WHat are you by your Profession in Religion?

A Christian.

Where is set downe the summe of your Christianitie?

In the Creed.

What doth it teach you?

To beleeue in one God, the Father, the Son, and the holy Ghost, and that this God hath [Page 2] 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.

What is then your assured hope of body and soule, if you hold on in this faith to the end?

Life Euerlasting.

Doth not Death cut off the hope of en­ioying thereof?

No, for I beleeue the resurrection of the body at the last Day.

To be sure hereof, what is it which you must beleeue and labour for before you die?

The forgiuenesse of sinnes: for if I bee not pardoned, I can neuer be saued.

What manner of person then must you be, to be certaine of the pardon of your sinnes?

A Saint: for Saints onely inherit heauen.

With whom then must you seeke to haue fellowship and familiaritie heere in this life?

With Saints.

What is this your fellowship with them called?

The Communion of Saints.

Being in this Communion, of what bo­dy are you a member?

Of the Catholike Church: out of which is no Saluation.

What doth gouerne and guide both it and you?

The holy Ghost: who is in all and euery member thereof.

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?

The comming of Iesus Christ from Hea­uen, to iudge both the quicke and the dead.

What is Hee, that you can so loue and long after his appearance?

He is the onely Sonne of the Father, our Lord, God and man our Sauiour.

How came he to be man?

He was conceiued by the holy Ghost.

Of whom was hee borne?

Of the Virgin Mary.

What hath he done for you?

He hath perfectly fulfilled the Law, being being obedient to his Father in all things, Hee suffered vnder Pontius Pylate, was [Page 4] crucified, dead and buried, hee descended into hell: and the third day hee rose againe from the dead.

What then became of him after his a­bode here a while?

He ascended into Heauen.

What doth he there now?

Hee sitteth at the right hand of God the Father Almighty making Intercession for vs.

But may you apply particularly and be­leeue, that he hath done all these things for you, as well as for any other?

Yes verily I may say, that he was conceiued Gal. 2. 20. and borne for me, suffered and crucified for me, dead and buried for me, that hee descended into hell for me, that hee rose a­gaine, and ascended vp into Heauen for me, making request to the Father euen as well for me, as for any other true beleeuer.

How are you able thus to apply him?

By the power of Faith and the operation of the holy Ghost.

But may not others say thus much out of a presumptuous imagination?

Tes, no doubt through the Spirit of error seducing them.

Then how doe you know, that this par­ticular [Page 5] applying of Christ, and his bene­fits to you? ariseth not of such a presump­tuous conceit?

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.

Relate if you can the particulars, the better to discouer the sure grounds of this your confidence.

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 Iohn 8. 19. those things that pleased him.

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. Rom. 6. 14. 6. 2. 8. and dead vnto the 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.

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?

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.

But what think you of his diuine power?

That hee is exceedingly able aboundantly Ephe. 3. 20. to doe for me aboue all that I can thinke, because he is Almighty.

Wherein doth this appeare?

Because he made Heauen and Earth.

What doe you conclude now out of all these things?

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.

May you then liue securely, as it were carelesly vpon this confidence.

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.

Now besides this your Creed, are there any other helps, to awe a man to God­ward, and to keepe him from carnall se­curitie?

Yes indeed, very easie to be conceiued, and to be gathered out of the other parts of the Common Catechisme with setled medita­tions thereupon.

As how I pray you, vpon the Comman­dements?

I. To thinke seriously whose they be, euen [Page 9] 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 wilbe 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.

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.

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 [Page 11] 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, & cō ­stantly: 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, [Page 12] 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 [Page 13] flesh, and conforming to euery vaine fashi­on, custome and practice of this present world?

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?

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 [Page 14] dayly to request for himselfe at Gods hands.

Can you shew me how a man may bee moued to a holy life, by meditating vpon his baptisme?

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.

How may a man stirre vp his soule to the thought of heauenly things, and to amendment [Page 15] of life from the Lords Sup­per.

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.

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 [Page 16] 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?

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.

In how many things doe this ignorance of themselues appeare?

Principally in two things.

Which is the first?

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 [Page 17] 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.

How commeth this conceite to bee so strong in them?

Through ignorance of their owne corrup­ruptions; the deceitfulnesse of their owne hearts, and carelesnesse to try and search out their waies, to know themselues.

Which is the other thing in which the ignorance of themselues appeareth?

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 [Page 18] 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.

What maketh them to be then conceited of themselues?

