The apostles catechisme consisting of sixe articles, plainly expounded very profitable for all, but especially for the benefite of the vnlearned and those that desire more knowledge / by Iohn Foorthe, minister of the word of God.

THE APOSTLES CA∣TECHISME.

Question.

VVHat Principles of Religion will you specially commend to Chri∣stians that they may learne them perfectly.

A. They are those which the Apostle commendeth to the Churches. Hebr. 6.1. therefore leauing the doctrine of the be∣ginning of Christ, let vs goe on vnto per∣fection, not laying againe the foundation of repentance from dead workes, and of faith toward God, of the doctrine of bap∣tismes, and laying on of hands, and of the resurrection from the dead, and of eternall iudgement.

Q. How many are these in number?

A. They are sixe in number.

First, repentance from dead works.

Secondly, faith towards God.

Thirdly, the doctrine of baptisme.

Fourthly, imposition of hands.

Fiftly, resurrection from the dead.

Sixtly, eternall iudgement.

The first Article of repentance from dead workes.

Question.

DEclare these more particularly in order, and first, what repentance from dead workes meaneth.

A. That this may be vnderstood plain∣ly, there are three things to bee conside∣red.

First, what workes are dead workes, and what workes are not dead works.

Secondly, who must repent from dead works.

Thirdly, how they must repent.

Q. What workes call you dead workes, and what workes are not dead works.

A. For the clearer vnderstanding of the point, we must consider the works of men at three seuerall times, and according to the three diuers estates, or conditions of men in these three times.

First, before the fall of man.

Secondly, after the fall of man.

Thirdly, after mans regeneration.

Q. What were the workes of man before, and at his fall.

A. The workes which Adam did be∣fore his fall, were good and righteous ac∣cording to Gods will: but that worke which he did contrary to the will of God in eating the forbidden fruit. Gen. 3.6. was a deadly worke, and procured death (that is, separation from God. Ephes. 4.18.) both to Adam, and to all his posteritie. For first, God told Adam so before hand. Genesis 2.17. Whensoeuer thou eatest thereof (that is, of the forbid∣den fruite) thou shalt die the death. Secondly, the Apostle Iames saith, sin when it is finished bringeth death. Jam. 1.15. Thirdly, Paul saith, Rom. 6.23. the wa∣ges of sinne is death: And that all Adams posterity both sinned and dyed in Adam. It is manifest. First, all mankind was cre∣ated in Adam, as being then in his loines. Gen. 1.28. When God said to him: multi∣ply and replenish the earth: and therefore all mankind sinned in Adam. For as Leui being in the loines of Abraham, payde tythes, Gen. 14.20. Heb. 7. ver. 9, 10. so all mankind being yet in the loines of Adam, sinned in Adam. Secondly, Paul saith,

Rom. 5.12. By one man sinne entred into the world, and death by sinne, and so death passed vpon all men, for that all haue sinned: thirdly, it is written. 1. Cor. 15.22. in Adam all die.

Q. What are the workes of man after his fall?

A. They are altogether meere dead workes; for man being dead in sinne. E∣phes. 2.1. can doe no workes but dead workes, and such as the tree is, such are the fruits thereof. Mat. 7.17. Wherefore the workes of all men fallen in by Adam, and not reconciled to God againe by faith in Christ, are dead workes, though they seeme neuer so glorious; before carnall men as the workes of Poets, Philosophers, Orators, or whatsoeuer they bee that are not regenerate, as the Apostle sheweth E∣phe. 2. ver. 11, 12. that they are without God in the world.

Q. What are the workes of men regenerate and reconciled to God againe.

A. Their workes are neither dead workes, nor deadly workes, for hee that is borne of God sinneth not. 1. Iohn 3.9. and 5.18.

Q. How can that be so?

A. First, the Scripture witnesseth that

the regenerate sinne: for here is no man that sinneth not. 1. King. 8.46. Againe, it is written: Ecclesiast. 7.20. there is not a iust man vpon earth, that doth good, and sinneth not. The Apostle Iames saith, in many things we offend all. Jam. 3.2. The Apostle Iohn saith: if we say that we haue no sinne, wee deceiue our selues, and the truth is not in vs. 1. Ioh. 1.8.

Secondly, it may bee shewed by the ex∣ample of Noah, that was drunken. Gen. 9.21. of Abraham that lied twice, Gen. 12. ver. 13.18. Gen. 20.2. of Isaak that lied also. Gen. 26.7. Of Lot that committed in∣cest in lying with his owne daughters, Gen. 19.33, &c. of the sons of Iacob, who solde their brother Ioseph. Gen. 37.27. of Reuben that lay with Bilhah his fathers Concu∣bine. Gen. 35.22. of Simeon and Leui that treacherously slewe the Shechemites, Gen. 34.25. of Moses that spake vnaduisedly with his lips. Numb. 20.10. Psal. 106.33. and was depriued of the land of Canaan. Numh. 20.12. As he complaineth. Deutr. 1.37. & 4.21. & 32.48. of Dauid that committed adultery and murther. 2. Sam. 11. of Salomon that loued strange women, and followed after other Gods. 1. King. 11. of Peter that denyed Christ. Mat. 26.70.

and of others, that being regenerate, sinne, and that there is no sin, but one or other regenerate person hath fallen into it, (except the sin against the Holy Ghost) and how say you then, or how saith the Apostle Iohn that hee which is borne of God sinneth not. 1. Iohn 3.9. & 5.18.

A. Two answers may be giuen to this obiection.

First, as the Apostle Iohn speaketh ge∣nerally, that whosoeuer is borne of God sinneth not, 1. Iohn 3.9. & 5.18. so the A∣postle Paul answereth generally. Rom. 6.2. How shall we that are dead to sinne, liue any longer therein.

Secondly, the answer is more particu∣lar, and more directly answering to the obiection, that though the regenerate commit a sinne which of it selfe and in his owne nature is deadly; yet it procureth not death to them, and that for these sixe reasons.

First, because they are quickened toge∣ther with Christ. Ephes. 2.5. Coloss. 2.13. and this new life which the regenerate haue is in Christ. 1. Ioh. 5.11. whereupon Paul saith, Coloss. 3.3. your life is hidden with Christ in God.

Seeing then the life of the regenerate is

not in themselues, but in Christ (who dyeth no more, Rom. 6.9.) it cannot bee that their sinne should be deadly to procure death vnto them.

Secondly, whereas the sting of death is sinne, and the strength of sinne is the law. 1. Cor. 15.56. Christ hath redeemed vs from the curse of the Law, being made a curse for vs. Gal. 3.13. and therefore the workes of the regenerate are not deadly, neither doe they procure death, because the curse of the Law which strengthened sinne to procure death is taken away by Christ. Coloss. 2.14. See Rom. 7.5.

Thirdly, although there be a continuall fight or combate betweene the flesh and the spirit in the regenerate, that they can∣not doe the things which they would. Gal. 5.17. yet sinne getteth not the dominion ouer them, because they are not vnder the Law, but vnder Grace. Rom. 6.14. and therefore sinne woundeth them not to death.

Fourthly, whiles the regenerate hauing sinne dwelling in them, doe not the good which they would, but the euill which they would not. Rom. 7.15.19. It is not they that doe it, but sinne that dwelleth in them: as the Apostie confesseth of him∣selfe.

Rom. 7.17.20. And therefore hee that is borne of God sinneth not as the Apostle Iohn saith. 1. Ioh. 3.9. and 5.18.

