Q. VVho made yovv?

A. God. Esa. 42. 2. Gen. 26. 27.

Q. VVhat a one is God?

A. God is a spirit. Joh. 4. 24. Holy. Exod. 15. 11. Iust. Exod. 34. 6. and Mercifull. Exod. 34. 7.

Q. Hovv many Gods are there?

A. But onely one God, Deut. 6. 4. yet three persons, Mat. 3. 16. 1. Ioh. 5. 7.

Q. VVhich are the three persons?

A. The Father begetting, the Sonne begot­ten, and the Holy Ghost proceeding, 2. Cor. 13. 13 Mat. 28. 19. and these three are God. Ioh. 1. 1. 1. Ioh. 5. 7. Act. 5. 3. 4.

Q. VVhich of these three became man?

A. The second Person, Iesus Christ, both God and man. Esa. 9. 6. Heb. 2. 17.

Q. Of vvhat did God make man?

A. His bodie was of dust, the womans of A­dams ribbe, Gen. 2. 7.

Q. VVhat a one did God make him?

A. Both good. Gen. 2. 31. holy and righte­ous. Gen 1. 26. Eph. 4. 28. Col. 3. 9.

Q. VVhat vvas then mans estate and happines?

A. It was the state of innocencie, without sin or miserie, and to God was he acceptable, Gen. 1 27. 31. & 2. 25. & 1. 28.

Q. Are you novv such a one by birth, as he vvas by creation?

A. Alas no: I am by nature full of sinne, Ps. 51. 5. Iob. 25. 4. 5. 6. Rom. 3. from vers. 9. to 19. and so most miserable. Iob 14. 1. 2. Rom. 5. 14. Eph. 2. 1. 2. 3. Rom. 3. 23. & 2. 8. 9. and to God detesta­ble, Psal. 11. 5. Gal. 3. 10. Mat. 7. 23. & 25. 41.

Q. VVhat is sinne?

A. The breaking of Gods commandements, by thought word, or deed. 1. Ioh. 3. 4.

Q. Hovv many commaundements are there?

A. Tenne. Deut. 10. 4. diuided into two Ta­bles. Deut. 4. 13.

Q. VVhich be the commandements?

A. I am the Lord thy God, &c. Exod. 20. Deut. 5. 6.

Q. Do these ten commaund or forbid but onely vvhat is there set dovvne in shevv?

A. No: they commaund or forbid, all the kinds contained vnder the same thing mentioned [Page 3] and all the causes, with occasions thereunto. 1. Ioh. 3. 15. Mat. 5. 28. 32.

Q. Are they a prayer?

A. No, nor so to be vsed: they are a rule for me to liue after, and do teach me my duty to God, and my neighbour. Deut. 6. & 31. 12. Psal. 119. 105. Eccles. 12. 13. Mat. 22. 37. 39.

Q. VVhat is your duty tovvards God?

A. My dutie towards God, is to beleeue in him, to feare him, and to loue him, &c. 2. Chron. 20. 20. Eccles. 12. 13. Mat. 22. 37.

Q. VVhat is your duty tovvards your neighbour?

A. It is to loue my neighbour as my selfe, &c. Mat. 22 39. Rom. 13. 9.

Q. Can ye keepe the commaundements, and not offend God nor your neighbour?

A. No: I breake them euery day, in thought, word, and deed, hating both God and my neigh­bour by nature. Ps. 14. 1. 2. 3. Rom. 8. 7. & 1. 30. 2. Cor. 3. 5. Tit. 3. 3.

Q. VVhat is then novv your state, and vvhat deserue you by thus offending God?

A. I am in the state of corruption and do de­serue Gods curse, which is eternall destruction of bodie and soule. Deut. 27. 26. Mat. 25. 41. 46. Gal. 3. 10.

Q. VVhat are you in this case to do?

A. To cry vnto God for mercie, and seeke for deliuerance. Luk. 15. 17. Psal. 51. 1. 2. &c.

Q. Are you of your selfe able, or is there any good in you to moue God, to set you free?

A. No indeed, Rom. 3. 10. & 7. 18. Luk. 17. 10. 2. Cor. 4. 4. Eph. 2. 8. 9.

Q. Then vvho doth redeeme you?

A. Onely Iesus Christ, Rom. 7. 25 2. Cor. 5. 21 Rom. 5. 19. Gal. 2. 20. & 3. 13.

Q. VVhat is Iesus Christ?

A. He is the eternall Sonne of God, Mat. 17. 5. Heb. 1. 23. a King to gouerne vs, Ps. 2. 6. Mat. 28. 18. a priest to offer for vs, Ps. 110. 4. And a Prophet to teach vs, Deut. 18. 18. Esa. 61. 1. Mat. 17. 5.

Q. VVhat beleeue you concerning him in the Articles of the Creed?

A. I do beleeue, that he was conceiued by the holy Ghost, &c.

Q. VVhat is this to you?

A. I do perswade my selfe hereby, that his puritie is for my corruption, his obedience for my transgression, his death for my debt, and his as­cension for my eternall saluation. 1. Cor. 1. 30. Phil. 3. 20.

Q. But as God made all, vvill so Iesus Christ also saue all?

A. No verily, many shall be damned, few shal be saued, Mat. 7. 13. 14. onely the elect, which take hold of Christ by a lively faith. Ioh. 3. 16. 36. Mar. 16. 16.

Q. VVhat is this liuely faith?

A. It is a true perswasion of my heart, groun­ded vpon Gods promises, Eph. 3. 17. Rom, 4. 21. that Iesus Christ is giuen to me, Ioh. 3. 16. and the merits of his death and passion, are as truly mine, as if I my selfe had wrought them. 2. Cor. 5. 21. Rom. 8. 1.

Q. Hovv come you by this faith?

A. From my effectuall calling by the word preached, and the worke of Gods spirit. Act. 13. 48. Rom. 10. 14. 15. Eph. 1. 13.

Q. VVhere is set dovvne the summe of your be­cefe?

A. In my Creed, I beleeue in God the Father Almightie. &c.

Q. Are these a prayer, or so to be vsed?

A. No: it teacheth me what to beleeue con­cerning God and his church.

Q. VVhat good hath Gods Church, the true be­leeuers aboue the rest of mankind?

A. They are in the state of grace, they haue communion with Christ, and one with another, the forgiuenesse of sinnes, the glorious resurre­ction of the bodie, and life euerlasting.

Q. Hovv may it appeare, that you haue this faith, and also these benefites?

A. By my sanctification.

Q. VVho doth sanctifie you?

A. The holy Ghost, Rom. 15. 16.

Q. VVhat is sanctification?

A. Jt is a making new of the whole man, whereby he daily dyeth to sinne, and increaseth in holinesse and righteousnesse, Eph. 4. 23. 24. Gal. 5. 24. 1. Thes. 4. 1.

Q. VVhat grace proceedes from this sanctifica­tion?

A. True repentance, leauing that which is ill with hatred, and performing new obedience with gladnesse of heart continually, Ier. 31. 19. Act. 26. 20. Ps. 119. 10. 113. 115. 136. 14. 34. 35. 44.

Q. VVhat estate novv stand you in, being sancti­fied and penitent?

A. I am in the blessed estate of grace, where­in if I continue, I shall inherite eternall life, Tit. 3. [Page 6] 4. 5. 6. 7. Rom. 11. 22. Mat. 10 22. 2. Tim. 4. 8.

