attaine to this faith ordinarily Isaac By the word of the Gospell soundly opened and wisely applyed to the conscience of a sinner Abra. Is this faith perfect in vs in this life Isaac No surely but very weake and little needing daily increase and strengthening Abra. By what meanes may it be increased Isaac First by reading and preaching secondly by prayer thirdly by Sacraments The third Principle Doctrine of Baptismes Abra. WHat is a Sacrament Isaac A Sacrament is an outward signe and seale of the couenant of Grace Abra. What doe yee call the Couenant of Grace Isaac An agreement which God hath made with elect sinners freely to giue them his Sonne and with him righteousnesse and life eternall so they beleeue Abra. How many be the Sacraments of the new testament Isaac Two onely Baptisme and the Lords Supper Abra. What is the chiefe vse of these two Sacraments Isaac To confirme and assure our mindes of our fellowship which we haue with Christ and all his merits vnto saluation Abra. How many things are required in each Sacrament Isaac Three first an outward signe secondly an inward thing thirdly an agreement or likenesse betweene the signe and the thing Abra. Shew these three things in Baptisme Isaac In Baptisme the outward signe is water and washing secondly the thing signified and sealed is Christ for our iustification and sanctification by his word and spirit thirdly the likenes is this that as water washeth to the outward cleansing of the body so the bloud and spirit of Christ washeth to the inward purging of the conscience from dead workes Abra. Shew vs also these three things in the Lords Supper Isaac First the signes here are bread and wine and all actions about them both in Minister and people secondly the thing signified and sealed is Christ for our further grouth by him in our iustification and sanctification thirdly the likenesse betweene signe and thing is that as bread and wine nourisheth vp our bodyes vnto a naturall life so the body and bloud of Christ being receiued by faith nourisheth vp our soule to a spirituall life Abra. When are we said to be nourished vp to a spirituall life by the Lords Supper Isaac When the soule is thereby more and more assured of remission of sinnes by the death of Christ and of perfect iustice by his obedience to the Law together with a greater mortification of sinne vnto the quieting of the conscience and the greater hope of eternall life Abra. Whence haue Sacraments power to signifie and assure Grace Isaac First from the words of Christs ordinance and promise and secondly from his holy Spirit which worketh by them as hee will Abra. VVho are to be Baptised Isaac First Infants of Christian parents secondly men of yeares which first be infidels and afterwards are conuerted to Christianitie Abra. Who are to approach to the Lords Supper with comfort Isaac Such as are able and doe endeauour to examine themselues Abra. Of what things must they examine themselues Isaac Of the truth and measure of sauing graces faith hope and loue whether we haue these and with what imperfections we haue them Abra. When may one know himselfe to be fit for the Lords Supper Isaac First when hee hath some vnderstanding of the principles of Religion and a desire to know more Secondly when the doctrine of the Lords Supper is in some measure knowne to him Thirdly when one begins somewhat to know his particular sins and to mourne for the offence of God in them being sorry hee is so little sorry Fourthly when vpon sight feeling of them of his want of Christs bloud and euery drop of it and of his spirit all the graces thereof he can hunger and thirst after these things The fourth principle Imposition of hands Abra. DOe not the Sacraments require a Ministery to dispense and minister them Isaac They doe so for being publike tokens of our religion they are to be ministred in a publike place and by publike persons appointed thereunto Abra. May not so much be signified here by imposition of hands Isaac Yes by this ceremonie is noted persons set apart for the publike ministry of the Church to minister the holy things thereof Abra. What doe yee call the Church Isaac The inuisible Church is the whole number of the elect but the visible Church is a company of persons called out of the rest of the world to know and worship the true God according to his word Abra. Wherefore hath GOD ordained a ministry in his Church Isaac First for the gathering of the elect to the faith and profession of Christ. Secondly for the building them vp vnto saluation in heauen Lastly for the wicked which liue in the Church and are not of it to take from them all excuse and to make their condemnation more iust and heauy Abra. Who are to be thought meet for the ministrie Isaac Onely such as