Which was conceiued of the holy Ghost borne of the Virgin Mary.

4. Suffered vnder Pontius Pilate, was cruci­fied, dead and buried, descended into Hell.

5. Rose againe the third aay from the dead.

6. And ascended into heauen, and sitteth on the right hand of God the father almightie.

7. From thence he shall come to Iudge the quicke and the dead.

8. I beleeue in the holy Ghost.

9. I beleeue the holy Catholike Church, the communion of Saints.

10. I beleeue the forgiuenes of sinnes.

11. The resurrection of the flesh.

12. And the life Euerlasting.

Into how many parts is the Creed diuided?

Into thrée parts. The first is of the euerlasting Father, and of our Creation. The second is of the Sonne, and of our Re­demption. The third is of the holy Ghost, and our Sanctification.

Seeing there is but one onely sub­stance [Page 8] of God, why doest thou name those three, the Father, the Sonne, and the holy Ghost?

Because God hath so reuealed himselfe in his word, that these thrée distinct persons are one true and euerliuing God.

What beleeuest thou, when thou saist I, Beleeue in God the Father Almightie?

I beléeue the euerlasting Father of our Lord Iesus Christ, who created of no­thing the heauen and the earth, and all things that are therein, and doth vphold and gouerne the same by his euerlasting counsell and prouidence, to be by the meanes of Christ [...]ay God and my father, therefore I so trust in him, and so repose my selfe vpon him, That I doubt not but he will prouide all things necessarie both for my soule, and for my body. And moreouer also, that what so­eucr euill he sendeth vpon me in this misera­ble life, he will turne the same vnto my salua­tion, seeing he is both able to do it, as being God Almightie, and willing to do it, as being my mercifull father.

What is prouidence?

The Almightie and euerie where present power of God, whereby he doth as it were, beare vp with his hand, and gouerne the heauen and earth, with all creatures; So [Page 9] that whatsoeuer groweth out of the Earth, as also Rayne and drouth, Plentie and dearth, meate and drinke, health and sicknes, Riches and pouertie; Finally, all things that are, fall out not rashly, or by chance and fortune, but by his Fatherly counsell and will.

What profit haue we by this know­ledge of the creation & prouidence of God?

Hereby we are in aduersitie made patient; in prosperity thankfull; for the time to come, we haue a good hope reposed in GOD our most trustie Father; knowing assuredly, that nothing can drawe vs from his loue, sée­ing all Creatures are so in his power, that without his pleasure, they are not able, not onely not to doo any thing, but not so much as to stirre or haue motion.

Wherefore is the Sonne of GOD called IESVS. (that is) a [...]?

Because he saueth and deliuereth vs from all sinnes, neither ought saluation to be sought for in any other, neither can it else­where be sound.

Do they belieue in the onely Saui­our Iesu [...], who seeke for happines from Saints, or from themselues, or from any thing else?

No, for although in worde they glorie in him as a Sauiour, yet in déede they denie the onely Sauiour Iesus Christ: for it [Page 10] must néedes be that either Iesus is not a perfect Sauiour, or else that whosoeuer by true Faith imbrace him as a Sauiour, they also are pos­sessed of all things in him, which are required vnto saluation.

Wherfore is he called Christ, that is, Annoynted?

Because he is ordained of the Fa­ther, & annointed with the holy Ghost, to be the chiefe Prophet and teacher, to reueale vn­to vs the secret Counsell and will of the Fa­ther, concerning our Redemption; and to be our high and onely Priest, to redéeme vs, by the onely sacrifice of his owne bodie, daily to make intercession vnto the Father for vs, and to be the Euerlasting King, to gouerne vs by his word, and with his spirit, and to preserue and maintaine that saluation which he hath purchased for vs.

Why art thou called a Christian?

Because by Faith I am a mem­ber of Christ Iesus. and partaker of his anoin­ting, so that I both confesse his Name, and present my selfe vnto him a liuely offering of thanksgiuing, and in this life with a frée and good conscience fight against sinne & Sathan, and after this life to possesse with Christ, an euerlasting Kingdome ouer all creatures.

For what cause is Christ called the [Page 11] onely begotten Sonne of God, whereas we also are the Sonnes of God?

Because Christ is the Eternall and naturall Sonne of his Eternall Father, but we for his sake by grace, are made the Sonnes of the Father by adoption.

Wherefore doest thou call him our Lord?

Because he hath redéemed our bo­dies and soules from sinne, not with gold, nor with siluer, but with his owne pretious blood, and hauing deliuered vs from all power of the diuell, doth challenge vs properly to be­long vnto himselfe.

What doest thou beleeue when thou saist, He was conceiued by the holy Ghost, borne of the Virgin Mary?

