are called the vessels of mercie Q How doth he shew mercie to them A. He giueth them the meanes whereby they come assuredly to life eternall Q. Vpon whom doth he shew iustice A. Upon all the rest of Adams posteritie which are called the children of wrath Q. When doth he this A. WheÌ„ he suffereth them patiently to walke according to their owne corrupt nature Q. What followeth vpon that walking A. Eternall perdition infallably according to Gods eternall decree Q. Doth God compell them to walke that way A. No but they willingly do embrace it against his word Q. How can men willingly embrace the way to perdition A. Because they are blinded and corrupted by Satan and their own lusts Q. May they embrace the way of life A. No they refuse it necessarily and yet freely without any compulsion Q. From whence commeth this necessitie A. From the bondage of sinne wherein they were cast by the fall of Adam Q. Is all Adams posteritie equally in the same bondage A. Yes no doubt but yet the chosen are redeemed through Christ and the others iustly left in their naturall estate Q. What thing then shall be seene perpetually in these vessels of wrath A. The glorie of Gods eternall and fearefull iustice Q. What shall be seene in the vessels of mercie A. The perpetuall praise of his mercie and goodnes through Jesus Christ our Lord. To whom with the father and the holy spirite be all honor and glorie eternally So be it A short and generall confession of the true Christian faith and religion according to Gods word acts of our Parliaments subscribed by the kings M. his houshold with sundrie others to the glorie of God and good example of all men At Edinburgh the xx of lanuarie 1180. and the 14. yeare of his raigne ⸫ VVe al and euerie one of vs vnder written protest that after long and due examination of our owne consciences in matters of true and false religion are nowe throughly reâ—â—lued in the truth by the word spirite of god And therfore we beleue with our hearts confesse with our mouthes subscribe with our hands and constantly affirme before God and the whole worlde that this is onely the true Christian faith and religion pleasing God bringing saluation to man which is nowe by the mercie of God reueiled to the world by the preaching of the blessed Gospell and is receiued beleued and defended by many and sundrie notable Churches Realmes but chiefely by the Church of Scotland the Kings M. and three Estates of this Realme as Gods eternall truth and only ground of our saluation as more particulerly is expressed in the coÌ„fession of our faith established and publikely confirmed by sundrie Acts of Parliaments now of a long time hath bin openly professed by the Kings M. and whole bodie of this Realme both in Citie and Countrey To the which confession and forme of religion we willingly agree in our consciences in all points as vnto Gods vndoubted truth and veritie grounded onely vpon his written word And therefore we abhorre and detest all contrarie religion and doctrine but chiefely all kind of Papistrie in generall and particuler euen as they are now damned and confuted by the word of GOD and Church of Scotland vsurped authoritie of the Romaine Antychriste ouer the Scriptures of GOD ouer the Church the ciuill magistrates and consciences of men all his tyrannous lawes made vpon indifferent things against our Christian libertie his erronious doctrine against the sufficiencie of the written worde the perfection of the lawe the office of Christ and his blessed Gospell his corrupted doctrine concerning originall sinne our naturall inhabilitie and rebellion to Gods lawe his blasphemie against our iustification by faith onely our imperfect sanctification and obedience to the lawe the nature number and vse of the holy Sacraments We detest his fiue bastarde sacraments with all his Rites Ceremonies and false doctrine added to the ministration of the true Sacramentes without the word of God his cruell iudgement against infants departing without the Sacrament his absolute necessitie of Baptisme his blasphemous opinion of transubstantiation or reall presence of Christes bodie in the Sacrament and receauing of the same by the wicked or bodies of men his dispensations with solemned othes periuries and degrees of mariage forbidden in the word his crueltie against the innocent deuorced We abhorre his diuelish Masse his blasphemous Priesthood his prophane sacrifice for the sinnes of the dead and the quicke his canonyzation of men women saints calling vpon angels or saintes departed worshipping of imagerie reliques crosses dedicating of Churches alters dayes vowes to creatures his purgatory praier for the dead praying or speaking in a strange language his processions and blasphemous letany his multitude of aduocates or mediators with his manifold orders and auricular confession his desperate and vncertaine repentance his generall and doubting faith his satisfactions of men for their sinnes his iustification by workes his Opus operatum workes of supererogation merits pardons peregrinations and stations We detest his prophane holy water Baptising of bels coniuring of spirites crossing fayning anointing coniuring his hallowing of Gods good creatures with the supestitious opinion ioyned therewith his worldlye Monarchie and wicked Hierarchie his three solemned vowes with al his shauelings of suÌ„drie sortes his erronious and bloudie decrees made at Trent with al the subscribers and approuers of that cruell and bloudie band coniured against the Church of God And finallye wee detest all his vaine allegories rites signes and traditions brought in the Church without or against the word of God and doctrine of this reformed Church To the which we ioine our selues willingly in doctrine faith religion discipline and vse of the holy Sacraments as liuely members of y e same with Christ our head promising swearing by the great name of y e Lord that we shal continue in the obedience of the doctrine discipline of this Church shall defend y e same according to our vocation and power all the daies of our liues vnder the paines conteined in the law and danger both of body and soule in the day of Gods fearefull iudgement And seeing that many are stirred vp by Satan and the Romaine Antichrist to promise sweare subscribe and for a time vse the holye Sacramentes in the Church deceitfully against their owne conscience minding hereby first vnder the eternall cloake of religion to corrupt and subuert secretly Gods true religion within the church afterward when time may serue to become open enemies and persecutours of the same vnder vaine hope of the Popes dispensation deuised against the word of God to his greater confusion and their double condemnation in the day of the Lord Jesus We therefore willing to take awaye all suspition of hipocrisie and of such double dealing with God and his church protest and call the searcher of all heartes for witnes that our mindes and hartes do fully agrée with
