QVESTIONS
AND
ANSWERES
OVT
OF
THE
CREED
,
AND
OTHER
GROVNDS
of
Religion
,
for
the
Assurance
of
a
Christian
mans
Saluation
.
Question
.
WHat
are
you
by
your
Profession
in
Religion
?
A.
A
Christian
.
Q.
Where
is
set
downe
the
summe
of
your
Christianitie
?
A.
In
the
Creed
.
Q.
What
doth
it
teach
you
?
A.
To
beleeue
in
one
God
,
the
Father
,
the
Son
,
and
the
holy
Ghost
,
and
that
this
God
hath
a
Church
holy
and
Catholicke
for
the
Saluation
whereof
,
the
Sonne
of
God
became
man
,
and
hath
purchased
for
it
an
eternall
Inheritance
in
the
highest
heauens
.
Q.
What
is
then
your
assured
hope
of
body
and
soule
,
if
you
hold
on
in
this
faith
to
the
end
?
A.
Life
Euerlasting
.
Q.
Doth
not
Death
cut
off
the
hope
of
enioying
thereof
?
A.
No
,
for
I
beleeue
the
resurrection
of
the
body
at
the
last
Day
.
Q.
To
be
sure
hereof
,
what
is
it
which
you
must
beleeue
and
labour
for
before
you
die
?
A.
The
forgiuenesse
of
sinnes
:
for
if
I
bee
not
pardoned
,
I
can
neuer
be
saued
.
Q.
What
manner
of
person
then
must
you
be
,
to
be
certaine
of
the
pardon
of
your
sinnes
?
A.
A
Saint
:
for
Saints
onely
inherit
heauen
.
Q.
With
whom
then
must
you
seeke
to
haue
fellowship
and
familiaritie
heere
in
this
life
?
A.
With
Saints
.
Q.
What
is
this
your
fellowship
with
them
called
?
A.
The
Communion
of
Saints
.
Q.
Being
in
this
Communion
,
of
what
body
are
you
a
member
?
A.
Of
the
Catholike
Church
:
out
of
which
is
no
Saluation
.
Q.
What
doth
gouerne
and
guide
both
it
and
you
?
A.
The
holy
Ghost
:
who
is
in
all
and
euery
member
thereof
.
Q.
If
you
be
sure
of
the
forgiuenesse
of
sins
,
that
you
are
a
Saint
in
the
Communion
of
Saints
,
a
member
of
the
holy
Catholike
Church
,
and
ruled
by
the
holy
Ghost
,
what
is
it
that
now
you
desire
and
dayly
looke
for
?
A.
The
comming
of
Iesus
Christ
from
Heauen
,
to
iudge
both
the
quicke
and
the
dead
.
Q.
What
is
Hee
,
that
you
can
so
loue
and
long
after
his
appearance
?
A.
He
is
the
onely
Sonne
of
the
Father
,
our
Lord
,
God
and
man
our
Sauiour
.
Q.
How
came
he
to
be
man
?
A.
He
was
conceiued
by
the
holy
Ghost
.
Q.
Of
whom
was
hee
borne
?
A.
Of
the
Virgin
Mary
.
Q.
What
hath
he
done
for
you
?
A.
He
hath
perfectly
fulfilled
the
Law
,
being
being
obedient
to
his
Father
in
all
things
,
Hee
suffered
vnder
Pontius
Pylate
,
was
crucified
,
dead
and
buried
,
hee
descended
into
hell
:
and
the
third
day
hee
rose
againe
from
the
dead
.
Q.
What
then
became
of
him
after
his
abode
here
a
while
?
A.
He
ascended
into
Heauen
.
Q.
What
doth
he
there
now
?
A.
Hee
sitteth
at
the
right
hand
of
God
the
Father
Almighty
making
Intercession
for
vs
.
Q.
But
may
you
apply
particularly
and
beleeue
,
that
he
hath
done
all
these
things
for
you
,
as
well
as
for
any
other
?
A.
Yes
verily
I
may
say
,
that
he
was
conceiued
Q.
How
are
you
able
thus
to
apply
him
?
A.
By
the
power
of
Faith
and
the
operation
of
the
holy
Ghost
.
Q.
But
may
not
others
say
thus
much
out
of
a
presumptuous
imagination
?
A.
Tes
,
no
doubt
through
the
Spirit
of
error
seducing
them
.
Q.
Then
how
doe
you
know
,
that
this
particular
applying
of
Christ
,
and
his
benefits
to
you
?
ariseth
not
of
such
a
presumptuous
conceit
?
A.
By
my
confermitie
to
him
in
some
sort
as
hee
is
set
out
to
vs
in
such
Articles
of
the
Creed
as
doe
concerne
him
.
Q.
Relate
if
you
can
the
particulars
,
the
better
to
discouer
the
sure
grounds
of
this
your
confidence
.
A.
I.
As
I
beleeue
Iesus
Christ
to
be
the
begotten
of
the
Father
,
and
to
bee
his
Sonne
:
So
must
I
be
begotten
of
God
.
Iam.
1.
18.
1.
Cor.
4.
15.
Philem.
verse
10.
and
bee
Gods
Childe
by
adoption
.
Iohn
1.
12.
Gal.
4.
5.
II.
As
hee
was
conceiued
,
and
sanctified
by
the
holy
Ghost
.
So
must
I
be
sanctified
by
the
same
Spirit
.
Rom.
15.
16.
Act.
26.
18.
III.
As
hee
was
borne
.
So
must
I
be
borne
anew
.
Ioh.
1.
13.
&
3.
3.
5.
1.
Pet.
1.
25.
IV.
As
hee
obeyed
his
Father
,
and
did
alwaies
So
must
I
obey
and
endeauour
to
please
him
in
all
things
.
Coll.
1.
10.
1.
Thess.
4.
1.
Heb.
12.
28.
2.
Cor.
5.
9.
V.
As
hee
suffered
.
So
must
I
suffer
with
him
,
Rom.
8.
