Question 1. WHat call you the Booke of the grounds of Religion?

As it is expressed in the Title and superscription, and seene in the Title-page, and Frontispice of the same.

2. How is that?

A Catechisme.

3. What meaneth that?

As the word signifieth, an Instruction; under­stood in Religion, and the grounds thereof.

4. How usually?

By question and answer; for the benefit of the lesse skilfull, there intended.

5. Whose benefit named?

Children; and by them to be learned.

6. When?

Ere they be brought to the Bishop to bee con­firmed.

7. To what end?

To bee thereby more publiquely approved sit and able to be admitted to the Communion, to be sureties and Godfathers to others; and their own sureties as it were released, they being then able to make profession of their faith themselves.

8. What then note you here principally in the title

• 1. The name of the Booke, a Catechisme
• 2. The exposition of the name, an Instruction
• 3. The illustration thereof, by the use of it, be­ing to be learned.

9. What note you in the use?

• 1. The persons that are to learne it, children.
• 2. The time when to be learned, before the [...] be brought to the Bishop.
• 3. The end, to be confirmed.

10. Who are accounted children?

Either primarily, children in yeares, the younger sort, servants and apprentices.

Or secondarily, in understanding and discre­tion. Whosoever are not yet sufficiently instru­cted, though perhaps more ancient and stricken in yeares. As 1 Cor. 3. 1. Heb. 5. 13.

11. How are children in yeares to be instructed?

By teaching and examination, according to the Common Catechisme, by question and answer, in the Church and else.

12. How others?

By being pre­sent, and hearing

• Others so examined.
• The Catechisme expounded.

13. Is it necessary that all others should be present, as well as children?

[Page 3] Yes, both 1. for the incouragement of the youn­ger sort, and of one another.

2. To encrease their owne knowledge, that can never be too much and too often found scarce sufficient.

3. To make them more able to instruct and di­rect others, especially they that have charge of families.

4. And that if shame to acknowledge their weaknesse should hold them backe from learning these grounds of Religion, yet so by often hearing the younger sort taught, they may learne them.

14. Why should they learne it?

For many reasons. As

1. For settling mens judgements in the truth, being well grounded in the principles of religion.

2. So the better to discover, and avoid error.

3. More profitably to read and understand holy Scripture.

4. To heare Sermons with better judgement and profit.

5. To be able to examine ourselves of our faith and duties to God and man, and especially in our devotions, and use of Prayer, and The Sacraments.

6. To be able to render answer and account of our faith and hope.

7. The better to teach and admonish others in their duties, if occasion be offered, or that we have charge of family, or else.

15. But why this Catechisme above all others?

For

• Necessities sake, in some respects.
• Conveniency, diverse otherwise.

How of necessity?

[Page 4] In regard of the authority commanding it, and to shew our obedience to the same. Rom. 12.

16. How else of inconvenience?

In divers respects both of the

• Matter, and Booke it selfe.
• Persons, and their good.

17. How in respect of the Booke it selfe?

As being so use­full and convenient as any, and most

• 1. Short,
• 2. Plaine,
• 3. Pithy,

And so very easie to be un­derstood, re­membred, and carried away, containing withall the summe and substance of Religion.

18. How in respect of the persons?

1. For unity sake in opinion, and avoiding of schisme, and seeds of heresie, sowne often by di­versitie of Religion, doubtfully by divers set forth, and understood.

2. Uniformity sake, and avoiding of confusion, that so all may know and take notice of what is to be

• Taught by the Minister.
• Learned by the People.

19. What benefit thereby?

An excellent harmony, as of truth in it selfe, so of the mindes of men in that truth, uniformly taught in all places and congregations after the same order; that what persons, or into what pla­ces soever, as from Parish to Parish often remo­ved, none need to be to seeke in their answers, of what is required to be knowne; this Catechisme being so generally taught, and received, which o­therwise might happen disorderly, with confusi­on by diversity of Catechismes.

20. How is it then to be taught to the best profit of the people?

[Page 5] According to the directions of authority, to this purpose:

By

• Examination, in propounding the questi­on, and receiving the answer.
• Exposition of the sense and meaning of the words, for further benefit of all the hearers.

21. How is the time prescribed?

Here expressed as abovesaid, before confirma­tion.

22. How else to be understood?

Before they may

• 1. Be admitted to the holy communion.
• 2. Be admitted to bee Godfathers and Godmothers, or sureties for any, as requisite to be able
• 3. To answer for themselves, before they undertake for others:

Or can profitably and well Either

• Reade holy Scripture: or,
• Heare Sermons, or the same expoun­ded.

23. This Catechisme then generally pertaines to all?

Yes, as enjoyned either to be

1. Learned by the children, as aforesaid.

2. Taught by the Ministers and others; as by

3. Masters of families, and Schoolemasters, enquired of by others, as by the Ecclesiasticall of­ficers, whom it concernes, in case and cause of re­ligion.

24. How is it then to be taken notice of, so to be or­dered and exercised?

1. By the Ministers, who may call upon the masters of families, and Churchwardens, to see the masters bring the youth, and all to bee present at [Page 6] that exercise, or cause them to bee presented.

2. Churchwardens, who must see it done, or presented, if neglected.

3. Bishops, either By his

• • Archdeacons,
  • Officials, and
  • Ordinaries,
  who are to enquire after, and punish the neglect.
• Himselfe, and his Chaplaines, who are al­so to examine the sufficiency of youth, brought to be confirmed by the same.

25. Is Confirmation then necessary?

Yes, after a sort, for publique testification of the visible members of the Church, their profici­ency in that faith professed in Baptisme, and ap­probation of them.

26. Why is it then expunged in our Church?

It is not expunged.

27. Is it then a Sacrament?

Not so neither, but a religious ceremony, well and profitably to be used.

28. But how then in the Rubrique is it said, it is no detriment if it be not used?

To take away the superstitious conceit in some, that without it Baptisme were imperfect, or that it is a Sacrament, or of absolute necessity.

29. But doe not some hence utterly neglect it?

If they doe the fault is their owne, as wee see from a word misunderstood, how ready many will be to take exceptions, thence to establish their owne fancy and perversnesse, and cause a world of wrangling and trouble.

30. How is it then necessary?

Onely of conveniency, and for politicall order, not as a Sacrament.

31 But he that said, Goe baptize, said also to Pe­ter, confirme thy brethren?

To be understood, as it is expounded by us, of his

• Stability in the faith, for good example.
• Duty, in preaching, as his office.
• Diligence, in his calling and Apostleship, to the comfort of his brethren, and good of the whole Church.

32. Jf it be usefull, why is it neglected?

It is not.

33. Where or when is it executed?

Wheresoever required, or when it may with conveniency be performed.

34. What benefit is thereby?

Much, and many wayes, if we consider it, both for

• 1. The testification of our proficiency.
• 2. Approbation of our sufficiency.
• 3. Gratulatory commendation of us to God by the Church.
• 4. Benediction from such our superiours.
• 5. Prayers for further graces, then publiquely made for us, and so a
• 6. Comfort to the party confirmed.
• 7. Enabling us to further duties in religion, and devotions that may so better be performed.
• 8. Relaxation of our sureties, who stand for us engaged.

35. After the name and title, what is next to be con­sidered at the entrance into the Catechisme?

The matter or subject, and division of the same.

36. What is the matter or subject of it?

The summe and substance of Religion, for the manner thereof also as we see, so briefly set forth and explained.

37. What is Religion?

The bond betweene us and God, including our duty to him for his mercies given to us by his co­venant of grace.

38. What is that Covenant?

On Gods part mercy, that he will be our God, and give us all graces: on ours, obedience, that we will be his servants.

39. What is then required of us?

Faith, to beleeve in God, and his word and pro­mises.

Hope, to call upon him, trust in, and worship him.

Charity, the expressing of our obedience, by doing his will, and shewing our love to him and our neighbour.

40. But these are graoes of his Spirit?

Yes: but given to us, and required to bee exer­cised by us, to his honour.

41. What is the substance then of Religion?

To exercise our selves in these; shewing Our

• Faith, by beleeving in him and his word.
• Hope, by prayer and depending upon him.
• Charity, in willing obedience to his Com­mandements.

42. What then is the summe and substance of the Catechisme?

The explication of these our duties,

Of

• Beleeving in him,
• Praying to him,
• Obeying his will.

The fundamentall points of Religion.

And Gods worship, so briefly propounded, whence the Cate chisme principally toucheth on, and ex­plaineth [Page 9]

The

• Creed,
• Commandements,
• and Lords Prayer,

which are called

• summa credendor,
• summa faciendor,
• summa orandor.

The summe or breviate as it were of things that are to be

• Beleeved,
• Done, or
• Prayed for

by us.

43. How many parts are there of the Catechisme?

Especially these three, and for a Corollary of them, as it were, tho doctrine of the Sacraments and seales of the Covenant, and our faith, and so foure parts usually expressed; or with addition of the Introduction five parts mentioned.

44. Which then are the foure parts?

The exposition or explication of

• 1. The Creed, the Articles and summe of our beliefe.
• 2. Commandements, the duties of us required to be done.
• 3. Lords Prayer, teaching how wee ought to pray.
• 4. Sacraments, the seales of the Covenant.

45. How else are these five parts set downe?

The

• Introduction, in the foure first questions and answers before the Creed.
• Explication of the
  • Creed,
  • Commandements,
  • Lords Prayer,
  • Sacraments,
  as afore­said.

46. Are all Catechismes concerning these things?

Yes; for these are the maine points whereon they insist, howsoever in divers manners, as in o­ther words or order set forth, and more or lesse amplified and explained.

47. Wherein doe they usually or chiefly differ from this, or one from another?

In the order of the parts.

Or, some Introduction.

Or, some Additions or other; as concerning the word of God, or Magistracy, or the like, which yet may bee reduced to the former parts; as the word of God and Scripture, to the Beliefe, con­cerning God, who giveth his word for direction of our faith; the Magistracy, to our duty towards God, to whom they are subordinate; and our neigh­bours, as all godly Magistrates and superiours are acknowledged.

48. How differ they in introduction?

According to the variety of invention of seve­rall Authours of them; or proceeding after divers manners, and order, and so diversly occasioned.

49. How differ they in their order?

Sometimes by placing the Explication of the Commandements, Prayer, or Sacraments, before the Creed, or either before other, in some other order then is followed in this Catechisme, though in substance and intention to teach even the mea­nest, the very same.

50. What thinke you of the order and method of this Catechisme?

As most convenient and profitable of all others, both following the Liturgy, and grounded on the words of the vow made in Baptisme; and so pro­secuting the parts occasioned by the same, to bee considered, and also according to the nature of the things there explained.

51. How in respect of the things?

As 1. faith, required to beleeve God and his [Page 11] promises, so the Creed first propounded: 2. Obe­dience, and the fruit of faith, good works directed by Gods will; so the Commandements secondly proposed: 3. Prayer for continuance in the most holy course and profession of faith and good workes, and so in the third place the doctrine and rule of prayer: 4. The seales of all this from God to us, the Sacraments, as the confirmation and ra­tification of his promises in the covenant of grace.

52. How then is the Introduction fitted to this?

By putting us in minde of our name and Bap­tisme, and so our vow and promise for performance of the aforesaid duties and devotions, expressed and taught in those foure parts,

The

• Creed,
• Commandements,
• Lords Prayer,
• Sacraments.

53. How many points in particular in these foure parts?

30. in all; the

• 12. Articles of the Creed,
• 10. Commandements,
• 6. Petitions of the Lords Prayer,
• 2. Sacraments.

54. How are they else divided?

Into 10. heads or principall parts. viz.

• 3. Parts or heads of the Creed,
• 2. Tables of the Law and Commandments
• 3. Parts of the Lords Prayer,
• 2. Sacraments.

And so much of the title, name, matter, and divi­sion of the Catechisme: now followeth the first part of it, the Introduction.

55. Which call you the Introduction?

[Page 12] All conteined in the foure first questions, and answers of the Catechisme, reaching to the Creed.

Quest. 1. THis seemes a poore Question indeed, what is your Name?

Yet what richer treasure to be found indeed, then it is, or greater wisedome can be shewne, or better purchase to bee made, then in getting a good name.

2. Yet it is a small question?

But leading to the consideration of great matters.