A. Ordinarily it is done so but here is a speciall cause Q. What comfort haue we of the person of the Iudge A. Our sauiour aduocate and mediatour shal onely be our iudge Q. What should the meditation of this Article worke in vs A. The contempt of all worldly pleasures ◠a delight in heauenly things Q. Who shall be saued in that day A. Al that are made here y e members of Christ Q Who maketh vs members of Christ A. Gods holy spirite onely working in our heartes The third part of our Beliefe Q. What thing is the holy Spirite A. He is God equall with the Father and the Sonne Q. From whence doth he proceed A. From the Father and the Sonne Q. What is his office in generall He putteth all things in execution which are decreed by Gods secrete councell Q. What thing doth he in the order of nature A. He keepeth al things in their natural estate Q. From whence then come all these alterations A. Frō y e same spirite working diuersly in nature Q. Is then the spirit but nature A. Not so for he is God ruling and keeping nature Q. What doth he in worldly kingdomes A. He doth raise and cast them downe at his pleasure Q. Why are these things attributed vnto him A. Because he is the power and hand of God Q. What doth he in the kingdome of Christ A. He gathereth all Gods elect to Christ Q. Why is he called holy A. Because he is the fountaine of holines and maketh vs holy Q. When and how doth he this A. When by his mightie power he separateth vs from our naturall corruption and dedicateth vs to godlines Q. What thing is this naturall corruption A. Blindnesse of mind hardnes of heart and contempt of God Q. How doth he dedicate vs to godlines A. He lighteneth our mindes mollifieth our hearts and strengtheneth vs. Q. What thing then is all flesh without the spirite of God A. Blind and dead in all heauenly things Q. What other names hath he in the scriptures A. He is called the spirite of faith regeneration strength and comfort Q. Why are these names giuen to y e holy Ghost A. Because he worketh all these things in vs. Q. How are these graces called A. Sanctification regeneration or new birth and spirite Q. How is our corrupted estate called A. The olde man old Adam flesh and bloud Q. What followeth vpon our sanctification A. A continuall battell betwixt the spirite the flesh Q. Who doth strengthen and keepe vs in this battell A. The same spirite who also giueth victory in the ende Q. what is this battell to vs A. A sure seale of y e presence of the holy spirite Q. what battell hath the old man in himselfe A. None at all against sinne and wickednes Q. In whom then is this battell A. Onely in the members of Christ and his Church through the presence of the spirite The fourth part of our beliefe Q. what is the Church which we confesse here A. The whole company of Gods elect called and sanctified Q. Doe we beleeue in this Church A. No but we beleeue onely in our God Q. what thing then beleeue we of this Church A. That it was is and shall be to the ende of the world Q. what nede we to beleue this A. For our great comfort the glorie of God Q. Declare that plainly A. The loue of the Father the death of Christ and the power of the Spirite shall euer worke in some Q. what thing followeth vpon this A. The glorie of God and confusion of Satan with our comfort Q. UUhy is this Church only knowen to vs by faith A. Because it conteineth onely Gods elect which are onely knowne to himselfe Q. VVhen and how may we know them A. When we see the fruites of election and holines in them Q. In what respect is the Church called holy A. In respect of our iustification and sanctification Q. How differ these two graces A. The first is perfect the second vnperfect Q VVhat is the cause of that diuersitie A. The first is in Christ the second is in vs. Q. Are not both these giftes ours A. Yes no doubt seeing Christ is ours Q. May we not come to a full perfection in this life A. No for the flesh doth rebell continually against the spirite Q. Why doth not the spirite sanctifie vs perfectly A. Least we should misknow our former captiuitie and redemption Q. What admonition haue we of our estate A. We should be humble repent be thankfull to our God Q. Why is the Church called vniuersall A. Because it is spread through the whole world Q. How many churches are there in the worlde A. One Church one Christ as one body and the head Q. Is it bound to any particular time place or persons A. No for then it should not be vniuersall Q. What is the communion of Saintes A. The mutuall participation of Christ and his graces among his members Q. What followeth vpon this communion A. A spirituall vniting and communion among all Christes members Q Whereupon is this communion grounded A. Upon their vnion with Christ their heat Q. Who maketh our vnion with Christ and among our selues A. The holy spirite by his mightie power Q. Is there any saluation without this communion A. None at all for Christ is the ground of saluation Q. May men be ioyned with Christ and not with his Saintes A. No nor yet with the Saintes if not with Christ Q. What then should be our principall care A. To hold fast our vnion w t Christ our head Q. What followeth vpon that A. Then of necessitie we are ioyned with all his Saintes and Church Q. Should we not seeke them and ioine with them externally also A. No doubt whensoeuer we may see them or heare of them in particular How the Church may be knowen Q. How may we know this company externally A. By the true profession of the worde and holy Sacraments Q. What if these tokens bee not founde among them A. Then they are not y e communion of saints Q. May we with safe conscience ioyne our selues with such A. No for they are not the holy Church of god where these tokens are not Q. Then we depart from the vniuersall Church A. No but we depart from the corruption of mē remaine in the holy vniuersall Church Q. But yet they will call themselues the Church A. We should looke to the true markes of the Church Q. May we leaue the particuler Church where the word is retained A. No albeit sundrie other vices abound there Q. But the multitude are wicked and prophane A. Yet there is a true Church where the word truely remaineth Q. VVhat then is the infallible token of Christes Church A. The word truely preached and professed Q. Should we discusse who are Saintes in deede and who not A. No for that doth appertaine to God onely and to them selues
A. The worde the Sacraments and discipline rightly vsed Q. What if no order of discipline bee among them A. Then we should remaine with the word and Sacramentes Q. But what if both the worde and Sacramentâ— be corrupted A. Then we should not ioyne our selues with that companie Q. But what if they retaine the name of the true Church A. So did Satan cloth him selfe with the Angell of light for the further blinding of the world Q. But what shall men do when they know not another Church A. Let them content them selues with true faith in Christ Q. But then they are diuyded from the Church A. Not from the true Church and bodie of Christ Q. How can that be proued A. Thus all that are vnited with Christ are ioyned with the Church Q. Which of these two vnions is first and cause of the other A. Our misticall and spirituall vnion with Iesus Christ For we are ioyned with all the Saints of God because we are ioyned first with God in Christ Q. What comfort then is our societie with the Church to vs A. A singular comfort chiefly when wee are persecuted by the bastard church and tyrants of the world Q. What is the comfort to vs A. This that they can not seperate vs from Christ and his members albeit they seperat vs from their wicked societie 9. The 9. part is Of the first cause and progresse of our saluation and end of all flesh Q. OUt of what fountaine doth this our stabilitie flowe A. Out of Gods eternall and constant election in Christ Q. By what way commeth this election to vs A. By his effectuall calling in due time Q. What worketh his effectuall calling in vs A. The obedience of faith Q. What thing doth faith worke A. Our perpetuall and inseperable vnion with Christ Q. What worketh this vnion with Christ A. A mutuall communion with him and his graces Q. What worketh