That the very Sonne of God, who is and abideth true and euerlasting God, did through the working of the holy Ghost, take the very true nature of man, of the flesh and blood of the Virgin Mary, so that he is also the true séede of Dauid, like vnto his brethren in all things, sinne onely excepted.

What fruit reapest thou by the ho­ly conception and birth of Christ?

That he is our Mediator, and by his Innocencie, and perfect holines, doth co­uer my sinnes, wherein I am conceiued, and [Page 12] kéepeth them from comming in the sight of God.

What beleeuest thou, when thou saist, He suffered?

That in the whole time of his life which he continued heere vpon earth, but especially in the end thereof, he sustained both in body and soule, the wonderfull paine and griefe of God, for y ^e sin of all mankind, that by his suffering, as by the only sacrifice of recon­ciliation, he might both deliuer our soules from euerlasting condemnation, and might also purchase for vs the fauour of God, righ­teousnes, and euerlasting life.

What reason was there why hee suffered vnder Iudg [...] Pilate?

That he an Innocent, being con­demned before a ciuill Iudge, might set vs frée from the straight iudgment of God which was to fall vpon vs.

Is it any more that he was fastned to the crosse, then if he had bene put to any other kind of death?

Yea truly, it is more, for by this, I am sure that he hath taken vpon him the curse which did hang ouer me, for the death of the crosse, was cursed by God.

Why was it necessarie that Christ should humble himselfe vnto the death?

Because the iustice, and truth of God, could by no other meanes be satisfied for our sinnes, but by the death of the Sonne of God.

Wherefore was he also buried?

That he might thereby make it knowne that he was truly dead.

But seeing Christ died for vs, why must we also die?

Our death is not a satisfaction for our sinnes, but an vtter destroying of sinne, and a passage into euerlasting life.

What profit receiue we further by the sacrifice and death of Christ?

That by the power of his death, our old man is crucified together with him, and is also dead and buried, that the euill con­cupiscences and desires of the flesh, may not hereafter raigne in vs, but that we may offer our selues vnto him a sacrifice of thanksgi­uing.

Why is this added, he descended into Hell?

That in my greatest sorrowes and most grieuous temptations, I may vphold my selfe with this comfort, that my L. Iesus Christ hath deliuered me from the anguish and torments of Hell.

What doeth Christs rising againe profit vs?

First by his rising againe, he hath ouercome death, that he might make vs par­takers of that righteousnes which he purcha­sed by his death. Secondly, we also now by the power thereof, are raised vp vnto a new life. Last of all, the rising againe of Christ our head, is a pledge vnto vs of our glorious re­surrection.

How dost thou vnderstand that he ascended into Heauen?

That in the sight of his Disciples, Christ was taken vp from earth to heauen, and is yet there for vs, and shall be till he come againe to iudge the quicke and the dead.

What then, is not Christ with vs as he promised vnto the end of the world?

Christ is true God, and true man, therefore according to his manhood he is not now vpon earth, but according to his God­head, his grace and his spirit is at no time from vs.

Are not the two natures of Christ by this meanes pulled asunder, if the man­head be not wheresoeuer the God-head is?

Not a whit, for séeing the God­head cannot be contained in any compasse, and is present in all places, it followeth ne­cessarily that it is without the nature of man which it hath taken, and yet neuertheles is [Page 15] in it also, and remaineth personally vnited vnto it.

What fruit doth Christs ascention in­to heauen bring vs?

First, that he maketh intercession in heauen vnto his Father for vs. Secondly, that we haue our flesh in heauen, whereby is a certaine Pledge, we may be assured that hoe (who is our Head) will lift vp vnto him, vs that are his members. Thirdly, that he sen­deth vnto vs his Spirite, as a Pledge be­twéene vs, by the working whereof we séeke not things on Earth, but things that are a­boue, where hee sitteth on the Right hand of GOD.

Why is it added, Hee sitteth on the Right hand of God?

Because Christ did therefore as­cend into heauen, that he might there declare himselfe the head of his Church, by which his Father gouerneth all things.

What doth this glorie of Christ our Head auaile vs?

First, that by the holie Ghost he powreth vppon vs his members, heauenly gifts, and then that by his power hee doth protect and defend vs against all enemies.

What comfort doeth Christs com­ming againe to Iudge the quicke and deade [Page 16] bring thee?

That in all miseries and persecu­tions I lifte vp my head, and waite for him who did before stand in my stead before Gods Iudgement seate, and did take away all curse from me, to come from heauen as a Iudge, to throw all his and mine enemies into euerla­sting paines, and to receiue mee with all the Elect vnto himselfe, into heauenly ioyes, and euerlasting glorie.

What belieuest thou of the Holie Ghost?