3. Tis a question though, that every child can tell?

Every one should, though none duely consider, if not a child of God.

4. But it is the least question that can be?

But making way to the greatest matters, that can be considered, or thought of.

5. It seemes a triviall question?

Yet as the way leading to the Church doore, this to the minding of the high and holiest things.

6. It seemes though too meane a one?

Nothing too meane, that may be a meanes to godlinesse, and salvation.

7. But is it not a simple and contemptible one?

Not so simple and contemptible to the eye of the foolish, as worthy the consideration of the [Page 13] wisest; and leading to the knowledge and consi­deration of the greatest question, that ever was put forth by or to any mortall.

8. What question was that?

What is truth?

9. How was that the greatest?

As

• Concerning
  • The truth of Religion,
  • Truth it selfe Christ, who is the
    • Way
    • Truth.
    • Life.
• Put forth by the greatest earthly Judge that ever sate in Judgement, to the wisest that ever was on earth.

10. How so?

By him that sate Judge on him, that was indeed Judge of the whole world, to him that was the wisedome and Son of God, Truth it selfe; and therefore appointed, and pre-ordained Judge over both quick and dead.

11. Who were they?

Pilate to Christ himselfe.

12. How answered?

As

• Uncapable of the Mysterie,
• Unworthy of the Mercy,
• Unmeet for the Grace,

he had.

No answer at all daigned him: and such are all they that thinke amisse of the little ones in Christs schoole, or of the meanest question there pro­pounded; since the weaknesse of God is stronger then the power of men; and the foolishnesse of God, wiser then the wisedome of the world; and these meane questions make way to the greatest matters of all.

13. What then is a Name?

The note of a thing, to shew the nature, so [Page 14] neere as can be; and whereby it is knowne and called.

14 What name is here meant?

The Christian name.

15. How many sorts of names have we?

Two usually: the Christian name received at Baptisme, and surname which wee have of our parents.

16. What use of the surname?

To distinguish our earthly kindred, and the fa­mily we come of.

17. What use of our Christian name?

As the other name mindeth me of my earthly parents, kindred, and consanguinity; so this may of my heavenly Father, and spirituall affinity, and consanguinity with Christ, and his holy Saints and Angels.

18. How meane you that?

The

• Consanguinity with Christ our brother, in the flesh, and all his holy Saints of the same blood; and in him, with God the father, more neerely now; from whom else by sin we were falne.
• Affinity, as Christ the Spouse of our soules, and his whole Church, so contracted with all An­gels, and Spirituall substances, the sons of God in Christ, more neerely to us combined; and in the Sacraments, spiritually to be conceived, and by our Christian name received in Baptisme: So not unfitly remembred.

19. Why should we remember these things?

As ready to take any good occasion, being else very forgetfull in all matters pertaining to God and godlinesse.

20. But who can forget these things?

Many Christians that seem more forgetfull then Messall Corvinus, that forgot his owne name; as these their Christian name and profession.

21. Can any forget their names?

Yes, and which werse, their duties, so forgetting Both

• God,
• Themselves,
• And others.

22. How meane you that?

They forget or seeme to forget this Christian name, that follow unchristian and lewd courses; and so more especially.

1. Their Father, forgetting to pray, and invo­cate, Our father which art in heaven, &c. as they ought.

2. Their faith, forgetting to professe, I believe in God the Father, &c. so often as Christianly they should.

3. Their charity, when they not forgive offen­ces, as they should, but remember malice more then they should.

4. Their duty to all their spirituall kindred, and affinity with the Saints in heaven and earth, and so Their

• 1. Mother the Church, and her
  • Sabbaths,
  • Service,
  • Orders and
  • Authority.
• 2. Brothers both
  • 1. Christ and his merits, and mercies, by ungodlinesse.
  • 2. Men by uncharity.
• 3. Sisters, daughters of Sion; the Commu­nion of Saints, the servants of God, those that ex­cell in vertue, by their sin and vices, that sever the [Page 16] soule from God, and break the bond of peace, and that communion.

23. But were names imposed for any such memoriall of holy things?

Yes, and even by God himselfe; as Adam, earth, to remember his originall; Eva, mother of living; and so have been altered, for such holy purposes, as in Abram, called by God Abraham, father of many Nations; Sarai, Sarah, Jacob, Israel.

24. Is it lawfull then to alter names?

Yes, upon any good occasion, and to a good end; but not for any evill intention or purpose.

25. How meane you that?

As God upon a blessing intended, changed Abrams name: so men upon better and holier causes, and designes, have altered their names; whence Saul named Paul, and Simon called also Peter: but upon any evill intention, or designe, farre otherwise.

26. It is then usuall?

Yes, and ancient; as we see in Abraham, Jacob, Salomon, and others; and generally used among all, as well ancient as moderne, both Christians and others, Jewes, Heathens, Turkes, and Infidells, to this day.

27. As how?

As we see how,

1. Nebuchadnezzar, changed the names of Da­niel and his fellowes, when he consecrated them to his Idols service, Dan. 1. 7.

2. The Turkes doe by their Christian Renega­does, and their Janizaries.

3. The Popes doe usually change their names, at entrance to the Papacy.

[Page 17] 4. Kings of Scotland have done, Ominis causâ, changing their names one for another, as Iohn to Robert.

5. Queenes of England, many before the Con­quest tooke the name of Algive, in honour of a worthy Queene of that name; so did the Caesars from Julius Caesar, and divers others.

28. How if for any evill intention?

It is unlawfull, and aggravated according to the quality of the offence, and villany intended.

29. Who have power to change names?

The same that have power to impose them.

30. Who are they?

Superiours, as parents; or ones selfe: so God gave Adam his name, Adam named his wife Eva, and gave names to all creatures; Eva named her sonne Cain; Rachel hers Benoni, whom Jacob na­med againe Benjamin; the Angell from God, and Zachary, John the Baptist; the Angell Gabriel from God, Jesus, before conceived in the wombe.

31. How for alteration of them?

So also Abram, called Abraham by God; Sarai Sarah; Iacob Israel; Benoni Benjamin, by Jacob; Simon also Peter, by Christ; Saint John Baptists name by his father changed; Naomi saith of her­selfe, call mee Marah. The Popes doe usually change their names, and fathers may change their childrens, with diseretion, or on good occasion, if they mislike them.

32. Is it not a falshood or lye to change ones name?

No, for superiours, and ones selfe, have such po­wer & authority over the name, on good occasion.

33. How in doing ill or mischiefe?

Then it is not onely a falshood or lye, but a mis­chievous [Page 18] and malicious lye, or otherwise capitall, according to the nature and quality of the offence and villany thereby intended against any, else an equivocation or imposture, and so an offence and heynous sinne before God and men.

34. How the concealing of ones name?

According to the former, lawfull and tolerable on good occasion, as in danger of life, or other eminent perill, or inconveniency: so Beza that si­lencing his owne name, writ a Treatise in Nath: Neskius name; Bucer of Aretius Fellinus, with lesse envie to be read of others; so in ancient stories many, as Saint Athanasius in danger of killing, si­lencing his name; and Saint Paul supposed silen­cing his in the Epist. to the Hebrewes, to be read with lesse envy or prejudice by his Countrimen, who hated his person, as is seene in his story.

35. The occasion then ought to be good of the chan­ging and concealing of ones name?

Yes, or else it argueth lightnesse or rashnesse and folly, if not worse.

36. Names are also imposed for some good reasons and occasions, as well as distinction?

It is apparantly seene in all the chiefest and the best of the ancients, and especially in the holy Scriptures: so Adam, earth; Eva, mother of the living; Noah, rest; Abraham, Israel; David, belo­ved; Salomon, peacefull; Jesus, a Saviour; and our Christian names for that blessed hope we have in Christ our Saviour.

37. What then doest thou particularly minde by thy Christian name?

My Christian duty, calling, and profession.

38. As how?

[Page 19] As 1. my duty to God my heavenly Father, the Church my Mother, Christ my Saviour, and all the faithfull my brethren and kindred in the flesh, and more especially in him.

2. My calling to this happy estate, begunne in Baptisme, where I receive this name.

3. My profession of this faith, then promised for me at Baptisme, by them that gave mee this name.

1. VVHo gave you this name?

My Godfathers and Godmothers, who were my sureties to God, in receiving his Cove­nant of grace, and promising and undertaking covenants on my part to be performed.

2. When was it?

In my Baptisme, at the Font, solemnly before God and the congregation.

3. What benefit thereby?

I was thereby made

• A member of Christ,
• The childe of God,
• Inheritor of the kingdome of heaven.

4. Why doe you call the Sureties Godfathers and Godmothers?

Because betweene God and me, for my good, they did undertake such things for mee, and in my name, that I should have done my selfe, if I had beene able.

5. What authority had they for it?

The ancient use and institution of the Church [Page 20] and primitive times, continued to our dayes; the order of the present Church and times concurring with the bond of charity, doing good for one ano­ther, and at the request of my naturall parents.

6. Js it an ancient use or custome?

Yes, as used neere from the Apostles times, it appeares in the Ecclesiasticall Histories and De­cretals, as Higinus Bishop and Martyr, in the 5. De­cretall mentioneth: so in our Church from the first plantation of faith here, even Adulti, those of yeares had Godfathers, as appeares by Cunigils, King of West Saxons, baptized by Birinus, whose Father in law and Godfather King Oswald was.

7. But how have Godfathers authority to name the childe?

At the request of the parents, who have the ab­solute authority to name it.

8. Are the parents hereby barred?

No, it is likely, as they request the sureties, and that they doe it, so at their request, and in love, that they have the greatest stroke: and it appeareth the Priest was went, before, at the Church doore to aske the name of the parents.

9. How then is it said the Godfathers doe it, or are required to name it?

For publique testification of it, so they doe it, and that most publiquely and solemnly, by the Churches command.

10. But have not some kept their old names, as those of yeares baptized?

Yes, it may be so, and no doubt but parents, or themselves, or others upon good occasions, may, and have authority at other times to change them, as aforesaid.

11. How are names then said received in Baptism?

Generally, or for the most part, and by com­mon practice of all, or most, being a particular or personall and speciall priviledge, doth not infringe or overthrow an universall law.

12. But we finde many received names before bap­tisme.

It is true, at Nations conversions, and with people of yeares, converted to Christianity, it be­ing at their owne choice to keepe or change their names: but we speake generally here of children comming to baptisme, of whom as well as the an­cient manner thereof, we shall speake more here­after in the Sacraments.

13. Jt is then most convenient to give names in Baptisme?

It is: as at our birth wee receive the name of man, and sirname of parents, so at our new birth, or regeneration in baptisme, to receive a new name, or Christian name, in remembrance of the family of Saints whereinto we are by this meanes engrafted; so also was it in Circumcision, in whose place Baptisme succeedeth.

14. But divers instances may bee given to the con­trary for Circumcision?

To bee understood then of breach of the ordi­nance, or in case of necessity, or some extraordi­nary incumbrance, or priviledge, that doe not dis­anull or infringe a generall law.

15. For Gersom, he was named ere circumcised.

It was a plaine breach of the ordinance; and Moses like to have beene punished, and died for the fact, and perversnesse of Zipporah his wife.

16. All the children of Israel in the wildernesse not [Page 22] circumcised, yet had names assuredly?

But that, a place and case of extraordinary ne­cessity and incumbrance, when much good order and discipline was neglected, and sometimes su­perciliously by the factious Israelites contemned.

16. Benoni was named by Rachel before circum­cision.

But as her wish onely held, and at circumcision Benjamin by his father, who had the absolute au­thority.

17. But Saint John Baptist, and Christ also by the Angels before circumcision.

Extraordinary revelation was the preparation of names for those sanctified persons, yet the 8. day according to the Law, ordinarily circumcised, and the names solemnly imposed, or published, to the accomplishment of the very letter of Moses Law.

18. It standeth then with best reason or conveniency to have the name imposed in baptisme.

It doth, and from all antiquity so received at our new birth, to receive that new or Christian name, and that the Godfathers should impose, or publish the same.