this communion A. Remission of sinnes and imputation of Iustice Q. What worketh remission of sinnes and imputation of iustice A. Peace of conscience and continuall sanctification Q. What worketh sanctification A. The hatred of sinne and loue of godlines Q. What worketh the hatred of sinne A. A continuall battell against sinne Q. What worketh this battell A. A continuall desire to profit in godlines Q. What worketh this desire A. An earnest studie in the worde of God Q. What worketh this earnest studie A. A further knowledge of our owne weaknes and Gods goodnes Q. What worketh this knowledge in vs A. An earnest calling vpon God for helpe Q. What worketh this earnest calling A. Uictory against Satan and sinne Q. What worketh this victory A. A liuely experience of Gods fauour Q. What worketh this liuely experience A. Boldnes to fight and sure hope of further victory Q. What worketh this sure hope A. An vnspeakable ioy of heart in trouble Q. What worketh this ioy of heart A. Patience to the ende of the battell Q. What worketh patience in vs A. Stoutnesse of heart to the finall triumph Q. What worketh this stoutnesse of heart A. A plaine defiance against Satan and sin Q. What is this defiance A. The beginning of the eternall life in vs. Q. What is this beginning to vs A. A sure seale of our election and gloryfication The certaintie of adoption Q. May not this seale bee abolished through sinne A. No for these giftes are without repentance Q. But many fall shamefully from God A. The spirit of adoption raiseth all the chosen againe Q. But many are neuer raised againe A. These were neuer of the chosen of God Q. Yet both they and the Church beleeued otherwise A. They deceyued them selues but the Church iudgeth charitablly Q. Then Faieh is not certaine A. True faith is euer certain to the beleeuers Q. What certaintie hath euery one of his faith A. The testimonie of the spirite of adoption with the fruites Q. But many glory in this testimony in vaine A. Yet this testimony is most sure and certaine Q. Why then are so many deceiued by this way A. Because they glory in a faith without fruites Q. How may we eschewe this danger A. By the right tryall of our adoption The tryall of our adoption Q. Where should we begin our tryall A. At the fruites of faith and repentance Because they are best known to our selues and others Q. What if we beginne at election A. Then we shall wander in darknesse Q. But Gods election is most cleare and certaine A. It is cleare and certaine in it selfe but it is not alway certaine to vs in speciall Q. When is it certaine to euery one of vs A. When it may be felt and knowne by the fruites Q. But this exact tryall hath brought some to desperation A. Yet Gods elect are alwaies susteyned and finally comforted Q. Yet this tryall is troublesome to mennes conscience A. But at length it bringeth greater peace of conscience Q. When and how is that A. When after the feeling of Gods iudgements we taste of his mercy againe more aboundantly Q. Why are Gods elect so oft thus troubled in minde A. Because that they may the better feele and knowe the mercy of God Q. Why do worldly men esteeme so litle the mercy of God A. Because they taste not throughly of his iustice Q. What thing then is trouble with the comfort of the spirit A. A seale of Gods loue and a preparation to life eternall Q. What is prosperitie without the taste of the Spirit A. A token of Gods wrath and a way to perdition Q. But some are troubled in minde without any reliefe A. Such men begin their hel here with Cain Of the last and eternall estate of mankinde Q. What then shall be the finall end of all fleshe A. Eyther life or death eternall without any change Q. With whom and where shall the faithful be A. With GOD in heauen full of allioye and felicitie Q. With whome and where shall the wicked be A. With Satan in hell oppressed with infinite miseries Q. Are these two endes certaine and sure A. Yes no doubt seeing the meanes are certaine and sure Q. Which are these sure meanes A. Faith and infidelitie with their fruites Q. What maketh these meanes sure A. Gods most iust and constant will reuealed in his worde Q. When ordained he these meanes and endes A. Before all beginninges in his secrete counsell Q. To what end did he this A. That his mercy and iustice might shinâ— perfectly in mankinde Q. How was this brought to passe A. Through the creation of man in vprightnesse and his fall from that estate Q. What followed vpon this fall of man A. All men once were concluded vnder sinnâ— and most iust condemnation Q. What serued this for his mercie and iustice A. Hereby occasion was offered both of mercie and iustice Q. To whom was mercie promised and giuen A. Only to his chosen children in Christ which
if eyther the brethren or other woulde haue further confirmation of this doctrine let thē reade the Institution of M. Iohn Calum and other godly men who haue written aboundantly for the defence of this doctrine according to the scriptures of God I doubt not but good men and such as are perswaded of the trueth will take this mine excuse in the best part and giue thankes to God for my labour taken for their comfort But as for the godles band of Atheistes and Apostates whom God hath ordained to distruction I care not what they shall iudge of this my simple writing paines taken for the instruction of the ignorant I woulde maruell greatly of the successe of our doctrine which is now impugned and pursued by men to the sight of the world of great estimation and iudgement if the same had not come to passe to the Prophets and Apostles in their age whose doctrine and religion was most faisty impugned and cruelly persecuted by the Sonnes of perdition Of this we are forwarned by the Apostles that men after the witnessing of the truth shall depart to their vomit againe and become Traitoures and persecutors of Gods trueth which they professed afore with vs. When we see this fierie tryall and fearefull iudgement in the Church let vs examine our selues be time and call to God for constancie in the trueth and praise his iustice in the blinding of those that in so great a light willingly and maliciously delite in darkenesse and blaspheme the way of righteousenesse Of this sort are sundrie of our nation whose blasphemous writinges come dayly to our handes to the tryall of our faith and constancie to the farther blinding of the reprobate and their greater condemnation in the day of the Lord Iesus Christ To whome with the Father and the holy Spirit be all honor and praise eternally Amen The first part Of the Creation and first estate of Mankinde Question VVHo made man and woman A. The eternall God of his goodnes Q. Whereof made he them A. Of an earthly bodie and an heauenly spirite Q. To whose image made he them A. To his owne image Q What is the image of God A. Perfect vprightnes in bodie and soule Q. To what ende were they made A. To acknowledge and serue their maker Q. How should they haue serued him A. According to his holy will Q. How did they know his will A. By his works word and Sacramentes Q. What libertie had they to obey his will A. They had free will to obey and disobey Q. What profite had they by their obedience A. They were blessed and happie in bodye and soule Q. Was this felicitie giuen to them onely A. No but it was giuen to them and their posteritie Q. With what condition was it giuen A. With condition of their obedience to God Q Why was so small a commaundement giuen A. To shew Gods gentlenes and to try mans obedience Q. What auaileth to know this felicitie lost A. Hereby we