First, that hée is true GOD, and coeternall with the euerlasting Father & the Sonne, then that hée is also giuen to me, that through Faith hee may make me partaker of Christ, and all his benefites may comfort me, and abide with me for euer.

What belieuest thou of the holy Catholike Church of Christ [...].

I belieue that the Sonne of God doth by his Spirit and by the Word, gather vnto himselfe, out of all mankinde (from the beginning of the world vnto the ende) a con­gregation chosen vnto euerlasting life, agrée­ing in true Faith, and doth maintaine the same and preserue it, and that I am a liuely member of that congregation; and shall so for euer abide.

What meaneth the Communion of Saints?

First, that all and euery one of she beléeuers haue fellowship with Christ, and all his benefits, as being members of him: Se­condly, that euery one who hath receiued gifts, ought to imploy them readily and chearefully for the common profit a nd salua­tion of all.

What beleeuest thou concerning forgiuenes of sinnes?

I beleeue that God for the satis­faction of Christ, hath quite put out of his re­membrance all my sinnes, and euen that cor­ruption also, wherewith I must striue all my life long, and doth fréely giue vnto me the righteousnes of Christ, so that I shall neuer come into iudgement.

What comfort doth the resurrecti­on of the flesh minister vnto thee?

Not onely that my soule shall straight way after it is departed out of the body, be taken vp vnto Christ, the head there­of, but that this flesh of mine also, being rai­sed vp by the power of Christ, shall be vnited againe to my soule, and shall be made confor­mable vnto the glorious body of Christ.

What comfort receiuest thou, by the Article of Euerlasting life?

That because in this present life, I feele the beginning of euerlasting ioy in my heart, I shall after this life, enioy full and per­fect blessednes, wherein I shall praise God for euer, which blessednes neither eye hath seene, nor eare hath heard, nor any heart of man can conceiue.

When thou beleeuest all these things, what benefit commeth to thee there­by?

That in Christ I am righteous be­fore God, and heire of life Euerlasting.

How art thou righteous before God?

By faith alone in Iesus Christ, so that although mine owne conscience doe ac­cuse me that I haue most grieuously offended against all the commandements of God, and haue not kept any one of them: moreouer also that I am prone to all euill, yet notwithstan­ding (so that I do embrace these benefits with true affiance of mind) without any merit of mine owne, of the meere mercy of God, the perfect satisfaction, righteousnes and holines of Christ, is imputed and giuen vnto me, as if I had neither committed any sinne, neither were there any blot or corruption cleauing vnto me: Yea, as if I had my selfe perfectly performed that obedience, which Christ hath [Page 19] performed for me.

Why doest thou say that thou art righteous by faith?

Not because by the worthines of my faith I please God, but because the onely satisfaction, righteousnes & holines of Christ, is my righteousnes in the sight of God, and I can lay hold vpon, and apply the same vnto my selfe, by no other meanes but by faith.

Why cannot our good workes be righteousnes, or any part of righteousnes in the sight of God?

Because that righteousnes, which is able to abide the iudgment of God, must be most perfect, and in all points agreeing with the law of God, but our best workes that we do in this life, are imperfect, and euen defiled with sinnes.

How sayest thou that our good workes deserue nothing, whereas God pro­miseth that he wil giue vs a reward for them, both in this life, and in the life to come?

That reward is giuen not of de­sert, but grace.

Doth not this doctrine make men secure, and prophane?

No, for it cannot be but they who are ingrafted into Christ by faith should bring forth fruits of thankfulnes.

Seeing then faith alone maketh vs partakers of Christ, and all his benefits, from whence proceedeth this faith?

From the holy Ghost, who by the preaching of the Gospel doth kindle the same in our hearts, and doth confirme it by the vse of the Sacraments.

What are Sacraments?

They are holy and visible signes, and soules ordained of God, to this end, that he might thereby more fully declare and seale vnto vs the promise of the Gospell, to wit, that he doth fréely giue forgiuenes of sinnes, and life euerlasting, not onely to all in gene­rall, but euen to euery one that beléeueth, and that for the onely sacrifice of Christ offered vpon the crosse.

What then, do both these, aswell the word as the Sacraments, tend to that end, to leade our faith vnto the sacrifice of Christ offered vpon the crosse, as to the onely foundation of our saluation?

Yea truly, for the holy Ghost teacheth by the Gospell, and confirmeth by the Sacraments, that all our saluation stan­deth in the only sacrifice of Christ offered vp­on the crosse.

How many Sacraments hath Christ ordained in the new Couenant?

Baptisme, and the holy Supper.

How art thou put in minde and confirmed in Baptisme, that thou art parta­ker of that holy Sacrifice of Christ?