be endewed with a good measure of knowledge and wisedome to be able to interpret and apply the Scriptures to the seuerall vses of the Church by doctrine and exhortation Abra. What dutie doe the people owe to the true Ministers of Christ Isaac First a loue and reuerence to their person and calling secondly obedience to their doctrine thirdly maintenance of their charge and estate Abra. How long lasteth the Ministry Isaac Euen vntill the second comming of the Lord Iesus The fift Principle The resurrection from the dead Abra. MVst men once dye Isaac Yea they must so because all men haue sinne therefore they are mortall by gods appointment Abra. Shall the dead be raysed againe to life Isaac The dead shall be quickned at the end of the world by the power of Christ. The sixt principle Of eternall Iudgement Abra. WHat shall follow the Resurrection Isaac The great and generall iudgement wherein all men and all their workes shall be iudged Abra. What be the parts of this iudgement Isaac Two first the laying open of all persons and things as they are Secondly the giuing of an vpright sentence vpon them Abra. By whom shall this iudgement be held Isaac It shall be held by the authoritie of God the Father but the sentence shall be pronounced and executed by Christ the Mediatour Abra. What shall be the end of this iudgement Isaac The manifestation of Gods glory both in his mercy toward the elect and in his Iustice towards the reprobate The estate of men after Iudgement Abra. WHat shall be the estate of the godly after the Iudgement Isaac Most blessed first presence of all good Secondly absence of all euill and that euerlastingly Abra. What shall be the estate of the wicked and impenitent Isaac Most accursed first the presence of all euill Secondly the absence of all good that for euermore hereof called eternall iudgement To the God eternall be prayse for euer in the Church Amen FINIS TWO SERMONS The first The Practise of the Saints Preached at a
seeme somwhat long and our sluggish natures best like short worke which is quickly done yet hauing numbred the Questions which I finde to be fourteenescorce in the whole I desired to certifie thee of this thing that if eyther other Catechismes be not at hand with thee or if this shall like thee better then others eyther for clearenesse of order or for easinesse of matter that thou maist go foure times through it in thy family in one year yet put them to learn but foure Questions euery day by learning two euery day it will twise be run through or if they be catechised but twise a weeke and rehearse but three Questions at a time it wil be once ouercome yearely the fruit may quit the cost Things which at first view seeme great and hard being wel and circumspectly dealt in are found more easie then they seeme for As in an army to subdue a great number of men well appointed seemeth a matter of great hazard as it is indeed yet single them out by two or three it will be nothing to vanquish them The new Testament hath shew of a great worke yet read but fiue Chapters a day thou wilt spend much time worse thou shalt go through it once in two moneths and lesse sixe times in one yeare Also the Psalmes being one hundred and fiftie in appearance a long worke to peruse yet read but two a day and thou shalt foure times a year ouer read that precious booke of the psalmes and haue diuers play dayes cast in so is it with sundry Catechismes which carry a face of some difficultie to learne howbeit by a good order being constantly followed in short space they will be learned and grow very familiar In the second place I am to entreat this of thy curtisie that if thou findest in the foresaid Catechisme any thing eyther vnperfect or vnsound for the former it cannot be otherwise as all mens workes are for the latter I hope it is otherwise yet we are all men and wilt certifie me thereof priuately by word or writing I will thanke thee for thy good will and will trust if God will to giue thee satisfaction Lastly whereas I haue drawne the former large Catechisme into a very little summe hereunto affixed containing not aboue fortie short Questions the reason of my purpose herein was for the fauour and ease of such as be weake as well in yeares as knowledge who hauing first with delight sucked in and digested this summe through the good care of their parents or gouernours they may become stronger and better able to set vpon an harder and greater worke Farewell A BRIEFE SVMME OF the whole Catechisme for the helpe of the yonger sort The first Principle Repentance from dead works Abraham MY Sonne what doe yee call dead workes Isaac All sinnes whatsoeuer they be Abra. How many sorts of sinnes be there Isaac Two first birth-sinne which is the roote of all the rest Secondly