Fiftly, as in the time of the Law, there were expiations from sinne by sacrifices, and purgations from pollutions by water, so it was foretold. Zach. 13.1. that in the time of the Gospel there should be a foun∣taine opened to the house of Danid, and to the inhabitants of Ierusalem, for sinne and for vncleannesse. And in the new Testa∣ment (the ratification whereof is largely declared, Heb. 9.15. &c.) the Apostle Iohn witnesseth that Christ the Mediatour of the new Testament, came both by water and also by blood. 1. Ioh. 5.6. who by his blood entred in once into the holy place, hauing obtained eternall redemption for vs. Heb. 9.12. and cleansed his Church with the washing of water by the word. Ephes. 5.26. And therefore we say with the Apostle, Heb. 9.14. that the blood of Christ, who through the eternall spirit of∣fered himselfe without spot to God pur∣geth our consciences from dead workes to serue the liuing God. And the blood of Iesus Christ purgeth vs from all sinne. 1. Iohn 1.7.

Sixtly, God hauing reconciled the elect

to himselfe by the death of Christ, impu∣teth not their trespasses vnto them. 2. Cor. 5.19.

Wherefore we conclude this point with the words of the Apostle. Rom. 8.1. that there is no condemnation to the regene∣rate which are in Christ Iesus, and which walke not after the flesh but after the spi∣rit; for the Lawe of the spirit of life which is in Christ Iesus hath freede them from the law of sinne and of death.

Q. Which of these workes then must bee repented of?

A. The second sort which were men∣tioned in the sixt question, and which were done by men that were dead in sinnes and trespasses, for when they are effectually called from death to life in Christ, and re∣generate, then they must repent of their former dead workes before they be bapti∣zed. As for repentance for sinne after baptisme, we may speake therof at another time.

Q. Secondly, then tell me who those are that must repent from dead workes, whether all Adams posterity, who are all of them dead in sinne, or some of them onely.

A. This question may bee answered plainely and orderly in this manner.

First, God made this promise for the redemption of mankinde after they were all fallen in Adam, saying, Gen. 3.15. The seede of the woman shall breake the head of the serpent.

Secondly, some men, by faith in Christ to come, imbraced this promise ioyfully, and shewed their faith as occasion requi∣red, as did Abel, and all the faithfull af∣terwards. But some made no reckoning of that gratious promise, but through vn∣beliefe reiected it as did Cain, and all other vnbeleeuers after him.

Thirdly, God receiued into his fa∣nour againe, so many of Adams posteri∣ty, as beleeued his gratious promise, and shewed their faith in the promised seede of the woman as occasion required, as hee receiued Abel and all the faithfull after him: But God reiected, and left still in their sinnes, and in the state of death all those that beleeued not that his gracious promise, as he left Cain, and an vnbelee∣uers after him.

Hereof it is, that there were alwayes two sorts of people in the world, beleeuers and vnbeleeuers; the Church of God, and the Synagogue of Satan; and as Ishmael per∣secuted Isaak. Gen. 21.9. Galat. 4.29. So the

vnbeleeuers haue alwaies hated and perse∣cuted the faithfull.

Q. What you haue said hitherto, seemeth to bee of the time of the Law, and of the Church before Christ came in the flesh; what say you of the time of the Gospel?

A. No other thing then hath beene said of the time of the Law; and there∣fore we wil repeate the same things againe in the same order.

1. First, Iohn Baptist sent to the Iewes only, published generally to all the Iewes, that gratious promise of redemption, say∣ing, Matth. 3.2. Repent yee, for the king∣dome of heauen is at hand: and a little after, Math. 3.10. And now also the axe is laide vnto the roote of the trees: therefore euery tree which bringeth not forth good fruit, is he wen downe, and cast into the fire: and af∣ter his resurrection from the dead, Christ sent his Apostles to publish this gracious promise of redemption to all people, as well Gentiles as Iewes, saying, Mark. 16.15. Goe ye into all the world, and preach the Gospel to euery creature.

2. Secondly, some reiected this glad tidings of saluation, both Iewes. Luke 7.30. (But the Pharisees and Lawyers reiected the counsell of God against themselues, being

not baptized of him,) and also Gentiles, as the Philosophers at Athens, saying of Paul: What will this babler say, Act. 17.18. but some beleeued both of the Iewes, and also of the Gentiles, as many as were ordained to saluation, Act. 13.48.

3. Thirdly, the beleeuers were recei∣ued into Gods fauour, into this new king∣dome of Christ, and the vnbeleeuers were reiected, whether they were Iewes or Gen∣tiles. Iohn the Baptist receiued the belee∣uing Iewes, and baptized them. Matth. 3.6. and reiected the vnbeleeuers. So did Peter, Acts 2.38. Also Peter first receiued into the societie of the Church, Cornelius and other beleeuing Gentiles. Acts 10.47. Acts 11.4. &c. Acts 15.7. Also other be∣leeuing Gentiles at Antioch in Syria, were receiued into the Church of Christ. Acts 11. verse 20, 21. &c. Also at Antioch in Pi∣sidia, (Acts 13.14.) Paul receiued the be∣leeuers both Iewes and Gentiles, and re∣iected the vnbeleeuing Iewes, Acts 13.46. It was necessarie that the word of God should first haue beene spoken to you: but seeing yee put it from you, and iudge your selues vnwor∣thy of euerlasting life; Loe, wee turne to the Gentiles. So Paul did at Corinthus, Acts 18.6. and at Ephesus, Acts 19.9.

Q. Who then are they that must repent from dead workes?

A. Two sorts of persons. First, those who hearing the promise of redemption by Christ, beleeue it, and so are conuerted and regenerate. Secondly, the children of the faithfull.

Q. Who are they that beleeue the Gospel, are regenerate, and must repent from dead workes?

A. Though it might suffice to say, as before is said, that it is all that beleeue in Christ, and none of the vnbeleeuers, yet hauing speciall regard to the first prea∣ching of the Gospel, it seemeth good to reduce all the faithfull to these two sorts of men.

First, the remnant of the Iewes (Esa. 10.22. Rom. 9.29.) that appertained to the election of grace, (Rom. 11.5.) and were to be receiued into the couenant of the new Testament of Christs first com∣ming in the flesh and so to be saued, when the generall multitude of the other vnbe∣leeuing Iewes, were to bee reiected, be∣cause of their vnbeleife (Rom. 9.31.) this little remnant of the beleeuing Iewes, first repented of their dead workes before they were or could bee baptized by Iohn the

Baptist. Matth. 3.6. or by any other after∣wards, Act. 2.38.

Secondly, those of the Gentiles, that by the preaching of the Gospell, were con∣uerted to the faith of Christ. For those re∣pented from their dead workes before they were receiued into the Christian Church by Baptisme, as the beleeuing Iewes acknowledged, saying: then hath God also to the Gentiles giuen repentance vnto life. Act. 11.18. And so the Apostle Paul acknowledgeth them to be of the Church. Ephes. 3.6. that the Gentiles should be fellow heires, and of the same bodie, and partakers of his promise in Christ by the Gospell. See also, Eph. 2.11.

Q. You haue shewed that the beleeuing Iewes, and the beleeuing Gentiles repented from dead workes before they were baptized: shew me now how the children of the faith∣full, being already receiued into the Church by Baptisme, must repent from dead workes.