know Gods goodnes and our ingratitude Q. But we can not come to this estate againe A. We come to a better estate in Christ Q. What should we learne of this discourse A. That the Church was first planted blessed and made happie through obedience to Gods word 2. Of the fall of Man from God and his second estate Q. VVHat brought them from that blessed estate A. Satan and their owne inconstancie Q. How were they brought to that inconstancy A. Through familiar conference with Sathan against the word Q. What thing did Sathan first secke of them A. Mistrust and contempt of Gods word Q. Wherefore did he begin at their faith A. Because he knewe it was their life Q. How coulde they consent to their owne perditions A. They were deceiued by the craft of Satā Q. What was the craft of Satan here A. He perswaded them that good was euill and euill was good Q. How could they be perswaded hauing the Image of God A. They had the image but not the gift of constancie Q. What things lost they through their fall A. The fauour and image of God with the vse of the creatures Q. What succeeded the losse of the fauour and image of God A. The wrath of God and originall sinne Q. What thing is originall sinne A. The corruption of our whole nature Q. How doth this sinne come to vs A. By naturall propagation from our first parents Q. What are the fruites of this sinne A. All other sinnes which we commit Q. What is the punishment of this sinne A. Death of bodie and soule with all other miseries Q. What other thing did followe vpon this sinne A. A curse vpon the creatures and our banishment from the vse of them Q. But the most wicked vse them obundantly A. That is with testimonie of an euill conscience Q. These paines were ouer great for the eating of the forbidden fruit A. Their sinne was not the eating of the fruit simplie Q. What thing then properly was their sinne A. Infidelitie pride open rebellion to God Q. How can that be proued A. They consented to Satans lies mistrusted Gods word and sought to be equal with God Q. Wherefore are we punished for their sinne A. We are punished for our owne sinne seeing we were all in them standing and falling with them Q. In what estate is all their posteritie A. Under the same bondage of sinne Q. What naturall freedome haue we A. We haue freedome to sinne and offends our God Q. Haue we not power to serue and please God A. None at all til we be called and sanctified Q Haue we lost our mindes and wils A. No but we haue lost a right mind and a right will Q. Naturall men may do many good deedes A. Yet they can not please God without faith Q. Why did God suffer this fall of man A. For the declaration of his mercy and iustice Q. Declare that A. By his mercie the chosen are deliuered and the rest punished by his iustice 3. Of mans restitution againe and his third estate Q. VVHo called our Parents to repentance A. God onely of his infinite mercie Q. What did they when he called them A. They hid and excused them selues Q. But it was foolishnes to flie from God A. Such is the foolishnes of all his posteritie Q. How were they conuerted to God A. By the almightie power of Gods spirite Q. How did the spirite worke their conuersion A. He printed the promise of mercie in their heartes Q. What was their promise of mercie A. Uictorie in the seede of the woman against the Serpent Q. Which is the seede of the woman A. Jesus Christ God and man Q. How was his posteritie conuerted to God A. By the same spirite and promise Q. May we vnderstand and receiue the promise by our selues A. No more then blind and dead men may see and walke Q. What more is required for our
Q. But by this way we are ioined with the wicked in one body A. That can not hurt vs nor profite them Q. VVherefore that A. Because we they are spiritually seperated Q. But they make the word and the Sacraments vnfruitfull A. Not to vs but to themselues onely Q VVhy is remission of sinnes put here A. Because it is proper to the Church members of the same Q. wherefore is it proper to the Church onely A. Because in the Church onely is the spirit of faith and repentance Q. who forgiueth sinnes by whom and where A. God onely through Christ in his Church here Q. How oft are our sinnes forgiuen vs A. Continually euen to our liues ende Q. what neede is there of this A. Because sinne is neuer throughly abolished here Q. How get we remission of our sinnes A. Through the mercy of God and merits of Christ Q. Is there any remission of sinnes after this life A. None at all albeit some haue taught other wise Q. Is the sinne and the paine both forgiuen A. Yes no doubt seing the one followeth vpon the other Q. But often times the paine remayneth after the sinne A. That paine is not a satifaction for sinne Q. what is it then seing it commeth of sinne A. It is a fatherly correction and medicine preseruatiue Q. what looke we for yet at the handof our God A. The resurrection of our bodies and life eternall Q. With what bodies shall we rise againe A. With these same bodies in substance as Christ did rise Q. But the Apostle saith that our bodies shal be spirituall A. That is in respect of their present estate Q. Of what condition shall our bodies be then A. Free from all corruption and alteration Q. Wherefore shall wee rise with the same bodies A. That they may receyue their rewarde with the soules Q. What admonition haue wee here giuen vnto vs A. That we should dedicate our bodies to the seruice of God Q. But the wicked shall be partakers of the same resurrection A. No doubt but to their greater confusion Q. Many doubt of this resurrection A. But we are sure that he whirh fulfilled the first promises can and will performe the rest Q. What kinde of life is promised to vs A. Life eternall without all miserie Q. What is prepared for the wicked A. Death eternall without all ioy Q. But yet they shall liue eternally A. That life shalbe to liue in death eternall Q. What admonition haue we hereby A. That we should waite continually for the comming of the Lord. Q. What other admonition haue we A. We should thirst continually for the eternall life Q. Is it inough to know these things to be true A. No but we must know and apply them to our selues Q. What are these Articles which we haue declared A. The ground and foundation of our faith and religion Q. How should we apply them to our selues A. By our owne true and liuely faith Of true Faith with the fruites Q. What thing is true faith A. An assured knowledge of Gods mercy towards vs for Christs sake according to his promise Q. Haue wee any naturall inclination to this faith A. None at all but rather a naturall rebellion Q. Who then worketh these things in vs A. Gods holy spirit doth seale them vp in our heartes Q. Howe can guiltie men bee assured of Gods mercy A. By the truth of his promise made to the penitent Q. Yet our guiltinesse can not but feare Gods iustice A. Therefore we set betwene vs and it the satisfaction of Christ The first fruite of faith Q. what is the first fruite of our faith A. By it we are made one with Christ our head Q. How is this vnion made and when A. When we are made flesh of his flesh and bone of his bones Q. was not this done when he tooke our flesh A. No for he onely than was made fleshe of our flesh Q. when are we made flesh of his flesh A. When we are vnited with him spiritually as liuely members with the head The second fruit of Faith Q. what thing get we by this vnion A. Wee are made partakers of all his graces and merits and our sinnes are imputed to him and abolished from vs. Q. what thing followeth vpon this cheefly A. Perfect