Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	earth_n	heaven_n	holy_a	7,009	5	4.7805	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A09219	Iosuahs godly resolution in conference with Caleb, touching houshold gouernement for well ordering a familie With a twofold catechisme for instruction of youth; the first short, for the weaker sort, set forth in sixe principall points; the latter large for other of greater growth, and followeth the order of the common authorized catechisme, and is an explanation thereof: both set forth for the benefit of his Christian friends and wel-willers. by Richard Bernard preacher of Gods word, at Woorksoppe in Nottingam-shire.	Bernard, Richard, 1568-1641.; Bernard, Richard, 1568-1641. Large catechisme.; Bernard, Richard, 1568-1641. Double catechisme.	1612 (1612)	STC 1953; ESTC S113310	37,811	96

How can our soules be sinfull that come not by propagation but by inspiration A. 1. For that his soule was deputy for all soules of men naturally begotten 2. Because man sinned and man is not man before body and soule bee knit togither which being conioyned become togither as man partaker of mans fall and corruption Q. Doth any thing of that Image of God remaine yet in vs A. Yes 1. In the minde a certaine generall corrupt knowledge of nature concerning good and euill to make vs inexcusable before God 2. In the conscience a power to reprooue and represse in part vnbridled affections 3. In will though a free yet a weake choice in euery naturall and ciuill action Q. What euils doe we 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 learn euill and to inuent the same 2. In conscience impurenesse to excuse sinne not to accuse beeing dead or benummed and to accuse for well or ill doing 3. In will want of power to will any true good but to resist it and only to will that which is euill 4. In affection to hate good and runne after ill 5. In body fitnesse to begin sinne by receiuing outward obiects and occasions thereof 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. Doe all men continue in this sinfull and cursed estate for euer A. No but onely the reprobate whom God hath not decreed to saue to manifest his iustice for the elect beeing 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 bee glorified for that God will also shew his mercy and all for his owne glory Q. Are none of the reprobate euer in the estate of grace and Gods fauour A. No verily though many of them indued 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 their conuersion and also after they bee called they falling by infirmity 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 wholly or finally Q. May not men then liue as they list sithence he beeing a reprobate cannot be saued or an elect cannot be damned A. Not so for that one elect cannot but vse the means which are ordained for him to walke to make his election sure to himself which who so doth not cānot be saued Q. What beleeue you concerning God the Sonne A. That he is God the second person in the Trinity Christ Iesus the only naturall Son begotten of the Father our Lord made man conceiued sanctified by the holy Ghost ioyning two natures into one person borne according to the promise of the virgin Mary who perfectly fulfilled the law humbled suffered vnder Pontius Pilate 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 hee 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 remaine though in his godhead he be present with me euer vntil he shal come from thence to iudge vs all here on earth both quicke and dead at the last day which day cannot be now farre of Q. Why should he neede to be both God and man A. That he might be the only Mediatour betwixt God and man to satisfie for sinne which neither the manhood by deseruing nor godhead by dying alone could doe Q. Why is he called Christ A. To declare that he was the promised Messias and to signifie his offices that he was annointed not with material oyle but with the gift of 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. How is Christ a King A. I. He is King not onely as God but because he is the head gouerning the Church without any general Vicar vnder him by his word and spirit immediately making lawes and ordaining Ministers to the gathering together and preseruation thereof II. By destroying Sathan his angels vnbeleeuers idolaters heretikes antichrist and the whole kingdome of darkenesse Q. How is Christ a Priest A. I. By satisfying for all the sinnes of the elect by his passion and fulfilling of the law II. For that he maketh prayer continually to God for them Q. How is Christ a Prophet A. By immediatly reuealing from his father his word and meanes of saluation contained in the same Q. Why is he called Iesus A. To signifie that he is a Sauiour to euery true beleeuer neither is there any other meanes of our selues or by any other either in part or whole to obtaine saluation but onely by him alone Q. Why is he called Lord A. Because we owe all homage and duty in loue to him for our redemption Q. What beleeue you concerning the holy Ghost A. That he is God the third person in the Trinity proceeding frō the Father the Son who spake by the Prophets dwelling in the faithfull 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 doe that which is good which he will perfect fully in the life to come Q. Why did this God thus make redeeme sanctifie and hitherto preserue you A. That I might praise 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. What doe you beleeue concerning the Church A. That it is but one mystical body whether militant or triumphant visible or inuisible in heauē or in earth being a cōpany of the Lords elect holy by Christ Catholike gathered of the dispersed abroad hauing speciall prerogatiues aboue the rest of mankind cōmunion with Christ one with another by the bond of the spirit the forgiuenes of al sins the ioyful resurrectiō of the body life euerlasting wherof I beleeue my selfe to be one therefore that the same things belong also vnto me Q. What are the markes of the true Church here on earth A.