all euill thoughts words and deeds as bad fruits of a bad tree Abra. How many things doe yee consider in originall or birth-sinne Isaac These foure things first the want of that righteousnesse wherein Adam was created Secondly the guilt of his disobedience imputed to vs Thirdly desert of punishment thereby Lastly corruption of nature being prone to all euill Abra. Why are these things called dead workes Isaac Because they come from men dead in sinnes and trespasses also because they doe in iustice deserue eternall death and destruction euen the least sinfull thought Abra. How so Isaac Because an infinite and eternall God is offended by euery sinne Abra. But seeing we were all created in righteousnesse in Adam how did sinne and death enter into the world Isaac First by the temptation of Sathan deceiuing our first parents secondly by their willing obedience yeelded to the temptation Abra. Let mee now heare you tell me what it is to repent from dead workes Isaac To renounce and vtterly to depart from our sins with griefe and hatred of them and to returne vnto God to doe his workes commanded in his law with loue and delight in them Abra. How is this repentance wrought Isaac The word of the law prepareth vs to it by engendring feare of punishment But the word of the Gospell perswading vs of Gods mercy in forgiuenesse of sinne worketh through the holy Ghost an hatred of sinne it selfe The second Principle Of faith towards God Of God Abra. SEeing we are all dead and miserable through the guilt of Adams sinne and our owne where is the remedie for vs Isaac By beleeuing and looking vp to the merciful goodnesse of God through Christ. Abra. What are wee to know concerning this God Isaac First that hee is and that he is but one Secondly that there be three persons in the God-head the Father the Sonne and the Spirit Thirdly what God is euen a most perfect spirituall substance infinite in mercy iustice truth wisedome goodnesse and power Fourthly that hee purposed in himselfe from euerlasting what things hee would doe and what things hee would not doe in that purpose freely choosing some Angels and men to life and not others Lastly that according to this eternall purpose God created the world in sixe dayes out of nothing by his word and continually vpholdeth and gouerneth the same and euery particular in it most wisely to the glory of his name Abra. But are ye not bound to know some thing else concerning God Isaac Yes namely this that in the person of his Sonne hee was incarnate and made man and so became God our Redeemer Abra. What are we to learne touching God our Redeemer Isaac First his person that he is God man in one person Secondly his office which is three-folds first our Prophet to teach vs Gods will both for our dutie and saluation secondly our High-priest once to offer himselfe in earth a sacrifice of attonement for our sins and then to make continuall intercession for vs in heauen thirdly our King first to rule secondly to protect thirdly to enrich vs with his gifts and spirituall blessings Abra. What is the last thing to be knowne of our redeemer Isaac His benefits all which are signified by that one word of saluation and more particularly in those two words of Iustification and sanctification the one remouing from vs the guilt and curse of our sinnes the other destroying the power and rule of it Of Faith Abrah BY what means are we made partakers of Christ our Redemer Isaac By the meanes of a true and a liuely faith Abra. What is a liuely Faith Isaac It is that gift of God whereby wee receiue Christ with all his merits to be our owne Abra. How is this faith made known to our selues others Isaac By loue and practise of good workes Abra. Of these workes which doe yee hold chiefe Isaac Feruent prayer vnto God the Father in the name of Iesus Christ. Abra. How doe we
Funerall on the 28. of December 1608. The second The Perseuerance of the Saints Preached on the 29. day of Ianuarie 1608. By T. W. Minister of the Word LONDON Printed by Tho. S. for Thomas Man dwelling in Pater-noster Row at the signe of the Talbot 1609. THE FIRST SERMON called The Practise of the Saints preached at a Funerall on the 28. of December 1608. The Text. Rom. 6. Verse 12. Let not sinne raigne therefore in your mortall body that yee should obey it in the lusts thereof THE holy and blessed Apostle Saint Paul in the eleuen former verses of this Chapter had taught that such as be iustified by faith in the blood of Christ were partakars also of the Spirit of Christ vnto their sanctification whereby they were freed not from the corruption yet from the tyranny and dominion of sin euen as iustification had freed them from the guilt and condemnation of sinne wherevpon he concludeth that sithens the