Q. VVhy hath God thus made, redeemed, san­ctified, and hitherto preserued you?

A. To serue him truly all the dayes of my life, Eph. 2. 10. Tit. 2. 11. 12. Luk. 1. 74. 75.

Q. Hovv must God be serued?

A. Onely after his will reuealed in hss writ­ten word, Deut. 30. 8. 10. and 4. 2. 2. Cor. 4. 6.

Q. Js it needfull for such as are elected, and once called, iustified, and sanctified, that they should con­tinue still in vsing meanes to saluation?

A. Yea truly: else they will fall away, Pro. 29. 18. 2. Chron. 15. 2. Heb. 3. 12. 13.

Q. VVhat things must you continue in to assure your selfe of saluation, and to grovv strong in the vvay of life?

A. Jn the knowledge of Gods word, Psal. 11. 2. Act. 2. 42. 2. Pet. 1. 19. Ioh. 10. 27. 28. in faith, Joh. 3. 36. in loue to the godly, Ioh. 13 35. 1. Ioh. 3. 14. in obedience, Ezech. 36. 26. Psal. 15. 5. Ier. 32. 39. 40. in patient suffering for Christ. Rom. 8. 17. Iam. 1. 12. in a longing after Christs comming, 2. Tim. 4. 8. in sinceritie without hypocrisie, which will appeare by my appealing to God in these things, Ioh. 21. 15.

Q. Hath God giuen any helpes, and commaunded farther any other meanes besides the vvord, for the strengthening of vs herein?

A. Yes, these two: Sacraments, and Prayer.

Q. VVhat is a Sacrament?

A. An outward signe and seale of invisible gra­ces.

Q. Hovv do the Sacraments strengthen you?

A. By a reuerent vsing and meditating of them rightly vnderstood, as signes representing Christ, and his benefites, and sure seales of his couenant with vs, Gen. 9. 9. to 18. and 17. 9. 10.

Hovv many Sacraments are there?

A. Onely two: Baptisme, and the Lords Sup­per, 1. Cor. 10. 1. 2. 3. 4. Mat. 28. 19. & 26. 29. 27. 1. Cor. 11. 23. 24. 25.

Q. VVhat is the signe, and the thing signified in Baptisme?

A. The signe is water, and the grace is the bloud of Christ, by which I am washed from my sinnes, Act. 2. 38. & 22. 16.

Q. Ʋ Ʋhat are the signes and things signified in the Lords Supper?

A. The signes are the bread and wine: the things signified, are the bodie & bloud of Christ, 1. Cor. 11. 23. 24. 25.

Q. Ʋ Ʋhy come you to receiue?

A. To strengthen my faith, and to keepe in remembrance Christ his death, till his comming againe, Rom. 4. 11. 1. Cor. 11. 26.

Q. VVhat ought you to do before you come?

A. Prepare my selfe by examination, 1. Cor. 11. 28.

Q. VVhat ought you to come vvith, to the Sacra­ment?

A. With foure things: 1. knowledge both of my miserie, Gods mercie, and the doctrine of the Sacrament. 2. with faith in Iesus Christ, Heb. 11. 6. 3. with repentance for all my sinnes, Esa. 1. 10. 11. [Page 8] 14. 15. 16. 4. with heartie loue vnto my neighbor, Mat. 5. 23.

Q. VVhat if you come vnprepared vvithout these?

A. I come vnworthily, I am guiltie of the body and bloud of Christ, 1. Cor. 11. 27. I do eare and drinke my owne damnation, vers. 29. God may pu­nish me, vers. 40. and the diuell may enter into me, as he did vnto Iudas, and bring me to destru­ction of bodie and soule, Ioh 13. 27.

Q. VVhat is Prayer?

A. It is a right, heartie, and faithfull request made vnto God, in the name of Iesus Christ, 1. Ioh. 5. 14. Rom. 8. 26. Iam. 1. 6. Ioh. 14. 14. & 15. 16. Mat. 3. 17.

Q. Can or doth euery one pray, that vttereth vvords, and vseth a forme of prayer?

A. It is a speciall gift to Gods children, and such onely pray, as haue knowledge what to aske, a hearty desire in asking, and faith to beleeue.

Q. Ʋ Ʋhat direction of prayer haue you?

A. The same which our Sauiour Christ taught his disciples, Our Father vvhich art in heauen, hal­lovved be thy name. Thy kingdome come. Thy vvill be done in earth, as it is in heauen. Giue vs this day our daily bread: and forgiue vs our trespasses, as vve for­giue them that trespasse against vs. And lead vs not into temptation: but deliuer vs from euill. Amen.

Q. VVhat desirest thou of God in this prayer?

A. I desire my Lord God our heauenly Father who is the giuer of all goodnesse, to send his grace vnto me, and to all people, that we may worship him, serue him, and obey him; as we ought to do. And I pray vnto God that he will send vs al things [Page 10] that be needfull, both for our soules and bodies, and that he will be mercifull vnto vs, and forgiue vs our sinnes, and that it will please him to saue and defend vs in all dangers ghostly and bodily, and that he will keepe vs from all sinne and wic­kednesse, and from our ghostly enemie, and from euerlasting death. And this I trust he will do of his mercie and goodnesse, through our Lord Ie­sus Christ: and therefore I say, Amen. So be it.

Q. WHat is your name?

A. Channauel, God is gracious to vs. Benalleuel. Loue wholy the Lord with the heart.

Q. Ʋ Ʋho gaue you this name?

A. My Godfathers and my Godmothers, who with my father, brought me to the Minister, into the congregation, to be baptized, and were espe­ciall witnesses of the same, and professours of my faith and obedience to God for me.

Q. VVhy vvere you baptized?

A. That I might receiue a badge of my Chri­stian religion, and be admitted into the Church, to liue amongst the professors of Christs name, & to be receiued of them, and accounted as a mē ­ber of Christ, the child of God, and an inheritour of the kingdome of heauen, vntill I shew the con­trarie.

Q. VVhereby may you novv be certaine, that you are such a one indeed?

A. If I do what my Godfathers and Godmo­thers did make profession of for me.

Q. VVhat did your Godfathers and Godmothers [Page 11] make profession of for you?

A They did professe three things in my name: the first was the forsaking of the diuell, and al his workes, the pompes, and the vanities of this wic­ked world, and all the sinfull lusts of the flesh.

Q. VVhat vvere you then bound to them, that you haue promised to forsake them?

A. Yea verily, I am a bondslaue to Sathan, by the corruption of my nature, prone to all vice, ha­uing the seed of all sinne in me, and do hate both God and my neighbour.

Q. Hovv can you then forsake this vvofull state, and cease from any euill, being thus bound and prone thereunto?

A. Not by any naturall power in or of my selfe, but onely by the grace of God, when it is gi­uen vnto me.

Q. Are you sure you haue forsaken them, are you not deceiued?

A. I am not deceiued: for I hate vnfainedly, the workes of the diuell, the worlds vanitie, all the vngodly manners of euery man: and I labour by all good meanes, to die to all sinne daily, lo­uing the word of God, following it and all godly examples, indeauoring to kill speedily euery ill motion, but cherishing the good in my heart, by meditation, vowes, fasting, and prayer.

Q. But can you tell me, vvhat are the vvorkes of the diuell, the vvorlds vanitie, and the ill motions of the heart?

A. Whatsoeuer I, or any other, do thinke, speake or do, against the will of God reuealed in his word written.

Q. VVhat hath mooued you to forsake the diuel, the vvorld, and the flesh?

A. For that I haue learned, and do well per­ceiue, [Page 12] by knowledge from the word and mine owne experience, that these three, be the onely malicious, spirituall, powerfull, subtill, and conti­nuall enemies of my eternall felicitie.