require the performance of the couenant which bindeth vs vpon the holy Sacrament and by that signe of the sprinkling of Christs blood vpō vs that so we do serue the Lord albeit other do not Cal. Indeed it is an honest mans part to Simil. keepe his word with men as we see when two are bound in a bond one he that respects his credit will performe the condition though the other be careles how much more ought we to regard to keep our word with God the promise being made so voluntarily before so many witnesses and sealed with the blood of Christ This reason were sufficient to perswade but if you haue any more I beseech you proceed for we need much spurring to run on the race to eternall life Ios Our Sauiour tels vs that we are to forsake father and mother Luke 14 wife and children yea to hate them for his sake and the Gospel els can we not be his Disciples by which he teacheth this instruction that we are to depend on none in our religion to God be held backe by none from our walking with God that all earthly affection must be laid aside and we must embrace Christ and the Gospel alone if none neither father nor mother sister nor brother will goe with vs. Cal. Indeed men in matters of this life will for wealth honor pleasure single thēselues from other they would be in honor alone they would dwell alone that the poore cannot tell where to haue rest for them they can be singular in vanity be pointed out for a new fashion be loathed for beastly liues be hated for oppression be talked of for pride be abhorred for vnchast conuersation blasphemy prophanenes and yet men are loath to be any whit more religious towards God thē other be Thus alas we see men hold it no shame to be notorious in and for the world in for their pleasures in for honor Sathan can make them grow more vaine more wicked then other without shame without daunt of spirit without feare of man either to be noted or pointed at but the Lord cannot perswade vs by his word to become more holy then other that is forsooth singularity and men feare now a dayes more to be noted for any strict course of life from a common road then for crying sinnes Ios This sheweth the power of Sathan in the one the litle loue or zeale of God in the other the wicked herein shall condemne these though they shall not so saue themselues but to proceed If we consider that we are made alone brought out alone that we die in our appointed time alone that though wee shall all appeare before God in the last day yet must euery one giue om 14. 13. Cor. 5. 10. an account for himselfe vnto God we should walke and liue if so we needs must with God alone Cal. I know if a man haue a long iourney simil to goe that vpon a hard penalty he would desire honest company but if he can get none the feare of punishment maketh him set forward alone We all are in our iourney to heauen by our profession and we must be so by our practise vpon paine of damnation if we can get any to goe in a good life with vs it is well but if not must we therefore herein stay our course Ios Be it farre from vs the example of holy men who are as marks set vp for passengers to look vpon shew vs the contrary Noah would serue God alone when all the Gen 6. old world was drowned in wickednes Lot Gen. 19. was in his singular way from al the Inhabitāts 1. King 19. 2. Chro. 18. Ruth 1. in the midst of Sodō Eliah was alone Michaiah auouched the truth alone to cōclude Ruth would go alone with Naomi whē Orpha her sister left her We must be of Ruths mind towards religion as shew was in her loue to Naomi If anything would withdraw vs if any person would disswade vs from a godly deuout course let vs say to Ruth 1. 16. 17. them with Ruths speech Intreat me not to leaue religion nor to depart from it for whither it goeth I will go and where it dwelleth I will dwell the true professours of it shall be my Thy people my people companions God the Author thereof shall be my God where it resteth will I rest and there will I die the Lord doe so to me and more also if ought but death depart it and me Cal. Without doubt these examples are very pregnant and doe giue liuely encouragement to serue God if we be alone But my Lord is it not grieuous to be alone Obiection did not Eliah sorrow and vexe his spiritat this that he was left alone yea and desired therefore to die Ios True it is that Salomon saith woe to Answer to the obiection him that is alone but alone without helpe from the Lord but this his children want neuer finally the Lord is with them and if he be their familiar friend they may with Dauid say We care not what man can doe vnto vs for the Lord is on our side By him more is with vs then against vs this Elisha being alone saw and prayed that his seruant Gehezi might see albeit Eliah seemed to himselfe to be alone yet was he not alone God was with him and 7000. not seene who bowed not their knee vnto Baal and whereas he wished to die for bodily presence of men it was