gift and grace of righteousnesse in the forgiuenesse of sinne is accompanyed with a new grace of holinesse vnto amendment of life therefore the doctrine of free iustification doth giue no libertie to liue licentiously in sinne How can they which are dead to sinne liue yet therein Verse 2. then in the 3.4 and 5. Verses our sanctification is declared both by the seuerall parts thereof as also by the cause and testimonie of it The parts are three first death of sinne secondly buriall of sinne which is the progresse of mortification thirdly newnesse of life The cause is a vertue or power deriued and conueyed into the members of Christ from his death to the beating downe and keeping vnder the strength of sinne and also from his Resurrection to the quickning and raising them vp in their vnderstandings and wils vnto the study and loue of Godlines all which hee setteth forth by an excellent similitude of grafting or planting Verse 5. like as the grift translated from an old stocke to a new liueth groweth and fructifieth by the iuyce and vigour which it draweth from the stocke into which it is set so it is with the elect being taken out of the old rotten stock of Adam and thence planted into that noble stocke Christ Iesus they participate of his Spirit by vertue whereof applying the death and Resurrection of Christ vnto them they receiue power against corruption to keepe it downe and subdue it as also to loue and doe in some measure the will of God and of all this their Baptisme is no idle and naked but an effectuall pledge and testimony the water sanctified by the word as also the dipping or sprinkling the childe with water according to Christs ordinance and commandement and the comming out of the water being a powerfull instrument of the holy Spirit not onely to represent and seale the grace of the couenant but also to effect in all the elect their neerer and straighter coniunction with Christ in his death and resurrection both for iustification and sanctification After this from the sixt Verse to our Text this communion of beleeuers with Christ is proued and amplified by comparison of contraries and equals and at this twelfth Verse he falleth vnto exhortation which he deduceth out of and buildeth vpon the former doctrine as appeareth by the illatiue particle therefore let not sinne raigne which is as much as if hee should say seeing the members of Christ are vouchsafed this mercy to haue fellowship with Christs death to the killing and destruction of sinne in them by little and little euen as his crucified body dyed and languished by little vpon the Crosse also with his resurrection that as Christ being dead raised vp now dyeth no more but liueth for euer to God likewise we may perpetually liue the life of grace till wee come to glory therefore in this knowledge of this great grace wee should endeauour all that is in vs to maister and subdue those remainders of corruption which still stick in our nature that sinne raigne not in vs as a king and as a Tyrant trample vpon vs and triumph ouer vs. In this Verse consider the exhortation it selfe and the explication the exhortation is to stirre vp all Christians to hinder the power and raigne of sinne in themselues let not sinne raigne in your mortall bodies The explication teacheth how this raigne and kingdome of sin is to be hindred namely by not obeying the lusts of sinne In the exhortation the words are first to be made plaine then the matter to be handled Let not sinne The word sinne in this place and through this whole Chapter doth signifie that naturall corruption called originall sinne which sticketh both to the reason and will and hath depraued and corrupted them both Eph. 2.23 This naturall corruption is here tearmed sinne not onely because it is the fruit and consequence of our first parents sinne as also the matter and cause of all other sinnes but moreouer because it keepeth the proper nature of sin euen in the regenerate The Papists in their Remish notes deny this and say that it is not properly a sinne nor forbidden by commandement till it raigne in vs and wee obey and follow the desires thereof Which their opinion appeareth to be false by these reasons first naturall concupiscence is repugnant to the law of God as it is written I had not knowne lust except the law had said Thou shalt not lust Rom. 7.7 But whatsoeuer is repugnant to the law is sinne as it is written the transgression of the Law is sinne 1. Iohn 3.4 Therefore naturall concupiscence is sinne Secondly naturall concupiscence rebelleth against the gouernment of the spirit in the minds of the regenerate There was saith Paul a Law in my members rebelling against the Law of my minde therefore it is sinne properly Thirdly it both commeth from sinne and