Because Christ hath commaunded the outward washing with Water, adding this promise, that I shall no lesse assuredly be washed by his blood, and by his spirit, from the spots of my soule (that is) from all my sinnes, then I am outwardly washed with Water, wherewith the spottes of the bodie vse to be washed away.

What is it to bee washed by the blood and Spirit of Christ?

It is to receiue at the handes of God forgiuenesse of sinnes fréely for the blood of Christ, which he hath shed for vs, in his sacrifice vpon the crosse; and next, to be renu­ed also by the spirit of Christ, and being sanc­tified by him, to become a member of Christ, to the ende we may more and more dye vnto sinne, and liue holy without blame.

Where doth Christ promise that he will as certainly wash vs with his blood, and with his spirit, as we are washed with the wa­ter of Baptisme?

In the Institution of Baptisme, the wordes whereof are these; Goe and teach all Nations, baptizing them in the Name of the [Page 22] Father, and of the Sonne, and of the holy Ghost: he that beléeueth and is baptized shall be saued: he that belieueth not shalbe condemned. This promise is repeated when the Scripture cal­leth baptisme, the washing of the New birth, and the washing away of sinnes.

Is then Baptisme the washing away of sinnes?

No. For the onely blood of Christ, and the holie Ghost, doth clense vs from all sinne.

Why then doth the holy Ghost call Baptisme the washing of Regeneration, and the washing away of sinnes?

God doth not without great cause so speake; not onely to teach vs, that as the spottes of the bodie are cleansed by water, is our sinnes are purged by the Blood and Spi­rit of Christ, but much more, that by his hea­uenly Token and pledge, hee may assure vs that wee are as truly washed inwardly from our sinnes, as we are washed with outward and visible water.

Ought Infants also to be baptised?

Yea truely, for seeing they belong to the Couenant and Church of God, as well as those that be at yeares of discretion; And séeing vnto them is promised by the Blood of Christ, forgiuenes of sinnes, and the holie [Page 23] Ghost the worker of faith, no lesse then to the other, they ought also by baptisme to be i [...]grafted into the Church of God, and to be discerned from the chuldren of Infi­dells, as they were in the olde Testament by Circumcision, in place whereof was ordained Baptisme in the newe Testa­ment.

How art thou put in minde and assured in the Supper of the Lorde, that thou art partaker of that onely sacrifice of Christ, offered vpon the Crosse, and of all his benefites?

Because Christ hath commaun­ded me, and all the faithfull, to eate of this Bread being broken, and to drinke of this Cuppe being diuided amongst vs, in re­membrance of him, and hath added this promise, first, that his bodie was no lesse offered and broken for me vpon the Crosse, and his blood for mee shed, then with mine eyes I sée the bread is broken vnto me, and the cuppe reached vnto me. Secondly, that my soule is no lesse assuredly fed, vnto e­uerlasting life, by him with his bodie that was crucified, and his blood that was shed for vs, then I doe with my bodily mouth receiue bread and wine, the tokens of the [Page 24] bodie and blood of the Lord, beeing deliue­red vnto me by the hands of the minister.

What is it to eate the Bodie of Christ Crucified, and to drinke his Blood that was shed?

It is not onely with certaine affiance of minde, to lay holde of the whole Passion and death of Christ, and thereby to obtaine forgiuenes of sinnes, and life e­uerlasting, but also by the Spirit of Christ, which dwelleth at one time both in Christ and in vs, in such sort more and more to be vnited to his holie bodie, that although hée be in Heauen, and we vpon Earth, yet notwithstanding wee are flesh of his flesh, and bone of his bone; and as all the mem­bers of the bodie are gouerned and quicke­ned by one soule, so are we all, by one and the same spirit.

Where hath Christ promised that hee will as certainely giue vnto the belie­uers, his Bodie and his Blood in this man­ner to be eaten and drunke, as they doe eate this Bread being broken, and drinke this Cuppe?

In the institution of the Supper, the words wherof are these; Our Lord Iesus Christ, the same night he was betrayed, tooke [Page 25] bread, and when he had giuen thankes he brake it and said; Take eate this is my body which is broken for you, this do ye in remembrance of me: Likewise after supper he tooke the cup, saying; This cup is the new Testamēt in my blood, this do as often as you drinke it in remembrance of me: For as often as ye eate this bread, and drinke this cup, ye shew the Lords death till he come. This promise is repeated by Paul when he saith, The cup of thanksgiuing, wherewith we giue thanks, Is it not the Communion of the blood of Christ? The bread which we breake, Is it not the Communion of the Lords body? Because we being many are one bread and one body, for we are all par­takers of one bread.

What then, are bread and wine made the very body and blood of Christ?