19. Is that most convenient?

Yes: for so is the generall use, and we have no custome in the Churches to the contrary, but many reasons for the same: As

1. Not against Scripture, but consonant to them.

2. It is most anciently received and used.

3. It proceeds from the love of parents, request­ing it, and them undertaking it.

4. It is a benefit to the infant, if the parents die.

[Page 23] 5. It is a helpe to the parents, by aiding and remembring them.

6. It is a comfort, encouragement, and stir­ring up of the childe to remember the duties.

7. It is a meanes to increase mutuall love and friendship among neighbours, by performing this duty one for another.

20. But why are children baptized, being in­fants, and not rather when they come to yeares, and discretion?

For divers good reasons, especially these foure: viz.

• 1. Imitation of Circumcision, in whose place it succeeded.
• 2. After the example of Christs receiving little children.
• 3. For that the covenant pertaines also to them, as well as the parents, and so that seale.
• 4. That we may be so presented to God as earely as may be.

21. How in imitation of circumcision?

As which was commanded the eight day, and that being the seale of the Covenant; and so this hence administred also to infants, as that was by Gods speciall command.

22. How from the example of Christ?

He not only not refusing the little children, or their good will that brought them, but blaming them that would have them kept from him; and commanding them to be brought, and suffered to come, and more expressing his will and good will: [Page 24]By his

• 1. Receiving them.
• 2. Taking them in his armes.
• 3. Laying his hands on them.
• 4. Blessing them, and his
• 5. Exhortation to all men to follow their innocency.
• 6. Promising them, and them only heaven.
• 7. Affirming their Angels to stand before his Father in heaven, &c.

23. How pertaines the covenant to them?

As made to Abraham and his seed, all the saith­full and their seed: whosoever borne of faithfull parents, and in the bosome of the Church, and to whom as the Covenant, so especially this seale at first (as that of circumcision) doth pertaine, and though never so little ones, yet we see respected by God and Christ in mercy.

24. Why also presented so in the Church?

That as early as may be conveniently they may be testified so, and Registred in the number of Gods children, as what greater happinesse, and so never too soone, and from which to be kept a misery, or abatement of the blisse, as the utter de­privation, endlesse misery.

25. Then it is good children should be soon baptised?

As with conveniencie may be, and to that pur­pose are divers Canons of the Church; and though God can save without meanes, yet we are called upon to shew our duty and love, in not negle­cting the ordinary meanes of our salvation.

26. Is baptisme then a meanes thereof?

It is, though not Ex opere operato, in the bare worke, yet our conduit of grace, by the faith in Christ, and application of other saving graces, im­plied [Page 25] in the right use, and receiving of the same.

27. Then it is faith, and not baptisme that saveth?

But that faith requireth also Baptisme, as bap­tisme implyeth the vertue of faith, and as Christ originally, faith instrumentally, so Baptisme Sa­cramentally cooperate, worke and assure our sal­vation.

28. Both faith and baptisme then are required?

Yes, they are; for he that beleeveth, and is bap­tised, shall be saved; and except a man be borne of water, and of the spirit, he cannot be saved: so not the bare circumcision, but a new creature required.

29 How doth this then pertain to Infants?

As they are borne in the bosome of the Church, and the Covenant also made to them, and are So

• 1. Presented to God in the Church, and
• 2. By faithfull parents, and
• 3. Upon Gods gracious promise in Christ, in that covenant of grace.
• 4. In the faith of the Church and parents.

30. But is this enough?

For them it is; but for others of riper yeares is required a due disposition to faith and repentance actually performed, and grace to shew forth the fruits of the spirit, and so in men of yeares, as they are found in grace, they were though fit to bee baptized, as we read of Cornelius, the Eunuch, and others?

31. Many then are baptized, that are not saved?

There are surely many Hypocrites, that take the badge of Christ, but fight under the banner of Satan; but commonly it is seen true, by their works we may know them.

32. Is it then easily to be discerned who shall be saved?

Nothing lesse; for the most impenitent sinner for a while, may at last finde mercy, and be converted; and as we are to judge none, we are to hope well of all, and to believe of our selves, as we finde by our faith, of others in charity.

33. Then are we to account all members of Christ that are baptized?

Charity bindeth us so to it, as who have beene washed in the same Lavar of regeneration, recei­ved into the same fellowship and visible company of Saints and faithfull that wee are, though God onely indeed knoweth who are his.

34. What use of Baptisme?

The sacramentall assurance of the love of God, and his graces to us, and so admittance into his house and Church, and by faith cooperating a step to our salvation, which as in the use, so in the re­membrance may be very profitable.

35. What profit in the remembrance thereof?

To confirme the grace well begun in a mans heart, whereby to grow in grace, and so forward to godlinesse.

36. How may that be effected?

If he beleeve, he shall bee hereby more confir­med in the faith, so being a true Christian, be here­by registred in the Catalogue of Saints, that all the fiends in hell shall never be able to blot him out againe.

37. How is this benefit here described?

By these excellent names and titles in the an­swer here expressed, as the baptized is said to be made hereby

• 1. A member of Christ.
• [Page 27] 2. Childe of God: and
• 3. Inheritor of the kingdome of heaven.

38. How a member of Christ?

As ingrafted into him by Baptisme, and recei­ved to bee a member of his body the Church, of which he is the head and Spouse.

39. How understand you the body of Christ?

Divers wayes, and especially these three: ei­ther his

Naturall body, united to his soule, so borne, and for us offered an oblation for redemption of our offences: Or his

Mysticall body, and that understood either

Politically of his Church, the company of the faithfull.

Or Sacramentally and spiritually, but verily, in the Sacrament of the body and blood of Christ, ex­hibited to his Church, under the species and signes of bread and wine.

40. Which of these here understood?

His mysticall and politicall body the Church, whereof hee is the head, the whole Church his Spouse, and every good and faithfull Christian a member.

41. How is he seene to be head?

By giving to the same and every member thereof

• Life,
• Motion,
• Direction,

42. How is any of us known so to be a member of him?

By our receiving life, motion, and direction from him: and as we feele our soules to be

• 1. Living in God,
• 2. Moved by his Spirit,
• 3. Directed by his holy Word.

43. Is there any difference in the members of this mysticall body?

Yes, according to the diverse gifts and graces of Gods holy Spirit, working in them.

44. In what manner?

Though secretly, yet evidently by the gifts ap­pearing in them, as of prophesie, tongues, inter­pretation, healing, teaching, and governing, and the like, whence some Apostles, other Prophets, Teachers, Governours, as the same Spirit giveth power and direction.

45. How have these the names of members?

As in every well governed Commonwealth the Prince representeth the head, the State a body, his faithfull Councellours, eyes; the Law the life and soule, the Teachers the understanding. Governors the will, and all Prelates, Magistrates and Judges, the shoulders whereon the head is borne, and all weighty affaires of estate; the Artificers, Husband­man, and Trades, the hands which worke, and the feet whereon the Commonwealth standeth: So in the Church, the like order and distinction of mem­bers seene.

46. How is that showne?

By the Apostles owne words, 1 Cor. 12. where the Prophets who are called Seers, Apostles Tea­chers, &c. are showne members of that mysticall body of Christ, the Church, for the good and con­veniency of the body, in divers degrees, yet all needfull, even the meanest as well as the more ho­nourable, and in the charity and harmony of the whole, every one, one anothers members, as all together members of Christ.

47. What commeth of being members of Christ?

[Page 29] We are thereby children of God, and so conse­quently in the right of Sonnes, inheritors of the Kingdome of Heaven.

48. But were not we children of Godelse?

Not as beloved, or in grace and favour with him, for so we are onely as we are in Christ.

49. Who are then the children of God?

Either Generally, all creatures, men and Angels. Particularly, men, sonnes of Adam, who was the son of God.

Most specially, the elect by adoption and grace in Christ, who is most essentially, intirely, and su­premely the Sonne of God.

50. How is Christ the Son of God?

By nature, of the same essence, God of God, be­gotten, not made, eternally, before the world was created, the wisedome, truth, image, and beloved of God.

51. How are Angels sonnes of God?

As the most excellent creatures, spirits in light created for the service of God, who is the Father of light, and Father of Spirits, the originall of them, and all things, and so Satan, (the disobedient spirit, or one of them that fell from that excellent estate, in which created,) is said, Iob 1. 6. to come and stand before the Sons of God.

52. How are men the sons of God?

Generally, as Angels and all creatures else, as created in an excellent estate, in the first Adam, but though disobedient in some measure, by the subtilty and meanes of that Angell that fell, Satan, or the old Serpent; yet particularly taken againe into favour, and had a Saviour appointed, the eter­nall sonne of God, a meanes of their restauration.

53. How are the elect the sons of God?

Most specially in his favour and grace, for his love to Christ, in whom they are accepted as his members, and having put on his righteousnesse, by faith and grace given them for his sake, as it were accompanying that faith, so made acceptable, and their soules adorned.

54. Why are not the falling Angels in like hope?

For that they in a more excellent estate crea­ted, more was required of them, in regard of their rare perfection, whose sin and guilt was so much more heynous, as their knowledge and estate more excellent, and so they fell in eternity to eter­nity.

55. How then should men lesse excellent be saved?

Even in that respect, as 1. not so highly trans­gressing, having not received so excellent gifts, or so many and heavenly talents; but as inferiour in gifts and graces, inferiour in offence, and who in time fell, had in this world a time of returning, and meanes of salvation appointed. 2. In regard of the occasion and meanes of their fall.

56. How is that?

Their guilt, though heynous (as against the in­finite Majesty of God) yet inferiour to that also of Angels in this, as who fell of their owne accord, perversnesse and pride, when mans disobedience by the meanes, subtilty and solicitation of that wicked one, the old Serpent and enemy of man­kinde, one of those rebellious Angels, the originall of his owne, and Adams f [...]ll, and so all our ruine.

57. There is then onely that meanes left of mans salvation?

Onely in Christ, the Mediator and Redeemer, [Page 31] one of our owne bloud as man, and one with God, and in whom we are sons and beloved.

58. This is then a great priviledge?

The greatest priviledge and prerogative that can be, and most glorious title, to be the sonnes of God, for if Kings sons on earth bee honourable, how much more sons of the King of heaven?

59. What benefit by this priviledge or prerogative?

To be inheritors of the kingdome of heaven, due onely to the sonship, and to no other worthi­nesse or workes.

60. How is the inheritance of heaven then due to us?

As sons, not without doing good workes, nor yet for the workes sake, but for Christ, in whom God is well pleased with us, and our workes, that would else bee but splendida peccata, even our best works without Christ.

61. Why did the Lawyer then say, Master, what shall I doe to inherit eternall life?

A solecisme in both Law and Divinity, to think that inheritance should descend by workes, or do­ing, and not by filiation or being sonnes, which as sons will doe the will of their Father, yet hope to have the inheritance, not for doing the works, but by being sons.

62. The question was not then well proposed.

It shewed the propounder was no perfect schol­ler in Christs schoole, and howsoever signifieth his good intention, yet arguing him in that point neither good Lawyer, nor found Divine.

63. How is heaven then an inheritance?

As it belongs to the sons of God, and by them to be inherited, as they are members of Christ.

64. Are they inheritors then onely so?

[Page 32] Onely as they are thought worthy to have the prerogative to be accounted sons of God, being members of Christ, so accepted in him, and made acceptable by him, who is the true Vine, and natu­rall Olive, and all the elect the branches.

65. How is it said a kingdome?

As it hath all the honour, nobility, splendor and glory, that can be ensignes, or annexed to domi­nion or majesty, with stability of peace, and eter­nity of durance in that most happy estate, and in so high measure of contentment, that all earthly King­domes, State, and Majesty, are but drosse and con­temptible, in comparison of the same.

66. How a kingdome of heaven?

In regard of the excellency and eminency of glory in that highest degree, that nothing can bee more, whereas in the kingdome of grace a small sparke of peace and comfort is onely seene to the soule and conscience of the faithfull, all true sons and servants of God; there God himselfe in full and beatificall vision is seene in the heavenly Je­rusalem, the City of God, and supernall Palace and Courts of that great King, filled with his glo­ry, presented before, and in presence of Cheruh, Seraph, with all those heavenly Quires, Orders, and Hierarchy, that celestiall company, innume­rable Saints and Angels.

67. Is this the benefit of Baptisme?

It is thereunto ascribed, as whereby I am so ad­mitted into the Church, the visible company of the faithfull, and being engrafted into Christ, accoun­ted a childe of God, and heire in hope of the king­dome of heaven.