Q. VVhat are the other things, that your God­fathers and Godmothers promised for you?

A. Secondly, was the beleeeuing of all the twelue articles of my christian faith, and the third was the learning diligently of Gods holy will and commaundements, and an obedient walking in the same, all the dayes of my life.

Q VVhere is this vvill of God to be learned?

A. Not from mine owne fantasie, mans wise­dome, traditions or examples of men, but onely out of the Scripture, which is the word written, by his Prophets and Apostles, in the bookes of the old and new Testament, which is sufficient, to teach vs all things necessarie, that we need to be­leeue, for our saluation.

Q. VVhat reasons haue you to persvvade your selfe, that this Scripture vvhich vve hold, is the true vvord of God, and none other?

A. First, from the pen-men, being many and most of them simple and plaine persons, who doe mutually consent, setting downe their own faults without partialitie. Secondly, from the matter, a­boue naturall mens reach; of mans creation, resur­rection, last iudgement, and of the Trinitie in vnitie, prophecies also fulfilled in all circumstan­ces. Thirdly, from the manner of speaking, pe­remptorily reproouing, or allowing, without sini­ster respects. Fourthly, from the effect, binding conscience, conuerting men, to hate euen life it selfe, for Gods glorie. Fifthly, the miraculous preseruation thereof, with punishment of such, as seeke to ouerthrowe either it, or the professours [Page 13] thereof. Lastly, that it ascribes all glorie to God, the maine end which it aymeth at.

Q. VVhat meanes must you vse to come to the sauing knovvledge of this vvord?

A. 1. Daily reading. 2. Learning the Ca­techisme, the grounds of religion. 3. Hearing the word with mind and affection, both read and preached publikely, by Gods ministers. 4. Medi­tation in mind, to vnderstand the doctrine gathe­red, and in heart to affect the vse made, after I haue either read or heard it. 5. Conference by as­king of superiours and Ministers, by reasoning with equals, and teaching inferiours, all in reuerence and humilitie, to vnderstand that I know not, to be resolued in that I doubt of, and to call to me­morie, what I haue forgotten. 6. Continuall prayer with practise of it in my particular calling.

Q. Do you thinke you are thus bound to forsake the diuell, the vvorld, and the flesh, to beleeue in God, to learne to knovv and do his vvill, as they haue pro­mised for you?

A. Yes verily, and by Gods helpe so will I in­deauour to do, or else were I vnthankfull to God my Father, that hath called me into the state of saluation, making me his child: and also vnmind­full of my sureties, that haue so bound themselues for me.

Q. But tell me if any vndergo such a charge, hovv can any be suretie to God for you, that you should doe as they haue promised for you?

A. Being assured by faith, that the seed of the faithfull are blessed, they iudging me charitably to bee one of them, did promise by the grace of God belonging vnto me in Christ, and the meanes which they would vse, J should per­forme the same.

Q. VVhat are the meanes vvhich they haue pre­mised to vse?

A. That I should be taught so soone as I shall be able to learne, what a solemne vow, promise and profession, I. haue made by them. II. That they will exhort me to heare sermons, and to learn all things, which a Christian ought to know for his soules health: but especially the principles of religion, conteined in these foure: the Creed, the Lords prayer, the ten Commaundements, and the doctrine of the Sacraments.

Q. Let vs then see, vvhether they haue vsed those meanes, and hovv you haue profited, rehearse the ar­ticles of your beleefe?

A. I beleeue in God the Father almightie, &c.

Q. VVhat do you chiefly learne out of these ar­ticles of your Christian faith?

A. 1. J learne to beleeue, that there is a God, to beleeue God, and also in him. 2. That he is but one in substance, yet distinguished into three, the Father, Sonne, and holy Ghost, which distinction is in person, propertie, and manner of working. 3. That this God hath a Church, to which onely he is truly knowne, and by the same sincerely wor­shipped.

Q Hovv can you be persvvaded that there is a God?

A. 1. By his created workes declaring, 2. by my conscience accusing: 3. by iudgements terri­fying: 4. by order obserued in all things: 5. by heathen authors consenting: 6. By the Scripture confidently auouching the same.

Q. Ʋ Ʋhat is God? vve cannot tell, ther fore tell me vvhat a one he is?

A. A spirituall substance, most holy, and of glorious maiestie, infinite in his being, as euery where present; in wisedome, foreseeing & rightly disposing all things: in power, doing what he list: in iustice, punishing whom he will iustly: and in mercie, to saue whom he pleaseth.

Q. Hovv do you behold and conceiue of this God?

A. Not by any bodily shape, but spiritually, by his word, as he hath therein manifested himselfe, and by his workes, of creation, preseruation and gouerning euery thing, according to his foreknowledge and appointment therein, to his owne glo­rie.

Q. VVhat beleeue you concerning God the Fa­ther?

A. That he is God Almightie, in order the first person in the Trinitie, begetting the Sonne from euerlasting, of his whole substance: maker of heauen and earth, men and Angels, and all things else very good, onely by his word, of no­thing, at the beginning, in sixe dayes, and still by his prouidence preserues the same, for my be­nefite.

Q. VVhat vvas man especially made of?

A. Man consists of bodie and soule, the first mans bodie was made of the dust of the earth, but our bodies come by generation, and are with his mortall: and both his and all our soules by inspira­tion, and are immortall.

Q. VVhat estate good man in by creation, and vvhat a one did God make him?

A. In the estate of innocencie, void of all sin, free from any punishment: and was made after [Page 16] Gods image, that is, holy and righteous; hauing perfect knowledge of God and his will, as much as was needfull for him, and also readinesse of will, in heartie affection, with bodily strength, to fulfill the same: and had withall the rule of all Gods creatures, made for his benefite.

Q. Hovv then came you into this vvretched e­state?

A. By the fall of Adam and Eue, my first pa­rents, who wilfully disobeyed God, by the diuels enticement, infidelitie and pride possessing their hearts, and who stood and fell in the roome of all mankind.

Q. Hovv can our soules be sinfull, that come not by propagation, but by inspiration?

A. 1. For that his soule was deputie for all soules of men naturally begotten. 2. Because man sinned, and man, is not man, before body & soule be knit together, which being conioyned, become together, as man, partaker of mans fal & corruptiō

Q. Doth any thing of that image of God remaine yet in vs?

A. Yes: 1. In the mind a certaine generall cor­rupt knowledge of nature, concerning good and euill, to make vs inexcusable, before God. 2. In the conscience a power to reproue and represse in part vnbridled affections. 3. In will, though a free, yet a weake choice, in euery naturall and ciuill action.

Q. VVhat euils do vve receiue by this fall?

A. 1. In the mind ignorance of heauenly things vnaptnesse to learne them, or to iudge of them a­right, but apt to learne euill, and to inuent the same. 2. In conscience impurenesse to excuse sin, not to accuse, beeing dead or benummed: and [Page 17] to accuse for well or ill doing. 3. In will, want of power, to will any true good, but to resist it, and onely to will that which is euill. 4. In affection to hate good, and runne after ill. 5. In bodie fitnesse to begin sinne, by receiuing outward ob­iects and occasions theteof by the senses, and also to execute the same, when the heart hath concei­ued it, in word and deed, and this is called Origi­nall sinne, which is in euery man.

Q. Do all men continue in this sinfull and cursed estate for euer?

A. No: but onely the reprobate, whome God hath not decreed to saue, to manifest his iustice: for the elect, being predestinate to eternall life, are in this world in their appointed time called effectually, through Gods word and his spirit, iu­stified, and sanctified, and so shall continue, in this estate of grace, to be glorified, for that God will also shew his mercie, and all for his owne glorie.