No truely, but after the na­ture of Sacraments, & the manner of spéech which the holie Ghost vseth in speaking these things, the bread is called the bodie of Christ.

Why then doth Christ call the bread his body, and the cup his blood, or the new Testament in his blood, and Paul calleth the bread and wine the Commu­nion of the body and blood of Christ?

Christ not without great cause so speaketh: to wit, not onely to teach vs, that as bread and wine sustaineth the life of the body, so also his body crucified, and his blood shed, is indeed the meate and drinke of our soule, whereby it may be nourished vn­to [...]ife euerlasting: But much more by this visible signe and pledge, to assure vs, that we are no lesse truly made partakers of his body and blood, by the working of the holy Ghost, then we do with the mouth of the body receiue these holy signes in remem­brance of him: Secondly, that his passion and obedience is as certainely ours, as if we our selues had paid the punishment of our sinnes, and made satisfaction to God.

What difference is there between the Supper of the Lord, and the Popish Masse?

The supper of the Lord doth wit­ne [...] vnto vs, that we haue perfect forgiue­nes of all our sinnes, for that onely sacrifice of Christ, which he himselfe once offered vp­on the crosse, and then that we are by the holy Ghost ingrafted into Christ, who now according to his humanitie, is onely in hea­uen at the right hand of his Father, and will there be worshipped of vs.

But in the Masse, it is denied that [...]e quicke and dead haue forgiuenes of sinnes for the once suffering of Christ, vnles Christ be still euery day offered for them by the Priests, and then it is taught, that Christ is bodily vnder the appearance of bread and wine, and therefore ought to be worshipped in them: And so the very foundation of the Masse is nothing else but a denying of that onely sacrifice and suffering of Iesus Christ.

Who ought to come to the sup­per of the Lord?

Onely they that are truely sorie that they haue offended God by t [...]e [...] sins, and do beleeue that they are forgiuen them for Christs sake, and that whatsoeuer infir­mities they haue, they are reuered by his passion and death, and who desire more and more to goe forward in faith and vpright­nes of life: But hypocrites, and they that do not truly repent, do eate and drinke vnto themselues con [...]emnation.

May they also be admitted to this supper, who declare themselues by their confession and life, to be vnbeleeuers and vngodly men?

In no wise, for by that meanes the couenant of God is prophaned, a [...] [...] [Page 28] wrath of God prouoked against the whole congregation: Wherefore the Church by the commandement of Christ and his Apo­stles, vsing the keyes of the kingdome of heauen, ought to keepe backe such from the supper, vntill they repent and amend their manners.

What are the keyes of the king­dome of heauen?

The preaching of the Gospell, and Eclesiasticall discipline, whereby heauen is opened to them that beléeue, and shut a­gainst vnbeléeuers.

How is the kingdome of heauen opened and shut by the preaching of the Gospell?

When by the commandement of Christ, it is openly preached to all, and euery one that beleeuer [...] that all their sins are forgiuen them by God, so often as they lay bold vpon the promise of the Gospell by a true faith: Contrariwise, vnto all vnbe­leeuers, & Hypocrites, it is denounced, that the wrath of God, and euerlasting condem­nation, lyeth vpon them, so long as they continue in their sins. According to which testimonie of the Gospell, God will iudge aswell in this present life, as in the life to come.

How is the kingdome of heauen shut and opened by Eclesiasticall disci­pline?

When by the commandement of Christ, they who are in name Christi­ans, but in doctrine and life shew them­selues strangers from Christ, after they haue bene once or twice admonished, and will not depart from their errours, or sin­full liuing, are presented to the Church, or to those who are appointed to that office by the Church, and if they obey not their ad­monition, are by forbidding them the Sa­craments, shut out from the assembly of the Church, and not receiued againe till they professe amendment.

Seeing we are deliuered from all sinnes and miseries, without any desert of our owne, by the only mercy of God, for Christs sake, to what end should we do good workes?

Because after that Christ hath redeemed vs by his blood, he doth also renew vs with his spirit according to his owne Image, to the end, that hauing receiued so great benefits, we should all our life long shew our selues thankfull towards God, and that he might be glorified by vs. Se­condly, [Page 30] that we also euery one of vs may be assured of our faith by the fruites thereof. L [...]st of all, that by the vprightnes of our life, we may gaine others to Christ.

Cannot they then be saued, who being vnthankfull, and continuing secure­ly in their sinnes, are not turned from their wickednes vnto God?

By no meanes. For as the scrip­ture witnesseth, neither vncleane persons, nor Idolaters, nor Adulterers, nor theeues, nor coueteus persons, nor Drunkards, nor Rulers, nor Oppressors, shall Inherit the Kingdome of God.