iustification and peace of conscience Q. wherein doth our iustification stand A. In remission of sinnes and imputation of iustice Q. How can Gods iustice forgiue sinne without satisfaction A. Christ satisfied aboundantly the iustice of God for vs. Q. whose iustice is imputed to vs A. The perfect obedience iustice of Christ Q. Howe can an other mans iustice bee made ours A. Christ is not another man to vs properly Q. wherefore is he not another man to vs A. Because he is giuen to vs freely of the father with all his graces and wee are ioyned with him Q. How is iustification offred to vs A. By the preaching of the Gospell Q. How receyue we iustification A. By our owne liuely faith onely Q. Is not iustification offred to vs by the lawe A. Yes but no man is able to fulfill the Law Q. what if a man liue godly and vprightly A. No vpright liuing can be without faith Q. Is our faith perfect in all poynts A. No for it is ioyned with manifold imperfections Q. How then can it iustifie vs A. It is only y â— instrument of our iustification Q. What thing doth iustifie vs properly A. Iesus Christ onely by his perfect iustice The third fruite of Faith Q. Can our faith he without a godly life A. No more then fire without heate Q. What is the cause of that A. Because Christ sanctifieth all whome he iustifieth Q. Do not the good workes of the faithfull merit eternall life A. No for then Christ should not be our only Sauiour Q. Yet the good workes of the faithful please God A. Yes no doubt but yet through faith onely they please him Q. Wherefore please they not God seeing they are the workes of the spirit A. Because they are defiled with the infirmities of the flesh Q. Are then our good workes vnprofitable A. That followeth not seeing they please God haue rewarde both here hereafter Q. Doth the Gospell teach vs to condemne good workes A. No for it craueth continually faith and repentance Of Repentance Q. What thing is true repentance A. It is the hatred of sinne and loue of iustice Q. From whence doth this proceede A. From the feare of God and hope of mercy Q. How are we brought to this feare of God A. Through the preaching of the Law Q. How come we to the hope of mercy A. By the preaching of the Gospell Q. What thing doth repentance worke in vs A. Continuall mortification of our lusts and newnesse of life Q. Who worketh these two things in vs A. The spirit of regeneration through the death and
The battell of flesh against the spirit Q. What battell haue we without A. The temptations of satan and the world Q. What armour haue we A. True faith with feruent praier to our God Q. Is prayer the cause of our victory A. No but it is a meane by the which God doth saue vs and he is honoured thereby 6 The third part of Gods honour is Of prayer in generall Q. VVHat thing is prayer or calling vpon God A. It is an humble listing vp of our mindes and heartes to God Q. Why go we to God onely in our prayer A. Because prayer is part of his true worshipping Q. Why then seeke we needfull things at men A. Because they are appointed stewards to vs Q. How should we go to them A. As to Gods instruments onely Q. To whom should we giue prayse A. Only to God to whom al praise belongeth Q. May we pray to Saints and Angels A. No for that is manifest idolatrie Q. Are the Angels appoynted to serue vs A. Yes but we haue no commandement to seeke to them Q What shall we say of the common custome vsed in time of blindnesse A. We should be content with the order appoynted by God Q. How should we pray to our God A. With our minds hearts for he is a spirit Q. What is prayer without the minde heart A. It is vnprofitable and cursed of God Q. What manner of minde and affection is required A. First an earnest feeling of our own misery through sinne Q. What thing is next required A. A feruent desire with faith and hope to obtaine Q. Who moueth vs to pray feruently A. Gods holy spirit onely Q. Should this make vs colde in prayer A. No but rather feruent in calling on y ◠spirit Q. What auaileth prayer with the tongue A. It profiteth much if the mind be with it Q. What is prayer in a strange language A. It is a plaine mockery of God Q. Should we be sure to be heard in our prayer A. Otherwise we pray in vaine and without faith Q. What are the groundes of our assurance A. Gods promise his spirite in vs and our mediatour Q. In whose name should we pray A. In the name of our Lord Jesus Christ Q How can that be proued A. By Gods commandement and promise to heare vs in so doing Iohn 16. ver 23. Q. What thinges should we aske of God A. All things promised or commaunded in the word Q. May we not follow our owne fantasie in our prayer A. No for thē our prayer should be very vaine Q. Wherefore that seeing all men desire good thinges A. Because we neyther know nor desire the things that are best for vs. Q. What then should we do in our prayer A. We must learne of God what and howe we should aske Q. How then should we beginne our prayer A. We should first submit our affections to Gods will Q. What rule hath God giuen vs for this purpose A. The Scriptures and chiefly the Lords prayer Q. Rehearse the Lords prayer A. Matth. 6. ver 9. Our Father which art in heauen 1 HAllowed be thy name Thy kingdome come Thy will be done in earth as it is in Heauen 2 GIue vs this day our dayly breade And forgiue vs our trespasses as we forgiue them that trespasse against vs. And lead vs not into temptation but deliuer vs frō euil For thine is the kingdome the power and the glory for euer and euer So be it The diuision and order of Prayer Q. How is this prayer diuided A. Into a Preface and in sixe petitions Q. How differ the sixe petitions A. The three first appertaine to the glory of God onely Q. Whereunto do the other three appertaine A. To our comfort principally Q. What thing should we seeke first in our prayer A. The glory of our God before all things Q. Is not that hard to fleshe and bloud A. Yes but it is the worke of Gods holy spi Spirit onely Q. Are we not happy when God is glorified in vs A. Yes no doubt but we should looke onely to Gods glory Q. Do not the other three tend to the same end A. Yes but we are permitted to looke to our selues also Q. For what vse serueth the preface A. To prepare our selues to pray aright The preface Q. Why call we him Father A. To assure vs of his good will Q. Wherfore call we him our Father in common A. Because our prayer should be for our brethren also Q. What is meant here by the heauen A. His maiestie power and glory Q. What serue these things for in our prayer A. Herby we are prepared to reuerence hope 1 The first part Q. What thing is meant here by his name A. His due honour glory fame estimation Q. Can his honour eyther increase or diminish A. Not in it himselfe but in the hearts of men onely Q. What thing then craue we here first A. Our Fathers honor glory in his world Q. When and how is this done A. When with heart mouth and deede he is extolled aboue all things Q. How are men brought to do this A. By the liuely knowledge of his maiestie Q. How can his insearchable Maiesty be known A. By his worde Sacraments and manifolde workes Q. What should men learne by these names A. His infinit powre goodnesse mercy iustice prouidence trueth and constancie c. Q. Is it not inough that we our selues honour his name A. No but we should desire and labour that the same be done in all men according to our power and vocation Q. When and where should we do this A. In prosperitie and aduersitie priuatly and publikely Q. What if wee finde fault with his worde or workes A. Then we extoll our name and prophane his holy name Q. What if we be nothing moued at the prophaning of his name A. Then are we not the sonnes of God Q. From whence doth this petition flowe A. From a vehement affection to our Fathers glory Q. What is this affection to vs A. A plaine testimony of our adoption Q. What desire wee when wee pray for his kingdome A. That hee might raine more and more in the heartes of his chosen Q. When is this thing done A. When his Spirit reformeth and ruleth our heartes Q. What other thing aske we here A. That the tiranny of Satan be beaten down Q. To what purpose serueth the third petition A. Through it the other two are performed Q. Declare that more plainely A. His name is sanctified and hee reigneth when his will is done Q. Are not all things compelled to obey his will A. Yes but we speake here of mens voluntary obedience Q. How can that be proued A. By the comparison here added Q. When shall these three petitions be performed perfectly A. Neuer in this world by reason of our corruption Q. Why pray we for the things that will not be A. We craue alwayes