Q. Are none of the reprobate, euor in the estate of grace and Gods fauour?

A. No verily; though many of them, endued with the common gifts of the spirit, may in out­ward appearance, for a time, seeme to be of the elect, in the iudgement of the Church.

Q. Can any of the elect then be euer before God, in the state of damnation?

A. No indeed: albeit both before the con­uersion, and also after they be called, they fal­ling by infirmitie, and lying a time in their sinne, may appeare in shew, to the Church, to be none of the elect: yet can they not fall away, wholy nor finally.

Q. May not men then liue as they list, sithence he being a reprobate, cannot be saued, or an elect, he can­not be damned?

A. Not so: for that one elected cannot but vse the meanes, which are ordained for him to walke in, to make his election sure to himselfe: which whoso doth not, cannot be saued.

Q. VVhat beleeue you concerning God the Son?

A. That he is God, the second Person in the Trinitie, Christ Iesus, the onely naturall Sonne begotten of the Father, our Lord, made man, cō ­ceiued and sanctified by the holy Ghost, ioyning two natures into one person, borne, according to the promise, of the Virgin Marie, who perfectly fulfilled the lawe, humbled and suffered vnder Pontius Pylate, was crucified, bearing vpon him Gods curse, and hellish torments, who died and was buried, and being a while held captiue of death in the graue, he was exalted, and victori­ously rose againe the third day, and is ascended vp into heauen, and there he sits on the right hand of God his Father, hauing all power in hea­uen and earth to rule and gouerne his Church, where his manhood doth and shall at all times, (though in his Godhead he be present with me e­uer) remaine, vntill he shall come from thence, to iudge vs all, here on earth, both quicke and dead at the last day: which day cannot be nowe farre off.

Q. VVhy should he neede to be both God and man?

A. That he might be the onely Mediator be­twixt God and man, to satisfie for sinne, which neither the manhood by deseruing, nor Godhead by dying alone could do.

Q. VVhy is he called Christ?

A. To declare, that he was the promised Mes­sias, and to signifie his offices, that he was annoin­ted, not with materiall oyle, but with the gift of [Page 19] the spirit without measure, to be our King, Priest and Prophet: from which name we are called Christians, and are by him Kings, Priests, and Prophets.

Q. Hovv is Christ a King?

A. He is King, not onely as God, but as hee is the head gouerning the Church, without any generall Vicar vnder him, by his word and spirit immediatly, making lawes, and ordeining Mi­nisters to the gathering together and preserua­tion thereof. 2. By destroying Sathan, his An­gels, vnbeleeuers, idolaters, heretickes, Anti­christ, and the whole kingdome of darknesse.

Q. Hovv is Christ a priest?

A. 1. By satisfying for all the sinnes of the elect, by his passion and fulfilling of the lawe. 2. For that he maketh prayer continually to God for them.

Q. Hovv is Christ a Prophet?

A. By immediatly reuealing from his Father, his word and meanes of saluation contained in the same.

Q. VƲhy is he called Iesus?

A. To signifie that he is a Sauiour to euery true beleeuer: neither is there any other meanes of ourselues, or by any orher, either in part or whole to obtaine saluation, but onely by him a­lone.

Q. VVhy is he called Lord?

A. Because we owe all homage and dutie in ioue to him, for our redemption.

Q. Ʋ Ʋhat beleeue you concerning the holy Ghost?

A. That he is God the third person in the Tri­nitie, proceeding from the Father and the Sonne who spake by the Prophets, dwelling in the faith­full, [Page 20] sanctifying them in part in this life, working by the word and holy motions, an vtter loathing of sinne, and a heartie loue of righteousnesse, lea­ding them into all truth, perswading them of Gods fauour, teaching them in prayer, bearing them vp in temptation, quickening, renewing, and increasing his gifts in them: that they may know, beleeue, loue, and do that which is good: which he will perfect fully in the life to come.

Q. VVhy did this God thus make, redeeme, san­ctifie, and hereto preserue you?

A. That I might prayse his name, in liuing godly, righteously, and soberly, according to all his commandements, in my calling, in all things, whatsoeuer my estate be, in this present world.

Q. VVhat do you beleeue concerning the Church?

A. That it is but one mysticall bodie, whether militant or triumphant, visible or invisible, in hea­uen, or in earth, being a companie of the Lords elect, holy by Christ, catholike, gathered of the dispersed abroad, and hauing speciall preroga­tiues aboue the rest of mankind, communion with Christ, and one with another by the bond of the spirit, the forgiuenesse of all sinnes, the ioyfull re­surrection of the bodie, and life euerlasting, wher­of I beleeue my selfe to be one, and therfore, that the same things belong also vnto me.

Q. VVhat are the markes of the true Church here on earth?

A. Inwardly faith and loue, outwardly (be­sides the vncertaine notes, of vniuersalitie, anti­quitie, and consent) these two: Christs word truly preached, his Sacraments rightly admini­stred, [Page 21] whereto adde, faithfull prayer, and holy discipline.

Q. Js the Church of Rome a true Church of Christ?

A. No: but of Antichrist the Pope, the chiefe teacher of the doctrine of diuels.

Q. VVhat reason haue you to disallovv that re­ligion?

A. For that it is a false religion. I. The author is the diuell. II. The meanes vsed to vphold it, are vnlawfull: 1. deceiued Councels. 2. vnwrit­ten verities, and forged authors: 3. falsifying the Fathers: 4. corrupting Scripture, by adding thereto. 5. by taking from it, by false interpre­ting: 6. reteyning the people in ignorance, by forbidding to studie the word, and teaching it in an vnknowne tongue: 7. pretending reuelations, and shewing lying miracles. 8. counterfeit ho­linesse. 9. bloudie persecution. III. The mat­ter of their religion is vntruthes, idolatrie, heresie and nouelties inuented by man. IV. The forme in the seruice ridiculous, by foolish gestures: car­nall, by fleshly pompes and delights, their worship is by hypocrisie. V. The end to aduance men, by worshipping of Saints, and extolling mans po­wer and merits. VI. The benefite gotten ther­by is nothing, because it keepes a man in the e­state of damnation: and alloweth the breach of all the ten Commaundements. 1. To feare God by mens doctrines. 2. To worship Images. 3. Ma­gicke and coniuring. 4. Idol-seruice. 5. Trea­son against Christian Princes. 6. Assoyles for murtherers. 7. Stewes, and restraint of mariage. 8. Wages for no lawfull labour, to Masse-mon­gers, and for deceites. 9. To breake an oath to a Christian made lawfully. 10. That con­cupiscence [Page 22] is no sinne. 7. Gods iudgements, against many of the most fierie professours thereof which is neuer seene to happen to zealous and constant professours of the truth.

Q. VVhat must be done to maintaine the Church and to ouerthrovv heresie, that destroyes the founda­tion, errours, corrupting religion, scismes, breaking the peace of the Church, and vices, stayning our pro­fession?

A. 1. To cleaue onely to the written word, which is both in time before, and in authoritie a­boue the Church, to iudge all controuersies in re­ligion. 2. To call sufficient men and ordaine them Ministers to teach, allowing necessarie main­tenance; but suffering no insufficient to creepe in, or to abide still: neither the able to liue idlely, by carelesnes, pride, or couetousnesse. 3. That there be a godly order established and peaceably kept of euery one, without giuing offence. 4. That there be a holy and right vse continually of true discipline, to admonish, suspend, and excommu­nicate obstinate offenders whosoeuer they be.