A. As the remnant of the elect Iewes and as the beleeuing Gentiles professed their repentance before they were bapti∣zed: so the children of the faithfull pro∣fesse their repentance after baptisme, for it is requisite that they receiuing baptisme (which is the seale of the couenant) in

their infancie (because of the promise of God made to their parents, Gen. 17.7.) should when they come to yeeres of vn∣derstanding, learne the conditions of the couenant conteined in the first principles of religion, and then make open professi∣on thereof in their owne person, that so the couenant betweene God and his Church may be continued from generati∣on to generation. But of this profession of the children of the faithfull, more shall be said hereafter in the fourth Article.

Q. Now that you haue shewed who must repent, tell me also how they must repent, as you promised in answering my third question?

A. Three waies:

First, by lamenting and renouncing their former course of life, and former dead workes wherein they liued.

Secondly, by present breaking off their sinnes, and entring into a new kinde of ho∣ly life without any delay.

Thirdly, by promising faith and holy obedience to God for the rest of their life.

The second Article of faith toward God.

Question.

VVHat say you of faith toward God, which is the second Article of the Apostles Catechisme?

A. Three things.

First, what faith is.

Secondly, what God promiseth.

Thirdly, what we must beleeue.

Q. What is faith, or how describe you it?

A. Faith (resting vpon the promises of God declared in his word. Rom 10.17. is the ground of things hoped for, and the e∣uidence of things not seene. Heb. 11.1. for wee looke not at the things which are seene, but at the things which are not seene: for the things which are seene, are temporall, but the things which are not seene, are eternall. 2 Cor. 4.18. for eye hath not seene, care hath not heard, neither haue entred into the heart of man, the things which God hath prepared for them that loue him. 1. Corinthians 2.9. and therefore it is said in an other place, we

walke by faith and not by sight.

Q. What say you then of the promises which God hath made to his Church.

A. Two things.

First, what they are.

Secondly, how God performeth them.

Q. What are the promises which God hath made to his Church?

A. They are of two sorts.

1. Some to be performed in this life.

2. Some to be performed in the life to come.

Q. What are the promises that belong to this life, and are in this life to be performed?

A. They are many, but I will mention onely foure.

1. The first is, that great and gratious promise of mans redemption, made pre∣sently after the fall of Adam. Gen. 3.15. the seede of the woman shall breake the head of the Serpent and when the fulnesse of time was come, performed by Christ. Gal. 4.4. but when the fulnesse of time was come, God sent forth his Sonne made of a woman, made vnder the law, to redeeme them that were vnder the Law, that wee might receiue the adoption of sonnes.

2. The second is, that he will make a speciall and an euerlasting couenant with

the faithfull, and with their seede after them to bee their God, and the God of their seede after them. Gen. 17.7.

3. The third is, that he will make the faithfull his peculiar people. Exod. 19.5. Now therefore if yee will obey my voice indeede and keepe my couenant, then yee shall be a peculiar treasure vnto me aboue all people, though all the earth be mine, which Moses repeateth Deut. 6.7. & 14.2. & 26.18.

4. The fourth is, that God will honour, blesse and prosper his faithfull flocke aboue all people in the world, in all things per∣tayning to this present life, as Moses shew∣eth at large Leuit. 26.3, &c. Deut. 28.1. &c. which two chapters are worthie to be often read, and meditated vpon conti∣nually.

Q. What be promises which God made to his chosen people for the life to come.

A. They are exceeding great and pre∣tious, whereby in this life we be made per∣takers of the diuine nature. 2. Pet. 1.4. and at the generall resurrection our mortall bodies shall be made immortall. 1. Cor. 15.42. &c. and like to the glorious bodie of Christ. Phil. 3.21. wee shall be free from all miserie. Apoc. 7.16. Apoc. 21.4. We

shall be with Christ where he is, Ioh. 14.3. and 17.24. and see God as he is. 1. Ioh. 3.2. and 1. Cor. 13.12. and shall be euer with the Lord. 1. Thess. 4.17.

And for this cause Paul saith: godlines is profitable vnto all things, hauing pro∣mises of this life that now is, and of that which is to come. 1. Tim. 4.8.

Q. How doth God performe his pro∣mises?

A. This may be answered two waies. First, more generally God performeth all his promises in Christ, as the Apostle witnesseth. 2. Cor. 1.20. for all the promi∣ses of God in him are yea and in him, Amen. For by Christ we haue redempti∣on. Eph. 2.13. and interest to the bles∣sings of God, seeing Christ is heire of all things, Heb. 1.2.

Secondly, by such ordinarie meanes as God hath appointed both for temporall and also for eternall blessings.

Q. What say you in the third place con∣cerning our selues.

A. Three things.

First, we must beleeue in God almigh∣ty, who of his meere mercy hath made vs these gratious promises, and not in idols that can doe nothing. Deut. 4.28. Jerem.

10.5. neither in secondary meanes, which God hath ordained, that wee should vse them, but not trust in them. Psal. 20.7.

Secondly, we must beleeue the forena∣med promises mentioned before in answe∣ring to your fift and sixt question, that they shall be performed according as the Lord had promised them.

Thirdly, because without faith we can∣not please God, nor obtaine his promises, and because our faith is weake; wee must labour to confirme and strengthen our faith in God and in his promises, that we may enioy his fauour, and receiue his promises.

Q. How may we strengthen our faith?

A. Three waies.

First, by reading and meditating vpon the word of God.

Secondly, by meditating vpon Gods fi∣delity.

Thirdly, by considering Gods power.

Q. How doth the reading of the Scrip∣ture confirme our faith?

A. By considering these three things.

First, that the same word which beget∣teth faith. Rom. 10.17. is sufficient also to confirme and strengthen faith.

Secondly, that it is vnpossible, the word

of God should fayle. 1. Sam. 3.19. Rom. 9.6.

Thirdly, that heauen and earth shall sooner passe away, then the words of God faile. Mat. 5.18. & 24.35. Luk. 16.17.

Q. How doth the consideration of Gods fidelity strengthen our faith?

A. Two wayes.

First, the Scripture witnesseth, that God is true and faithfull in performing what he speaketh, whether he promise mercy, or threatneth iudgements concerning his promised mercy, it is said, Psalm. 89.34. that he will not breake his couenant, nor alter the thing that is gone out of his lippes: yea he saith, Esa. 54.10. that the mountaines shall sooner remooue out of their places, then his couenant made with his Church shal faile, also that the night & the day shal cease to be, rather then his co∣denant made to his Church should faile. Ierem. 33.20. And though the Church faile in performing, yet God for his part will not faile, Ezek. 16.60. Rom. 3.3. for the gifts and calling of God are without repentance. Rom. 11.29. Whereupon Paul assureth the Corinthians. 1. Cor. 2.9. and the Thessalonians, 1. Thess. 5.24. of their eternall saluation, because God who had

called them, is faithfull.

And concerning the threatned and irre∣uocable iudgements of God against im∣penitent sinnets the Lord saith thus. Though Moses and Samuel stood before me, yet my mind could not be toward this people. Jerem. 15.2. And in another place: Though these three men Noah, Daniel, and Iob were in it, (that is in Ierusalem) they should deliuer but their owne soules by their righteousnes. Ezek. 14.14. And in this case Samuel tolde Saul that the strength (or externity, that is the God) of Israel will not lye, nor repent. 1. Sam. 15.29.