1. VVHat did your Godfathers and Godmothers then for you?

They did promise and vow three things in my name.

2. What is meant by promise and vow?

That they did

• Both promise the matter, and for assurance,
• Confirme it with a solemne vow, for me, and so not

Only sim­ply and Barely promise, though promise bee much to be respected, and kept in all honest and lawful things, but solemn­ly vow and confirme that promise by publique profession, and protestation Made

• Before God and the Church.
• To God and his Church: so In the face of his Congregation: and

for such things, so

• Good, holy and
• Just, and
• My duty,

that had they neither been promised, vowed, or protested, yet in all right ought to have beene so soone as knowne, acknowledged, and to the utmost of my power performed.

3. Wherefore is this question here put?

To shew the reason of the ancient custome and use, to have sureties at Baptisme.

4. What is that?

To undertake for us, between God and us, so [Page 34] before the face of his Church, our Christian duties.

5. How our Christian duties here described?

By these three things, in the answer propoun­ded.

Of

• 1. Forsaking evill,
  • The Divell, and all his works.
  • The world, and the flesh.
• 2. Beleeving the Articles of the Christian faith.
• 3. Both
  • Keeping Gods holy Will and Comandments
  • Walking
    • Diligently in the same.
    • Continually all the daies, &c.

6. Whence is this question and answer taken?

From the very words of the Liturgy, where the things here repeated (in the ordinary administra­tion of Baptisme) are required of the Infant, and sureties, and by them vowed and promised, ac­cording to the Churches laudable and most anci­ent in stitution.

7. Recite these three things briefly?

Repentance, faith, (and the fruits thereof) obedience.

8. How Repentance?

To forsake all evill.

9. How faith?

To cleaveto God, by believing on him, and pursuing that which is good.

10. How obedience?

In that generall duty, to feare God, and keepe his Commandements.

11. How is repentance described here?

By forsaking all evill in these three branches, [Page 35]intended, comprehended, the

• Divell.
• World.
• Flesh.

12. What is the Divell?

The ancient and accursed enemy of Adam, and all his posterity; who fallen from God, ex­pelled out of heaven, devoid of grace, is the author of sin, and of our ruine and misery.

13. How fell he from God?

By disobedience, and pride, and so called.

• 1. In regard of his former estate, a falling Angel.
• 2. His height and pride, Lucifer, and son of the morning.
• 3. His enmity to God, the evill one.
• 4. His enmity and malice to man, Satan and the deceiver, and destroyer.
• 5. His antiquity of malice, and subtilty, the old serpent, the old enemy.
• 6. His cruelty, the red Dragon, and roaring Lyon, seeking whom he may kill or devoure.
• 7. His mischievous nature and condition, the Divell.

14. Whence his enmity to God?

Out of ingratitude and despaire, without grace, or hope ever to attaine his favour, having had so glorious an estate, and so contemptuously forsa­ken it, as those falling Angels did, and since ac­cursed, and reserved under chaines of Gods wrath, to judgement, thence even hating all goodnesse.

15. Whence his enmity to man?

Out of inveterate malice, and envy of his future happinesse, as who shall by Gods appointment, possesse the place of those forlorne and falling [Page 36] Angels; so rather wishing them with him invol­ved in Gods wrath, and torments of hell, then to attaine to heavenly blessednesse.

15. How is he here, and usually deciphered?

As the

• Author of all evill.
• Sower of tares, in Gods field.
• Seducer of mankind.

16. How the author of all evill?

As he first hatched sin, in all places,

Both

• Heaven,
• Paradise,
• The Earth.

17. How in heaven?

By his pride, and disobedience to God, the cause of his fall from thence.

18. How in Paradise?

By his subtilty and temptation of our first pa­rents to sin, which bred the subversion of them, us, and all mankind.

19. In what manner?

First, tempting Eve, the weaker vessel, to the tasting of the forbidden fruit, and so to disobedi­ence, setting her in the way to subvert Adam, in whom we all sinned and dye.

20. How the offence?

Disobedience to Gods command, that proved his and all our ruine.

21. How is it our ruine?

By originall guilt, as we were in his loynes and in him sinned, and in, and with him all flesh and mankinde accursed.

22. How author of sinne now on earth?

As at first, the cause of that first fall, and origi­nall guilt, whereby we all perish, so still setting [Page 37] forward, and provoking us to evill ever since.

23. How so?

By his wicked motions, and suggestions to sin within us.

By his wicked agents and instruments, evill men without us.

24. How his motions within us?

As the good Spirit of God moveth us to good­nesse, and giveth grace; this evill spirit taking oc­casion of our originall guilt, and inclination to evill, as a spirit working on our spirits, if Gods good Spirit leaveth us never so little, perswadeth our too yeelding hearts to evill.

25. What are his suggestions?

All evill thoughts, of sin and rebellion against God and his Commandements; all prompting oc­casions, and provocations to sin; by his subtilty ministred (God suffering him) as the sight of the forbidden fruit, the tempting and lying words, in Paradise uttered, his, and sins deceitfulnesse ever since.

26. What agents and instruments?

Within our selves, our owne false hearts, and lusts, without us, all evill men and leud company, by evill words and examples, enciting us to sin, and perswading us to wickednesse, which wee are by corrupted nature, too prone to hearken unto, and follow.

27. How soweth he tares in Gods field?

By such meanes, in the Church and members thereof, either corrupting them by his suggestions, leud agents, and instruments, and their wicked examples, inciting them to evill, or detaining them from doing good.

28. How seduccth he mankind?

Adam in Paradise, who fell by actuall disobe­dience, and involved his posterity in originally diffused sin; and all others ever since by his like practices and subtilties, bringing that originall blot into actual and habituate offence, and enmi­ty with God.

30. What are his workes?

Sinne in all the branches, and kindes thereof, whether of omission, commission, error, igno­rance, presumption, &c.

31. How are they his workes?

God is the author of all goodnesse, the world, and all things therein created by him, and every good grace, thought, word and work by his power produced, so his workes accounted; when on the contrary side, all difficiency from goodnesse, the worke and contriving of the Divell, or a back­sliding from God and goodnesse, for such is the nature of sin.

32. In what manner are they his workes?

As he is the first lyer, and father of lyes, for by his lying came error, by error solly, by that foo­lishnesse, sin and disobedience; so sin came from him, and all error, foolishnesse, lying against God, the truth, and the like, are his workes.

33. What are the qualities of his workes?

Opposite to the works of God, which are done in truth, goodnesse, and righteousnesse.

34 As how?

1. As they are found to be both false, so error, lyes, foolishnesse, hypocrisie, and the like, where­as the workes of God are true, and stand fast for ever, founded in verity and judgement.

[Page 39] 2. Ill, as all sin and wickednesse; but Gods, good, so all that he created was good.

3. Unholy, but Gods workes are holy, and ho­noured for ever.

4 Workes of darknesse, shunning the light, and flying from the sight of God.

But Gods works are true, and righteous, and just, and holy, and good, in the light, and per­fect, stable for ever.

35. What are sins of omission?

As all sins are a blotting out of the Image of God in the soule, and originall guilt is the want of originall Justice, that should be in us, as Saint Ansclme defines it, or that inclination to ill, that wee naturally drew from our first parents loines, by ignorance in the mind, and concupi­scence in the flesh, as Hugo speakes; consisting in a pravity of nature in generall, and subjection to punishment eternall; and actuall sins thence bud­ding, are every action, both internall and exter­nall, as thought, wish, word, or deed, against the law and will of God: so sins of omission are the omitting of that good we ought, and by that law that we are commanded to doe, or the viclation of the affirmative part, or commandements of that law.

36. What are the sins of commission?

The committing of that evill that we are by the law forbidden to doe, or the violation of the negative part, and commandements of the same.

37. What are sins of ignorance?

The perpetrating of that evill which we know not rightly, or the qualifying of the offence; and so much the more heinous, as proceeding [Page 40] from grosse, or affected ignorance.

37. What are sins of malice?

Whatsoever wittingly and willingly is acted, with knowledge of the mind, and deliberate in­tention of the will, as it were of prepensed ma­lice, and neere of kin, or neere to sins of presum­ption.

38. VVhat sins of weaknesse and infirmity?

Sins committed besides our full intention, by impotency of affection, or perturbation of mind, as Peters deniall of his master, and the Disciples flying.

39. And what are sins of presumption?

Sins with a high hand, of deliberate counsel, and in contempt of God, and his divine law.

40 Are these the workes of the Divell?

They are; as every good thought, word, and worke, is of the power, and by the finger of God effected; so every evill thought, word, and act, the workes of the Divell, perpetrated by his lend agents and instruments.

41. In the second place, what meane you by the wicked world?

All that is not of God produced in the world, viz. all the corruptions, and as it is called the co­vetousnesse, and concupiscience, and pompes and vanities of the same.

42. But are not these the workes of the Divell?

Yes; and so with him, and in him considered, as the author, in the world, as the subject, place, and matter, where seene, and acted, in the slesh, as the agent, and instrument, the Divell useth in effecting them.

43. VVhat is meant by pompes?

[Page 41] All unnecessary, proud, and superfluous excesses, in the world, exceeding that Christian measure, and moderation, becomming the servants of God, whether in meat, drink, apparell, or other vaine ostentation.

44. Are all pompous showes, pageants, and solemnities then unlawfull?

By no meanes, if within measure and moderati­on prescribed, in comparison of the estate, or per­sons to whom they appertaine.

45. How meane you that?

All the solemnities in the publique service of God, fitting the magnificence of him, and his Temple; all ornaments of estate, belonging to King, Magistrate, City, or University, for the better administration of the government of the Church and Common-wealth, all ensignes of honour, and the like, on lawfull and honest occa­sions used and worne; Publique triumphs, and shows, in honour of Prince, Countrey, City, or Common-wealth, or any member thereof, by law of God and man, approved and allowed, or for some good end ordained.

46. VVhat doe these profit?

To the well and orderly government, and appa­rant honour and decency of Church and Com­mon-wealth, yea, to the advancement of vertue, and so encouragement of good and vertuous mindes.

47. How may it be?

By the fitting splendor and glory of Gods House, the Kings Court, City, or University, emi­nently advanced in such manner, testifying the flourishing estate, and prosperity of the same, [Page 42] which every good man is glad to behold.

48. Doe any envy them this?

If any doe, as loath, either Kingly, Courtly, or other robe, of decent ornament, should exceed the size of the Millers or Weavers jacket, that may be apparantly seen, such more precise then wise, little respect the decency and comelinesse fitting a well ordered estate, the honour of God and his Church, or Majesty of the Prince.

49. What is then here renounced?

Unnecessary, proud, vaine, and superfluous pompe, beyond those rules of decency, ornament, or honour, by law and wisdome prescribed.

50. VVhat are the vanities of the world?

All these superfluous excesses, and whatsoever else savoureth of the nature of sin, which is vaine.

51. How is sin vaine?

As empty of all goodnesse, and making the soule empty of grace, and worse then nothing, so both vaine, the use not satisfying, and in the end, extreame vanity and vexation of spirit.

52. How saith the wise man, all is vanity?

In two respects:

1. As all things in the world are but momentary and soone fading.

2. As they are too much infected with sin, the just sinning seven times a day; and so all his acti­ons, and all things else, even vanitie of vanities.

53. VVhat are the sinfull lusts of the flesh?

Our homebred corruptions, our sins and lusts, traitours to our selves, and owne soules, by which the Divell working, taketh us his captives; and so we become servants to sin and him, whom by his meanes we obey.

53. VVhat meane you by the flesh?

The worse part of man, the house of clay, the body of death, or prison of the soule, as rebel­lion against God.

54 VVhat the lusts?

All evill concupiscence, tyrannizing over the soule by the meanes of the flesh, so drawing both captive to sin and death.

55. How sinfull lusts?

• 1. By the subtilty of the Divel, suggesting them.
• 2. By the maliguity of the world, fostring them.
• 3. By the frailty of the flesh breeding them.

And by whom the soule infected, the whole man becommeth exceedingly sinfull, if we doe not resist and strive against them.