Q. Are not the articles of your beleefe a prayer?

A. No: but onely a summe of the Gospell: which is one part of Gods word, containing the promises of saluation by Christ, and is also a rule by which I must examine my faith.

Q. VVhat meane you by faith?

A. Not faith to worke miracles, which is past: nor historicall, onely beleeuing that to be true which God saith: nor temporarie, to know, pro­fesse, and to teach Christ, feare to commit sinne, sorrow after, to make satisfaction, to destroy the wicked, to make many prayers, wishing heauen, and to liue, for a time, in shew honestly, yet out of Christ: but iustifying faith is here meant.

Q. VƲhat is iustifying faith?

A. It is a gracious and true perswasion in my heart, grounded vpon Gods promises concerning Christ, whereby I do apply him and all his benefits to my selfe, being assured, that he is my wisedom, strength, righteousnesse, holinesse, and redemp­tion, and that what he hath done, it is as well done for me, as for any other: and so is mine, as if my selfe had done it.

Q. Hovv came you by this faith?

A. By the holy Ghost, working the same inward­ly by the outward ministerie of the Gospell prea­ched ordinarily, & is by the same word, Sacramēts, and Prayer, confirmed, continued, and increased.

Q. VVhat prosite reape you by this beleefe?

A. I a wretched sinner in my selfe, being par­doned of sinne, and Christ giuen to me; am in him the adopted sonne of God, and righteous be­fore him, my heart purged, my conscience quie­ted, my imperfect workes do please him, all cros­ses are for comfort and further to saluation: holy Angels tend vpon me, heauen is mine inheritance I am set at libertie from the curse of the lawe, Sa­than, the world, and fleshly lusts, without feare of death, damnation, and hell fire.

Q. Hath euery one this faith, and so these be­nefites?

A. No: but onely such as shewe repentance, the fruite of faith.

Q. Ʋ Ʋhat is repentance?

A. It is a true turning of my mind, will, and heart, wholly from the world, the flesh and di­uell, vnto God, with full purpose to attend care­fully to the counsell of his word and spirit, and through the whole course of my life, readily and constantly endeauour to follow the same.

Q. VVhat are the true tokens of this true repen­tance?

A. 1. A continuall striuing of the flesh and spirit. 2. A hatred of my former vanities, auoy­ding occasion, companie, counsell, or example to ill, with loue vnfained to the contrarie. 3. In­crease of peace in conscience: with comfort in af­fection for righteousnesse sake. 4. A ioyfull ex­pecting and wishing Christs comming to iudge­ment.

Q. May not a man that truly repenteth, fall af­tervvards?

A. Yes indeed, and into the same sinne, or some other.

Q. Hovv then may a man be persvvaded, that his repentance vvas then true before?

A. 1. If this be of infirmitie, feeling before, and in the committing a dislike thereof: for after true repentance sinne is neuer wholy committed. 2. If that Godly sorrow follow, which is not ei­ther for earthly shame, temporall punishments, hel­lish torments, or losse of heauen: but for displea­sing God so mercifull a Father: and this is called renewed repentance.

Q. Hovv should this appeare to be true?

A. 1. By an vtter loathing and condemning my selfe for the sinne newly committed, with desire and perswasion of pardon. 2. A godly anger & burning zeale against my selfe, with taking re­uenge, vowing and practising strictly the contrary vertue for offending. 3. A watchfull care and continuall feare, lest I fall afterwards at any time againe into the same.

Q. VVhat may comfort a troubled conscience?

A. These things: 1. That God can pardon a­ny sinne. 2. That he will by promise made, par­don [Page 25] euery penitent. 3. That he which feeleth a true desire to leaue sinne, and to please God; is bound to beleeue his sinnes are both pardonable and pardoned. 4. That doubting of saluation, with feare to offend God, is a signe of saluation. 5. No condemnation to such as are in Christ, and there­fore their sinnes cannot damne them. 6. Iustifica­tion must not be iudged after sanctification, there is no perfection here, and the best children of God haue grieuously fallen, and haue felt this sting of conscience. 7. The assurance of salua­tion must not be iudged as men feele assurance in affliction, but by the stabilitie of Gods promises, from former comforts and tokens of grace, but in trouble from present desires onely.

Q. You said, that your Godfathers and Godmo­thers did promise for you, that you should keepe Gods commaundements, tell me hovv many there be?

A. Ten, and are diuided into two tables.

Q. VVhat doth the first table teach you?

A. The dutie which I owe vnto God in holi­nesse, whome I must loue, with all my heart, with all my mind, and with all my soule, and with all my strength, set downe in the foure first comman­dements, containing the matter, manner, end, and time of Gods worship.

Q. VVhat doth the second Table teach you?

A. The dutie which I owe vnto my neighbor, which is euery one in righteousnes, whom I must loue, as my selfe, set downe in the sixe last Com­maundements, containing his dignitie, life, bo­die, goods, credit, and more spiritually all of thē.

Q: VVhich be the Commaundements?

A. The same which God spake in the 20. of Ezodus, saying, I am the Lord thy God, which brought thee out of the land of Egypt, out of the house of bondage, which is no commaundement but the preface vnto them.

Q. VVhat is the first commandement?

A, Thou shalt haue none other Gods but me.

Q. VVhat doth this Commaundement teach you?

A. To make choice of one, and the true God, to be my God, and not to take that for God, which is not God by nature: the occasion whereof was the lusting after strange gods.

Q. VVhat are the things forbidden by this Com­maundement?

A. Ignorance of God and the truth, not to pray, distrust of God, impatiencie, to feare, loue, or ioy in the creature more then in the Creatour, to deny God, or his word, power, presence, iustice o [...] mercie, openly or secretly in heart: securitie without feare of God. The contrarie is commaun­ded.

Q. VVhat is the second Commaundement?

A. Thou shalt not make to thy selfe any gra­ven image, &c.

Q. VVhat doth this Commaundement teach you?

A. I must neither worship false Gods, nor this true God with false worship: but in spirit and truth as his word onely teacheth. The occasion of this Comman was our foolish desire of a carnall wor­ship, and a false conceipt, to be able to prescribe a manner of worship to God of our selues.

Q VVhat things are hereby forbidden?

A. Idolatrie, picturing of God, or Christ, Papistrie, wil-worship, good intents without [Page 27] warrant, our owne fantasies, mens traditions, wor­ship of Images, pilgrimages: not to destroy errors, heresies, and monuments of idolatrie. The con­trarie is commaunded.

Q. VVhat is the third commaundement?

A. Thou shalt not take the name of the Lord thy God in vaine, &c.

Q. VVhat doth this commaundement teach you?

A. Not to bereaue God of, his honour that is due vnto him: but in all things to giue him his due glorie. The occasion of this commanndement was our readinesse to abuse God, his name, word, and workes.

Q. Ʋ Ʋhat things are hereby forbidden?

A. To thinke or speake of God, of his word, or workes lightly or contemptuously, without re­uerence: to sweare by any thing but by God: or by him, without a calling, in our ordinarie talke, where neither Gods glorie, our brothers saluation nor magistrate requireth it: to sweare falsely. So blasphemie, witchcraft, coniuring, and cursing: to denie the knowne truth: to professe pietie, and liue wickedly: the contrarie is commaunded.

Q. VVhat is the fourth commaundement?

A. Remember that thou keepe holy the Sab­bath day, &c.

Q VVhat doth this Commaundement teach you?