Of what parts consisteth true Re­pentance or turning to God?

Of the mortifying or killing the old man, and quickning of the new man.

What is the mortification of the olde man?

Truely and from the hart to be sorie, that by thy sinnes thou hast offended God, and more and more to hate and siye from thy sinnes.

What is the quickning of the new man?

True reioycing in God, through Christ, and a forward desire to frame our [Page 31] life according to Gods will, and to exercise all good wor [...]s.

What works are good?

Onely those which are done of a true Faith, according to the Law of God, and are referred onely to his glorie, and not those which are deuised by our selues, vpon a good intent, or commandement by mens traditions.

What is the law of God?

The Lorde spake these wordes, saying:

1. I am Iehoua; thy GOD, which brought thee out of the land of Aegipt, from the house of bondage, thou shalt haue none other Gods but mée.

2. Make not to thy selfe any grauen I­mage, nor draw any likenes of those things which are either in heauen aboue, or in the earth beneath, or in the water vnder the earth, thou shalt not fall downe before them nor worship them, for I thy Lord and God strong and Iealous, auenging the sinnes of the fathers vpon the children, and that to the third and fourth generation of them that hate mee, and shewing mercie vpon thousands in them that loue me, and keepe my commandements.

[Page 32]3. Take not the Name of the Lord thy God in vaine, for the Lord will not let him goe vnpunished that taketh his Name in vaine.

4. Remember to kéepe holie the Sa­both day, sixe dayes shalt thou labour and doe all thy worke: but the seuenth day shall be the Sabaoth of the Lord thy God; Thou shalt doe no worke, neither thou, nor thy sonne, nor thy daughter, nor thy seruant, nor thy handmaide, nor thy cattell, nor the stranger that is within thy gates: for in sixe dayes the Lord made the heauen, the earth, the Sea, and all things that are in them, and rested the seuenth day, there­fore the Lorde blessed the seuenth day, and hallowed it.

5. Honour thy father and thy mother, that thou mayest liue long vpon the Land, which the Lord thy God shall giue thée.

6. Thou shalt not kill.

7. Thou shalt not commit Adultery.

8. Thou shalt not steale.

9. Thou shalt not beare false witnes against thy neighbour.

10. Thou shalt not couet thy neigh­bours house, thou shalt not couet thy neigh­bours wife, nor his seruant, nor his maide, [Page 33] nor his Oxe, nor his Asse, nor any thing that is his.

What requireth God in the first Commandement?

That as I loue the saluation of mine owne soule, so I diligently shunne and auoyd all Idolatrie, coniuring, inchaunt­ment, superstition, praying to Saints, or other creatures, and doe rightly acknow­ledge the onely and true God, trust in him alone, submit m [...] selfe with all humilitie and patience vnto him, looke for all good things from him alone, and with the most inward affection of my hart, loue, reuerence and worship him, so that I will rather for­sake all creatures, then commit the least thing against his will.

What is Idolatrie?

It is in the place of one God, or besides that one and true God (who hath reuealed himselfe in his word) to deuise, or haue anie other thing wherein to put our trust.

What doth the second comman­dement require?

That wée expresse not God by any Image or shape, neither serue him af­ter any other manner, then as in his word [Page 34] he hath commaunded himselfe to be ser­ued.

Ought we then to make no Ima­ges nor pictures?

God neither ought, nor can by any meanes be drawne or pictured, and al­though it be lawfull to resemble creatures, yet God forbiddeth to haue or make their Images, to worship or honour either them, or God by them.

What meaneth God in the third commandement?

That we doe not reprochfully, or vnreuerently vse the name of God, in cursing, swearing, forswearing, nor yet take part in those horrible sinnes, by hol­ding our peace, a [...]d winking at them, but that we vse the sacred name of God with great religion, and reuerence, that by true and constant confession and calling vpon him, and finally by all our words and deedes, he may be praised, and euer magni­fied.

Is it then so great a sinne to take the name of God in vaine, either by swea­ring or by cursing? That God is also an­gry with them, who as much as in them lyeth do not forbid or hinder it?

Surely a most grieuous sinne, for there is no greater sinne, or which doth more offend God, then the reproch of his holy name, wherefore also he commaun­ded that sinne to be punished with death.

But may any man lawfully, and in a godly sort, sweare by the name of God?

He may, when either the magi­strate requireth it of his subiects, or necessi­tie requireth that by this meanes faith be assured, and truth established, to the end that the glory of God may be set forth, and the saluation of other men furthered, for this kind of oath is confirmed in the word of God, and therefore hath bene rightly vsed by holy men, both in the old and new Testament.

Is it not lawfull to sweare by Saints and other creatures?