56. How are we to resist them?

By faith and continuall and hearty prayer to God, to give us his grace, whereby it commeth to passe, the life of a good Christian is a continuall warfare, or combat against these three spirituall enemies fighting against the soule, the Divell, the World, the Flesh.

57. In the second place, how is faith here described?

By beleeving all the Articles of our Christian confession.

58. VVhich are they?

Expressed hereafter in the Creed.

59. VVhom doe they concerne?

God and his Church, whereof we are made vi­sible members of the baptisme, so received into that society.

60. VVhy doe we professe or learne them?

That we may know God, and our owne estate.

61. VVhat of God?

[Page 44] How he is a most powerfull, eternall, wise, glo­rious, and gracious God, and our

• Creator, and father in Jesus Christ.
• Redeemer, delivering us from all our ene­mies.
• Sanctifier, comforting and preserving us in all our necessities.

60. VVhat of our selves?

That though by nature, we are sons of wrath in Adam, yet in Christ, adopted sons, and made mem­bers of the Catholique Church, and communion of Saints, have blessed hope of forgivenesse of sins, resurrection of the body, and life everlasting.

61. To what end are we taught this?

That we may both conscio­nably

• Learne,
• Know,
• Professe,
• Promise,
• Practise,

our Christian duties the better.

62. How so?

By ordering our selves, as the servants of so great and good a God, and applying our selves to his worship, and obedience as becommeth Saints.

63. In the third place, then how is obedience here decyphered?

That generall duty of ours is set forth,

1. By the universall diligence in keeping and observing.

2. By the universall object of this diligence, the will and commandements of God.

3. By the universall countenance of this dili­gence, all the dayes of our life, &c.

64. How followeth it in this place?

As a fruit of faith, whereon it dependeth; for if [Page 45] we know God, as we ought, we cannot chuse but serve and obey him.

65. How is this duty commended?

In that obedience is better then sacrifice.

66. VVhy so preferred?

Because by sacrifice we offer but the flesh of Lambes, Bullocks, or other Cattel; by obedience we offer our owne selves, soules and bodies to God, as a living, holy, and acceptable sacrifice, mortifying and subduing our corrupt affections, to the will of God.

67. How is our diligence in this duty described?

By keeping, and walking in, or observing the Commandements and will of God.

68. VVhat meant by keeping?

Our will and desire to

• Seeke into,
• Learne to know,
• Remember,
• Lay up in our hearts,
• Ponder & consider.

That holy wil of God, & his Com­mandemēts.

69. How to walke and observe them?

To direct our wayes, and words, and workes, and counsells, thoughts, and hearts, according to the same.

70. VVhat the object or matter here named?

The will and Commandements of God his holy Lawes.

71. VVhat is the will of God?

Our holinesse and sanctification in body and spirit.

72. How is Gods will knowne?

As it is revealed in his holy Word.

73. VVhere is that word conteined?

In the bookes of the Old and New Testament.

74. VVhat are the Commandements of God?

The Law of God, given to us, and his will in generall, as before mentioned, for the morall part thereof, more particularly expressed in the ten Commandements hereafter recited.

75. How long obliged to this duty and diligence?

So long as we have any being, all the dayes of our life.

76. VVhy so?

Because from him wee have received our life and being, and so to his honour, ought all to bee referred.

77. How all our dayes?

Whether of prosperity in praises, or adversity in patience, to give him thankes, and submit our selves wholly to his holy will and pleasure.

78. How life?

Whether our naturall life, so rightly understood, or life of grace in Gods Church and service, as well applyed, that the life of grace here may bee an entrance to the life of glory hereafter.

79. Is this the summe of the sureties promise?

It is into these three parts distributed, viz.

1. Our repentance to forsake and renounce all evill, the Divell, World, and the Flesh.

2. Our faith to beleeve all the Articles of our Christian faith.

3. Our obedience to keep and walke in Gods holy wil and his Commandements all the dayes of my life.

1. DOst thou thinke thou art bound to beleeve, and doe as they have promised for thee?

Yes verily, by Gods helpe so I will, &c.

2. What is conteined in this answer?

A fourefold resolution,

1. As a direct and resoulte affirmation of the de­mand, yes verily.

2. As a resolute asseveration, and protestation to the same, and by Gods helpe.

3. As a resolute praising of God, and giving of thankes, I heartily thanke, &c.

4. As a resolved prayer, for grace of continu­ance and perseverance to the end, I pray God, &c.

3. Is then the party bound by anothers act?

He is, both in morality and conscience, reason and Religion.

4. Without any deputation?

Yes, since it is for his good, and if it had not been promised, yet in conscience, and else, bound to performe that.

5. How so?

1. In common morality, since it was for his good, and so in duty for good order, and vertues sake to doe it.

2. In conscience, since for the honour of God, and good of our owne soule so obliged.

3. In reason, since by superiours, and those that have authority over us, our parents and superiours enjoyned.

4. Religion, since by the Churches authority, [Page 48] so for the honour of God, and our owne good ordained.

6. But can Infants be bound, or those under age, by their owne, or which is lesse, others acts?

By both, when it is for their good, otherwise not, if to their prejudice, and rather by tutors and governours acts then by their owne.

7. Why so?

Because they are intended of wisedome and judgement, and knowing what is convenient, and trusted with the guiding and government of the Infant, or young, here yet wanting discretion.

8. How appearoth it that they are so bound?

In very law as well as reason, the ground of all good lawes, when it is for their good, and neces­sary occasions, as meat, drinke, and apparell, tea­ching and bringing up, and the like; the Infant and Pupill, or heire in nonage, as well as the most aged persons, bound to performe, pay, and dis­charge such dues and promises.

9. What is the reason for it?

Because it is for his apparant good and benefit, so if he finde a hand to receive a beneficiall lease in law, being an Infant, he must also finde a hand to pay the rent, and performe the condicioned covenants.

10. But how is this for his good?

In an uncomparable great and high degree, as hereby received into the heavenly society of Saints, and to have that glorious priviledge, here­by signed to him, to be the Son of God, member of Christ, and heire of blessednesse; and so as hee receiveth the benefit, tyed to performe the Cove­nants.

11. How followeth it that he saith, By Gods grace so I will?

In acknow­ledgement of

• 1. The fountaine, whence all suf­ficiency and ability doth flow.
• 2. The readinesse and propensity, we ought to have to perform it.

11. Have we then no ability of our selves?

No not so much as to thinke a good thought, much lesse to performe any good deed, but all our sufficiency is from God.

12. What is our duty then to doe?

To pray for ability, from him expect his graces, and after the same, in humility, as considering whence all our ability comes, to direct our courses.

13. Can we doe this then?

Not we, as of our selves, but Gods grace and good Spirit within us, that beginneth, will per­forme every good worke to his glory.

14. What shall we doe then?

Only submit our selves to his will, be prest to obey, and doe as his good Spirit moveth us, not to quench the spirit, but being ready to say, Speake Lord, for thy servant heareth, accordingly conti­nue in well doing.

15. How shall we finde or know this?

If we praise God for graces received, and pray unto him for more, as followeth in this answer.

16. Why should we praise him?

Because thanksgiving for graces received is the fruit of the former grace, and seed of the latter.

17. VVhat doe you praise him for here?

For calling me to this state of salvation.

18. VVhat is this state of salvation?

The state of a Christian in the love and favour [Page 50] of God, by his Covenant of grace, whereof the Sacraments are signes and seales.

19. How are we else?

Out of Gods favour weltering in our owne bloud, and pollution of sin, by nature, but restored to his favour thus by grace.

20. In, or by whom, or what meanes?

Through Jesus Christ our Saviour, in whom God is well pleased, and for his sake doth blot out all our guilt, and offences.

21. How are we brought to this estate?

We are called by God, (by whom elected) and by the Ministry of his Church, by his appoint­ment, and the voice of his holy Word, and thus lastly sealed for his, receive these signes, the Sa­craments, with the vertue and effect of them, pledges of his favour.

22. What are we then to doe?

To pray for continuance and perseverance in this so holy and happy estate.

23. Can we fall from this estate?

Never, if we be truely his.

24. Why then should we pray for it?

To shew that we are truely so; for if we bee his, we cannot chuse but doe so, and if we doe not so, it showes we are not his; notwithstan­ding the outward signe of Baptisme, for grace, which is the inward part, and as it were the very soule of the Sacrament will shew it selfe in praise and thanksgiving, which is also a blessed token of Gods servant, as who honoureth his master, and shall be honoured of him.

25. What pray you for here?

The grace of continuance and to persevere.

Can we not continue else in this estate?

No more then begin, unlesse he lend power and grace, as the precedent, and preventing, so also the consequent and continuall grace of continu­ing and perseverance.

26. Then we assume to our selves no power at all?

Not unto us we ought to say, not unto us, but unto thy Name, O Lord be praise, for there is no­thing that we have not received, and so are to ho­nour God for it; and such is the very estate of Saints and Angels, who have all their excellency from God, and so shall evermore praise him.

27. If we or they have no excellency, or sufficiency of our selves, why then so honoured?

As Instruments of his praise, and for his glory, which shall be such abundant blessednesse, as no mortall heart able to conceive the happinesse or glory thereof.

28. How long pray we so to continue?

To continue in the same to my lives end, viz. to have continuance of grace here, the earnest penny of endlesse glory hereafter.

What may this teach us?

The difference of our estate here, in the Church, in grace, and that in glory hereafter.

The dependancy of one on the other, the for­mer being the door, gate, or entrance to the latter.

29. This then is the summe of this answer?

It is, comprehending an earnest and resolved

• Affirmation, yes verily.
• Asseveration, and by Gods grace, &c.
• Praising God, I heartily thanke.
• Prayer, I pray God, &c.

30. What followeth?

[Page 52] The Creed, or summe of our Christian beliefe, the second part of the Catechisme, occasioned by the second part, the vow in Baptisme, in the Que­stion and Answer last before rehearsed, and so here endeth the first; the Introduction compre­hended in these foure first Questions and Answers.

31. Why is not the first part of the threefold promise here likewise as distinctly handled?

As the

• Second concerning the Articles of faith:
• or third concerning the commandements.

Because that as at the latter end of the Creed, the estate of the damned is left out (though a part of the faith) as lesse principally pertaining to the comfort and consolation of the godly, in their most holy calling; where the estate of the Elect is deciphered, to life everlasting, as the prime scope the vessels of grace doe aime at, in eternall glory, or only intimated Exopposito, in the same: so here the consideration of the Divell, the World, and the Flesh (that are to be renounced and left) so only pointed at, are passed over, sicco pede, as it were; and the second and third part, as more materiall to the information of the Christian, are more principally here insisted on; and thus pun­ctually prosecuted, whiles the other left so soone as only intimated, or but remembred.

32. But good instruction to repentance ariseth from the first well considered?

Yes; but the more materiall foundations of our faith, though in the second place promised, for orders sake so proposed, here principally prose­cuted; as the other thought sufficiently at this place, so only touched, and at other places, on good oc­casion, more fully handled, as in the Sacraments.

33. But might it not well have beene more insisted on here?

No, that it might not stay us from better and more substantiall matters concerning the founda­tion of faith in the Articles of the beleefe, though withall it is intimated in the very beleefe it selfe; for who can believe in God aright, except hee renounce the World, the Flesh, and the Divell? God and Mammon, light and darknesse, Christ and Belial [...] not dwell together; but as most necessary, faith the ground-worke, and founda­tion of our salvation, here first expended; for what else comparable to that consideration, or what else to be here seene in them more then as before noted, considerations moving us to repen­tance, that cannot yet be perfited, nor indeed well begun without the ground-worke of faith, whereby only we can most truely see these, to flye them being such evills, and so opposite to the di­vine goodnesse:

As the

• 1. Divell, so ready to devoure us, that roaring Lyon, old Serpent, red Dragon, the accuser of the brethren, and ancient enemy of man­kind, that attends All
  • 1. Mischiefe, and evill against the godly, as in Job.
  • 2. Times, the Sabbath not free from his seducements, other times how much lesse.
  • 3. Places, as
    • 1. Heaven not exempt, whence he fell for pride, and where hee accused Job.
    • 2. Church, where he shuts [Page 54] the eyes, eares, hearts, mouthes of his.
    • 3. Paradise, where he tem­pted our first parents, and what places then privi­ledged.
  • 4. Socie­ties in
    • Heaven, where among An­gels, Lucifer, Paradise by him subverted.
    • Christs Disciples, where a Ju­das, and what holier societies ever found.
  • 5. Occasions in all times, places, and so­cieties whatsoever
• 2. World:
  • 1 That is a
    • Vale of teares, and flood, or torrent of troubles, sea of misery, turmoi­led with continuall tempests of cares, tribulations, and sorrowes, like waves so raging and violent, without all quietnesse, till the world passed, and heaven that haven of rest attained.
    • Yet the body so glewed to the world, and the soule by it, so cleaving to the Mammon, and things or mucke and dung thereof, that it can hardly bee thence separated, or won to cleave stedfastly to God.
  • 2. Where are a sort of
    • Canaanites, Ismaelites, Moabites, &c. enemies of God and his people:
    • fooles like children following feathers, bubbles, vanities, pleasures, and like [Page 55]Indians or Glaucus, Exchanging gold for iron, silver for pib­bles,
    And all sorts ready, perire, or perdere them­selves or others, as
  • 3. The
    • 1. Men with cares, troubles, or tribu­lations.