A. That euery day in the weeke I prepare my selfe to keepe the Lords day holy, that when it comes it be not prophaned, nor the publike worship of God letted, but furthered by me and mine. The occasion of this commaundement, our aptnesse to fall from God, without daily meanes be vsed.

Q. VVhat things are hereby forbidden?

A. To do vnnecessarie labours without godli­nesse and charitie, fayres, iourneys, or vaine sports eating and drinking, that may hinder deuotion: not to heare Gods word preached, or to heare carelesly, sleepily, with wearinesse, or without pur­pose to amend. To omit meditation and confe­rence. For ministers to omit ordinarily the prea­ching of the word, to preach in a strange language vaingloriously, falsely, hypocritically, flattering­ly, or by constraint: without cheerefulnesse for a­ny to absent themselues negligently or wilfully from the Sacrament, the contrarie is commaun­ded.

Q. VVhat is the fifth commaundement?

A. Honour thy father and thy mother, &c.

Q. VVhat doth this commaundement teach you?

A. To preserue the dignitie of euery one by all meanes, that is any way to be preferred, either by his place, age, or gifts: and that no waies I di­minish the same. The occasion of this commaun­dement was our proud and enuious nature, that cannot abide to be vnder gouernment, not to giue men their due.

Q. VVhat things are hereby forbidden?

A. Contempt of our betters, vnreuerent be­hauiour towards them, by word, or deed, to diso­bey their lawfull commaundements, counsels or aduice. All treason and rebellion. The contratie is commaunded.

Q. VVhat is the sixt Commaundement?

A. Thou shalt do no murther.

Q. VVhat doth this Commaundement teach you?

A. I must neither hurt nor hinder either mine owne life, or the life of my neighbour: but by all meanes preserue the same. The occasion of this [Page 29] commaundement, was our impatiencie and vn­charitable desire of reuenge.

Q. VVhat things are hereby forbidden?

A. Want of loue, anger, malice, enuie, g [...]ud­ging, a frowning countenance, desire of reuenge, contention, rayling, quarelling, mocking, offen­siue ieasting, oppression, fighting, murther, any bodily hurt: to neglect to vse meanes of health, or to hinder the same: to be contentious, and not to seeke after peace. The contrarie is commaun­ded.

Q. Ʋ Ʋhat is the seuenth Commaundement?

A. Thou shalt not commit adulterie.

Q. VVhat doth this commaundement teach you?

A. I must not any way hurt or impaire the cha­stitie of my neighbour, but euery way seeke to pre­serue the same. The occasion of this commaunde­ment was our lustfull and fleshly nature.

Q VVhat things are hereby forbidden?

A. Lustfull desires, fornication, adulterie, with all occasions hereunto: idlenesse, wanton at­tire, a rolling eye, corrupt and vnhonest talke, wanton songs, lasciuious pictures, vnchast playes, mixt dauncing of men and women, vnseemly ge­stures and acts, and companying with wantons. The contrarie is commaunded.

Q. Ʋ Ʋhat is the eight commaundement?

A. Thou shalt not steale.

Q. VVhat doth this commaundement teach you?

A. That I must not any way hinder or dimi­nish my neighbours goods, but by all meanes pre­serue and increase the same. The occasion here­of was our couerous nature, discontent euer with our present estate.

Q. Ʋ Ʋhat things are herely forbidden?

A. Pilfering and robberie, any way to take or keepe that which is not ours vnlawfully: all theft with all occasions thereunto. Not to restore things found, borowed, or left onely to be kept of trust: to giue what is not thine, either in whole or part. Not to liue contentedly, all couetous desires, idle­nesse out of calling, or lithernesse in it: The con­trarie is commaunded.

Q. Ʋ Ʋhat is the ninth commaundement?

A. Thou shalt not beare false witnesse against thy neighbour.

Q. VVhat doth this commaundement teach you?

A. That I must not diminish the good name or credit of my neighbour, whither friend or foe, knowne or vnknowne: but carefully preserue the same. The occasion of this commaundement was our seditious nature.

Q. VVhat things are herely forbidden?

A. Lying in ieast or earnest, backbiting, slan­dering, reuealing, secret infirmities and priuate offences before admonition, false witnesse, by ad­ding or detracting in words or sense: to take a doubtfull matter in the worst part: also all occasi­ons to this sinne, as enuie, disdaine, anger, selfe­loue, to be too suspitious, to be readie to receiue a false report against our neighbour. The contrarie is commaunded.

Q. VVhat is the tenth commaundement?

A. Thou shalt not couer, &c.

Q. Ʋ Ʋhat doth this Commaundement teach you?

A. That I may not haue once an vnlawfull lust to that which is my neighbours: but for e­uer thinke good towards him. The occasion of [...]

Q. VVhat is prayer?

A. It is a right request made onely to God, in the name of Iesus Christ, by a true beleeuer, for such things as be lawfull

Q. VVhat rule haue you to direct you in your prayer aright?

A. The same which our Sauiour Christ taught his disciples, called the Lords prayer.

Q. Let me heare it.

A. Our Father which art in heauen, &c.

Q. Hovv many parts are thereof this prayer?

A. Foure: I. a preface: II. sixe petitions: III. a confirmation. IV. a conclusion.

Q. VVhich is the preface?

A. It is contained in these words, Our Father vvhich art in heauen.

Q. VVhat learne you out of this?

A. 1. That a preparation must be made to pray. 2. It shewes the properties of true prayer.

Q. VVhat must you aforehand prepare, in going to God to pray?

A. 1. I must prepare these 6. things. My mind to meditate of heauenly things, before I set to pray, and vnderstand that it is commaunded and promised, what I purpose to aske. 2. My heart, withdrawing it from former passions a while, to af­fect earnestly with feruencie that I will aske. 3. My words to be vttered aptly with the heart agreeing with the matter. 4. My behauiour to a holy reue­rence, considering Gods iustice and maiestie, and my wickednesse and basenesse. 5. My faith, to ap­prehend as much as shall be necessarie. 6. My hope to waite without appointing God either the time, place, manner, or quantitie of the matter. 7. My will, to vse afterwards all the honest meanes appointed to obtaine the same.

Q. VVhat be the true properties of prayer?

A. 1. That it be in true loue: for we must re­member to pray for all our brethren not departed this life, for there is no Purgatorie. 2. It must bee made onely to God, for him only can we call hea­uenly Father, neither to Saints nor Angels. 3. In the name of Christ, through whom onely he is our Father by adoption. 4. In faith: for that he is a Fa­ther, and will not deny his children. 5. Without a carnall conceipt of God, vaine babling, or wan­dering thoughts: for he is in heauen.

Q. VVhich be the sixe petitions?

A. Hallowed be thy name, &c.

Q. Ʋ Ʋhat do these teach you?

A. The summe of all the things which I can lawfully aske at Gods hand, for body or soule: wherof the first three concerne the glorie of God, and the latter three the good of man.

Q. VVhich is the first petition, and vvhat de­sire you in it?

A. The first is, Hallovved be thy name: and I desire therein, in the first place, that I and all o­ther may acknowledge God so truly, in his word and workes, as in euery of our thoughts, wordes, and deeds, he may be highly worshipped and praysed.

Q. VVhich is the second, and vvhat desire you in it?

A The second is, Thy kingdome come: and desire that he will send vs the meanes, thus to ho­nour his name, that is, his word and spirit: with all things that do further thereunto▪ that so the elect may be gathered, and Christ come to the last iudgement to giue vs his kingdome of glorie.