his weakenes in which the Lord did shew mercy and afforded him comfort afterward the like mercy may we expect as holy martyrs haue experienced Cal. Doth it not derogate Renowned Duke from your greatnesse to professe singularity from all nations in religion and Preuention of an obiection from all Israel though they doe follow their forefathers which were beyond the flood and in Egypt seruing strange Gods Ios Albeit God hath exalted me here doctrine The second vpon earth to rule ouer his people Israel and though I succeede their vnmatchable Moses that man of God yet iudge I true religion to be my chiefe honour and to differ from all men differing from their way wherein they should walke towards God to be my glory therefore is it that I say But I and my house will serue the Lord euen I Iosua though Duke though Prince in Israel and a guide to Gods people I will with my family serue him who hath shewed me this great mercy Cal. You haue great cause to blesse God that you in such glory haue so great humility in so great prosperity such zeale It is rare for men of note to entertaine religion but most rare for such therein to become singular Ios Such as truely seeke God in heart Proofe without hypocrisie whatsoeuer their estate be they hold it a speciall duty to do seruice vnto God that they can be in no estate be it neuer so glorious with men but that religion

and the grace of sanctification maketh the same more glorious By deuotion in true religiō we become Saints on earth we haue the fruit of the spirit the earnest and assurance of our adoption By sensible life are we better then things without life and are but equall with beasts by reason we are better then these but no better then Heathen by religion though false are we worshippers of a diuine power and therin more then Sauages but by true religion are we Christians and by sincerity therin with religious practise are we more then common Christians euen true and liuely members of Christ in whom we are Gods adopted children righteous before him we haue inward peace of conscience and outward grace by the approbation of the godly Angels are giuen to attend vpon vs who are the children of the great King Heauen is our inheritance we haue seats prepared and shall with Christ iudge the whole earth and with him enioy the eternall happinesse for euer when the damned wicked shall be tormented world without end Cal. The weight of these reasons may force any man to hold religion and sincere walking with God to be a grace vnto him be he neuer so mightie in this world He hath here honour and men attend him but by a holy conuersation he hath honor with God Alsufficient Angels wait vpon him Here a man hath wealth but by religious holines he hath an euerlasting tresurie and a supplie of all wants by grace Here hath he as a man his pleasures and delights but by deuout seruing of God he hath peace which passeth all vnderstanding that which the eie hath not seene nor eare heard nor the heart of a naturall man able to comprehend Therefore ought we Vse in what glory so euer we be before men to adde religion to our state and iudge it our crowne and glory Ios Els may we rightly be iudged with Reasons out it no better then Heathen rich Barbarians honourable Atheists if men haue delights without pietie they be but prophane Epicures which things indure not and without Gods good mercy men without grace quaile by that very same thing whereby among men they be of highest estimation Achitophels policie ouerthrew him Absoloms beauty brought him to destruction Hamans honor was his ruine Religious feare of God is mans stay in euery earthly estate els the higher he is aduanced the more he possesseth without religion the worse he is farthest from God and nigher to confusion I therefore and my house will serue the Lord. Cal. Mee thinke Sir by adding these And my house The groūd of the doctrine following words my house in your speech you insinuate your care to haue other religious as well as your selfe Ios True it is you say I now desire as did my Master Moses Would to God all the people could prophecie Indeede rather then God be vnserued a man ought alone to serue the Lord this is his feruencie zeale to God but true grace rests not in the bosome Doctrine of a true beleeuer as gold in a nigards chest but sprouteth forth to the benefit of other for he desireth to make other like himselfe this is his compassion and loue Cal. I am able to avouch this from my Proofe owne feeling blessed be God and I find it true in that worthy Apostle who saith My Rom. 10. 1. hearts desire and prayer to God is for Israel that they may be saued who after his conuersion did labour in the Lords vineyard with vndurable paines to bring men vnto God Ios Vse So ought all of vs to doe in our places Reasons the Lord commandes it Returne cause other to returne our Sauiour said to Peter When thou art conuerted strengthen thy Ezec. 18. 33 Luk. 22. 