No, for a lawfull oath is a calling vpon God, wherein a man desireth, that he being the only beholder of the heart, would giue witnes to the truth, and punish the swearer if he deceiue wittingly, now this honour agreeth to no creature.

What doth God require in the fourth commandement?

First, that the ministrie of the [Page 36] Gospell, & schooles be maintained, and that both vpon other daies, and especially vpon holy daies, I do diligently frequent the ho­ly assemblies, heare the word of God atten­tiuely, vse the Sacraments, and to the pub­like praiers, ioyne also mine owne priuate, and according to my abilitie, bestow some­thing vpon the poore; Secondly, that in all my life I abstaine from wicked actions, yéelding vnto the Lord, that by his spirit he may worke his good worke in me, and so that I begin that Euerlasting Saboth or rest, in this life.

What doth the Lord enioyne vs in the fift commandement?

That we performe vnto our pa­rents, and euen to all that are set ouer vs, due honour, loue, and fidelitie, and do sub­mit our selues, to their faithfull preceps and chastisements, with that obedience which is meete.

Secondly, that we patiently beare with their faults, alwaies hauing in remem­brance, that Gods will is to leade and rule vs by their hand.

What doth God require in the sixt commandement?

That neither by thought, nor by [Page 37] word, nor by gesture, much lesse by déede, either by my selfe, or by any other, I do re­uile, or hate, or hurt, or st [...]y my neighbour, but cast away all desire of reuenge: More­ouer, that I hurt not my selfe, nor witting­ly cast my selfe into any daunger. And therefore also, that murthers might be a­uoyded, hee hath armed the magistrate with the sword.

Why, but this commandement seemeth to forbid onely murther.

For the staying of murther, God teacheth, that he hateth the roote and origi­nal of murther, to wit, anger, enuie, hatred, and desire of reuenge, and doth account all these for murther.

What is the meaning of the sea­uenth commandement?

That God doth abhorre all fil­thines, and therefore that we also ought to hate and detest it: and on the other side, that we ought to liue soberly, modestly, and chastly, either in holy wedlocke, or single life.

Doth God forbid nothing else in this commandement, but adulterie, and such kind of filthines?

Forasmuch as our body and [Page 38] soule, are the temples of the holy Ghost, the will of God is, that we possesse both bo­dy and soule purely and holily. And there­fore he doth generally forbid, filthie deedes, gestures, & behauiours, speeches, thoughts, and desires, and whatsoeuer may allure vs hereunto.

What doth God forbid in the eight commandement?

Not onely those thefts and rob­beries which the magistrate doth punish, but vnder the name of theft, he comprehen­deth all naughtie shifts, and deuises, where­by we catch after other mens goods, and la­bour to conueigh them to our selues, either by force, or by colour of right, as are vne­quall weights, an vniust meatewand, false measure, deceitfull words, counterfaite mo­ny, vsurie, or any other forbidden way or meanes to thrine, & get wealth, adde here­vnto all couetousnes, and the manifold mispending the gifts of God.

What doth the ninth commande­ment require?

That I beare no false witnes against any man, that I shall misconsture no mans words, that I backebite or re­proach no man, that I condemne no man [Page 39] rashly, before his cause be heard, but that I doe with all carefulnes auoyde all kinde of Lying and deceit, as the proper workes of the D [...]uell, vnles I will prouoke the most gréeuous displeasure of Almightie God a­against my selfe, and that in Iudgements and other affaires I follow the truth, and freely and constantly professe the matter to bée, euen as it is. Moreouer, that as much as in me lyeth, I defend and encrease the good name and credit of others.

What doth the tenth Comman­dement forbid?

That our hearts be neuer temp­ted (no, not with the least desire or thought against any Commandement of God,) but that alwayes from the heart wee detest all sinne, and contrarywise take pleasure in all kinde of Righteousnes.

Are they able who are conuer­ted vnto God, to keepe these Commaun­dements perfectly?

No truly, but euen they that are most holie, so long as they liue.

Why then will haue his Lawe so exactly, and so seuerely preached; where­as there is no man in this life that is able to keepe it?

First, that in our whole life we might the more acknowledge how forward our nature is to sinne, and so much the more earnestly desire to obtaine mercie, and Righteousnes in Christ. Secondly, that I be continually about this, and daily more and more labour to obtaine the grace of the holy Ghost, to the ende wée may euery day be more and more renued, according to the Image of God, vntill one day, at length, af­ter wee are departed out of this life, we at­taine with ioy to that perfection which is set before vs.

Wherefore is Prayer necessary for Christians?

Because it is the principall part of that thankfulnes which God requireth at our hands; As also, because the Lord be­stoweth his grace, and the holy Ghost vp­on them alone, who with true gronings, doe continually begge those things at his handes, and doe giue him thankes for the same.