17.
2.
Tim.
2.
12.
1.
Pet.
2.
21.
and
for
him
,
for
so
we
are
hereunto
called
,
1.
Pet.
2.
21.
Act.
14.
22.
2.
Tim.
3.
12.
VI.
As
he
was
crucified
.
So
must
I
be
crucified
with
him
,
Gal.
2.
20.
euen
the
old
man
,
Rom.
6.
6.
and
also
the
flesh
,
with
the
affections
and
lusts
thereof
,
Gal.
5.
24.
VII
.
As
hee
was
dead
.
So
must
I
be
dead
with
him
vnto
sin
,
Rom.
Law
,
Gal.
2.
19.
VIII
.
As
he
was
buried
.
So
must
I
be
buried
with
him
by
Baptisme
,
Rom.
6.
4.
Coll.
2.
12.
IX
.
As
he
descended
into
Hell
.
So
must
I
bee
humble
in
mine
owne
eyes
,
and
descend
downe
in
my
thoughts
of
my selfe
,
as
iustly
deseruing
Hell
;
If
I
were
rewarded
according
to
my
owne
deserts
.
X.
As
he
rose
againe
.
So
must
I
be
quickned
.
Eph.
2.
5.
and
rise
with
him
through
the
faith
of
the
operation
of
God
,
Coll.
2.
12.
and
being
aliue
with
God
,
Rom.
6.
11.
I
must
liue
vnto
righteousnesse
,
1.
Pet.
2.
24.
and
walke
in
newnesse
of
life
.
Rom.
6.
4.
XI
.
As
he
ascended
into
Heauen
.
So
must
I
ascend
in
my
affection
after
him
,
striuing
to
be
dissolued
and
to
be
with
him
,
Phil.
1.
23.
setting
in
the
meane
season
my
minde
on
things
aboue
,
Coll.
3.
1.
Hauing
my
conuersation
in
Heauen
,
Phil.
3.
20.
XII
.
As
he
sitteth
on
the
right
hand
of
God
in
Heauen
.
So
must
I
with
others
sit
together
in
heaunly
places
in
Christ
Iesus
,
Eph.
2.
6.
vpon
these
grounds
doe
I
assure
my selfe
to
haue
a
right
in
my
blessed
Sauiour
,
to
apply
him
particular
to
my selfe
for
my
endlesse
comfort
.
Q.
And
indeed
so
well
thus
you
may
doe
,
but
now
hauing
certainely
this
right
in
Iesus
Christ
his
onely
Sonne
our
Lord
,
what
doth
this
faith
worke
in
you
towards
God
his
Father
?
A.
To
beleeue
in
him
,
and
that
hee
is
become
my
Father
also
,
and
that
hee
will
doe
for
me
aboue
all
that
I
can
aske
or
thinke
,
Ioh.
16.
23.
and
15.
17.
and
14.
13.
for
his
sake
.
Q.
But
what
think
you
of
his
diuine
power
?
A.
That
hee
is
exceedingly
able
aboundantly
Ephe.
3.
20.
to
doe
for
me
aboue
all
that
I
can
thinke
,
because
he
is
Almighty
.
Q.
Wherein
doth
this
appeare
?
A.
Because
he
made
Heauen
and
Earth
.
Q.
What
doe
you
conclude
now
out
of
all
these
things
?
A.
That
I
am
safe
vnder
his
al-sufficiency
for
the
good
of
body
and
soule
,
by
whose
power
,
through
faith
I
am
kept
vnto
saluation
,
and
so
to
enioy
life
euerlasting
.
1.
Pet.
1.
5.
Q.
May
you
then
liue
securely
,
as
it
were
carelesly
vpon
this
confidence
.
A.
God
forbid
;
for
I
am
commanded
to
worke
out
my
Saluation
with
feare
and
trembling
,
Phil.
2.
12.
And
in
my
Creed
I
am
taught
to
beleeue
,
that
there
is
as
well
a
Hell
for
the
wicked
,
as
a
Heauen
for
the
Godly
.
Q.
Now
besides
this
your
Creed
,
are
there
any
other
helps
,
to
awe
a
man
to
God-ward
,
and
to
keepe
him
from
carnall
securitie
?
A.
Yes
indeed
,
very
easie
to
be
conceiued
,
and
to
be
gathered
out
of
the
other
parts
of
the
Common
Catechisme
with
setled
meditations
thereupon
.
Q.
As
how
I
pray
you
,
vpon
the
Commandements
?
A.
I.
To
thinke
seriously
whose
they
be
,
euen
the
precepts
of
the
God
of
Heauen
and
earth
,
terrible
in
wrath
and
without
respect
of
person
in
executing
vengeance
against
transgressors
.
II.
That
they
are
the
rule
of
righteousnesse
,
to
euery
Christian
concerning
his
dutie
to
God
,
to
man
,
and
to
himselfe
.
III.
That
a
curse
is
vpon
euery
one
,
hat
either
wilfully
or
carelesly
leadeth
a
life
without
conscionable
respect
vnto
these
Commandements
.
IV.
That
by
our
Church
we
are
taught
,
and
with
our
mouthes
wee
pray
,
that
the
Lord
would
haue
mercy
vpon
vs
,
to
encline
our
hearts
to
keepe
euery
Law
,
and
we
beseech
him
to
write
all
these
his
Lawes
in
our
hearts
.
V.
That
in
thus
praying
in
words
,
and
yet
without
affection
of
heart
,
or
conscience
of
obedience
we
mocke
God
,
and
prouoke
him
the
more
to
wrath
,
by
so
dallying
with
such
a
dreadfull
Maiestie
.
VI.
That
this
Law
was
giuen
in
great
terrour
,
making
all
Israell
to
feare
and
tremble
at
the
deliuery
thereof
:
Oh
then
thinke
what
wil
be
that
horror
in
mens
hearts
,
when
God
comes
to
execute
his
Iustice
,
powring
vyals
of
wrath
vpon
the
rebellious
.