32. brethren The hatred of sinne should mooue vs where we may to roote it out the griefe which we ought to take when we see men to sinne should cause vs as far forth as wee be able to reclaime them and not suffer sin Leu. 19. to rest vpon them That we ought to grieue for sinne in our selues so for the same in other Psal 119. 136. wee see by Dauid whose eyes gushed out riuers of water at the sight of other men breaking Gods law Our Sauiour wept Luk. 19. 41. Ier. 13. ouer Ierusalem Ieremies soule mourned in secret S Paul writ with teares shall we haue a passion for sinne committed and not vse meanes to haue it amended Cal. He that is truely touched with the sight of sinne cannot possibly neglect the meanes to winne men from sinne It is the nature of griefe to manifest it selfe and workes in man an endeauour to vse means to haue the cause of grief taken away Therfore if wee truely grieue that men offend God wee will not suffer them to goe on in sinne if we may amend it Ios And as griefe may mooue vs so the consideration of the sinners misery may enduce vs to care for their saluation The sinner is Sathans slaue subiect to wrath the heire of confusion who may daily looke for damnation and vengeance oh who can but pitty a man in so great misery is he not mercilesse and cruell that seeth one in a deadly danger and may releeue him and yet will not Can wee see a man hanging himselfe stand by and not cutte the cord Can we beholde one running into a pit to drowne himselfe and if we may not holde him backe These be mercilesse cruelties if so we should neglect our brothers bodily life and it is no lesse hardnesse of heart to suffer men by sinne if it lie in vs to reclaime them to runne headlong to hell where they shall hang in torments and be drowned in the gulfe of perdition Cal. Condemnation mercilesse belongeth Iam. 2. to such as will shew no mercy it is true touching soule and body No doubt holy men iudged rightly of this and therfore did discharge their duty herein Abraham our Forefather taught his housholde Dauid the King was so minded who professed to teach Gods waies vnto the wicked Psal 51. 23. that sinners might be conuerted vnto the Lord. Philip we see sought out Nathaniel brought him to Christ and the woman of Samaria did runne hastily for her neighbors to behold the Messias all which are written for our learning that wee by their examples should doe the like Ios A man would thinke that enough were said to stirre vp one to care for anothers saluatiō but for that men herein are too remisse and indeed professe a carelesnes of this with cruell Cain What am I my Gen. 4. 9. brothers keeper I will the longer stay vpon this point as a matter of absolute necessity the neglect wherof is the cause of so great encrease of wickednesse at home and abroad It is the fruit of loue in the communion and holy fellowship of Saints One article of our Creed is to beleeue this communion but we by no mutuall

They must performe mutuall duties one to another masters to seruants and these to their masters but chiefly the husband and wife must loue each other if wrongs bee betweene them let themselues between thēselues or with the good liking of a faithfull secret friend to both be ended They must beware that the houshold become not partners in the matter for seruants by slander flattery and whisperings will kindle the contention and make a prey of them The contending of man and wife must neuer want loue but if any smite either by the tongue both must ioine in one against the smiter But to preuent this let none faile to performe what is due to be done Complaints arise first vpon neglect of duty the performance whereof is the touchstone of profession where the husband is louing the wife learnes obedience where the wife is obedient the husband is mooued to bee kinde by their well liuing the house is preserued in peace and where they two do as they ought to themselues their family the children seruants learn to walk in subiection and do in an awefull loue discharge their duties and hereby do they prouoke one another vnto piety continue loue and vnity in the spirit and keep vp holy exercises with prayer Lastly they must vpholde the publike ministery and preaching of the word without which by reason of the loosenesse of al other neighbours who do not voluntarily take a godly course priuately they can neuer continue long in good order Cal. It remaines only now to giue some reasons why the seuerall sorts in a family and so that all therein should be religious as first why the father master husband which are all one person in the house should be religious Why the husband should be religious Deut. 6. Exod. 20. Ephes 6. 