What things are required to that Prayer wherewith God is pleased, and which he heareth and graunteth?

That with true affection of hart wee aske of the true God alone, (who hath [Page 41] reuealed himselfe in his worde) all things whatsoeuer he hath commanded vs to aske of him, and that with an inward féeling of our owne needie and miserable estate, wee humbly throwe our selues downe before the Maistie of God, leaning vppon this strong foundation: So that wée albeit vn­worthy, are vndoubtedly heard of God, for Christs sake, as he hath promised vnto vs in his word.

What are those things which God commandeth vs to aske of him?

All that is necessary for soule and bodie, which our Lorde Iesus Christ hath comprised in that Prayer, which hée him­selfe hath taught vs.

What is that Prayer?

Our Father which art in Heauen; hallowed bee thy Name, thy Kingdome come, thy will bee done in Earth as it is in Heauen; Giue vs this day our daily Bread, and forgiue vs our trespasses, as we forgiue them that trespasse against vs, and leade vs not into temptation, but deliuer vs from euill, for thine is the King­dome, the power and the glorie, for euer and e­uer. Amen.

Why doth Christ command vs af­ter this maner, to cal vpō God Our Father?

That euen in the very entrance of Prayer hee may stirre vp in vs a reue­rence and trust in GOD, conuenient for the Children of God, which ought to be the ground-worke of our Prayer; to wit, that God for Christes sake, is become our Fa­ther, and will much lesse denie vnto vs those things that we aske of him by a true Faith, then our Parents denie vs earthly benefites.

Why is that added, Which art in Heauen?

That we should be assured, that since God is in Heauen, and there ruleth ouer all, whatsoeuer is fit for vs hée is able to prouide, and from thence wée must looke for all good things for soule and bodie.

What is the first petition?

Hallowed be thy Name? that is, I pray first of all, that we may know thée, feare thée, reuerence, praise thée, and set forth thy power, wis [...]dome, goodnes, righ­teousnes, and glory, which shineth in all thy workes. Secondly, that thou woul­dest so direct all our life, thoughts, words, and déeds, that thy most holy name be not reproched by our occasion, but rather be ho­noured and magnified.

What is the second petition?

Thy kingdome come: that is, so go­uerne vs by thy word and by thy spirit, that we may be more and more subiect vn­to thée, preserue and encrease thy Church, destroy the workes of the diuell, and euery power that exalteth it selfe against thy Ma­iestie, make voide all the counsells that are taken against thy word, vntill at length thou doo fully and perfectly raigne, when thou shalt be all, in all.

What is the third petition?

Thy will be done in earth as it is in heauen? That is, graunt that we, and all men, renouncing our owne wills, may rea­dily and without any delay, or grudging, do thine owne will, while we desire that we may as cheerfully execute as the holy An­gels doe in heauen.

Which is the fourth petition?

Giue vs this day our daily Bread. That is, that thou wouldest giue vs all things necessarie for this present life, that thereby we may acknowledge that thou art the onely fountaine, from whence all good things doe slowe, and except thou giue the blessing, all our care, and trauell, yea euen thine owne gifts, will be vnpros­perous [Page 44] and hurtfull vnto vs, wherefore graunt, that turning our affiance from all creatures, we may set it vpon thee alone.

What is the fift petition?

Forgiue vs our trespasses, as we for­giue them [...].

That is, for the blood of Christ impute not vnto vs most miserable sinners, all our sinnes, and euen that corruption which as yet cleaueth vnto vs, as we also feele this testimonie of thy fauour in our hearts, that we haue a stedi [...]st purpose from our heart and soule, to forgiue all that haue iniuried, wronged and offended vs.

What is the sixt petition?

Le [...] [...] vs not i [...]to temptation, but de [...].

That is, forasmuch as we are of our selues feeble and weake, that we cannot stand, n [...] not a moment against our sworne enemies, Sathan, the world, and the flesh, which continually are tempting vs to euill, it would please thee to strengthen vs with the power of thy spirit, that we faint not in this spirituall combat, but that we may so long stand against them all, that at the last we obtaine a perfect victorie.

How dost thou conclude thy prayer?

For thine is the Kingdome, the power and glorie, for euer.

That is, that wee aske all these things at thy handes, because thou being our King and Almightie, art willing and able to giue vs all things: and these things wée therefore aske, to the ende that by them all glorie may re [...]ound, not vnto vs, but vnto thy holie Name.

What meaneth this last worde, Amen?

That the matter is certaine and not of doubt, for my praier is much more certainely heard of God, then I in mine owne heart do feele, that I desire it perfect and absolutely with all the inward affecti­on of my soule.