VII
.
That
God
hath
for
our
incouragement
exhorted
vs
to
obey
them
,
left
memorable
examples
of
men
liuing
in
obedience
,
blesing
and
rewarding
them
for
well
doing
,
with
promises
of
his
mercies
to
all
others
that
so
doe
,
and
to
reward
them
with
euerlasting
glory
in
the
end
.
VIII
.
And
lastly
,
that
God
on
the
contrary
hath
dehorted
vs
from
transgressions
,
left
fearefull
examples
of
his
wrath
vpon
Offendors
,
threatning
still
to
take
vengeance
vpon
exery
such
wicked
one
,
and
in
the
end
to
cast
them
all
into
Hell
,
there
to
be
tormented
in
flaming
fire
with
the
Deuill
and
his
Angells
for
euer
.
Q.
These
eight
Meditations
may
shake
the
stoutest
heart
and
humble
the
highest
thoughts
of
such
as
make
no
conscience
of
sinne
,
and
goe
on
in
their
courses
.
But
how
may
a
man
from
the
Lords
prayer
,
rouze
vp
his
heart
from
carnall
securitie
.
A.
If
rightly
vnderstanding
what
he
asketh
,
and
hath
also
a
true
desire
to
obtaine
what
hee
craueth
of
God
,
if
I
say
,
hee
shall
demand
questions
of
himselfe
before
hee
pray
,
thus
meditating
.
I.
How
can
I
(
except
I
resolue
to
mocke
God
)
say
hallowed
be
thy
Name
,
by
me
in
an
holy
conuersation
,
and
yet
liue
in
all
prophanenesse
,
lewdly
dishonouring
his
Name
,
abusing
his
mercy
and
benefits
,
not
regarding
his
Iustice
,
and
liuing
without
all
respect
of
his
Glory
and
praise
?
II.
How
can
I
say
thy
Kingdome
come
,
and
desire
that
God
may
erect
vp
here
a
Kingdome
of
grace
in
our
hearts
,
by
his
Spirit
,
Word
,
and
the
Ministery
of
faithfull
Teachers
,
to
prepare
vs
to
Glory
,
and
yet
resist
the
motions
of
the
Spirit
,
refuse
to
be
ruled
by
him
,
hate
Gods
Ministers
,
mocke
at
the
preaching
of
the
Word
,
iest
at
the
reading
of
Scriptures
,
and
liue
as
if
there
were
neither
Heauen
nor
Hell
,
God
nor
Deuill
,
nor
any
day
of
Iudgement
!
III.
How
can
I
begge
heartily
to
doe
Gods
Will
here
in
Earth
as
it
is
in
Heauen
,
and
yet
liue
in
ignorance
of
Gods
Will
,
following
my
owne
lusts
,
or
other
mens
wills
;
despising
the
reuealed
will
of
God
,
neuer
doing
what
God
would
haue
done
,
as
hee
requires
his
will
to
be
done
,
to
wit
,
willingly
,
readily
,
ioyfully
,
faithfully
,
sincerely
,
&
constantly
:
But
if
I
do
it
,
it
is
too
too
vnwillingly
with
deferring
off
,
by
halfes
,
with
by-respects
,
and
but
onely
by
fits
in
some
sickenesse
,
or
other
crosse
.
IV.
How
can
I
euery
day
say
,
Giue
me
this
day
my
dayly
bread
,
to
wit
,
that
which
is
mine
,
honestly
and
iustly
come
by
;
and
yet
liue
either
idly
or
distrustfully
in
excessiue
care
,
or
fraudulently
,
getting
maintenance
by
coozonage
and
deceit
,
and
riches
by
oppression
,
vsury
and
extortion
,
by
shifting
,
by
gaming
,
yea
by
swearing
,
forswearing
,
robbery
and
theft
,
distrusting
continually
Gods
prouidence
,
in
the
vse
of
lawfull
meanes
,
as
fearing
losse
thereby
?
V.
How
can
I
desire
with
sorrow
,
in
sight
of
sinne
,
the
pardon
of
sinne
,
euen
as
I
forgiue
others
trespassing
against
me
,
and
yet
wallow
in
sinne
,
as
the
Swine
in
mire
,
in
drunkennesse
,
adultery
,
gluttony
,
murther
,
slander
,
lying
,
swearing
,
forswearing
,
and
greedy
coueting
,
also
in
malice
,
enuie
,
grudging
,
ill-will
,
with
desire
of
reuenge
,
and
in
other
vncharitable
courses
?
VI.
How
can
I
desire
to
bee
deliuered
from
euill
,
and
the
power
of
temptations
,
and
yet
wilfully
runne
into
ill
company
,
hearken
to
ill
Counsell
,
follow
ill
examples
,
auoiding
the
societie
of
such
as
be
well
disposed
;
but
easily
yeelding
to
Sathans
suggestions
,
studying
to
fulfill
the
desires
and
lusts
of
the
flesh
,
and
conforming
to
euery
vaine
fashion
,
custome
and
practice
of
this
present
world
?
Q.
Surely
,
if
euery
man
would
thus
aske
himselfe
,
before
he
begin
to
pray
,
either
it
would
reforme
him
,
or
make
him
most
inexcusable
at
the
Barre
of
Gods
Iustice
,
would
it
not
?
A.
Yes
,
without
all
peraduenture
,
if
a
man
withall
consider
:
I.
That
Prayer
is
an
immediate
presenting
of
a
mans
selfe
into
Gods
holy
presence
,
a
Maiestie
infinite
and
of
great
glory
,
not
to
be
abused
with
idle
lip-labour
.
II.
That
hee
presumeth
to
call
God
Father
in
Heauen
,
which
cannot
bee
but
by
diuine
grace
,
and
by
the
spirit
of
adoption
,
therefore
hee
being
gracelesse
must
needs
herein
abuse
God
by
claming
a
Sonne-ship
without
the
spirit
of
Regeneration
.
III.