Secondly, one example sheweth the faithfulnesse of God in performing his promise: for Sara receiued strength to conceiue seede, and was deliuered of a child, when she was past age, because she iudged him faithfull which had promised. Heb. 11.11.

Q. How doth the consideration of Gods power strengthen our faith?

A. Two wayes.

First, the Scripture testifieth that God doth whatsoeuer he will, but he is in one mind, and who can turne him, and what his soule desireth, euen that he doth. Iob

23.13. And againe, but our God is in the heauen, he hath done whatsoeuer he plea∣sed. Psal. 115.3. and 135.6.

Secondly, the example of Abraham sheweth it, for hee at three seuerall times considering the omnipotent power of God, was confirmed and incouraged to beleeue the promises of God.

First, when God promised to Abra∣ham, that though hee was then childlesse, and without hope of children. Gen. 15.2. yet his seede should bee as the starres of heauen for multitude. Gen. 15.5. then Abraham aboue hope beleeued vnder hope, that he should be the father of many nations. Rom. 4.18.

Secondly, when God promised to A∣braham being almost an hundereth yeeres old, that he should haue a sonne by Sara his wise. Gen. 17.16. and 18.10, &c. then did not he doubt of the promise of God through vnbeliefe, but was strengthened in the faith, and gaue glory to God, be∣ing fully assured that hee which had pro∣mised was also able to doe it. Rom. 4.20.

Thirdly, when God commanded A∣braham to offer vp his sonne Isaack. Gen. 22.2. Then Abraham offered vp his onely begotten sonne of whom it was said, that

in Isaak shall thy seede be called. Heb. 11.17. because he considered that God was able to raise him vp euen from the dead. Heb. 11.19.

Then faith leaning vpon Gods word, truth and power comforteth the godly in this present life at all times, and assureth them of resurrection to immortality at the day of iudgement, as Iob chap. 19.25. and Dauid Psal. 16.9. openly con∣fesse.

The third Article of the doctrine of Baptisme.

Question.

HOw will you declare this third Arti∣cle?

A. Three wayes.

First, by shewing what baptisme is.

Secondly, by shewing what God doth in baptisme?

Thirdly, by shewing what man doth in baptisme?

Q. What is Baptisme?

A. It is the Sacrament of regenerati∣on (Iohn 3.5.) by the washing of water

through the word (Ephes. 5.26.) and the renuing of the holy Ghost. Tit. 3.5.

Q. What doth God in baptisme?

A. God baptizeth or washeth a man from his sinnes two wayes: for as in the time of the law there was a twofold cir∣cumcision, one made inwardly in the heart without hands, (Deut. 10.16. Jer. 4.4. Coloss. 2.11.) and another made with hands outwardly in the flesh. (Gen. 17.11.) so there is also a twofold baptisme, one inward in the heart, and an other out∣ward in the flesh.

Q. What is the inward Baptisme?

A. It is the inward purging, purifying, and cleansing of the heart from sinne by faith in Christ, for when God calleth any effectually to sure and certaine hope of saluation by the outward ministery of his word, and by the inward working of his spirit, then he begetteth in them a liuely faith in Christ, and so purifieth their hearts by faith, as Peter speaking of Cor∣nelius and other Gentiles whom he had conuerted and baptized, Act. 10.44. &c. witnesseth, Act. 15.9. saying, And he put no difference betweene vs and them, after that by faith he had purified their hearts, for whosoeuer beleeueth shall be saued.

Mark. 16.16. Iohn 3.16. And the blood of Iesus Christ his Sonne cleanseth vs from all sinne, 1. John 1.17. And they that are once purged haue no more conscience of sinne, Heb. 10.2. And Christ saith: Blessed are the pure in heart. Math. 5.8. for this inward baptisme consisteth not in the putting (or washing) away of the filth of the flesh, but in that a good consci∣ence maketh request to God. 1. Pet. 3.••1.

This inward baptisme is proper to the elect onely, for no man knoweth it, but he that hath it. Apoc. 2.17. and a stran∣ger doth not intermeddle with his ioy. Prou. 14.10. The naturall man perceiueth it not. 1. Cor. 2.14.

Q. What is the outward Baptisme?

A. The answer may be deliuered more fully in these foure words.

First, it is the outward purging or wa∣shing away of the filth of the flesh with water, and an outward Sacrament of re∣generation, sealing vp the faith of him that before was inwardly baptized in his heart by faith in Christ, for as the out∣ward Sacrament of circumcision was vnto Abraham, a seale of the righteousnesse of faith which hee had when he was vncir∣cumcised.

Rom. 4.11. euen so outward baptisme, is a seale of the faith of him that before was inwardly baptized or pu∣rified in his heart by faith.

Secondly, outward baptisme is com∣mon to all that are in the visible Church, whether they be good corne or tares, wise or foolish virgins, sheepe or goates, true beleeuers or dissembling hypocrites: for Ishmael was circumcised as well as Isaak, and Esau as well as Iacob: Iudas the tray∣tour was baptised as well as the other A∣postles, and Simon Magus as well as the beleeuing Samaritanes.

Thirdly, outward baptisme is so necessa∣ry to all, and for all in the visible Church, that the Lord threatneth to cut him off frō his people that despiseth it. Gen. 17.14. because he hath broken his couenant; for as the Lord offereth and promiseth mercy, so hath he also ordeined the means of mer∣cy, & he that despiseth the means, despiseth also the mercy. Wherefore as they that were polluted and vncleane, washed them∣selues in water, that they might be cleane: as Naaman the Sirian washed himselfe in Iordan that he might be cleansed from his Leprosie: and as the blind man washed his eyes in the poole of Siloam that he might receiue his sight. Ioh. 9.7. so outward bap∣tisme

must be vsed that wee may haue the inward purification of the heart.

Fourthly, outward baptisme is not so absolutely necessary, that whosoeuer wan∣teth it, should also want the mercy of God for saluation: for it is not the bare want of outward baptisme which depriueth men of Gods mercy, but the contempt or neglect thereof when God requireth it and offe∣reth opportunity, that we may haue it. For then is the meanes of mercy despised, or little regarded, but when conueniently it cannot be had, no danger comes to them that want it, for the children which were borne to the Israelites, all those fortie yeares of their wanderings in the wilder∣nes, were not circumcised, till they came into the land of Canaan, as it appeareth. Iosh. 5. vers. 2.5. The reason thereof was, because the Israelites were not certen to rest any time whiles they were in the wil∣dernesse, but whensoeuer the piller of cloude by day, and of fire by night, re∣mooued then the Israelites, were to follow it as it appeareth. Exod. 13.21. and 40.36. Num. 9.29. But if their children had been circumcised, they could not haue beene fit and able to remooue, or to haue beene carried after the pillar of clouds before

such time as they had beene whole againe, as we may see by example of the Sheche∣mites whom Simeon and Leui slew when they were newly circumcised, and so vna∣ble to fight for their liues. Gen. 34.25. And God would not haue their children cir∣cumcised those forty yeares in the wilder∣nes, because it might haue beene dange∣rous to their liues: for the Lord will haue mercy and not sacrifice. Mat. 12.7. If a Christian woman be deliuered of a childe among infidels, the baptizing of the child must be deferred till there bee opportuni∣tie.

Q. What doth man in Baptisme?

A. Man doth three things.

First, he ioyfully and thankefully recei∣ueth the outward Sacrament of baptisme, as the seale of Gods couenant, and as the seale of his inward baptisme by faith.