Q. VVhich is the third petition, and vvhat desire you in it?

A. The third is, Thy vvill be done, and I desire, that as we haue the meanes to glorifie him, so here we pray to do, not ours, but his will, as all his commaundements and word teacheth vs: and as the blessed Saints and Angels do in heauen, heartily wi [...]hout hypocrisie, willingly without grudging, readily without lingring, faithfully without sinister respects, ioyfully without murmu­ring, and constantly without wauering vnto the end.

Q. VVhich is the fourth petition, and vvhat de­sire you in it?

A. The fourth is, Giue vs this, &c. and I desire, that he will provide those necessaries for our bo­dies, without which we cannot serue him: and that we may depend patiently vpon his prouidence, v­sing diligent labour, and all honest meanes to helpe our selues and others.

Q. VVhich is the fifth petition, and vvhat desire you in it?

A. The fifth is, And forgiue vs our trespasses, &c and I desire, that he would forgiue all of vs, friend or foe, our sinnes, lest they either hinder vs of the former mercies, or cause them to be taken frō vs: and that he will perswade our consciences, that we are forgiuen, by giuing vs grace to forgiue freely, and to forget those offences, whereby in any thing, or any way, our neighbours haue bene grieuous vnto vs.

Q. VVhich is the sixt and last petition, and vvhat desire you in it?

A. The sixth is, Leade vs not into temptation, &c. and I desire, that as he will pardon vs, so he would also giue vs the gift of continuance, that though we be tempted, yet may we ouercome, and be deliuered from sinne and Sathan, and neuer [Page 38] fall againe any more from God.

Q. Ʋ Ʋhich is the confirmation?

A. For thine is the kingdome, &c.

Q. VVhat learne you by this?

A. I do learne hereby two things: 1. that it is a reason, not to moue God, but to stir vp our affe­ctions, and to strengthen our faith in asking.

Q. Hovv doth it this?

A. When it teacheth me to acknowledge the kingdome to God our Father, that is, his domini­on and right ouer all: and that his power is the greatest to compell all to do what he will, and as he will: and his glorie the highest, which himself maintaines, and we seeke aboue all.

Q. VVhat is the second thing vve learne?

A. 2. A thanksgiuing and praysing of God, which we ought to vse in the end, as the second part of prayer: which is done, in giuing to God his owne, the rule, power, and glorie, which we desire him to manifest by graunting our petitions, and we will acknowledge the same; not for a time, but for euer and euer.

Q. Ʋ Ʋhich is the conclusion?

A. This word, Amen.

Q. VVhat meane you by this vvord?

A. That I am perswaded by the aforesaid rea­sons, that my request is graunted, and shall bee performed, as my father shall see it conuenient for me and his glorie, in time and place. And therefore I say, it is so, or so it shall be, which is A­men.

Q. VVhat is a Sacrament?

A. It is a visible signe and seale of inuisible graces, commaunded and ordained with a pro­mise by Christ in the Church, to be admini­stred publikely, by a lawfull Minister, with the preaching of the word: which Sacrament with all the rites thereof doth represent and conuey by proportion and relation, in the present vse, inui­sible graces, first, Christ, and then all his benefites, for further assurance of the same things, which God hath made by the promise of his word, vnto a true beleeuer, who is with Christ by the holy Ghost, vnited and made one.

Q. VVhat meane you by Christ, & all his benefits?

A. Whole Christ, God and man, with his righ­teousnesse, iustice, holines, and redemption: who as he is Christ, one person of two natures, is truly said to be really present in the Sacraments, not properly in his humanitie, but by the communion of properties.

Q Hovv may you be sure that you haue receiued true benefite by the Sacraments?

A. If I do feele a dying to sinne, and liuing vnto righteousnesse, getting strength, and also increasing therein daily, by the force of Christes death and resurrection.

Q. Hovv many Sacraments are there?

A. Two and no moe: Baptisme and the Lords Supper.

VVhat is Baptisme?

A. It is the first Sacrament in the new Testa­ment, by which such as are within the couenant, are either washed, sprinkled, or dipped in the wa­ter, in the name of the Father, Sonne, and holy Ghost.

Q. VVhat is the outvvard signe and rite?

A. Water and washing.

Q. VVhat is the inuisible grace?

A. The bloud of Christ which cleanseth vs of all sinne, originall and actuall, past and to come.

Q. Are vve then no more sinners?

A. Yes in ourselues: for originall sinne still is sinne in vs, but we are washed from it. because it shall not be imputed, nor any sinne else vnto me a true beleeuer.

Q. VVho are to be baptized?

A. Not onely such as be of yeares, that can & do testifie their faith: but also infants of either fa­ther or mother professing Christ and baptized: for the promise of saluation belongs to them and to their children.

Q. Is baptisme so necessarie to saluation, that vvithout it children cannot be saued?

A. It is necessarie, to all that may haue it, but not of necessitie, to such as cannot rightly come by it: for not the want, but the carelesse neglect and contempt thereof condemneth.

Q. Hovv oft should vve be baptized?

A. But once, for we may not be baptized againe after true baptisme: for being once borne, we cannot be borne againe naturally, nor spiritu­ally.

Q. VVhat is the Lords Supper?

It is the latter Sacrament in the new Testament whereby we are nourished and preserued in the Church to eternall life.

Q. VVhat be the outvvard signes?

B. Bread and wine.

Q. VVhat be the things signified?

A. The bodie and bloud of Christ.

Q. ƲVhat are the rites?

A. The actions of the Minister and receiuer.

Q. VVhat are the actions of the Minister?

A. 1. To take the bread & wine into his hands. 2. to blesse it. 3. To breake the bread, and powre foorth the wine. 4. to offer and giue them to the receiuer.

Q. VVhat are the actions of the receiuer?

A. 1. To take the bread and wine offered in­to his hand, 2. to eate the one, and drinke the o­ther, and so digest and concoct them, as that they feele nourishment to the bodie.

Q. VVhat learn [...] you by all these actions?

A. I am assured, that the visible actions of the Minister, doth represent the spirituall actions of God the Father to my soule, who hath decreed his Sonne, and elected him the Mediator, to haue his bodie broked, and his precious bloud shed for me, being offered to all, but giuen onely to the true beleeuer, that can by the hand of faith take hold of him: who shewes as liuely the vertue of his death to preserue his soule, as the vertue of the bread and wine is felt to nourish the bodie.

Q. [...] the bread turned into Christs bodie, and is the wine into his very bloud?

A. No verily: for then, 1. it were no Sacrament, 2. it is against reason, 3. against Scripture, 4. a­gainst an article of our Creed, 5. against the iudg­ment of anncient Fathers true writings, 6. against the iudgement of reformed Christian Churches, 7. against the opinion of holy Martyrs, who shed their bloud for the contrarie, 8. it is against expe­rience of our senses, that the bread should bee flesh, or wine, bloud: neither is Christs bodie in, with, or about the same.

Q. Is there then no difference of this bread and vvine, from that vvhich vve vse commonly?

A. There is no difference in the substance, but in the holy vse▪ being at that time set apart to be [Page 38] signes of Christs bodie and bloud.

Q. May euery one offer to receiue the vvill?

A. No: but onely such: as come prepared, and be fit, that both are able in knowledge to examin, and also by a good conscience will iudge them­selues, whither they be in any measure prepared thereunto.

Q. VVhat if you come vnprepared?

A. I am an vnworthie receiuer, prouoking Gods wrath against me, and so eate and drinke my owne damnation.

Q. VVho are those that ought not to come?

A. Open impenitent sinners, fooles, madde persons, children, all that be of yeares, and yet ignorant, not being able to trie and iudge them­selues: and if such prophane ones do offer them­selues, they are not to be admitted.