That
his
owne
mouth
witnesseth
against
his
owne
wayes
,
while
hee
making
request
,
for
that
which
he
vtterly
in
heart
,
and
yet
in
life
opposeth
,
and
so
prepareth
for
himselfe
without
all
excuse
matter
of
iust
condemnation
,
except
hee
vse
the
meanes
to
attaine
to
that
which
in
words
hee
seemeth
dayly
to
request
for
himselfe
at
Gods
hands
.
Q.
Can
you
shew
me
how
a
man
may
bee
moued
to
a
holy
life
,
by
meditating
vpon
his
baptisme
?
A.
Yes
:
I.
He
must
know
,
that
by
it
,
he
is
made
a
member
of
Christ
,
the
Child
of
God
,
and
an
Inheritor
of
the
Kingdome
of
Heaven
:
If
he
be
renued
by
the
holy
Ghost
,
reformed
in
life
,
and
haue
the
stipulation
of
a
good
conscience
,
as
all
haue
that
bee
baptised
with
the
holy
Ghost
,
which
is
that
inward
baptisme
.
II.
That
he
made
a
great
and
solemne
Couenant
then
before
God
and
before
the
Lords
people
.
1.
To
forsake
the
Deuill
,
the
world
,
and
the
flesh
,
and
neuer
to
be
led
by
them
.
2.
To
fight
under
Christs
Banner
against
all
Christs
and
his
spirituall
Enemies
,
continuing
Christs
faithfull
Souldier
and
Seruant
to
his
liues
end
.
III.
That
this
Couenant
thus
made
,
so
solemnely
,
so
sealed
with
Christs
pretious
blood
,
the
performance
of
it
will
be
assuredly
required
at
his
hands
one
day
.
Q.
How
may
a
man
stirre
vp
his
soule
to
the
thought
of
heauenly
things
,
and
to
amendment
of
life
from
the
Lords
Supper
.
A.
By
considering
what
the
whole
action
setteth
forth
vnto
him
,
I.
A
liuely
representation
vnto
our
eyes
,
in
the
signes
of
the
death
and
passion
of
our
Lord
and
Sauiour
Iesus
Christ
,
the
blessed
propitiation
and
sacrifice
for
our
sinnes
.
II.
Gods
infinite
mercie
in
giuing
his
sonne
,
and
Christs
vnspeakeable
loue
in
being
willing
to
die
for
vs
miserable
sinners
.
III.
Hereupon
to
iudge
of
the
desperate
,
and
vtterly
forlorne
estate
of
all
mankinde
,
with
losse
of
Gods
fauour
,
and
the
hope
of
heauen
,
being
accursed
for
euer
and
damned
in
Hell
,
if
this
had
not
beene
a
remedie
beyond
merit
of
all
men
and
Angels
,
and
the
worth
of
ten
thousand
Worlds
.
And
that
therefore
wee
owe
to
God
for
this
so
vnspeakable
a
benefit
our
bodies
,
our
soules
,
our
goods
,
our
liues
,
yea
all
and
euery
thing
,
whatsoeuer
we
be
,
to
his
glory
and
praise
.
Q.
Surely
,
mee
thinkes
,
that
these
things
should
presse
the
most
rebellious
heart
that
may
be
,
to
haue
remorse
for
sinne
,
and
to
leaue
off
all
his
impious
courses
,
and
to
set
himselfe
carefully
to
the
holy
seruice
of
his
Maker
and
Redeemer
:
But
yet
I
finde
by
experience
euery
where
,
that
is
not
so
:
What
thinke
you
may
be
the
cause
,
that
most
,
for
all
this
,
liue
so
securely
,
without
any
feare
of
Hell
,
and
are
so
vainely
confident
of
their
enioying
of
Heauen
,
and
yet
no
better
prepared
for
it
?
A.
The
maine
reason
is
the
ignorance
of
their
spirituall
estate
through
the
darknesse
that
is
in
them
,
and
inbred
corruption
dimming
the
eye-sight
of
the
Soule
,
that
they
cannot
see
what
they
are
,
nor
whither
they
be
going
.
Q.
In
how
many
things
doe
this
ignorance
of
themselues
appeare
?
A.
Principally
in
two
things
.
Q.
Which
is
the
first
?
A.
That
they
cannot
be
perswaded
that
they
bee
so
bad
,
as
they
indeed
are
.
This
conceit
we
may
see
in
Hazael
,
2.
Kings
8.
13.
who
would
no
more
beleeue
what
the
Prophet
spake
of
his
cruell
nature
,
then
hee
could
beleeue
himselfe
of
a
man
to
be
turned
into
a
dog
:
The
proud
Pharisee
denied
himselfe
to
bee
an
extortioner
or
vniust
,
Luke
18.
11.
And
yet
he
was
full
of
Rauin
,
Luke
,
11.
39.
The
Priests
in
Mal.
1.
6.
7.
would
not
be
held
despisers
and
polluters
of
Gods
Name
,
nor
the
Iewes
guilty
of
blood
,
Ier.
2.
34.
35.
nor
the
wicked
at
the
last
day
to
haue
beene
vnmercifull
,
but
will
out-face
Christ
with
a
flat
deniall
,
Mat.
25.
yea
Peter
was
tainted
with
this
conceitednesse
for
by
no
words
of
Christ
,
would
he
beleeue
himselfe
to
be
such
a
Coward
,
as
to
bee
brought
to
deny
Christ
,
Matth.
26.
and
yet
he
did
,
the
malitious
,
will
not
be
malitious
,
nor
the
proud
,
proud
,
nor
the
couetous
,
nor
the
vaine
glorious
so
,
nor
so
.
Q.
How
commeth
this
conceite
to
bee
so
strong
in
them
?
A.
Through
ignorance
of
their
owne
corrupruptions
;
the
deceitfulnesse
of
their
owne
hearts
,
and
carelesnesse
to
try
and
search
out
their
waies
,
to
know
themselues
.
Q.
Which
is
the
other
thing
in
which
the
ignorance
of
themselues
appeareth
?