God through Jesus Christ and to honour him aright Q. What are these foure partes of Gods honour A. They are his onelye seruice pleasyng him Q. What are these foure partes to vs. A. Infallyble seales of our election and saluation Q. By whom are we kept in this estate A. By the power of the holy spirite Q. What instruments vseth hee for this purpose A. The worde the sacraments ministerie of men The 8. part is Of the outward instrumets of our saluation Of the word of God Q VVHere shall we finde the worde A. In the holy Scriptures Q. How should we behaue our selues towards the word A. We should loue receiue and obey it as Gods eternall truth Q. But it commeth to vs by men onely A. Yet alwaies we should receiue it as sent of God Q. Who can assure vs of this A. The holy spirite onely working in our hearts Q How should we vse the word A. We should reade it and heare it reuerently Q. May the common people reade the Scriptures A. They may and are commaunded to reade them Q. May they haue them in their owne language A. I no doubt for otherwise they coulde not profite Q. Is not priuate reading sufficient for vs A. No if publike teaching may be had Q. How may that be proued A. Thus as the ministers are commaunded to teach euen so are we commaunded to heare them Q. How farre should we obey their doctrine A. So far as it agreeth with the word Q How long should we continue in hearing A. As long as we liue and teaching may bee had Q. What neede is there of this continuall hearing A. Because we are both ignorant and forgetfull Q. What shall wee iudge of them that will not heare A. They refuse the helping hand of God Q. What shall we do when preaching can not be had A. We should reade the scriptures with all diligence Q. What if we can not reade them A. We should haue recourse to them that can reade Q. But the Scriptures are obscure and hard A. The holy Spirite will helpe the well willers Q. What if we be once well iustructed by our Pastors A. Yet wee must continue in this schole to the ende Q. Wherefore that if we be once sufficiently instructed A. God hath established this order in his Church because we neede continually to be instructed Q. What followeth vpon this A. The Ministers or Pastors are needefull for vs. Q. But they are commonly neglected and contemned A. Who so contemneth them contemneth God and his own saluation Q. What should this continuall exercise worke in vs A. Increase of faith and godlines of life Q. What if these two things followe not A. Then in vaine is our reading and hearing Q. What other thing is ioyned with the word for our comfort A. The holy Sacraments of Jesus Christ Of the Sacraments in generall Q. What is a sacrament A. A sensible signe and seale of Gods fauour offered and giuen to vs. Q. To what ende are the sacraments giuen A To nourishe our faith in the promise of God Q. How can sensible signes do this A. They haue this office of God and not of themselues Q. It is the onely office of the spirite to nourish our Faith A. Yet they are added as effectuall instruments of the spirite Q. From whence then commeth the efficacie of the Sacraments A. From Gods holy spirite onely Q. What moued God to vse this kinde of teaching A. Because it is naturall to vs to vnderstand heauenly things by sensible and earthly things Q. May we be saued without the sacraments A. Yes for our saluation doth not absolutely depend vpon them Q. May we refuse to vse the Sacraments A. No for then we should refuse the fauour of God Q. Do all men then receaue the fauour of God by them A. No but onely the faithfull receaue it Q. How then are they true seales to all men A. They offer Christ truely to all men Q. When are the Sacraments fruitfull A. When we receaue them with faith Q. Is there any vertue inclosed in them A. None at all for they are but signes of heuenly misteries Q. What should our faith seeke by them A. To be led directly to Jesus Christ Q. If they require faith first how can they nourish faith A. They require some faith first and then they nourish the same Q. Are wee not infidels when wee neede signes A. No but rather we are weake in faith Q. What then is our estate in this life A. We are alway imperfect and weake in faith Q. What then should we do A. We should vse diligently the word and the Sacraments How the Sacraments and the word differ and agree Q. How do the Sacraments differ from the word A. They speake to the eye and the worde to the eare Q. Speake they other things then the word A. No but the same thing diuersly Q. But the word doth teach vs sufficiently A. Yet the Sacraments with the worde do it more effectually Q. What then are the Sacramentes to the word A. They are sure and authentike seales gyuen by God Q. May the Sacraments be without the word A. No for the worde is their life Q. May the word be fruitfull without the Sacraments A. Yes no doubt but it worketh more plenteously with them Q. What is the cause of that A. Because more senses are moued to the cōfort of our faith The partes of the Sacraments Q. What are the principall partes of a Sacrament A. The eternall action and the inward signification Q. How are they ioyned togither A. Euen as the word and the signification Q. What similitude haue the Sacramentes with the thing signified by them A. Great similitude in substance in qualities Q. What signifieth the substance of the Elements A. The verie substance of Christes bodie Q. What if the substance of the Elements were not there A. Then they were not true Sacraments of Christes bodie Q. What meane the naturall qualities of the Elements A. The spirituall qualities giuen by Christ Q. What signifieth our neare coniunction with the Sacraments A. Our spirituall vnion with Jesus Christ and among our selues Q. What meaneth the outward giuing and taking A. The spirituall giuing and taking of Christ Q. What meaneth the naturall operation of the Elements A. The spirituall operation of Christ in vs. Q. Are these things onely signified by the Sacraments A. No but they are also giuen and sealed vp by the Spirite Q. Who may giue the seale of these things A. God onely may giue the seale of his promise Of the Minister and order of the sacraments Q. Who may administer the Sacraments A. Onely the minister of the worde of God Q. After what manner should they be ministred A. According to the order giuen by Christ Q. How are they sanctified consecrated or blessed A. By the practise of the order commaunded by Christ Q. What is it to consecrate or blesse a Sacrament A.