Q. VVhat be those things vvhereof you must try and iudge your selues?

A. I. Of my knowledge, concerning my mi­serable estate through sinne, of Gods mercie; and our deliuerance by Christ, and the vnderstanding of this Sacrament. II. Of my beleefe in Christ, which I may do by the Creede. III. Of my re­pentance towards God, for old and new sinnes, examined by his commaundements. IV. Of my brotherly loue, which I do owe to euery one, which I may trie and iudge by my forgiuing o­thers, as I desire God to forgiue me, and by my seeking to satisfie whom I haue offended of my knowledge either in word or deed.

Q. May any by omitting these duties be free from sinne, if therefore they vvill not receiue the Sacrament vvith others?

A. No: for as to come vnprepared is damna­tion, so to neglect to prepare for any earthly occa­sion, [Page 39] is a great wickednesse, such liuing in diso­bedience, without repentance and charitie.

Q. VVhy do you go to the Lords supper?

A. 1. To testifie my loue in obedience to God commaunding. 2. To strengthen my faith beeing weake. 3. To maintaine and increase the holy cō ­munion and fellowship of brotherly loue amongst vs the members of Christ and 4. to keepe a re­membrance of his death till his second comming.

Q. Hovv must you be exercised in the time of ad­ministration, and aftervvards?

A. I must. 1. meditate vpon the death and passion of Christ, how grieuously I haue sinned. 2. Gods endlesse mercie. 3. the vnitie and fel­lowship that is amongst the true members of the Church with Christ, and one with another: reioy­cing in heart, and praysing God therefore with the congregatiō. Afterwards 1. I must giue almes to the needie brethren, and do other good works of charitie in token of thankfulnesse, that day e­specially, for so great a mercie. 2. Grow from thenceforth in obedience, faith, and vnfained loue to my liues end.

Q. Can you briefly sh [...]vv me any rules to be ob­serued, that you may do so, as you haue bene taught?

A. I. Euery morning before other businesse, I must 1. thanke God for my safetie, 2. desire par­don of sinne, 3. Gods further protection against ghostly and bodily enemies.

II. I must know that, that day, and all other times after giuen me to liue in, are for more ear­nest repentance, encrease of knowledge, faith, & [Page 39] practise of godlinesse: and therefore of these con­tinually I must be mindfull, setting some part of the day aside for reading, hearing, or meditating vpon heauenly things: that the vanities of the world short and vncertaine carie me not away.

III. I must haue, or else prepare my selfe to some particular calling, fit to keepe me from idle­nesse, and to exercise the duties of religion, in which calling must I be both honest, and profita­ble to others, to which 1. I must betake me spee­dily that no time be lost. 2. to do therein as I wold be done vnto. 3. to seeke first in my labour Gods glorie, then my owne good with my neighbours profite. 4. labour therein painefully and constant­ly, in aduersitie vsing good meanes hoping for prosperitie, in prosperitie neglecting no humble duties for feare of aduersitie. 5. my present estate I must account it euer the best for me, and most for Gods glorie. 6. I must not feare to spend where God and charitie requireth, sparing from idle expences, and onely lay vp, for the time to come, wh [...]tsoeuer shall remaine, when I haue dis­charged necessarie duties, honestly & religiously.

IV. I must recreate my selfe sometime from my wearisome labour, when [...] see need, which must be 1. at times conuenient. 2. in things law­full. 3. short, delightsome to the mind, & health­full for the bodie. 4. to make me more chearefull to returne to labour, and not to draw me to loiter & to idlenes, no end appointed to man nor beast.

V. I must warily see to mine owne waies. 1. My thoughts and heart must 1. be far from vnlawfull affection. 2. vpon lawfull things on earth mode­rate, and no more then needes. 3. vpon God and heauenly things often, feruently, and reuerently. 4 that I striue against selfe-loue, thinking of my [Page 40] selfe basely; and waxe, by more and greater gifts, the more humble and lesse enuious 5. On others I must thinke highly, and charitably, iudging wel without suspitions what I heare or see good in thē, receiuing it with ioy: and hoping of better what I see or heare to be ill in them, taking doubtfull words or deeds from them in the better part. II. My eyes must be shut against obiects to sinne, that they let them not into my heart, to stine vp ill mo­tions: but quicke to obserue euery good example and occasion to goodnesse. III. My eares must be exercised in hearing the truth, good counsels, friendly admonitions, and godly exhortations, but shut against flatterie, lyings, slaunder, filthie and wicked speeches. IV. My tongue must keepe si­lent, vnlesse iust cause and conuenient time and place be to speake. In speaking the matter must 1. be gracious to profit the hearers, and also neces­sarie to be vttered. 2. in wisedome regarding cir­cumstances. 3. in sinceritie to speake it from the heart. 4. speaking of God and his word, it must be religiously and ioyfully: of ourselues modestly: of others louingly. 5. to prayse moderately without contempt: to disprayse meekely shewing loue, to be constrained by necessitie, rather then of will, to speake of other mens faults, expressing sorow in vt­tering. 6. to speake well of men in absence, what good we know of them, and to defend them, and in presence without flatterie. 7. to vse few wordes and effectuall to the matter without tediousnesse. 8. not to talke of needlesse matters, or which con­cerne vs nor, as busi-bodies, neither of any thing, against religion, charitie, common good, or cha­stitie. V. My behauiour, 1. it must be lowly to su­periours, 2. gentle to inferiours, and 3. louely to familiars. VI. My apparell it must be first for ne­cessitie, [Page 42] and then for honest decencie, as we are able, and agreeing with our calling. VII. My diet must be 1. sparing, ordinarily a kind of fasting, ra­ther then a feasting. 2. taking my foode with hun­ger and thirsting. 3. at seasonable howers. 4. that thereby 1. my strength may be maintained and en­creased, 2. my meditation and deuotion nothing hindred. 5. that we be prepared in the beginning may feele a necessitie and pray to God: and in the end sufficient refreshing, may thanke God.

VI. J must take heed what companie I keepe with, 1. that J make my familiars none but honest and religious, 2. that they be my equals in estate and place, not superiours, to auoid suspition of pride: nor too much inferiour, least it bring con­tempt. 3. that of these, not many, but one of all, I warily, deliberately, and with much triall, chuse my secret friend. 4. that in going or keeping with any, J must euer purpose either to do good, or re­ceiue some.

VII. At night, the time of rest, 1. I must call to mind Gods benefites receiued, either by pre­uenting euill, or by bringing good vpon me, to thanke him. 2. J must recount what I haue done, either in euill to repent, or what good I performed to iudge either of my increasing or decaying in grace: sorowing more for the duties omitted and sinnes committed, then ioyfull of any good done. 3. In taking rest I must commit my selfe to God, by a deuout and faithfull prayer, as thinking no more to rise. 4. to haue my last thoughts of hea­uenly things, by committing or recalling somwhat to mind, of I haue either heard or learned out of Gods word. 5. that I take sleepe to refresh nature and not to satisfie slouthfull flesh.

VIII. And last is, that all the weeke long I [Page 43] remember so to labour in my calling, and dispose of my ordinarie businesse, that I be prepared for the Lords day to keepe it holy: but especially at the end of the weeke, so that when it comes, I may neither by them breake it, or be hindred. Thus liuing to God holly, to my neighbour chari­tably, and towards my selfe soberly, my consci­ence shall be comforted, my weake brethren strengthened, the strong confirmed, the wicked made ashamed, the diuell confounded, and God greatly glorified.