Secondly, he is presently dead to sinne, and presently aliue, or raised vp vnto new∣nes of life, as it may bee shewed thus in these two sentences.

First, they that are regenerate, and made new or spirituall men in Christ, are members of his body, of his flesh, and of his bones. Eph. 5.30. and therefore:

1. They are crucified with him. Rom. 6.6.

2. They are dead with him. Rom. 6.8. Col. 2.20.

3. They are buryed with him. Col. 2.12.

4. Quickened together with Christ. Col. 2.13. & 3.1.

Secondly, the Apostle saith plainely. Rom 6. verse 3. know ye not that we which haue been baptized into Iesus Christ, haue beene baptized into his death.

Vers. 4. We are buried then with him by baptisme into his death, that like as Christ was raised vp from the dead by the glory of the Father, so we also should walk in newnes of life.

Vers. 5. For if we be grafted with him to the similitude of his death, euen so shall we be to the similitude of his resurrection. Hereupon, it is that the Apostlea litle after concludeth, that we are dead to sinne, but aliue to God in Iesus Christ our Lord. Rom. 6.11. for they are passed from death to life. Iohn 5.24.

Thirdly, they that are thus presently dead to sinne and presently aliue to God in baptisme, doe for the rest of their life, afterwards continually put off the olde man, till the body of sinne bee destroyed. Rom. 6.6. and put on the new man till they become perfect men in Christ. Eph.

4.13. And because the true life of true religion standeth in dayly putting off the old man, and putting on of the new man, it seemeth requisite to shew in a word or twaine what the old man, and what the new man is.

The olde man. Ephes. 4.22. called also the naturall man. 1. Cor. 2.14. the flesh. Ioh. 3.6. and the body of sinne. Coloss. 2.11. Rom. 6.6. consisteth in these foure things.

1. Blindnesse in vnderstanding. Ephes. 4.18.

2. Frowardnes in will. 2. Pet. 3.5.

3. Boisterousnes in affection. Rom. 1.26. Act. 7. vers. 54.57.

4. Disobedience in actions, Rom. 1.29. Rom. 1.18. Rom. 2.8.

Some parts of the old man are mentio∣ned. Gal. 5. ver. 19. adultery, fornication; vncleannes, lasciuiousnes.

Vers. 20. Idolatry, witchcraft, hatred, variance, emulation, wrath, strife, sediti∣ons, heresies.

Vers. 21. Enuy, murthers, drunkennes, gluttonie, and such like.

Also these parts of the olde man are mentioned. Col. 3. vers. 5. fornication, vn∣cleannesse, inordinate affection, euill con∣cupiscence,

and couetousnes.

Vers. 8. Wrath, anger, maliciousnesse, cursed speaking, filthy speaking.

And these. Ephes. 4.31. bitternes, anger, wrath, crying, and euill speaking.

See more, Rom 1. vers. 29, 30. and 1. Cor. 6. ver. 9, 10. Tit. 3.3.

The mortifying, crucifying, subduing, killing, and forsaking of these and such like, is the putting off of the old man.

The new man. Ephes. 4.24. called also the spiritual man. 1. Cor. 2.15. hath;

1. Cleare vnderstanding, 1. Cor. 2. ver. 10.12.15.

2. A ready will Rom. 7.18.

3. Sanctified affection. Rom. 12.16. Col. 3.12.

4. Holy obedience. Rom. 6.17.

Some parts of this new man are menti∣oned. Gal 5.

Verse 22. Loue, ioy, peace, long suffe∣ring, gentlenes, goodnes, faith.

Verse 23. Meekenes, temperance, and such like.

Also these parts of the new man are re∣hearsed. Col. 3.

Verse. 11. Tender mercy, kindnesse, humblenes of mind, meeknes, long suffe∣rings.

Verse 13. Forbearing one another, and forgiuing one another, and such like.

He that after baptisme followeth these things, and all other such like, putteth on Christ. Gal. 3.27. and putteth on the new man, which after God is created in righ∣teousnesse and true holinesse. Ephs. 4.24.

And whiles true Christians endeauour dayly to put off the old man, and to put on the new man, there is a continuall combate betweene the flesh and the spirit, as the Apostle sheweth. Gal. 5.17.

The combate, which is in the naturall man, is betweene reason guided by the light of nature, and the will ouerswayed with the violence of affections.

Baptisme thus briefly noted, is the very fountaine of regeneration. Tit. 3.5. where∣in is the true death of the old man, and the true life of the new man, the old man dai∣ly decaying till he be destroyed, the new man daily growing till hee come to per∣fection in Christ. For as when the Hen sitteth vpon her egges and warmeth them, the egge is daily more and more corrup∣ted, and the chicken formed and quickened till hee hath life and perfection; euen so when the spirit of God warmeth the hearts

of those that are regenerate and baptised, the old man daily dyeth and is destroyed, and the new man is quickened till hee be∣come a perfect man in Christ.

And when the power of baptisme was better knowen and practised in the purer times before contentions bred herefies, and before Popish darkenesse ouer-sha∣dowed religion, it brought foorth much holinesse of life in the Churches with great feare and reuerence, which Satan enuying sowed these two sortes of tares in the Church to hinder the growth thereof.

First, some professed so much holinesse that they said, that if a man sinne openly after baptisme, hee may not bee receiued into the visible Church againe, and bee counted to bee of the societie of the Saints.

This heresie partly then was, and yet is held of diuers.

Nouatus at Rome held it about the yere after Christ 220.

Meletius maintained the same in Egypt about the yeere 286.

The Donatist in Afrike fauoured this opinion about the yere 298.

The Luciferians in Sardinia were in∣fected with this opinion.

The Anabaptists at this day differ little from it.

But to answere those men in a word.

1. First, they dreame of a present per∣fection after baptisme, for which there is no warrant.

2. Secondly they consider not that Paul saith, Galat. 5.17. there is a continuall combate betweene the flesh and the spirit in them which are regenerate and bap∣tised.

3. Thirdly they consider not that there is remission of sinne after baptisme, as John saith, if any man sinne wee haue an aduocate with the Father, &c. 1. Iohn 2. verse 1.

Secondly, other fearing to sinne after baptisme, would not bee baptized till they supposed death was at their doores to call them out of this life.

But these consider not:

1. That so they may die vnbapti∣zed.

2. That they incurre Gods displeasure, Gen. 17.14.

3. That they refuse to bee Christian souldiers, to fight Christs battell till it bee to late.

4. That there is remission of sinne af∣ter

baptisme. Zachar. 13.1. & 1. Ioh. 2. ver. 1.2.

5. That they deferre and neglect the meanes of grace.

The fourth Article of impo∣sition of hands.

Question.

HOw will you declare the meaning of this fourth article?

A. Three wayes.

First, by shewing the diuers vse of lay∣ing on of hands.

Secondly, by shewing what is meant in this place by imposition of hands.

Thirdly, by shewing the practise of this imposition of hands.

Q. How hath imposition of hands beene vsed?

A. Two wayes.

First, men by Gods appointment haue vsed by imposition of hands to remoue and put from themselues to another that which was grieuous and burdensome vnto them, as for example, when any man sin∣ned in the time of the Law, and was sepe∣rated

from God after a sort, and for the time, that hee might put away this bur∣den of sinne from himselfe, and be recon∣ciled to God againe, hee was to bring his sacrifice and to lay his hands on the head of the beast, that was to be sacrificed, and so lay vpon the beast the curse of the Law, or the punishment due to him for his sinne as it is generally noted, Leuit. 1.4. and particularly when sinne was committed.