4. Ios I. Because he is specially charged with instruction of the housholde and to see to thē Secondly because the family hath frō him chiefly the name Thirdly because he is the head Fourthly for a speciall exāple as most forcible to draw other on Fiftly because of the exāples of good gouernors of families as Abraham Cornelius other Sixtly for that he shall answer for his houshold as the minister for his flock Seuenthly to bring a blessing vppn his children Exod. 20. Cal. Why should the wife mother mistresse of the family be religious Ios First because she is the husbands shadow Why the wife should be religious or rather picture to represēt him in al good things and as the moone doth from the sunne so she is to receiue her light from him which she also is to let shine out to other Secōdly because she is to be an help to her husband now she can be in nothing more a helpe then in being with him religious to further his instructions taught to his houshold Thirdly for that the husbād is often from home shee is to supply his place to see the houshold kept in good order Fourthly for mutuall peace sake if she bee not religious shee will oppose him as a mocking Michol or as an idolatrus Iesabel cause him to forsake the worshippe of the tru God Fiftly because godly wiues are cōmēded for religion in scripuure which are to be followed Sixtly because shee is the first that instructs the child as being most with it causing it to vnderstand that which she doth please to teach it Seuenthly for that she beeing fraile by nature and apt without grace to goe astray herselfe may sooner as vsually it commeth to passe corrupt the child then the father by being so continually with it Cal. Why ought childrē to be religious Ios First for their godly parents sake Why children should be religious Secondly because they bee the second linke in a family and so in the middle betweene the highest and lowest they therefore next Parents must be religious that seruants by them grow not vicious Thirdly for their fathers ioy whose true sure comfort is not that their children can hunt so could prophane Esau nor that they be faire so was Absolom beautifull came to anill end nor that they be in Honour so was Saul a cast-way nor great Church-men so were Elies sonnes who perished in their sinnes but euen because they be religious for the grace of God endureth euer Fourthly for a blessing vnto themselues as God hath promised to all that feare him Fiftly for encouragement vnto their Parents beholding grace in them which will cause them to continue gracious lest their children lose grace Sixtly because they preserue the good name vpon their Parents get them honour and are a crowne of glory to them euen after death Cal. Why ought seruants to be religious Ios 1. For their masters praise 2. For Why seruants ought to be godly their owne comfort 3. Because good seruants are recorded in Scripture for imitation sake 4. Because whilest they be mens seruants they may bee the Lords free men by religion 5. To doe their seruice honestly as looking for reward from God 6. For childrens good whome leud seruants may easily misleade Cal. So then all ought to be religious that the master with his whole family may be said to serue the Lord as thou hast most noble Iosua promised this day for thy selfe and thy housholde Ios So it is and great is that blessing where all become the Lords true seruants religion their practise the holy word their guide there man and wife are brother and sister parents children of spirituall kindred and haue one father masters and seruants mutuall members co-heires with Christ Iesus there haue they one voice in prayer with deuotion one care to abandon superstition All performe mutuall duties one seeketh to please another to hold loue to keepe peace and to preserue a holy communion in charitie with pietie One distrusteth not another one wrongeth not another there is a godly striuing together who shall doe the best to please God They beare with weaknesses they ioy in each others goodnesse here they desire peace of conscience the fellowship of the godly Gods glorie they doe ayme at the world they liue in but euer with desire of heauen which God hath promised to all that walke righteously before him and serue him which grace the Lord vouchsafe vs now and euer Cal. Amen Amen But yet Sir before we end I beseech you commend to my meditation some speciall Scriptures to stir me vp vnto deuotion Ios If it please you for the godly mans blessednesse reade Psal 1. for his comfort Psal 37. Heb. 12. for his holy desires to Gods word and his obedience Psal 119. for his religious practise Iob. 31. Rom. 12. Heb. 13. for his faith Heb. 11. for his loue 1. Cor. 13. and for the effectuall markes of his vocation and eternall saluation Rom. 8. Cal. I thanke you humbly and blesse God for you whome I beseech to prosper these things to our comfort and that they may further vs to a