    • 2. Youth with vanity, lightnesse, and folly, overtaken all with sin, igno­rance, errour, and blindenesse.

      Children

      • not yet born, perishing by the mothers hand, cup, or knife, or throat cut by her foot, or poysoned.
      • born starved in body or soule or both;
      • bred idle, untaught, untu­tor'd, that better unborn, or abortive.
    • 3. Fathers either
      • idle, exposing them to want, begge­ry, theeving, &c. or as bad.
      • By Mammons providing a sword for the soul, whiles the body fed, pampred, proudly cloathed, but the soule naked, starved, and cloathed in rags, O poore soule no better cared for.
• 3. Flesh, and all the lusts, exorbitant passions, vanities.

So many

• enemies, furies or
• fiends, within us,

to torment us and betray us when any Externall enemies, occasions and temptations, or tempters, will but set on it, to tempt the soule, and seeke the subversion of the same.

34. And this is a necessary consideration?

Yes, and a good preparation to repentance; but faith, the principall and most necessary mat­ter, yet preferred, and the rather, for that in that one word, I beleeve is necessarily included the forsaking of all these things, and so that first part of the promise thus else overpassed, is yet thereby as effectually as possibly may bee, inti­mated.

1. REcite the Articles of thy Beleefe.

I beleeve in God the Father Al­mighty, &c.

2. What is here contained?

Summa credendorum, the summe of our faith, or Christian beleefe.

3. How are these Articles usually called?

Either the

• Symboll of the Apostles, Symbolum Apostolorum: or,
• The Apostles Creed.

4. Why so called?

Because it summarily containeth the principall points of Religion, handled and propounded in the doctrine and bookes of the Evangelists and A­postles.

5. Is there any other reason rendered?

Yes, as though by some, compiled by the Apo­stles themselves, yet wheresoever dispersed over the whole world, in preaching or propagating the Gospell, as an abridgement thereof, this holy Symboll might be a rule to their Disciples, and a token of their agreement in the one onely and true faith.

6. To what end?

Both by the analogy thereof to direct the do­ctrine of the teachers, and right understanding of the hearers, in these principall points of faith; and so consequently any heresies arising by these, as a touchstone tryed, found drosse, might be rejected, and so thereby to know a true Christian.

7. Js it then thought composed by the Apostles themselves?

So Saint Augustine and others have beene of opinion, but whether by themselves, or their disci­ples out of their writings and preachings, it is as­suredly found to be most

• Orthodox, and even from their times.
• Most
  • Anciently
  • Universally
  received.

8. Why called a Symboll?

As a token or badge of their faith, and also as jointly compiled by them, as aforesaid; and so thought according to the number of the 12. distri­buted into 12. Articles, by Saint Augustine and [Page 58] others remembred.

9. In what manner?

To each of the 12. Apostles, as to the compilers thereof an Article assigned: viz.

• 1. To Saint Peter, I beleeve in God the Fa­ther, &c.
• 2. John, Maker of heaven and earth, &c.
• 3. Iames, And in Jesus Christ his onely Sonne our Lord, &c.
• 4. Andrew, Which was conceived, &c.
• 5. Philip, He suffered under Pontius Pilate, &c.
• 6. Thomas, He descended into hell, the third day, &c.
• 7. Bartholomew, He ascended into heaven, and sitteth, &c.
• 8. Matthew, From thence he shall come to, &c.
• 9. Iames Alph. I beleeve in the holy Ghost, &c.
• 10. Simon Zelot. The communion of Saints, &c.
• 11. Judas Iacobi, Forgivenesse of sinnes, resur­rection of, &c.
• 12. Matthias Life everlasting.

Or thus:

• 1. I beleeve in God, &c.
• 2. And in Jesus Christ, &c.
• 3. Which was conceived, &c.
• 4. He suffered under, &c.
• 5. The third day he rose, &c.
• 6. He ascended into heaven, &c.
• 7. From thence he, &c.
• 8. I beleeve in the holy Ghost, &c.
• 9. Holy Catholique Church, the communion of, &c.
• 10. Forgivenesse of sinnes, &c.
• [Page 59] 11. Resurrection of bodie, &c.
• 12. Life everlasting.

10. Of what authority is this Creed?

If it were penned by the Apostles, then as Ca­nonicall Scripture indeed; but howsoever of grea­test authority next to them, above and before all others, as most anciently and universally received.

11. Are there any other Creeds then?

Other, in forme of words, according to severall occasions of the times, and compilers, but one and the same in substance and matter, and so may seem expositions of this former.

12. Who were those compilers of them?

Some of them Generall Councels, some others worthy and reverend Fathers, lights of the church in those times, and for the most part occasioned by heresies arising, for the plainer discerning, and confutation of the same.

13. Which are they?

The Nycene Creed, composed by the Fathers in that Councell, Constantine the great, Emperor, being present and President, to explaine the A­postles Creed, and extirpate Arrius impiety.

Athanasian Creed compiled by Saint Athanasius, persecuted by the A [...]ians, for a testimony of his sincerity in the truth, and to instruct and confirme others.

Ephesine, Chalcedon, Agathen, and others the like, in severall Councels, on the like occasions set forth.

14. How should I then know and rightly under­stand which to receive and embrace?

In receiving this one of the Apostles, wee re­ceive all, for they are but expositions upon severall [Page 60] occasions, or explanations of this former.

15. What use of this, and those others?

Divers and sundry uses, and no lesse manifold then excellent, both for a

• 1. Rule of faith.
• 2. Preservative from and against heresie.
• 3. Meanes of distinguishing true Christians from heretiques.
• 4. Briefe memoriall at entrance into Christia­nity, to know thereby what
  • 1. To have continually before their eyes for profession.
  • 2. To stand in defence of it, even to the death.
  • 3. To answer at Baptisme.

16. In what forme was the Creed first propounded?

In forme of an answer; as that of Philip, Acts 10. If thou beleevest, thou maist be baptized; the Eunuch answered, I beleeve that Jesus is the son of God: So in the Primitive Church, the question to the Catechumeni, (those that were turned from Gentilisme, and to bee admitted to Christianity) being made, How beleevest thou? answer was made, I beleeve in God the Father, &c.

17. Why say we not, Wee beleeve, in the Creed, as well as Our Father, in the Lords Prayer?

Because every one shall live by his owne faith.

18. What is faith?

It is generally described, and said, that fides est eorum quae non vides, and though of things so un­seene, yet of that infallible truth, grounded on Gods most sacred word, and revelation, the onely [...] of infallibility, as by whose word all things have their truth and being, that being more high, holy, and certaine, then all else, humane [Page 61] knowledge of reason or sense, the ordinary gates of knowledge, that are often deceived, even in things neere us, as Starres, Orbes, and Elements, how much more in things farther off removed from the soule or sense; but the the very confir­mation and certainty both of them, (as Christian Philosophy above all the knowledge of the Hea­thens, in knowing the true ground and foundation of things from God the eternall truth, when they but from some mediate causes,) and especially in discerning those highest and holiest things con­cerning God, and the soule, and her truth, essence, estate, and fountaine, whence chiefly all other knowledges depend, where Crede & intelliges, is the beginning of all most refined, divinest know­ledge, and as reason more excellent then sense, so this then reason, by even as many degrees, as spiri­tuall and heavenly things exceed earthly and cor­porall, or Gods truth mans reason: yet not to thinke every opinion, conceit, or fancy of vaine men, doting on the idols of their owne deluded imaginations, or sometimes prejudicate opinions against God and his truth, to be matters of faith; as were the fancies of many miserable schisma­tiques, fanatique persons, and heretiques, this faith being indeed so only of highest and holiest things, and according to Gods word and revealed truth, opened and declared by his holy Spirit, in the mi­nistry of his Church, and so knowne to be, by the approbation and testimony of those holy and re­verend Governours, by him appointed to that mi­nistration in the same: and whatsoever else but of private spirit and fancy, if repugnant to the former, to whom the custody of his Church and sacred O­racles [Page 62] are committed, and hence the malady may be observed of the many schismes, heresies, blas­phemies, and errors of all seditious and turbulent persons, both of former and present times; such the case of Arius, Manes, Eutyches, Sabellius, Eu­nomius, Novatus, and all that rabble, whose wic­ked opinions have often beene newly furbished, and sometimes with some additions, by foolish men of later times, (as what folly, mischiefe or madnesse so grosse almost, that hath not found some to give it entertainment?) of which all times, sto­ries, and authors are full, and shew too wretchedly abundant testimony.

19. Of how many sorts is saith?

Of two sorts:

Either

• Common: or,
• That of the elect, Tit. 1. 1.

20. What call you common faith?

That faith which as well the rebrobate as the elect may have.

21. How manifold is this?

Threefold.

Either

• Historicall,
• Temporall, or
• Faith of miracles.

22. What is historicall faith?

That whereby a man doth beleeve the outward letter and history of the word, and truth therof; and it hath two parts or degrees.

23. Which are they?

[Page 63]The

• Knowledge thereof, in respect of that word of God, the object of it.
• Assent, and this is in the very Divells themselves, who beleeve and tremble, James 2. 19.

24. What is temporary faith?

That which lasteth for a season, and not com­monly to the end of ones life, or if it do, beareth no due fruit, nor hath the root of love & charity figu­red in the seed, which fell in the stony ground; yet is of divers sorts.

25. Which are they?

The first degree beyond historicall faith:

Having three parts or degrees in re­spect of the word both

• 1. Knowledge of it,
• 2. Assent to it,
• 3. Professing it with some faire shew,

and go no fur­ther:

All which he may doe which hath no love to the word; this was in Simon Magus, Act. 8. 13.

26. What other kinde of this faith?

That in these five degrees seene.

1. In Knowledge of the word.

2. Assent to it.

3. Profession of it.

4. Inwardly rejoycing in it.

5. Bringing some kinde of fruit; but for want of the root of love of no growth, and fading and falling a way at last.

27. What is the faith of miracles?

Whereby a man grounding himselfe upon some speciall promise, and revelation from God, belee­veth some strange and extraordinary thing he de­sireth or prayeth for shall come to passe, by the worke of God, held to be in Iudas as well as the [Page 64] other Apostles, and may be in some that want true and saving faith.

28. What is that saving faith, or the faith of the Elect?

A supernatural gift of God, apprehending & ap­plying the saving promises of God made unto us, of salvation in Christ, with all the circumstances of the same to the soule, receiving the benefit to the conscience, for purging and comforting it, and bringing forth fruit through the same.

29. How differs this faith from the others?

Besides those first five degrees, it proceedeth further, in extention and perseverance to the end.

30. How that?

It comprehendeth the former.

• 1. Knowledge,
• 2. Assent,
• 3. Profession,
• 4. Rejoycing.

And further addeth,

• 1. Application to the soule.
• 2. Purging the conscience from dead workes.
• 3. Comfort in the holy Ghost.
• 4. Bringing forth much fruit.
• 5. Perseverance to the end.

31. VVhat is the fruit thereof?

Assurance and confidence in God, for both things temporall and eternall.

32. How is that?

That we shall

1. Have our soules saved in the day of the Lord, by this justifying faith, apprehending and apply­ing Christ and his merits to the same.