begetteth all other sinnes and beareth the name of sinne therefore it is properly sinne according to that rule That which maketh such is more such Fourthly young children are knowne to dye which haue no other sinne but naturall concupiscence now death is the wages of that which is properly sinne therefore naturall concupiscence hath the proper nature of sinne and whereas some say it is not properly sinne because it is not voluntary this reason holdeth not but in actuall sinnes onely howbeit originall sinne in some sence may be auouched to be voluntary insomuch as Adam voluntarily and freely disobeyed the commandement and wee all sinned in him his sinne is ours by imputation as Christs merits and righteousnesse is ours by imputation Rom. 5.12 c. And whereas some of the Fathers say it is not sinne in the regenerate they must be vnderstood first that it is not accompted to them as a sin to whom all sins are forgiuen secondly that in them it is no raigning sinne but peccatum inhabitans a dwelling sinne Rom. 7.17 Now the word body by a
good this may be called birth sinne Psal. 51.3 Gen. 6.5 The frame of mans heart is onely euill continually Qu. What doe ye call actuall sinne An. All thoughts words and deeds being contrary to the will of God issuing from that bitter roote of birth-sin Also all omission of duties eyther toward GOD or our neighbours Mat. 25.42 Lastly all imperfections eyther in manner or measure or end of doing good duties for whatsoeuer transgresseth the law is sinne 1 Iohn 3.4 Qu. For what respects are these sinnes called dead workes An. For two respects First because they proceed from those who be spiritually dead Eph. 2.1 Secondly because they tend to death and deserue it Rom. 6.23 Qu. Seeing our works are dead and we dead in them doth not this imply that we did once liue An. It doth so and the truth is wee did once liue an holy and an happy life Gen. 1.26 Qu. Wherein stood our holinesse An. In the vprightnesse of soule and body Eccles. 7.31 called Gods Image Gen. 1. Qu. Wherein stood our happinesse An. First in our enioying of Gods presence and fauor Secondly in the excellency of our person Thirdly in our Lordship ouer the creatures Gen. 1.26 Qu. How fell wee from this estate An. By the malice of Sathan suggesting and by the free wil of our first parents obeying his temptation Gen. 3 ver 1.2.3 c. Eccles. 7.3 God made man righteous but they found out many inuentions Qu. What followed hereupon An. Our first Parents became sinfull and most miserable Gen. 3. throughout Qu. Doth their fall any thing appertaine vnto vs An. Yes surely for in Adam wee all sinned Rom. 5. ver 12.19 they being the head and roote of our kinde haue wrapt all their ofspring in the guilt and hurt of their transgression Qu. But are wee not also vnder death through our owne naturall corruption and actuall sinne An. We are so by nature seruants of sinne and the children of Gods wrath Eph. 2.3 Rom. 6.20 Qu. What is meant by Repentance An. An vtter renouncing of our selues and our owne workes in which there is nothing but matter of death and a returning to God to doe his workes Qu. Wherein standeth this renouncing of our selues and workes An. In these two things First that we neuer haue either affiance or liking to any thing which commeth from our selues Secondly that both in purpose and practise in desire and deedes wee endeauor to cease from our owne works Esay 1.16 to doe the workes of God Qu. What call ye returning to God An. When both minde and will are changed from blindnesse and malice to the sound knowledge and loue of God and his workes Qu. What workes doe yee call the workes of God An Such workes as God in his morall Law appointeth to be done Qu. What doth the morall Law teach vs An. To loue God with all our soule might and heart and our neighbour as our selfe Mat. 22. Rom. 13. Qu. Wherefore is Loue made the summe of the Law An. Because our duties to God and man are nothing worth vnlesse loue beget them Qu. In how many commandements is the morall Law contained Ans. In tenne whereof foure concerne the loue and worship of God and the other sixe concerne the loue and welfare of our neighbour Qu. Tell vs briefly what do the first foure Commandements require An. The first that the true God alone be worshipped of vs this shutteth out false Gods The second that wee yeeld him such a worship for the matter and parts thereof as himselfe in his word commandeth this shutteth out false worship of the true God The third that for manner and end hee be worshipped with all holy and religious reuerence referring all to his glory this shutteth out prophanenesse in his true worship The fourth that he be worshipped at such a time as he hath prescribed the seauenth day vnder the law now one day