1. By the high Priest. Leuit. 4. ver. 3.4.

2. The whole congregation. Leuit. 4. verse. 13.15.

3. The ruler. Leu. 4. verse 22.24.

4. A priuate person. Leuit. 4. verse 27.29.

When the first borne sonnes of the chil∣dren of Israel being chosen of God. Exod. 13.2. to minister to him in holy things: Exod. 19.22. and 24.5. were by Gods ap∣pointment to transferre this burthensome function from themselues to the Leuites, they did it by imposing their hands vpon them. Num. 8.10. but whether this ex∣ample may bee referred to this place, or to the second which now followeth, let the wise iudge.

Secondly, men by Gods appointment haue vsed by imposition of hands to con∣ferre

grace vpon others, euen the graces of God; for sometimes God himselfe be∣stoweth his graces vpon whom hee will, when he will, and how hee will.

And sometimes God maketh superiours to be as it were his treasurers, or stewards to conferre and bestow his graces vpon their inferiours, as hee appointeth them. And superiours being Gods treasurers or stewards haue by Gods direction con∣ferred Gods graces vpon their inferiours diuers & sundry wayes, by diuers meanes, of which meanes it may suffice to mention three onely.

First, by annoynting them with that ho∣ly oyle mentioned. Exod. 30.23. where∣with were annointed these three persons.

1. Priests: Exod. 30.30. & 29.7. Leuie. 8.12.

2. Kings. 1. Samuel: 16. vers. 1.13.

3. Prophets. 1. Kings. 19.16. Psal. 105.15.

But this annointing with materiall ho∣ly oile was a type of the graces of the ho∣ly Ghost, was vsed in the time of the Law onely, and now ceaseth vnder the Gospel, for Christ our onely and eternall high Priest, was annointed with the holy Ghost: Act. 10.38. without measure: Iohn 3.34.

and of his fulnesse all wee receiue. Iohn. 1.16.

Secondly, by prayer, superiours haue bestowed Gods blessings vpon their infe∣riours. Thus Isaac bestowed the blessing vpon Iacob, Gen. 27.30. &c. and Iacob bles∣sed his sonnes, Gen. 49.

And the Priests ordinarily blessed the congregation of Israel at the end of Gods worship, when they dismissed the assem∣bly, Numb. 6.24,

Thirdly, superiours bestow the grace of the holy Ghost vpon their inferiours, both by prayer and imposition of hands. And where laying on of hands is onely mentioned, there we must also vnderstand that prayer is vsed.

And this imposition of hands with prayer, is two wayes to be considered.

First, as it belongeth to some speciall persons in a peculiar sort.

Secondly, as it belongeth to all Christi∣ans generally.

The speciall persons on whom hands haue beene layd in some speciall manner, and for some speciall cause, are these:

First, the two sons of Ioseph, on whom Iacob layd his hands, and blessed them, Gen. 48.14.

Secondly, Ioshua on whom the Lord commaunded Moses to lay his hands, Numb. 27.18. when hee was to succeede Moses in the gouernement of the Israe∣lites. And so Moses layd his hands vpon him, and gaue him a charge, Num. 27.23. And Ioshua the sonne of Nun was full of the spirit of wisedome, for Moses had laid his hands vpon him, Deut. 34.9.

Thirdly, those that haue beene called to any publique function in the Church, haue beene thereunto appointed by laying on of hands and prayer.

1 When the holy Ghost said, Separate me Barnabas and Saul for the worke wher∣unto I haue called them, Acts 13.2. Then the Church which was at Antioch fasted and prayed, and layd their hands vpon them, and sent them away, Acts 13.3.

2 When the disciples had chosen those seauen Deacons, then the Apostles prayed and laid their hands on them, Acts 6.6.

3 When Paul and Barnabas ordained Elders in the Churches which were at Ly∣stra, Iconium and Antioch, they prayed with fasting, Acts 14.23. And laid hands on them, as it is probable: first, because the word heere vsed Cheirotonea signifieth to ordaine, by imposition of hands: Second∣ly,

because Ordination was vsed with Im∣position of hands, as it appeareth, Acts 6.6. and 1. Tim. 5.22.

4 Timotheus chosen to be an Euange∣list, Acts 16.3. and 2. Tim. 4.5. was ordai∣ned with imposition of hands, 1. Tim. 4.14. and 2. Tim. 1.6.

Thus much for imposition of hands vpon some speciall persons.

Secondly, then imposition of hands be∣longeth to all Christians, that after Bap∣tisme handes be layd vpon them, as hereaf∣ter, now it shall be shewed. For the former, imposition of hands vpon some speciall persons, belongeth not to this place, Heb. 6.2. but that which is common vnto all Christians.

Q. You haue shewed, that imposition of hands hath beene diuersly vsed, and that to this fourth Article belongeth, that onely im∣position of hands which is common to all Chri∣stians: proceede therefore, and shew what this imposition of hands is which belongeth to all Christians?

A. It is an ordinance of Christ in the new Testament, that al Christians baptized might by imposition of hands and prayer, receiue either the outward extraordinarie gifts, or els the inward ordinary graces of

the holy ghost; as the practise wil fully shew

Q. Shew mee then what the practise thereof hath beene, and is or should be?

A. This may be shewed fully in foure seuerall times.

First, in the dayes of the Apostles.

Secondly, in the pure times following for the space of foure hundred yeares, or thereabouts.

Thirdly, in the time of Popish darke∣nesse.

Fourthly, in these last times since God restored to his Churches the light of the Gospel more gloriously

Q. What was the practise of this imposi∣tion of hands in the Apostles dayes?

A. Those which in the Apostles daies were conuerted, either from Iudaisme, to Christianisme, or from Gentilisme to the faith of Christ receiued after baptisme the outward extraordinary gifts of the holy Ghost by prayer and imposition of hands; as by these foure examples following it may plainely appeare.

First, when Peter had conuerted three thousand at one Sermon, he promised the extraordinary gifts of the holy Ghost, if they would repent, and be baptized, say∣ing: Repent and be baptized euery one of

you, in the name of Iesus Christ, for the remission of sinnes, and yee shall receiue the gift of the holy Ghost, Acts 2.38. And that this promise was to be performed by prayer and imposition of hands, the two following examples doe shew.

Secondly, when Philip had conuerted the Samaritans. Act. 8.5. &c. then Peter and Iohn sent by the Apostles from Ierusalem. Act. 8.14. prayed for them, and laid their hands vpon them, and they receiued the ho∣ly Ghost. Acts 8.15. who when they were come downe, prayed for them, that they might receiue the holy Ghost, ver. 17. then laid they their hands on them, and they re∣ceiued the holy Ghost.

Thirdly, those twelue disciples at Ephesus, whom Apolloes as it seemed had baptized a little before, receiued the extraordinary gifts of the holy Ghost, when Paul prayed for them and layed his hands vpon them. Acts 19.6. And when Paul had layed his hands vpon them, the holy Ghost came on them, and they spake with tongues, and prophesied.