this our confession promise othe subscription so that wee are not mooued for anye worldly respect but are perswaded onely in our consciences through the knowledge loue of Gods true religion imprinted in our hearts by the holy spirite as we shall answere to him in the day when the secrets of all hearts shall be disclosed And because we perceiue that the quietnes and stabilitie of our religion and Church both depend vpon the safetie and good behauiour of the Kings Maiestie as vpon a comfortable instrument of Gods mercie granted to this Countrey for the maintaining of his Church and ministration of iustice among vs. We protest and promise with our hartes vnder the same oth handwritte and paines that we shall defend his person and authoritie with our bodies and liues in the defence of Christes Gospell libertie of our Countrey administration of iustice and punishment of iniquitie against all enymies within this Realme or without as we desire our God to be a strong and mercifull defender to vs in the day of our death comming of our Lord Jesus Christ To whom with the father and the holy spirite be all honour and glory eternally Amen The names of all the subscribers contained in the principall copie written in parchment and kept in the handes of the Ministers The Kings M. charge to al the commissioners and Ministers within this Realme SEing that we our houshold haue subscribed giuen this publike confession of our faith to the good example of our subiects We command charge al Commissioners Ministers to craue the same confessiō of their Parishioners and to proceed against the refusers according to our lawes and order of the Church deliuering their names and lawfull processe to the Ministers of our house with all hast and diligence vnder the paine of xl pounds to be taken from their stipends that we with the aduice of our Councell may take order with such proud contemners of God and our lawes subscribed with our hand At Holirudhouse the xi daye of March 1580. The 14 yeare of our raigne I Thought good to adde for the better confirmation of this confession the iudgement of the ancient and Godlye Fathers concerning the authoritie of the holy scriptures vpon the which only they grounded their faith and religion and by the same onely confuted and condemned all contrarie doctrine and religion in their time as their writings do testifie to vs. And next I laye downe the open and shameles blasphemies of the late Papists spued out and written in contempt of the holy scriptures and praise of mens traditions aboue the word of God the which traditions they reuerence equally with the Scriptures as it shall appeare by their owne wordes The godly Fathers Irenaeus lib. 3. cap. 8. THe Apostles haue put in writing the things that were to be the foundation and piller of our faith Idem Cap. 11. The piller and groundworke of the Church is the Gospell and the spirite of life Origenes lib. 1. cap. 17. in Epist ad Roman Out of the scriptures onely our interpretations should be taken Idem in prim Hieremie Our iudgements and expositions haue no credite without the testimonie of the scriptures Idem Homil. 25. in Matth. For confirmation of all those wordes we speake in our teaching we should first alleadge the iudgement of the Scripture as a confirmation of that thing we declare vnto you Ciprianus de Baptismo Christi Out of the scriptures must come all rule of teaching Basilius epist 8. The scripture is a perfect rule and line and admitteth no addition Idem ibidem Let vs stand to the iudgement of the scripture inspired by God let the sentence of truth be giuen to them whose doctrine is agreeable to the heauenly oracles Cyrillus in Johan lib. 12. All things that our Lord did are not written but the Apostles wrote the things they iudged to bee sufficient for our maners and doctrine Basilius de vera Fide It is pride to reiect any thing the Apostles haue written or to adde any thing to their writings bring in things not written Theophilus epist 9. cap. vlt. They that offer any thing except the doctrine of the Apostles they bring in slanders heresies dissentions Ambrosius We iustly damne all newe things which Christ did not teach because Christ is the waye to the faithfull Idem primo officiorum Thinges that wée finde not in the scripture we may vse as wee please Hieronimus Psal 86. Take heed what they say that were and not that are now for whatsoeuer thing is spoken without the doctrine of the Apostles let it be put away and haue no authoritie Idem in Aggaeum The worde is Gods sworde wherewith all these things are cutte off which without the testimonie and authoritie of the Scriptures men of their owne head do inuent and faine as traditions of the Apostles Chrisostomus opere imperfecto Homil. 49. In no way can the true Church of Christ be knowne but by the scriptures onely Idem in sancto adorando Spiritu If anye thing be obtruded without the Gospell vnder the title of the spirite let vs not beleeue it Idem opere imperfecto Homil. 49. Wee should in no case giue credit to the Church except they speake and do the things that are consonant to the Scriptures Augustinus de vnitate Ecclesiae cap. 2. The Scripture doth shew Christ in the Church Idem in Iohan. tract 96. When the Lord hath not reuealed these thinges which of vs can say these or these things are and if any man will affirme this or that to be how doth he proue it Idem de Pastoribus cap. 14. I enquire at the voice of the Pastour to reade me it out of the Prophet reade it out of the Psalme recite it out of the law recite it out of the Gospel recite it out of the Apostle Ibidem lib. 2. cap. 85. contraliteras Petiliani Whether we are Schismatikes or ye neither I nor thou shall be iudge but let Christ be demaunded that he may shewe his owne Church Tertullianus de praescriptione contra haereticos The Heretickes deny that Christ and the Apostles reuealed all things to all but some thing openly some thing secretly Athanatius orat 2. contra haereticos Doth testifie that the Arrians glorted in reuelations and in the spirite without the word Augustinus de natura gratia 61. I am bound to giue consent onely to the canonicall Scriptures without any excuse Epiphanius lib. 1. Haeresi 38. Affirmeth that Caiani an Heretike saide that they receaued their errours by traditions without the Scriptures Irenaus lib. 3. cap. 2. The Heretikes when they are rebuked by the Scriptures they turne to the accusation of the Scriptures as if they were corrupt or had not authoritie and that they are spoken sundrie waies and that the truth cannot be found by them if we want the traditions 1. Leo Epist 83. ad Palest Ye are armed with the name of the Church and