A.
In
being
conceited
that
they
are
farre
better
then
indeed
they
be
.
The
Iewes
guilty
of
blood
,
said
,
we
are
innocent
,
Ier.
2.
35.
The
blinde
guides
,
Matth.
13.
will
boast
that
they
see
,
Ioh.
9.
41.
Rom.
2.
17.
24.
They
that
are
nothing
,
yet
will
thinke
themselues
something
,
Gal.
6.
3.
Zidkias
will
suppose
himselfe
to
haue
the
Spirit
of
of
God
,
1.
Kings
22.
when
it
was
a
lying
spirit
of
Sathan
.
The
Rich
young
man
Matth.
19.
20.
held
himselfe
perfect
and
wanting
nothing
,
such
a
conceited
foole
was
the
Laodicean
Angell
,
Reu.
3.
yea
there
is
a
generation
pure
in
their
owne
eyes
,
and
yet
are
not
clensed
from
their
filthinesse
,
Pro.
30.
12.
Q.
What
maketh
them
to
be
then
conceited
of
themselues
?
A.
I.
A
flattering
humour
in
them
,
apt
to
soothe
themselues
in
their
owne
conceit
,
Psa.
6.
2.
And
so
to
blesse
themselues
against
all
dangers
,
Deut.
29.
18
,
19.
Amos
9.
10.
Esa.
28.
15.
Ier.
5.
12
,
13.
Zeph.
1.
12.
Psal.
10.
6.
II.
Gods
passing
them
ouer
with
silence
,
and
not
afflicting
nor
punishing
them
:
wherevpon
they
thinke
God
to
be
like
vnto
themselues
,
to
allow
of
their
courses
,
Psal.
50.
21.
Else
not
to
see
,
or
not
to
regard
their
wayes
,
or
seeing
them
,
yet
that
hee
then
forgiue
them
;
so
doe
they
put
Gods
Iudgements
farre
away
out
of
their
sight
.
Psal.
10.
5
,
11
,
13.
III.
By
comparing
themselues
,
first
with
their
owne
selues
,
looking
onely
vpon
that
which
they
like
,
and
that
which
they
thinke
others
will
like
in
them
,
as
the
Pharise
,
who
looked
vpon
his
fasting
,
praying
,
tything
,
IV.
By
doing
sometimes
some
things
which
procure
them
some
praises
with
the
Godly
,
as
Iehu
did
,
who
had
Ionadab
,
with
him
in
his
zealous
prosecution
of
Gods
Command
,
against
the
house
of
Ahab
,
and
Baals
Priests
.
V.
By
hauing
some
forme
of
Godlinesse
,
though
they
be
without
the
power
thereof
;
2.
Tim.
3.
5.
By
saying
some
prayers
,
by
comming
to
Gods
House
,
they
thinke
the
euils
done
is
acquitted
thereby
,
Ier.
7.
10.
and
they
for
comming
to
heare
God
:
Word
,
to
be
accepted
of
Christ
,
Luke
13.
26.
VI.
By
their
outward
prosperity
and
wealth
sometimes
,
so
they
doe
thinke
themselues
wise
,
Prou.
28.
11.
and
blesse
God
,
because
they
are
rich
,
though
the
manner
of
getting
be
naught
,
Zacha.
11.
5.
and
hauing
no
changes
like
other
men
,
they
grow
secure
without
feare
of
euill
,
Psal.
10.
6.
VII
.
By
their
conscience
lying
a
sleepe
or
dead
in
them
,
neuer
troubling
them
,
which
commeth
to
passe
either
through
grosse
ignorance
,
or
wilfull
carelesnesse
going
on
in
sin
,
and
so
grow
obstinate
through
custome
in
sinning
:
they
conclude
peace
with
God
,
and
so
to
be
in
a
happy
estate
,
Deut.
29.
19.
when
all
this
time
the
strong
man
keepes
house
in
them
,
Luke
11.
21.
VIII
.
Because
they
liue
perhaps
very
ciuilly
and
quietly
walking
in
morall
honesty
with
praise
of
men
,
abstayning
from
outward
scandalous
courses
,
whoredome
,
drunkennesse
,
coozening
trickes
,
and
other
foule
euils
,
which
they
see
others
to
commit
,
vpon
which
they
conciude
(
making
withall
a
generall
profession
of
Christianity
)
that
they
are
indued
with
heauenly
graces
of
Gods
regenerating
Spirit
,
not
knowing
,
or
not
considering
,
that
this
may
be
but
the
restrayning
power
of
God
,
as
in
Abimelech
.
Gen.
20.
6.
or
feare
and
shame
with
holding
,
as
it
did
the
Enemies
of
Christ
,
and
of
his
Apostles
;
Acts
4.
14.
21.
or
some
awe
and
respect
vnto
some
man
of
authoritie
and
wisedome
,
as
in
Acts
5.
34.
38
,
39.
or
onely
some
pollicie
to
abstaine
for
a
time
;
as
in
Absalon
and
in
Haman
,
who
forbore
a
space
from
outward
IX
.
Because
they
can
and
doe
sometimes
commend
good
things
in
those
that
are
worthy
praise
,
doe
allow
of
them
and
desire
their
company
,
as
Iehu
did
Ionadabs
,
Adoniah
Ionathans
,
1.
Kings
1.
41.
Darius
Daniels
good
and
liberty
.
Dan.
6.
or
for
that
they
can
speake
against
the
euill
deeds
of
others
,
iustly
to
be
condemned
,
as
did
the
Scribes
and
Pharises
Mat.
23.
29
,
30
,
34.
vpon
these
things
they
conclude
,
that
they
loue
the
Godly
,
and
hate
the
wicked
,
and
so
thinke
themselues
to
be
in
a
good
case
,
when
yet
we
see
,
how
the
wicked
may
doe
as
much
.
X.