2. Want of no manner of thing that is good and [Page 65] profitable, or convenient for either body or soule, since to whom God hath given Christ, in him hee hath given all things necessary and convenient for them, and this is our confidence in the Lord.

33. VVhere is the substance of this faith expressed?

In the Creed, rightly understood.

34. Are there any differences or degrees in this true faith?

Yes, though a true and saving and justifying faith, yet found in some a weaker, in others a stronger faith, yea and in the same person some­times a weaker, or otherwhile stronger faith.

35. How is it then knowne, being weake, from the former sorts of faith that sade or faile?

• 1. To God, by the heart, and his owne worke in the same.
• 2. To men, onely by the effects.
• 1. The fruit thereof.
• 2. And continuance unto the end.

36. But is not the hypocrites or reprobates faith of­ten hardly by men distinguished from true faith?

It may be for a time, and for some temporary or other respects, more servent, and faire in out­ward appearance to the world, then the weaker faith, though a true faith of the elect, but for the most part discovered at last by the want of the

• Root, love.
• Fruit, good workes.
• Continuance, to the end.

37. How may wee know the true, though weake faith?

By many good signes in ones selfe, longing af­ter God, and proficiency in grace, and especially by this one grace of God, of unfained desire, not [Page 66] onely of salvation, which the wicked and grace­lesse may desire, but of reconciliation with God in Christ.

38. Is this a true signe of true faith?

It is, and onely peculiar to the elect, proceed­ing out of a touched and humbled heart for sinne, and whosoever have it, have in themselves the ground and substance of true and saving faith, which afterwards may grow to greater strength; and so, Blessed are they that hunger and thirst, &c. Matth. 5. 6.

39. How many wayes may faith be weake?

Either by want of due

• Knowledge of the Gospell.
• Application to the soule,

Though in that measure of knowledge that may else seeme sufficient.

40. How is it to be strengthened?

By using diligently the meanes appointed of God, the Word and Sacraments, so humbly walk­ing before God, it is knowne to bee a true faith, and daily encreased.

41. What is a strong faith?

That whereby a man so apprehendeth and ap­plieth the promises of God in the Gospell, that hee can distinctly and truly say of himselfe, hee is fully resolved in conscience that hee is reconciled to God, in Christ, and so not neglecteth to finde all godly signes, and shew the fruits of the same, in his cheerfull service of God.

42. Js there any faith perfect?

No: for howsoever it may be strong, and stron­ger then others, yet it is alwayes imperfect, and requiring encrease, and confirmation, for which [Page 67] we must pray, and strive for; so also our know­ledge, is, and will bee, so long as wee live in this world, as mingled with ignorance, unbeleefe, and sundry sorts of doubting.

43. Have not all sorts of saving faith their fruit following?

Yes, according to their degrees, more or better, all in some acceptable degree, obedience to the will of God, and willing profession of the truth; and more particularly confession of the faith of Christ.

44. Why must we confesse it?

For divers reasons, these especially, that

1. With the mouth outwardly confessing, wee may glorifie God, and doe him service both in bo­dy and soule.

2. By confessing of the faith, we may sever our selves from all false Christians, hypocrites, and se­ducers whatsoever.

3. We may incite, confirme, and strengthen o­thers in the same.

45. Js there any other acceptation of this word faith?

It is sometimes taken for the doctrine of the truth, as 1 Tim. 3. 9. and 4. 1. as well as that habit or Theologicall vertue, thence, and by the gift of God produced in the minde, of which wee spake before: also where a dead faith, false and fained faith, hypocriticall faith, and the like, they are un­derstood to be want of faith, or a temporary onely, or historicall faith, as faith to be healed, Matth. 8. under faith working miracles 1 Corinth. 18. of all which before.

46. What is else necessary to be knowne concerning faith?

[Page 68] To observe the causes and effects of this true faith?

47. What causes?

The Efficient cause, matter, form, and end of this true faith, how wrought and formed in us.

48. What efficient cause?

Either principall, or instrumentall.

What principall?

God

• 1. The Father, Ioh. 6. 29. this the work of God, that ye beleeve in him whom he hath sent.
• 2. The Son, Heb. 12. 2. the author and finisher of our faith, Jesus.
• 3. The holy Ghost, 2 Cor. 4. 14. the Spirit of faith, and former of it, in us, without our pre­paration or workes.

49. What the instrumentall cause?

The word of God and Sacraments, and com­fortable learning and using of them.

What the matter of faith?

In respect of the

• Subject
  • Understanding to apprehend,
  • Will to assent, and apply,
  • Conscience to make use of the promise, and grace of God.
• Object re­ferred to the
  • 1. Understanding the truth of Gods promise.
  • 2. Will, grace of God, manife­sted in Christ.
  • 3. Conscience, joy and comfort in the holy Ghost.

50. What is the forme of faith?

1. To beleeve, or to seeke to apprehend, and know the mercies of God, with our best under­standing.

2. Receive, and apply to our soules the free mercies of God in Christ, with our whole heart and will.

[Page 69] 3. Make use of it in our conscience, to the

• Purging, and rooting out of dead workes, and sin.
• Bringing forth good workes, fruits of a li­ving faith.

51. What the end of faith?

In regard of

• God, his glory, in his mercies.
• Us, our justification by his free mercies in Christ.

52. What is justifying, or our justification?

To be

• Discharged before God of our guilt.
• Approved before him, free and innocent.
• Accepted of God, and allowed his favour and presence.

53. Doth faith doe this?

Faith is said to doe it, as the instrument where­by we apprehend, apply, and take benefit of Christ and his merits, the very originall and prin­cipall cause of this, as in whom only and alone,

• we are
  • Discharged, and acquitted,
  • Approved innocent, and ac­cepted.
• God is well pleased, and reconciled.

54. But Saint James saith, we are justified by workes.

Saint James doth not there speake of our justi­fication, as the cause whereby we are justified inwardly before God, (which is only faith in Christ) but of the outward justification, as the te­stification approving thereof to our consciences, to the world, that we have faith, seen by the fruits thereof.

55. What of the distinction of generall, and speciall, explicite and implicite faith?

[Page 70] Generall and implicite faith are indeed no faith, or not true faith; explicite and speciall may be, as they may be rightly understood, the same with our faith, and the saving and true faith.

56. What are the effects of faith?

Many, or at least by many names stiled, and called in holy Scripture, and may be reduced to These two,

• 1. Putting off the old,
• 2. Putting on the new

Man, or this one word encluding both repentance.

57. How else called or described?

Either

• Workes of the Spirit, Gal. 5. 22. death to sin, and life to righteousnesse, Rom. 6. walking not in the flesh, but the spi­rit, Rom. 8.
• Renewing the minde, Ephes. 4. 22. True holinesse and righteousnesse, ibid. 23. A new creature, Gal. 6. 15. Generally good works, Jam. 2. Tit. 2. &c.

58. But if these workes doe not justifie us, what need we doe them, and why?

For divers reasons, especially these,

• 1. Because they are good, and so to be done.
• 2. They are for the glory of God and his Gos­pel, and nothing more against God then the works of sin.
• 3. They are to the good of the Church, and faithful.
• 4. They testifie our faith, James the 2.
• 5. They confirme our election, Jo. 4. 12, 13.
• 6. They win others to the Gospel, 1 Pet. 3.
• 7. They adorne the Gospel.
• 8. There is a reward for the righteous.

God will crowne these his workes and us, [Page 71] though not through desert of the workes, but of his grace, and according to the workes, with eternall glory, Heb. 6. 10. & Athanasius Creed.

59. Can none be saved without good works?

No; for though not for the workes, yet neither without the workes can we be safe, for they testi­fie we are in Christ justified, and have Gods Spirit, with us, working our sanctification, and so can­not be idle, but fruitfull in him; whence it is true, the works are via regni, not corona regnandi, which is only Christ and the Instrument faith.

60. What followeth of these fruits, & effects of faith?

Manifold comforts, As

1. Peace of conscience.

2. Joy in tribulation.

3. Increase of hope.

4. Hearty love to Gods house and children.

5. Assurance of election.

6. Joyfull waiting for a Crowne of glory; and many other the like, which are, and may be true tokens of our true faith, and signes to examine it by, the more the better, both for our owne good, and confirmation of others.

61. Can any then be assured of true faith?

Yes, by the testimony of Gods Spirit, to the heart, soule, and conscience, and the signes and tokens aforesaid duely examined.

62. But many feares and doubts will arise?

Yes, but true faith and love of God casteth out feare, and vanquisheth all doubts at the last; which feares and doubts may indeed proceed from weak­nesse of flesh and blood, but Gods Spirit crying in our hearts Abba Father, comforteth and strength­neth us against them all, and giveth us assurance.

63. Is it not arrogancy, or presumption to assure ones selfe he shall be saved?

Nothing lesse, done as it ought to be; for it is true humility, rightly to assure himselfe, he shall be saved by Jesus Christ, since so, he renounceth himselfe, and whatsoever is in man, or other crea­ture, and cleaveth to Gods mercy, humbled in his owne eyes.

64. By what means is faith preserved and increased?

By the same meanes that as first it was caused, and wrought in us at first. viz.

• Inwardly, the Spirit of God.
• Outwardly reverent
  • Hearing, reading, meditating on the Word of God.
  • Receiving and using the Sa­craments, and prayer.

65. In a word then, what is faith?

A resting upon Christ alone for salvation, as Psal. 2. 12. Acts 16. 31. &c.

66. Is this expressed in the Creed?

It is, and so principally insisted on, and especi­ally described in the same.

67. Of how many parts consisteth the Creed?

Vulgarly accompted of the twelve parts before rehearsed, the twelve Articles, as to every Apostle, as compiler thereof, was attributed his Article, usually else as in the Catechisme,

Of three parts concerning God the

• 1. Father, in the first Article.
• 2. Son, in the next six Articles.
• 3. Holy Ghost, in the 5 last Articles

Or other­wise four parts, concerning

• 1. God the Father in the first Article.
• 2. God the Son in the six next.
• 3. God the holy Ghost in the [...]
• 4. The Church, or Gods people [...] four last.

[Page 73] Hitherto the generall division and considerati­on of the Creed, now followeth the particular explication of the same.

1. WHat is here comprehended in these Articles?

The summe of all things necessary to be known, and believed unto salvation.

2. What and how many things?

Two, con­cerning

• 1. God the principall and main taske, and best knowledge of a Christian.
• 2. His Church, a profitable, and thence dependant consideration.

3. What concerning God is to be learned?

These two principles,

1. What God is in his Essence, in unity one God.

2. How distinguished in his existence, in Per­son, in Trinity, Father, Son, and holy Ghost, to us manifested.

4. What learne you first concerning God and his es­sence?

To know

• 1. That there is a God.
• 2. That there is but one God.
• 3. What or who that one God is.

5. How know you there is a God?

[Page 74]By the

• 1. Bookes of nature and reason.
• 2. Booke of Gods judgements.
• 3. Revelation of prophesies.
• 4. Consent of all Nations.
• 5. Booke of Scripture: and
• 6. Booke of Conscience.

6. How by the Booke of Nature?

All creatures, by a secret instinct, acknowled­ging and confessing the same, by their subjection, excellent order, frame, and continuance, arguing a workman, the heavens, and world, an excellent Author, time a beginning, since eternity; places a­scending to Gods throne, above all places; causes shewing a supreme cause above all; & every thing as it were signifying there was a supreme goodnes w ^ch gave it, & al things else their being, not able to have it of themselves, or give it to themselves, but of a much more excellent being, and beginning, then themselves, which is and must needs be good.

7. How doth reason confirme this?

By her best and purest power, surveying the creature, the order, course, and causes of things in nature, and their excellencies, findeth a supreme cause above all other causes, and being above all other beings, and goodnesse above all finite things, inhabiting a place above all finite places, and time beyond finite time, and so findeth God in heaven, and eternity by the grounds of true Philosophy.