Fourthly, the Apostle writeth thus to the Galatians, this onely would I know of you, receiued yee the spirit, by the works of the law, or by the hearing of faith. Gal. 3.2. In

which words it is manifest that the Galati∣ans receiued the spirit; that is to say, the extraordinary gifts of the spirit, when the Gospell was preached vnto them, and when they beleeued in Christ. And though in this place, there be no mention of prayer and imposition of hands, yet the two for∣mer examples shew that the Apostles ordi∣narily vsed prayer and imposition of hands, when they gaue those extraordinary gifts of the holy Ghost. Act. 8.18.

And if there be a scruple or question in any man to doubt or demand, how it came to passe that Cornelius, and his company re∣ceiued the extraordinary gifts of the holy Ghost, before they were baptized, and without prayer and imposition of hands. Acts 10.44. the answer is, that though Christ commanded his Apostles to preach the Gospel to euery creature, without di∣stinction of Iewes or Gentiles, Mark. 16.15. yet neither Peter vnderstood this. Act. 10. vers. 14.19, 20. nor the other Apostles and brethren of the Iewes at Ierusalem. Act. 11. verse 1, 2.19. And therefore whiles Peter was preaching to Cornelius and his company it pleased God to send those ex∣traordinary gifts of the holy Ghost vpon Cornelius and his company, that Peter and

all other Iewes might know that God had now receiued the Gentiles also into his fa∣nour, into his Church as Peter and other Iewes acknowledge. Act. 11.17.

And in this place wee must obserue and remember, that these extraordinary gifts of the holy Ghost serued (as other workes miracles did also,) for these three purposes especially.

First, to confirme the doctrine of the Gospel, which at the first began to be spo∣ken by the Lord, and was confirmed to vs by them that heard him, God also bearing them witnesse, both with signes and won∣ders, and with diuers miracles, and gifts of the holy Ghost, according to his owne will, Heb. 2. vers. 3, 4.

Secondly, to prooue the Apostles to bee sent immediately from God to preach the Gospel and to plant Churches, for by signes Paul prooueth himselfe to be an Apostle. 2. Cor. 12.12. Truly the signes of an Apo∣stle were wrought among you in all pati∣ence in signes and wonders and mightie deedes.

Thirdly, to make it manifest, that those were Gods peculiar people, to whom hee gaue those extraordinarie gifts of the holy Ghost; thus Peter knew that Cornelius, and

those that were with him, being all of them Gentiles, were acceptable to God, as hee confesseth, Act. 15.8. and other beleeuing It wes acknowledge, Act. 11.18.

Q. What was the practise of imposition of hands in those foure hundreth yeares after the Apostles dayes?

A. When those extraordinarie outward gifts of the holy Ghost ceased, after that they had confirmed the doctrine, iustified the Apostles, and inlarged the Churches, then those baptized and catechized persons, on whom the Gouernours of the Church layd their hands and prayed for them, re∣ceiued the ordinarie inward graces of the holy Ghost, in a greater measure, for if any man haue not the Spirit of Christ, hee is none of his, Rom. 8.9. See 2. Corint. 13.5. Galat. 6.

And they that are throughly acquainted with the storie and state of the Church, can make a full declaration heereof for these foure hundred yeares: but, as much heate cannot be receiued from a little fire, nor much water drawne out of a litle fountaine: so must I content my selfe with a few testi∣monies to manifest the practise for these foure hundred yeares; and namely with these fiue:

1 First, Tertullianus lib. de baptismo saith, debinc manus imponitur, &c. that is, after baptisme there followeth imposition of hands, and prayer is made to GOD, that they may receiue the holy Ghost, that is, more grace; for when the Elect are bapti∣zed, they receiue the holy Ghost, but when they haue learned their Catechisme, hands are layd vpon them, and prayer is made for them, that they may receiue encrease of grace.

2 Secondly, Cyprianus writing to Iaha∣canus saith thus of imposition of hands af∣ter baptisme: Quod nunc quoque apud nos geritur, &c. that is, Which thing wee also obserue at this day, that they which haue beene baptized before, are afterward offe∣red by the Gouernours of the Church, and by our prayers, and laying on of hands, they receiue the holy Ghost.

3 Thirdly, Hieronymus aduersus Lucife∣rianos. cap. 4. writeth thus: An nescis etiam ecclesiarum hunc esse morem, &c. that is, Knowest thou not that this is the custome of the churches, to lay hands on them which were baptized before, and so praier is made that they may receiue the holy Ghost. Dost thou require where this is written? It is written in the Acts of the Apostles. And i••

there were no Scripture for it, the generall consent of the Churches might suffice.

4 Fourthly, Augustinus libr. 3. cap. 16. de baptismo contra Donatistas, shewing the dif∣ference betweene the extraordinarie gifts of the holy Ghost: which were giuen to the baptized in the Apostles dayes, and the or∣dinarie inward graces which were giuen af∣terwards in the ages following, by laying on of hands and prayer, saith thus: Neque enim temporalibus & sensibilibus miraculis, &c. that is, The holy Ghost is not now adayes giuen extraordinarily, as formerly it was giuen by imposition of hands, seeing those extraordinarie gifts serued then for confirmation of the Gospell, and for en∣largement of the Church. For who doth now expect, that they on whom hands are layd, that they may receiue the holy Ghost, should sodainely beginne to speake Langua∣ges. But it is vnderstood by the bond of peace, that diuine charitie is secretly and inuisibly inspired into their hearts, that they may say, because the loue of God is shed in our hearts by the holy Ghost which is giuen vs, &c. also Augustinus lib. 15. cap. 26. de Tri∣nitate witnesseth the continuance of this cu∣••••ome of laying on of hands, ascribing the grace rather to prayer.

5. Fiftly, Eucherius cited by the Centu∣riators of Magdeburg. Centur. 5 cap. 6. Col. 657. saith thus: the party baptized is offe∣red as a burnt sacrifice, when by imposition of hands he receiueth the holy Ghost.

Q. What was thirdly done in the time of Popery?

A. In the ages following, this diuine or∣dinance of confirmation by imposition of hands and prayer, was diuers wayes abused by the Papists, as all other things were.

First, this imposition of hands was made greater then baptisme by Pope Iohn the third of that name, as Bale writeth in his life.

Secondly, the Papists ignorant of inward grace annointed the forehead of him that was confirmed with their holy oyle, as the Centuriators write. Centur. 7. cap. 6. Col. 148.

Thirdly, Godfathers were required at confirmation, when the children to be con∣firmed were able to answer for themselues. Centur. 9. cap. 6. Col. 237.

Fourthly, the Papists made confirmation a sacrament. Petr. Lomb. lib. 4. dict. 7. Bellar. tom. 3. de confirmatione, cap. 2.

Q. What was fourthly done in these last times, when it pleased God to deliuer his

Church out of Popish thraldome, and restore the light of the Gospel againe?

A. The Lord raised vp many worthy men which discouered the false doctrines and practises of popery, and reduced the or∣dinances of Christ to their former integri∣ty, and amongst the rest this also of confir∣mation: as namely, Caluin. instit. lib. 4. cap. 19. sect. 4. and in his Commentaries vpon Heb. 6.2. Peter Martyr in his Common Places. Class. 3. cap. 8. sect. 14. and Chemnici∣us, who in his second part of the examinati∣on of the Tridentine Concil. rehearseth sixe points of this confirmation as they were propounded in the assembly at Ratisphone in the yeare. 1541. Of which assembly Sleuian also maketh mention in the latter end of his thirteenth booke of Commentaries, and in the beginning of his fourteenth booke, and the sixe points of confirmation then propounded, and since rehearsed by Chem∣nicius, are these.