When
some
afflictions
befall
them
,
then
if
they
can
say
that
these
are
crosses
which
God
sends
them
for
tryalls
,
or
for
their
sinnes
,
and
can
say
with
some
light
sigh
,
God
haue
mercy
on
vs
,
and
can
say
,
I
pray
God
we
may
make
a
good
vse
thereof
,
they
conclude
that
they
are
penitent
,
that
they
haue
made
a
good
confession
,
and
that
they
are
humble
,
and
are
very
good
Christians
,
although
they
remaine
altogether
the
same
persons
they
were
before
.
These
and
many
other
such
like
reasons
doe
make
them
to
thinke
so
well
of
themselues
.
Q.
But
why
doe
not
such
labour
to
finde
out
their
deceits
,
and
learne
better
to
know
themselues
?
A.
The
Reasons
may
be
these
:
I.
Their
not
giuing
Credit
to
their
Teachers
instructions
,
concerning
these
things
,
and
the
need
of
trying
themselues
.
II.
Their
not
discerning
wherein
other
either
are
,
or
can
be
in
better
case
before
God
,
then
they
themselues
:
for
they
perceiue
not
the
inward
power
of
Religion
,
and
liuely
effectualnesse
of
grace
,
they
being
sensuall
hauing
not
the
holy
Spirit
,
1.
Cor.
2.
9.
10
,
11
,
14.
Iude
9.
III.
Their
ignorance
of
the
true
meanes
to
finde
out
themselues
,
and
carelesnesse
to
know
them
;
thinking
the
labour
but
a
needlesse
curiosity
.
IV.
Their
being
busied
about
the
World
,
following
their
profits
,
or
pleasures
,
or
hunting
after
honours
,
fulfilling
the
desires
of
the
flesh
and
the
minde
,
as
the
Apostle
speaketh
,
wherewith
they
are
so
taken
vp
,
as
they
cannot
possible
attend
to
these
things
of
an
higher
Nature
,
and
deeper
straine
;
V.
Their
presumptuous
conceit
of
mercy
,
and
putting
vp
all
on
Christs
score
,
without
any
more
adoe
,
till
they
come
to
their
sicke
bed
,
and
to
bid
farewell
for
euer
to
the
World
.
VI.
Their
liberty
which
in
many
things
they
take
to
themselues
agreable
to
their
corrupt
nature
,
to
the
fashions
and
customes
of
the
World
according
to
the
present
times
(
which
they
inwardly
effecting
,
neither
can
,
nor
will
let
goe
)
suffereth
them
not
to
come
to
a
more
narrow
search
of
their
wayes
;
nor
to
a
more
strict
examination
of
their
courses
.
VII
.
The
liberty
which
they
see
most
doe
take
:
such
as
be
of
the
wiser
sort
(
so
reputed
in
the
world
)
learned
men
,
great
persons
in
Church
and
common
wealth
;
whom
they
set
before
them
as
patterns
and
doe
desire
to
follow
.
VIII
.
And
lastly
,
their
Iudgement
indifferent
in
Religions
;
this
or
that
;
they
holding
it
fit
for
priuate
persons
to
professe
the
Religion
of
the
State
,
be
it
what
it
will
be
without
dispute
,
whether
right
or
wrong
of
God
or
man
.
These
if
men
would
examine
themselues
throughly
shall
be
found
the
reasons
,
why
men
make
no
straiter
steps
in
their
profession
of
Religion
.
Q.
Verily
it
's
very
likely
,
but
seeing
too
many
make
an
indifferency
of
Religion
.
Let
mee
question
you
further
in
a
few
things
;
Tell
me
whether
there
bee
any
other
Religion
,
then
the
true
Religion
?
A.
True
Religion
,
is
the
onely
Religion
and
is
but
only
one
;
&
all
other
are
superstitions
and
Idolatry
,
and
no
Religion
indeed
,
but
humane
or
diabolicall
inuentions
,
drawing
men
from
the
true
God
and
worship
of
his
Name
.
Q.
What
is
then
true
Religion
?
A.
True
Religion
and
vndefiled
before
God
the
Father
,
is
the
true
worship
and
right
seruing
of
him
,
according
to
his
owne
Will
in
Spirit
and
in
Truth
.
Q.
Seeing
false
religions
will
pretend
much
,
what
are
the
certaine
markes
of
true
Religion
,
differing
it
from
all
these
false
religions
?
A.
I.
It
teacheth
and
directeth
to
onely
one
,
and
that
the
true
and
euer
liuing
God
:
The
Trinity
in
Vnity
,
and
the
Vnity
in
Trinity
.
II
It
teacheth
and
directeth
to
a
true
and
right
worshipping
of
the
same
God
,
in
Spirit
and
Truth
.
III.
It
teacheth
and
directeth
to
one
onely
true
Rule
,
euen
his
owne
Will
,
made
knowne
by
his
owne
Word
,
how
,
and
according
to
which
,
this
his
worship
is
to
be
done
and
none
otherwise
.
IV.
It
teacheth
and
directeth
man
to
the
right
knowledge
of
himselfe
,
to
know
that
he
was
perfect
by
Creation
;
but
by
the
fall
is
wholly
corrupted
,
and
seperated
from
Gods
fauour
,
till
reconciliation
be
made
.
V.
It
teacheth
and
directeth
to
one
onely
most
sure
and
certaine
meanes
of
mans
recouery
into
Gods
assured
loue
againe
,
euen
by
Iesus
Christ
his
sacrifice
,
mediation
and
intercession
making
an
attonement
and
purchasing
for
vs
an
eternall
inheritance
.
VI.
It
teacheth
and
directeth
vs
how
to
bee
thankefull
for
so
great
mercies
,
both
for
matter
,
manner
,
and
end
,
thereof
in
well
pleasing
obedience
to
God
;
in
duties
of
loue
and
charity
to
our
neighbour
,
and
to
keepe
our selues
vnspotted
of
the
world
.
Q.
This
indeed
is
true
Religion
,
but
now
in
your
profession
,
can
you
difference
your selfe
rightly
by
some
one
maine
point
or
other
,
from
all
sorts
of
wicked
ones
;
and
from
their
paths
of
death
and
damnation
?