holy practise to the praise of the God of Israel that we may be found the Israel of God in the last day Amen FINIS The Catechisme Question HOw many things are needfull for you to vnderstand that you may know both God and your selfe A. These sixe things I. rightly to conceiue of God what he is by his word and workes II. to vnderstand the creation III. mans miserie by the fall IV. our redemption V. our sanctification VI. the certaintie of our glorification Of God Q. Who made you A. God Esa 42. 5. Gen. 1. 26 27. Q. What a one is God A. God is a spirit Ioh. 4. 24. holy Exod. 15. 11. Iust 2. Chron. 12. 6. and mercifull Exod. 34. 6. Q. How many Gods are there A. But onely one God Deut. 6. 4. yet three persons Mat. 3. 16. 1. Ioh. 5. 7. Q. Which are the three Persons A. The Father begetting the Son 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. Which of these three became man A. The second Person Iesus Christ both God and man Esa 9. 6. Heb. 2. 17. Of our Creation Q. Of what did God make man A. His bodie was of dust the woman of Adams ribbe Gen. 2. 7. 22. Q. What a one did God make them A. He made them both good Gen. 1. 31. holy and righteous Gen. 1. 26. Eph. 4. 24. Colos 3. 10. Q. What was then mans estate and happinesse A. It was the state of innocencie without sinne or miserie and to God was he acceptable Gen. 1. 27. 31. 2. 25. 1. 28. Of mans fall and miserie Q. Are you now such a one by birth as he was by creation A. Alas no I am by nature full of sin Psal 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 Psalm 11. 5. Gal. 3. 10. Mat. 7. 23. 25. 41. Q. What is sinne A. The breaking of Gods commandements by thought word or deed 1. Iob. 3. 4. Q. How many commandements are there A. Tenne Deut. 10. 4. diuided into two Tables Deut. 4. 13. Q. Which be the Commaundements A. I am the Lord thy God c. Exod. 20. Deut. 5. 6. Q. Doe these tenne commaund or forbid no more but onely what there is set downe in shew A. Yes they command or forbidde all the kindes contained vnder the sameth●ng mentioned 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 bee vsed they are a rule for me to liue after and doe teach mee my duty to God and my neighbour Deut. 6. 31. 12. Psalm 119. 105. Eccles 12. 13. Mat. 22. 37. 39. Q. What is your duty towards God A. My duty towards God is to beleeue in him to feare him and to loue him c. 2. Chro. 20. 20. Eccl. 12. 13. Mat. 22. 27. Q. What is your duty toward your neighbour A. It is to loue my neighbour as my selfe c. Mat. 22. 39. Rom. 13 9. Q. Can you keepe the Commaundements and not offend God or your neighbour A. No I breake them euery day in thought word deed hating both God and my neighbour by nature Psal 14. 1 2 3. Rom. 8. 7. 1. 30. 2. Cor. 3. 5. Tit. 3. 3 Q. What is then now your estate and what deserue you by thus offending God A. I am in the state of corruption and doe deserue Gods curse which is eternall destruction of body and soule Deu. 27. 26. Mat. 25. 41. 46. Gal. 3. 10. Of mans redemption Q. What are you in this case to doe A. To cry vnto God for mercy seeke for deliuerance Luk. 15. 17. Ps 51. 1. 2. c. Q. Are you of your selfe able or is there any good in you to mooue God to set you free A. No indeed Rom. 3. 10. 7. 18. Luk. 17. 10. 2. Cor. 4. 4. Ephe. 2. 8 9. Q. Then who doth redeeme you A. Onely Iesus Christ Rom. 7. 25. 2. Cor. 5. 21. Rom. 5. 19. Gal. 2. 20. 3. 13. Q. What is Iesus Christ A. He is the eternal Sonne of God Mat. 17. 5. Heb. 1. 23 a King to gouerne vs Psa 2. 6. Mat. 28. 18. a Priest to offer for vs Ps 110. 4. a Prophet to teach vs Deut. 18. 18. Esa 51. 1. Mat. 17. 5. Q. What beleeue you concerning him in the Articles of the Creede A. I doe beleeue that he was conceiued by the holy Ghost c. Q. What 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 will so Iesus Christ also saue all A. No verily many shall bee damned few shall be saued Mat. 7. 13. 14. Onely the elect which take hold of Christ by a liuely faith Ioh. 3. 16. 36. Mar. 16. 16. Q. What 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 self had wrought them 2. Cor. 5. 21. Rom. 8. 1. Q. How come you by this faith A. From my effectuall calling by the word preached the worke of Gods spirit Act. 13. 48. Rom. 10. 14 15. Eph. 1. 13. Q. Where is set downe the summe of your beleefe 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. What good hath Gods Church the true beleeuers aboue the rest of mankinde A. They are in the state of grace they haue communion with Christ one with another the forgiuenes of sinnes the glorious resurrection of the body and life euerlasting Of Sanctification Q. How may it appeare that you haue this faith and also these benefits A. By my sanctification Q. Who doth sanctifie you A. The holy Ghost Rom. 15. 16. Q And what is sanctification A. It is a making new of the whole man whereby he daily dieth to sin and increaseth in holinesse and righteousnesse Eph. 4. 23. 24 Gal. 5. 24. 1. Thess 4. 1. Q. What grace proceeds 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. Psal 119. 10. 14. 34. 35. 44. 113. 115. 136. Q. What estate stand you in beeing sanctified and penitent A. I am in the blessed estate of grace wherein if I continue I shal inherit eternall life Tit.