conuersion to God A. He must lighten our mindes and molifie our heartes that we may vnderstand receiue and reteine his promise Q. But Adam did knowe his sinne and Gods voice A. Yet that knowledge brought him not to repentance Q. What was the cause of that A. For the feeling of mercie was not yet giuen to him Q What then is knowledge calling accusation and conuicting A. A way to desperation if mercie be not apprehended Q. What if mercie be offered and apprehended A. Then these things are the beginning of our repentance Q. How did Adam and his posteritie receaue the promise A. Onely through their owne liuely Faith in Christ Q. What thing was their Faith A. A sure confidence in Gods mercie thorow Christ to come Q. Who wrought this faith in them aboue nature A. Gods spirite through the preaching of the promise Q. What is this promise called in the scripture A. The Gospell or glad tidings of saluation Q. Then the Gospell was preached in Paradise A. No doubt and also the lawe Q. What neede was there of them both A. By the law they were accused and humbled and through the Gospell comforted and deliuered Q. What thing then was the Lawe and the Gospell A. Instruments of Gods spirite to the saluation of man Q. Wherein stood their saluation A. In remission of their sinnes and reparation of Gods image Q. What followed vpon the repairing of that image A. Continuall battell both within and without Q. From whence doth this battell proceede A. From the two contrarie images in mankinde Q. What are these images A. The image of God and the image of the Serpent Q. What shall be the ende of this battel A. Uictorie to the seede of the woman and destruction to the seede of the Serpent in mankind Q. Was all Adams posteritie deliuered and reformed A. No but they onely who beleeued the promise Q To what end were these deliuered A. To acknowledge and serue their God Q. Wherein stood their seruice chiefely A. In the exercise of faith and repentance Q. What rule gaue he them for this purpose A. His most holy word and Scriptures Q. What things were conteined in the worde giuen to them A. The law the gospel and the sacramentes Q. What did the lawe to them A. It shewed their sinne and the right ways to knowe and serue God Q. What did the Gospell A. It offered to them mercie in Christ Q. What did the Sacraments to them A. They did helpe their faith in the promises of God Q. Was this order kept in the old Testament A. No doubt as Moses the Prophets bears witnesse Q. What should wee gather of this discourse A. That the Church was euer grounded vpon the word of God Q. What followeth vpon the corruption of the word A. The corruption of the true Religion and Church at all times Q. Was the faith and religion of the Fathers different from our faith A. Not in substance but in certaine circumstances Q. What is the substance A. The couenant in Iesus Christ Q. Why then call we it the olde Testament A. In respect of the obscure shadows and figures ioyned with the doctrine and religion Q. What profite came to the Fathers at all times through faith A. By this way onely they were blessed and happie Q. Wherein did the vnhappines of men stand A. In the misknowledge of the true God Q. Are we in the same estate A. No doubt as our maister doth testifie Q. When knowe we God aright A. When we giue him his due honour Q. What are the chiefe points of his due honor A. Faith obedience praier and thankes with their fruits 4 The first part of Gods honour Q. VVHy is faith put in the first place A. because it is y e mother of all y e rest Q. What doth faith worke in vs A. It moueth vs to put our whole confidence in God Q. How may we be moued to do this A. By y e knowledge of his power goodnes Q. But we are vnworthy and guiltie A. Therefore we apprehend his promise in Christ Q. Which are the principal heads of his promise A. They are contained in our beliefe called the Creede of the Apostles Q. Rehearse the beliefe or crede of the Apostles A. I Beleeue in God the Father almighty maker of heauen and earth ANd in Iesus Christ his only sonne our Lord who was conceaued by the holy ghost borne of the virgin Marie suffered vnder Pontius Pilate was crusified dead buried and descended into hell He rose againe the third day frō death He ascended into heauē sitteth at the right hand of God the Father almighty From thence he shall come to iudge the quick the dead I Beleeue in the holy Ghost THe holy Church vniuersall the cōmunion of Saints the forgiuenes of sinnes the rising againe of the bodies the life euerlasting Q. Why is it called the Creede of the Apostles A. Because it agreeth with their doctrine time Q. Into how many partes is it deuided A. Into foure principall partes Q. What are we taught in the first part A. The right knowledge of God the father Q. What are we taught in the second part A. The right knowledge of God the Sonne Q. What are we taught in the third part A. The right knowledge of god y ◠holy spirit Q. What are we taught in the fourth part A. The right knowledge of the Church and giftes giuen to it Q. How many Gods be there A. Only one eternal god maker of al things Q. Why then name we God thrise here A. Because there are three distinct persones in the Godhead Q. Wherfore is the Father put in the first place A. Because he is the fountaine of al things Q. Why is the Sonne put in the second Place A. Because he is the eternall wisedome of the Father begotten before al beginnings Q. Why is the spirite put in the third place A. Because he is the power proceeding frō the Father and the Sonne Q. Why is the Church put in the fourth place A. Because it is the good worke of these three persons The first part of our beliefe Q. VVHy is it said particulerly I beleeue A. Because euerie one should liue by his owne faith Q. Should euery one knowe what he beleeueth A. Otherwise he hath not true faith Q. Are we bound to confesse our faith openly A. Yes no doubt when time and place doth require Q. Is it inough to beleeue that there is a God A. No but we must know who is the true God Q. Is it inough to know who is the true God A. No but we must know also what he will be to vs. Q. How may we know that A. By his promise and workes done for our comfort Q. What doth he promise to vs A. To be our louing father and sauiour Q. What craueth this promise of vs A. A full trust and confidence in