A.
Yes
I
suppose
,
if
you
please
to
try
me
.
Q.
How
difference
you
your selfe
from
the
Atheist
and
his
Atheisme
?
A.
By
beleeuing
a
God
,
and
liuing
thereafter
.
Q.
How
from
the
Gentiles
,
the
Heathen
Idolatours
,
and
their
Gentilisme
?
A.
By
beleeuing
one
God
the
true
God
,
and
worshipping
him
without
any
Idoll
or
Image
.
Q.
How
from
the
meere
Naturalist
,
knowing
God
by
his
workes
,
and
discourse
of
reason
onely
?
A.
More
cleerely
and
truely
from
Gods
owne
Word
by
the
illumination
of
his
Spirit
,
guiding
my
Iudgement
therein
.
Q.
How
from
Iewes
and
their
Iudaisme
?
A.
By
beleeuing
that
their
yet
expected
Messias
,
is
our
Lord
and
Sauiour
Iesus
Christ
,
and
none
other
;
by
whose
comming
the
Ceremoniall
Law
of
Moses
is
vtterly
abolished
.
Q.
How
from
Turkes
,
and
their
Turcisme
?
A.
By
beleeuing
God
to
be
the
Father
begetting
,
the
Sonne
begotten
,
and
the
holy
Ghost
proceeding
;
and
that
their
Mahomet
was
a
wicked
Seducer
,
his
law
forged
,
and
he
a
damned
false
Prophet
.
Q.
How
from
all
Hereticks
in
generall
?
A.
By
holding
euer
the
truth
in
loue
,
and
neuer
defending
any
Error
obstinately
.
Q.
But
seeing
their
hath
beene
,
and
are
many
Hereticks
;
how
doe
you
difference
your selfe
from
euery
of
them
?
A.
They
haue
beene
innumerable
;
and
this
were
an
endlesse
worke
;
but
if
you
please
,
aske
of
these
which
now
are
most
commonly
knowne
,
and
which
are
often
mentioned
and
read
of
.
Q.
With
a
good
will
;
How
doe
you
difference
your selfe
from
Arrians
and
Arianisme
?
A.
By
acknowledging
that
Iesus
Christ
the
second
person
in
Trinity
is
both
God
and
man
,
as
God
equall
with
the
Father
,
and
the
same
substance
.
Q.
How
from
Montanists
,
and
their
Montanisme
?
A.
By
holding
that
the
persons
in
the
Godhead
are
three
,
and
distinct
,
that
the
second
marriages
are
lawfull
.
Q.
How
from
Nouatus
and
his
followers
,
the
Catharists
,
or
Puritans
,
and
Nouatians
.
A.
By
granting
that
the
vnfeined
penitent
,
after
their
falls
(
though
to
the
denying
of
Christ
)
are
yet
vpon
their
repentance
,
to
be
receiued
againe
into
the
Church
.
That
we
doe
not
affect
to
be
called
pure
,
or
Puritans
,
neither
doe
appropriate
puritie
to
our selues
before
others
.
Q.
How
from
the
Donatists
?
A.
By
holding
that
the
wicked
pollute
not
the
Godly
in
receiuing
the
Sacrament
.
That
baptisme
is
true
baptisme
out
of
their
assemblies
;
That
one
once
baptised
need
not
to
be
baptised
againe
;
That
the
vertue
of
the
Sacrament
,
dependeth
not
vpon
the
worthinesse
of
the
Minister
.
Q.
How
from
Pelagians
?
A.
By
holding
that
mans
nature
is
corrupt
by
Adams
fall
,
That
we
all
are
borne
in
Originall
sinne
;
That
we
haue
not
power
in
and
of
our selues
to
beleeue
,
and
to
will
and
worke
out
our
owne
saluation
.
Q.
How
from
Anabaptists
?
A.
By
allowing
that
children
of
beleeuing
parents
are
to
be
baptised
;
That
children
are
borne
with
inbred
corruptions
,
that
election
is
before
all
time
,
that
predestination
is
not
of
all
to
life
,
but
of
some
,
and
these
of
his
meere
mercie
,
and
not
conditionally
,
if
they
repent
and
beleeue
.
That
the
elect
called
and
iustified
stand
so
by
the
grace
and
power
of
God
,
and
not
vpon
their
owne
will
,
neither
can
they
fall
away
totally
nor
finally
;
That
Magistracie
is
allowed
of
God
,
and
the
Ministery
is
a
calling
of
God
,
and
distinctly
assigned
onely
to
some
to
execute
the
same
.
Q.
How
from
Brownists
and
Separatists
and
their
Schisme
.
A.
By
keeping
the
vnitie
of
the
Spirit
in
the
bond
of
loue
with
other
Churches
:
disclaiming
vtterly
popular
gouernment
,
and
a
singularly
bold
conceit
of
interpreting
holy
Scriptures
differing
from
the
generall
iudgement
of
the
Learned
and
Godly
in
the
Church
of
Christ
.
Q.
How
from
Libertines
?
A.
By
reuerently
esteeming
of
holy
Scriptures
,
making
them
the
Rule
of
my
life
,
and
not
mine
owne
dreames
,
nor
the
fantasie
of
my
owne
spirit
,
by
which
they
iudge
any
thing
to
be
lawfull
,
and
to
be
done
without
checke
of
Conscience
,
though
the
same
in
other
mens
iudgement
bee
neuer
so
wicked
,
and
also
condemned
in
Scriptures
,
because
say
they
,
it
is
by
naturall
inclination
.
Q.
How
from
the
Familie
of
Loue
?
A.
By
holding
propriety
of
goods
lawfull
,
and
not
a
Communitie
,
and
that
I
am
not
one
person
,
as
I
am
a
Christian
,
and
another
as
I
am
a
Citizen
,
outwardly
yeelding
to
any
Religion
,
so
bee
it
that
secretly
I
keepe
mine
owne
Religion
within
my selfe
.