in seauen Q. Now shew vs summarily what the sixe latter do require An. The fift that the excellency of our neighbor be duly respected without all contempt to any Superior Equall or Inferior The sixt that his life be carefully preserued without all crueltie The seuenth that the chastitie of his person be purely kept without all vncleannesse The eight that we increase and maintaine his substance without wrong by deceit or violence The ninth that his name be tendred without any infamie and reproch done to it by lyes slanders or false-witnesse The tenth that our very thoughts be free from desiring the least good thing which he hath reioycing in his good as in our owne Qu. What rules can you giue for the further and fuller vnderstanding of the law An. First where any one vertue is commanded all of that kinde with the meanes and occasions are also commanded Secondly where any vice is forbidden all of that kinde with the meanes and occasions are forbid Thirdly where any good is commanded there the sinne contrary to it is forbidden and where any sinne is forbidden there the good contrarie to it is commaunded Fourthly the Law being spirituall euery commandement is spirituall requiring obedience from the thoughts and motions Qu Can any Christian by the helpe of grace keepe the whole Law in euery part An No surely because our sanctification is vnperfect Rom 7. ver 14.15 Qu. Whereunto then serueth the Law An. First to vtter what is sinne Rom. 3.1.2 Secondly to reueale the anger of God against sinne Rom. 4.15 Thirdly to conuict and terrifie the conscience for sin and so to be a Schole-maister to Christ. Gal. 4.24 Fourthly to be a lanthorne and light to direct the steps of such as come to Christ. Psal. 119. ver 105. Qu. What is the beginning of repentance and returning to God An. A displeasure and griefe conceiued for feare of gods vengeance hanging ouer vs for sin Acts 2.37 called there a pricking of the heart Qu. Whence commeth this griefe and feare An. From the spirit of God working in the preaching of the Law and is thereof called the spirit of feare and bondage 2 Tim. 1.7 Rom. 8.15 because by the Law truely expounded and wisely applyed the spirit is forcible to terrifie mens consciences and pierce them with griefe vpon the sight of their seuerall sinnes and the great condemnation due to them as happened to Foelix and Iudas Qu. You doe iudge then that the right vnderstanding of the ten commandements is requisit to prepare vnto repentance but how is the grace of repentance wrought An. As the word of the Law doth prepare and begin repentance so it is effected and wrought by the word of the Gospell wherein the same spirit of God is mightie to stirre vp in the Elect a loue of Gods will with a loathing of euery thing which is against it vpon the sight of Gods meruailous mercie toward them in the forgiuenesse of all
their sinnes by Christ. Marke 1. ver 14.15 Luke 24.47 where repentance is made a part of the Gospell Qu. Belike then there is something in repentance which goeth before faith and something doth accompanie the worke of Faith An. It is true for as touching the sight and knowledge of sinnes and of the dreadfull accursed state wee are in through them together with a great feare and certaine griefe of mind for our sinfull and wofull condition all this doth proceed and goe before faith but the turning and changing of the heart that it may for Gods sake and glory loue God and his law and hate that euill which is contrary to his will euen to the killing of it at the roote this followeth the worke of faith in order of nature though it be wrought at the same time Qu. Tell vs now what be the speciall affections whereby repentance appeares to be truely wrought An. Those seauen mentioned 2 Cor. 7.11 First a true sorrow for sinne as it is the offence of a most gratious God called godly sorrow Secondly a clearing of our selues from all suspition of sinne by auoyding all apparances of euill or by humble confession of our faults Thirdly an holy indignation and anger for all euils past Fourthly a feare least such things by our corruption should breake forth againe Fiftly a great and ardent desire to preuent them Sixly a zeale against all euill in our selues and others and of doing all good we can in our generall special callings Seuenthly a godly reuenge and punishment by brideling our lusts and refraining not onely from things forbidden but euen from some things which are indifferent and be vnder our libertie if eyther they be an offence to others 1 Cor. 8.13 Rom. 14. or occasion of sin to our selues Qu. Why is this article of repentance put in the first place A. Because it is in vain to heare ought of God or Christ of grace or saluation vntill we be taught to know our own miserable