8. Explaine this more fully.

Many letters cast together could never make a booke, without the hand or head of some wise and learned composer, how much lesse could all the creatures, and heaven and earth themselves, bee made or come together, in that excellent order [Page 75] and frame they are, without the hand of an excel­lent, powerfull, and wise composer, which could be no other then that divine power, wisdome, and excellency we call God. So causes depend from one another, till we come at a supreme and infinite cause, of none depending, which is God. Place, in the higest or be of heaven, pointeth toward an infinite extent, beyond all places or comprehensi­ons, the throne and majesty of God. Time like­wise, before her first point, and at her end of date, sheweth her bounds to bee limited, but some du­rance; to be beyond all limits, eternity; and so, the enduring of the eternall Majesty.

9. How by the Booke of Gods judgements?

Not only singling out sinfull persons, and shew­ing strange tokens of divine wrath on notorious offences, as on Sodom and Gomorrah, and on A­chan, and Jonah by lots, wonderfull discoveries of murders, and other villanies, oftentimes by punish­ments attending, but even if they escape, no lesse, reason perswading there is a God, a righteous Judge, will at last render justice to the oppressed righteous, and bring the cruell unjust oppressors, tyrants, and murderers, to account, and judgement.

10. How seene by revelations or prophesies?

That there is such a Divine power foreseeing, and foreshewing so wonderfull things to come, passing the reach of humane or mortall capacities, the only note of true Prophets, and pointing at the divine providence, and power, and wisedome of the true God, and which the Idols and Heathen gods, did wholly want, Esay 41. 23.

11. What say you then to their Oracles?

They were either false, or by the devils subtilty [Page 76] and craft, onely conjecturall, or doubtfull, and so both alwayes inclinable, that they might bee to any side, even contrary senses applyed: so,

might be that either hee should vanquish the Ro­manes, or the Romanes him. So, Inimici intrabunt regnum tuum, & subjicient-ur domui tuae, either sub­jectierunt, or subjicient-ur, (.i.) ignem, to bee un­derstood.

12. But did not these Oracles prejudice the know­ledge of God, or of his truth?

To some blinde and foolish Pagans it might, to the more wise and judicious it might confirme them, there was a truth to be knowne, though be­yond the divells, or his Oracles reach or capacity, and so the knowledge of these spirits, and their ignorance, might rather prove there was some spirit above them, omniscient, which is God.

13. How by consent of Nations?

Since all peoples, tongues, and languages, have from the beginning of the world, ever made this confession, none so barbarous or brutish, but acknowledging a divine power, governing the world, beneficiall to mankinde, and avenging sinne and injustice, though according to their know­ledge, or civility, some after a more excellent and religious manner then others, and many of their very Heathen Poets, Bards, and Philosophers, writing and speaking most divinely of him.

14. How by the Scripture?

Most fully and plainly, and as in all the know­ledge of God, so particularly and distinctly in this, that nothing more, that as indited by the most an­cient and divine Philosophers, Prophets, and o­thers, [Page 77] so excellently proving the divinity, by their divine consent and testimony, it may stand one for all.

15. How by the booke or light of Conscience?

If all testimonies failed, yet the very soule and conscience secretly acknowledgeth the divinity and supreme power over all; so the eyes and hands ready to bee lift up towards heaven, even of the very infant, or other, in distresse, as thence expe­cting ayd, or blessing, and so confessing a God; nay the nature of man so much abhorring atheism, that rather then no God, will make himselfe an I­doll, which falsity or false god, may seeme strong­ly to evince, this naturall ingrafted axiome, and set on the minde, to seeke and acknowledge the verity of the true God.

16. How know we that there is but one onely true God?

By both reason, and her principles, and all au­thorities grounded on reason and revelation.

17. How by reason?

Cleerly, since God is infinite, there cannot be two or more infinites, for so there should be some­what beyond the infinite, and uncomprised there­in, which were a contradiction in it selfe; so there is but one infinite, and so one true God; and so like­wise all the Attributes of omnipotence, indepen­dency, supream goodnesse, and the like, are all only capable of unity, or otherwise imply irreconcili­able impossibility, and contrariety.

18. How by authorities?

Both of all sound Philosophers, Platoniques, and others by the grounds of reason, and true Philoso­phy, as well as all other the tractates, [Page 78]of

• Fathers,
• Schoolmen,
• And Scriptures,

proving it by the grounds of true and sound divinity.

What then is God?

A Spirituall Essence, of himselfe subsisting, most simple, pure, and absolutely good, infinitely pre­sent, holy, wise, just, and mighty, the Creator, governour, and preserver of all things.

19. What note you herein chiefly?

His Essence, Attributes, and Actions.

20. How in particular?

His

• 1. Essence and being, as his Name, I am, or Jehovah.
• 2. Nature, spirituall, as Father of Spirits, more noble then corporeall substances.
• 3. Subsistence, and existence, undepending, and of himselfe subsisting.
• 4. Attributes,
  • Most simple, without mixtion, or compo­sition of parts or accidents.
  • Most pure, free from all corruption, stain, or imperfection.
  • Absolutely good of himselfe, as fountaine of all essences, and goodnesse.
  • Infinitely be­yond all com­parison,
    • 1. Present, filling all pla­ces, heaven of heavens, and the world, and all time, or durance, from eternity to eternity.
    • 2. Holy, the holiest of An­gels, not neere, or to be compared with him.
    • 3. Wise, knowing all things, past, present, and to come, secrets of all hearts, and even entia & non entia.
    • [Page 79]4. Just to all, both good and evill.
    • 5. Mighty, able to doe whatsover he please, his will only rule of his power.
• 5. Actions,
  • 1. Creator by his creation of all things of nothing.
  • 2. Preserver of all creatures in heaven and earth, men and Angels.
  • 3. Governour and guider of them all, to and for his only glory the end of all, &c.

21. What note you of the Essence and nature of God?

That it is infinitely pure and excellent, transcen­ding our understanding, and capacity, fully to conceive of the same.

22. VVhat know or learne we concerning the exi­stence of God?

The manner of his existence, or manifestation of his Majesty, sitting to our capacity, and con­ceiving of the divinity in the persons of the Tri­nity.

23. How call you them persons?

As Hypostasis, or manners of existence, of the divine Essence, each individuall existence, of which divine Essence, is a severall Intellectuall Hypostasis or person.

24. How many persons?

Three, Father, Son, and Holy Ghost.

25. VVhy three persons?

Because in the same God hath manifested his gracious presence and existence, in relation both [Page 80] towards mankinde, and all his other creatures.

26. How shew you this?

By large testimonies of holy Scriptures prin­cipally, as well as all other reasons and similitudes.

27. How in Scriptures?

Matthew 3. 16. the voice from heaven, this is my beloved Son, &c. where the Father giveth testi­mony from heaven of the Son, and the holy Spirit descendeth in the visible forme of a Dove, and re­sting on him.

28. How else demonstrated?

So Mat. 28. 19. Goe teach, baptize in the name, &c.

1 Joh. 5. 7. In heaven, three beare witnesse, the Fa­ther, VVord, and Spirit.

Psal. 33. 6. By the word of the Lord the heavens were made, and their heasts by the breath, or Spirit of his mouth.

So in the 1. Gen. Elohim, the Trinity, and the Lord, his Wisedome, and Word, and Spirit mentio­ned, the like Jo. 1. and divers other places.

29. How by other reasons and similitudes?

By many similitudes and reasons urged by some, but most especially of man created in Gods Image, in respect of his soule.

1. The soule, the fountaine of all the faculties, as the Father.

2. Understanding, as the wisedome and eter­ternall word or truth, and character of the Fa­ther.

3. Will, or love, whereby God loveth himselfe, and image, essentiall in himselfe, loved of it, and for it and his owne sake, all things else, so God by his wisedome or word, or truth, his eternall Son, one with himselfe in Essence, created the world [Page 81] and his holy Spirit, moved on the waters, his will and love comforting and preserving, as still gui­ding and governing the workes of his creation.

30. How are all three persons called God?

Because they are all one in Essence, infinite, and so God.

31. Are there not rather, as three persons, three Gods?

No; for all truth confesseth one God, infi­nite and eternall, and besides him none other, but divine revelation manifesteth a Trinity of persons, or manner of existence, in relation to all creatures, in that unity and one divine essence.

32. Is it onely then in relation to the creature?

Not so neither; but the foundation thereof is in the nature of the Godhead it selfe, which as infi­nitely wise, and powerfull, knowing it selfe, and in his minde producing his owne likenesse, that character or image of that divine Essence, know­ing it selfe, is in the minde and brest of God the Father, forming that image the Sonne, so begot­ten from eternity, and as infinitely happy, blessed and good, loving it selfe, that love of the Father to his Image and Son, or Wisedome, or Truth, and of the Son to the Father, the holy Spirit of God, is from them both proceeding, from all eternity: by which Wisedome, or Truth, and Love, his Son and holy Spirit, God the Father createth, guideth, and governeth all things.

33. Js this the foundation of that relation to the creatures?

It is: And for his owne sake hee produceth all good, and so loveth it as good, and both by crea­tion, governance, guiding and preservation, dire­cteth [Page 82] all to eternall good, his alone glory, which what creature soever seeketh, is therein happy, and in his grace, and thereby apparantly good, and consequently shall be thereby eternally blessed.

34. How is the unity of the Godhead further mani­fested?

By the unity of the actions, undivided in their operations, towards all creatures, the Father crea­ting by the Son and holy Spirit; the Son and holy Spirit, with and from the Father, exercising the power of the Father, and Godhead, so God crea­ted the world by his Wisedome, or Son, in his Love, or holy Spirit.

35. How the Trinitie of the persons therein distin­guished?

By their personall proprieties, and determina­tion of the joynt actions of the Godhead, accor­ding to that propriety.

36. How are the proprieties?

The Father begetting, the Sonne begotten, and the Holy Ghost proceeding.

37. How the joint actions determined?

Creation to the Father, redemption to the Son, sanctification to the Holy Ghost; so the Father stiled Creator, the Sonne Redemer, and the Holy Ghost Sanctifier.

38. How is this to be understood?

Creation attributed to the Father, though ef­fected by the Sonne, in the Holy Ghost; Redemp­tion from the Father, by the Sonne, in the Holy Ghost; Sanctification from the Father, and the Son, by the Holy Ghost; and to that third person attributed.

39. How to reason further manifested?

[Page 83] Faith is above reason, more then reason above sense; and hence many have fame into heresie, by striving to subject to humane reason, such high and divine mysteries, yet as not contrary, but ex­celling reason, they may in some sort be illustrated by reason, unto some measure of humane capacity.

40. How this mystery?

That though three persons, yet but one onely God in substance or essence, one infinite in power, majesty and eternity, as that one soule of man, ha­ving these three excellent powers or faculties of understanding, will, and memory, so distinct in that one and individuall soule.

41. How else illustrated?

By Saint Augustine also intimated, as the light of the Sun, or Moone, and in the Aire, all but one light, and of that one Sun; how much more, Trini­tie so in unity in that Lo. of Nature, whose high nature, workes, and essence, are above the lawes of our low nature, or reason, being the Creator, Lord and Commander of all?

42. Are not then comparisons to be made hereof?

Not in way of equality, or simply, for that were to the derogation of that infinite Majesty, since infiniti ad finitum nulla est proportio, there is no pro­portion or comparison, but onely in assistance of our weake capacities, ex parte, as it were, and im­perfecte, with this notion; moreover that acknow­ledging our weaknesse to apprehend, or compre­hend such things, and their disproportion, we pro­ceed with Christian modesty and moderation, not proudly or peremptorily, to the derogation of di­vine Majesty.

43. How meane you this?

[Page 84] In such divine mysteries, the true objects of faith, rather then humane reason, not to tye him. who is Lord of Nature, to the limits or rules of poore weake Nature, his vassall and creature, and to whom, had he pleased, he could have given o­ther lawes then are now prescribed; so not to say or thinke, this cannot be, in earth or nature, and therefore neither in heaven, or Divinity, which were a poore and absurd conclusion.

44. Explaine it further.

As to say or thinke, a man cannot beget a son sibi contemporaneum, or of essence and time with him; therefore God cannot; which were to make the Lord onely like man, to whom the whole world is but as a drop of a bucket, and lesse, be­ing in comparison, nothing to him, who inhabi­teth eternity, and of his Almighty and infinite po­wer may doe what he please, and so have his Son, and Holy Spirit, blessed persons, in one essence with him, from all eternity.

45. How can reason comprehend this?