Q.
How
from
Opinionists
?
A.
By
auoiding
singularitie
of
opinion
,
comitting
humbly
my
conception
of
minde
euer
to
the
iudgement
and
common
receiued
opinion
of
the
Church
.
Q.
How
from
all
Sectaries
and
Nouelists
?
A.
By
keeping
my
standing
in
the
Ancient
Catholike
veritie
.
Q.
How
from
the
Vbiquitaries
?
A.
By
denying
,
consubstantiation
and
beleiuing
that
Iesus
Christ
according
to
his
humanitie
is
only
in
Heauen
,
there
remaining
vntill
his
second
comming
,
though
in
the
meane
space
,
Christ
as
God
,
is
euery
where
.
Q.
But
how
from
the
Papists
?
A.
By
giuing
to
Iesus
Christ
his
full
and
due
glory
,
communicable
to
neither
men
nor
Angels
.
Q.
Is
this
then
the
maine
difference
betweene
vs
and
them
,
in
their
robbing
him
of
his
glory
?
A.
Yes
verily
:
For
if
I
hold
and
beleeue
Iesus
Christ
to
be
,
that
which
indeed
he
is
,
and
that
I
doe
not
impart
his
glory
to
any
other
,
I
can
neuer
be
a
Papist
.
Q.
In
how
many
things
consists
this
his
glory
?
A.
Infoure
things
principally
.
I.
If
I
doe
hold
and
beleeue
,
that
Iesus
Christ
is
onely
and
alone
the
spirituall
Head
of
his
Church
,
sending
his
holy
Spirit
to
bee
onely
his
generall
Vicar
,
and
not
any
mortall
man
:
for
this
cuts
off
the
proud
blasphemous
Goliahs
head
,
the
Popes
vsurped
supremacie
,
and
all
that
dependeth
thereupon
.
II.
That
Iesus
Christ
is
onely
and
alone
the
Law-giuer
to
our
consciences
,
and
his
written
Word
the
onely
infallible
rule
of
all
his
worship
and
seruice
.
For
this
cuts
off
their
traditionall
word
,
all
the
Popes
lawes
,
and
infinite
humane
inventions
,
burthening
the
consciences
of
Papists
.
III.
That
Iesus
Christ
is
the
onely
and
alone
Mediator
of
Intercession
,
as
well
as
of
Redemption
betweene
God
and
vs
.
For
this
cuts
off
their
idolatrous
praying
to
the
Virgin
Mary
,
Saints
and
Angels
.
IV.
That
Iesus
Christ
is
the
onely
and
alone
Sauiour
,
by
the
meanes
of
his
passion
pacifying
Gods
wrath
,
and
purchasing
for
vs
in
Heauen
an
eternall
Inheritance
.
For
this
cuts
off
(
not
good
workes
done
in
thankfulnesse
&
in
obedience
)
but
the
conceit
of
meriting
by
them
;
also
the
damned
idoll
of
the
Masse
,
that
pretended
vnbloody
sacrifice
,
all
satisfactory
pennance
and
punishment
to
God
;
this
also
quencheth
out
the
fire
of
purgatorie
,
and
quite
marreth
the
Popes
Market
.
Q.
How
doe
you
difference
your selfe
from
all
will-worshippers
?
A.
By
constantly
seruing
God
,
onely
as
hee
prescribeth
and
commandeth
in
his
Word
,
without
any
additions
of
men
,
as
part
of
his
worship
.
Q.
Now
because
euen
in
the
true
Church
,
all
that
professe
the
Gospell
in
peaceable
dayes
,
are
yet
not
right
,
let
mee
demand
some
Questions
,
touching
some
such
:
How
difference
you
your selfe
from
Hypocrites
?
A.
By
seruing
God
inwardly
,
as
well
as
outwardly
,
and
performing
to
my
Neighbour
all
duties
of
loue
,
being
giuen
to
good
works
readily
,
and
that
without
vaine-glory
.
Q.
Now
how
from
a
Newtralist
?
A.
By
being
consciably
confident
of
the
truth
of
my
Religion
;
and
not
go
halting
betweene
Two
opinions
.
Q.
How
from
Temporizers
?
A.
By
being
one
and
the
same
constantly
at
all
times
.
Q.
How
from
Machiauel-like
Polititians
?
A.
By
hauing
my
will
swayed
by
good
reason
,
euer
ruled
by
the
power
of
Religion
.
Q.
How
from
Luke-warme
Laodiceans
?
A.
By
being
a
Protestant
euer
in
earnest
feruently
zealous
in
my
Christians
profession
,
with
sound
Iudgement
.
Q.
How
from
Prophane
persons
?
A.
By
hauing
alwayes
an
holy
estimation
of
Religion
,
of
Gods
Word
,
Ministery
,
Sacraments
,
Prayer
,
and
all
diuine
Ordinances
.
Q.
How
from
all
obstinate
Impenitents
?
A.
By
willingly
learning
,
humbly
submitting
to
,
&
admitting
of
wholesome
reproofes
,
for
my
reformation
wherein
soeuer
I
doe
amisse
.
Q.
How
from
presumptuous
sinners
?
A.
By
an
awefull
feare
of
God
,
euen
because
he
is
gracious
and
mercifull
.
Q.
How
from
Hopelesse
desperates
?
A.
By
laying
hold
fast
on
the
mercies
of
God
in
Christ
,
and
beleeuing
the
promises
of
Saluation
made
to
vs
in
him
.
Q.
How
from
the
carnall
Securitans
?
A.
By
dayly
examining
my
wayes
,
by
louing
and
longing
for
the
appearing
of
Iesus
Christ
,
and
by
wayting
with
preparation
for
death
,
and
the
last
iudgement
Day
,
which
the
Lord
hasten
,
and
end
these
our
dayes
of
sinning
,
that
in
glory
we
may
praise
him
euerlastingly
.
Amen
,
Amen
.
FINIS
.