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, [Page 19] who looked vpon his fasting, praying, ty­thing, Luke 18. and what euill he had not done, but not what euill he did. Secondly, By com­paring themselues with other like them­selues; doing what they doe, the Pharises said, doe any of the Pharises and Elders Ioh. 7. 45. 48 belieue on him; so the false Apostles did, 2. Cor. 10. 12. Thirdly, By comparing themselues with such as are in their con­ceit worse then themselues; Thus the Pha­risee preferred himselfe before the poore Publican, Luke 18. And the Elder sonne before his prodigall brother, Luke 16. 29. Not then discerning his contempt to his Father, and his vnnaturalnesse to his Bro­ther. Fourthly, By comparing themselues with the Godly, not in beholding their ver­tues, but their falls; from which if they can finde themselues cleere outwardly, then they lift vp their crests, and crow alowd in their owne praises.

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, [Page 20] 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 [Page 21] 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 2 Sam. 13 22 violence, Ester 5. 10. or it may be a well tempered nature, guided by worldly wise­dome, and not by sauing grace.

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, [Page 22] 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.

But why doe not such labour to finde out their deceits, and learne better to know themselues?

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 [Page 23] 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 [Page 24] 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.

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?

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.

What is then true Religion?

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.

Seeing false religions will pretend much, what are the certaine markes of true Re­ligion, differing it from all these false re­ligions?

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 hy 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 [Page 26] 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.

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?

Yes I suppose, if you please to try me.

How difference you your selfe from the Atheist and his Atheisme?

By beleeuing a God, and liuing thereafter.

How from the Gentiles, the Heathen I­dolatours, and their Gentilisme?

By beleeuing one God the true God, and worshipping him without any Idoll or I­mage.

How from the meere Naturalist, know­ing God by his workes, and discourse of reason onely?

More cleerely and truely from Gods owne Word by the illumination of his Spi­rit, guiding my Iudgement therein.

How from Iewes and their Iudaisme?

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.

How from Turkes, and their Turcis­me?

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.

How from all Hereticks in generall?

By holding euer the truth in loue, and ne­uer defending any Error obstinately.

But seeing their hath beene, and are many Hereticks; how doe you difference your selfe from euery of them?

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.

With a good will; How doe you diffe­rence [Page 28] your selfe from Arrians and Aria­nisme?

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.

How from Montanists, and their Mon­tanisme?

By holding that the persons in the God­head are three, and distinct, that the se­cond marriages are lawfull.

How from Nouatus and his followers, the Catharists, or Puritans, and Nouati­ans.

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.

How from the Donatists?

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 [Page 29] worthinesse of the Minister.

How from Pelagians?

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.

How from Anabaptists?

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.

How from Brownists and Separatists and their Schisme.

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 [Page 30] Scriptures differing from the generall iudgement of the Learned and Godly in the Church of Christ.

How from Libertines?

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.

How from the Familie of Loue?

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.

How from Opinionists?

By auoiding singularitie of opinion, comit­ting humbly my conception of minde euer to the iudgement and common receiued o­pinion of the Church.

How from all Sectaries and Nouelists?

By keeping my standing in the Ancient Catholike veritie.

How from the Vbiquitaries?

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.

But how from the Papists?

By giuing to Iesus Christ his full and due glory, communicable to neither men nor Angels.

Is this then the maine difference be­tweene vs and them, in their robbing him of his glory?

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.

In how many things consists this his glory?

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 Ʋirgin 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.

How doe you difference your selfe from all will-worshippers?

By constantly seruing God, onely as hee [Page 33] prescribeth and commandeth in his Word, without any additions of men, as part of his worship.

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?

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.

Now how from a Newtralist?

By being consciably confident of the truth of my Religion; and not go halting betweene Two opinions.

How from Temporizers?

By being one and the same constantly at all times.

How from Machiauel-like Polititians?

By hauing my will swayed by good reason, euer ruled by the power of Religion.

How from Luke-warme Laodiceans?

By being a Protestant euer in earnest fer­uently zealous in my Christians profession, with sound Iudgement.

How from Prophane persons?

By hauing alwayes an holy estimation of Religion, of Gods Word, Ministery, Sacra­ments, Prayer, and all diuine Ordinances.

How from all obstinate Impenitents?

By willingly learning, humbly submitting to, & admitting of wholesome reproofes, for my reformation wherein soeuer I doe a­misse.

How from presumptuous sinners?

By an awefull feare of God, euen because he is gracious and mercifull.

How from Hopelesse desperates?

By laying hold fast on the mercies of God in Christ, and beleeuing the promises of Saluation made to vs in him.

How from the carnall Securitans?

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.