estate by sinne Thus farre of the first Principle the second followeth Qu. WHat is the second article of the Catechisme An. Faith towards God Qu. Why is this article of faith toward God the second fundamentall article An. Because hauing learned and beleeued that our works are dead and our selues through their desert vnder condemnation we should surely be plunged into despayre if the eye of our mind should not he raised vp to looke vpon God as a mercifull God in Christ. Qu. What things are to be handled in this second article An. First the obiect of faith to wit God Secondly the nature and office of faith Qu. How many things are we to know and beleeue touching God An. Fiue first his existence or that he is â— Secondly his essence or what he is thirdly his persons how many they be fourthly his actions or workes Fiftly of God incarnate and crucified or of God made man Qu. Is it necessary to know that God is An. Yea for without this all religion faileth Heb. 11.6 Qu. How may we be perswaded that God is An. First By the Scriptures which euery where witnes of him that he is Secondly by the works of creation Rom. 1.20 Psal. 19.1.2 for the creatures which be in the world cannot make the world and the world could not make it selfe therefore it must haue a maker which is God Thirdly by the testimonie of our consciences which accuse vs terrifie vs euen for secret sinnes whereof the world can take no knowledge which is an euidence that there is a diuine iudge to whom wee must giue account of our secrets Qu. What iudge ye of his essence or nature An. That none can vtter it as it is 2. Cor. 12.4 or if any could declare it yet we cannot be made to know it because it is incomprehensible 1. Tim. 6.16 Qu. May not God be described to vs in any sort An. Yes by his properties which be two-fold First incommunicable which agreeth properly and only to himselfe Secondly communicable which may be and are attributed to other creatures men and Angels Qu. What be the properties of the former rancke An. First Omniscience whereby hee perfectly knoweth himselfe and all other things Psal. 139.1.2 Secondly Eternitie without beginning of dayes or end of yeares Rel. 1.8 Thirdly Omnipotencie whereby hee is able to doe what hee will and more things then euer hee will doe and to hinder whatsoeuer hee will not haue done Reu. 1.8 saith the Lord almightie Fourthly Vnchangablenesse being alwayes one and the same in his nature and will Iames 1.18 Fiftly Vnmeasurablenes being of infinite extension filling heauen and earth Acts 7.48 Psal. 145. Qu. What be the properties of the second rancke An. Power Mercy Goodnes Truth Loue Wisedome Iustice Holinesse Qu. How doe these agree to created natures An. First by participation and from another Secondly in measure not infinitely Thirdly as qualities which may be separated from them as appeareth in the Angels which fell and in sinfull men Qu. How doe these properties agree to God An. First from himselfe I am that I am Exod. 2. Secondly aboue measure Thirdly as essentiall to him his mercy is his essence so of the rest Qu. You can giue vs some description of God by this which you haue spoken An. Yea God is a spirit or spirituall substance being of himselfe and cause of being to all his creatures eternall immutable infinite in knowledge power mercy truth iustice and holinesse or thus God is a most perfect selfe-being or an infinite perfection or thus God is an almightie and eternall Spirit most holy most wise most righteous maker and gouernour of the whole world and euery thing therein these discriptions being diuers in words are yet one in substance Qu. But for the ignorant sake speake yet more plainely what God is An. God is such a nature as is of himselfe and by himselfe from euerlasting without dependance of any other the soueraigne cause of all things which be himselfe not subiect to any change or alteration seeing and knowing all things before euer they come to passe infinitely louing all goodnesse and hating all vice and euill full of all power to reward the one and to take reuenge on the other most mercifull towards his creatures to pitty and relieue their misery but especially toward his children in keeping that promise most constantly which he in great goodnes and mercy made and gaue to them for their eternall happinesse by Christ. Qu. What vse is to be made of this description of God An. Manifold first to correct all those godlesse fancies and imaginations which arise in mens braines contrary to that which God hath thus reuealed of himselfe Secondly to helpe men in their secret prayers vnto and in the meditations of God to thinke and iudge aright of him as of an infinite and most glorious being that is all goodnesse power and wisedome Thirdly to moue men to