1. First, the child that was baptized in his infancy, and now hauing learned his Cate∣chisme, is to ••e confirmed, is admonished how and to what end he was baptized, how then God sealed vp vnto him the couenant and promise of peace and grace, and how he himselfe renounced Satan, professed his

faith, and promised obedience.

2. Secondly, the child in his owne person, and before the whole Church made publike profession of the dectrine, and of his owne faith.

3. Thirdly, the child is questioned con∣cerning some chiefe points of Christian re∣ligion, whereunto he answereth, and if hee vnderstand them not sufficiently, he is bet∣ter instructed therein.

4. Fourthly, the child is further admoni∣shed, that in this his profession hee would further declare that hee dissenteth from all heathen, hereticall and profane opinions.

5. Fiftly, he is seriously admonished and exhorted out of the word of God, to perse∣uere in the couenant of baptisme in the do∣ctrine, and faith which he hath professed.

6. Sixtly, there are hands laid vpon the child, and earnest prayer is made to God, that he would giue him his holy Spirit for his further confirmation in that do∣ctrine and faith, and this prayer is not made in vaine, because it hath the promise of God.

The fift Article of the resurrecti∣on of the dead.

Question.

VVHat say you of this fift article, of the resurrection from the dead.

A. Two things.

First, what the resurrection from the dead is.

Secondly, what vse we may make of it.

Q. What is the resurrection of the dead?

A. Because death goeth before the re∣surrection of the dead, and life before death, therefore these three things may be obser∣ued.

First, what life is.

Secondly, what death is.

Thirdly, what resurrection is.

Q. What is life, or what say you of life?

A. There is a double or a twofold life: one is called a naturall life, the other a spiri∣tuall life, whereupon it commeth to passe, that there is a naturall and a spirituall man. 1. Cor. 2. vers. 14, 15.

Q. What is that which you call a naturall life?

A. It may bee perceiued best by the ef∣fects thereof in the three diuers sorts of li∣ning creatures.

1. First, it is that which maketh grasse, herbes, and trees to liue, grow, and flourish.

2. Secondly, it is that which giueth life and sense to all brute creatures, as to fishes in the waters, to the foules of the aire, and to beasts of the earth; for these doe not on∣ly liue, grow and flourish as the grasse, hearbs and plants, with trees doe, but they haue sense and feeling also, which the grasse, hearbes, plants, and trees want.

3. Thirdly, it is that which giueth vnto man not onely life, as vnto hearbes and trees, and sense as vnto brute creatures, but also reason or vnderstanding, which the two former sorts of creatures want, and where∣by man farre excelleth them. And it is the soule of man that giueth him this naturall life. And of this naturall life in these three sorts of creatures, it seemeth Paul spake at Athens. Act. 17. vers. 25. seeing he (that is God) giueth to all, life, and breath, and all things, ver. 28. for in him wee liue, and mooue, and haue our being.

Q. What is that which you call a spirituall life?

A. It is a supernaturall life which God

gaue to Adam in his innocency, ouer and besides his naturall life.

And that Adam in his first creation, and before his fall, had, besides his naturall life, a supernaturall and a spirituall life, it may appeare by these foure reasons.

First, after his fall hee lost immediately this spirituall and supernaturall life, where∣as he had his naturall life, 930. yeares after∣wards. Gen. 5.5.

Secondly, before his fall hee had the tree of life for a signe or Sacrament of this su∣pernaturall life, but after his fall he was de∣priued of it. Gen. 3.22.

Thirdly, all Adams posterity, which are not tegenerate, want this supernaturall and spiritual life, which is called the life of God. Eph. 4.18. being alienated from the life of God, &c.

Fourthly, this spirituall and supernaturall life, is restored to Gods elect againe in Christ, (who is our life. Col. 4.3.) when they are effectually called and regenerate.

Now this supernaturall life of man, is the fruition of Gods comfortable and gratious presence, as Dauid saith, Psal. 36.9. for with thee is the well of life, and in thy light, shall wee see light.

Wherfore, as the soule is the life of the bo∣dy.

Gen. 2.7. euen so the gratious presence of God is the supernaturall life of man.

Q. You haue shewed what life is, tell mee also what death is?

A. Death is the depriuation of life, or the separation and taking away of that thing which giueth life: as for example, take the soule from the body, and the body dyeth, for the body without the spirit is dead. Jam. 2.26.

And separate the comfortable and gra∣tious presence of God from man, and man dyeth, that is, loseth his supernaturall life.

There is nothing that separateth Gods gracious presence from man but sinne, as Esaias saith, your iniquities haue separated betweene you and your God. Esa. 59.2. and Paul saith, all haue sinned, and are de∣priued of the glory of God. Rom. 3.23. and in an other place he saith, that the vnbelee∣uing Gentiles are without God in the world. Eph. 2.12

Now it is manifest hereby that there are two sorts or kinds of death.

The first, is a spirituall death, which is the losse of the supernaturall life, when man is depriued of Gods comfortable and grati∣ous presence. And the death commeth vp∣on men at two seuerall times. First, when

Adam sinned all mankinde in him: for then all men dyed, as the Apostle saith. In Adam all die. 1. Cor. 15.22. and are alienated from the life of God. Ephes. 4.18. And this is the first spirituall death and may so be called. Secondly, at the day of iudgement, when all the reprobate only shall be cast out of Gods gratious presence, into vtter darkenesse, and further bee punished with euerlasting tor∣ments. And this is called the second death. Apoc. 21.8.

The second is a naturall death, which is the separation of the soule from the body, when the bodie dieth and returneth to the earth againe.

Q. Now you haue shewed what life is, and what death is, shew also what the resurrection of the dead is?

A. Resurrection of the dead is nothing else but restitution to life againe. And man is restored from death to life at two times, and so there are two resurrections.

The first resurrection is from the spiritu∣all death, vnto the supernaturall life againe.

And this first resurrection is of the elect only, when they are raised vp from the death of sinne, (into which they fell in A∣dam) vnto the life of grace and righte∣ousnesse, which is done in this life, at the

time of their effectuall calling, conuersion, and regeneration according to the words of Christ, Iohn 5.25. Verily, verily, I say vnto you, the houre shall come and now is, when the dead (in sinne) shall heare the voyce of the Sonne of God: and they that heare it shall liue. And the Apostle saith thus, awake thou that sleepest, and arise from the dead, and Christ shall giue thee light. Eph. 5.14.

And this is called the first resurrection. Apoc. 20.6.

The second resurrection is of the bodies of all men out of their graues, and from their naturall death, which shall be at the great and generall day of iudgement. Dan. 12.2. And many of them that slept in the dust of the earth shall awake, some to euer∣lasting life, and some to shame and euerla∣sting contempt, so saith Christ, Ioh. 5.28. Marueile not at this: for the houre is com∣ming in the which all that are in the ground shall heare his voyce, and shall come forth, they that haue done good, vnto the resurre∣ction of life, and they that haue done euill vnto the resurrection of death.

Q. Now that you haue shewed that there are two resurrections from the dead, tell mee which of them is meant in this fift Article?

A. In the fift Article we must vnderstand

that the Apostle speaketh of the second re∣surrection which is of the bodies of all men out of their graues, and therefore of the bo∣dies of the faithfull at the day of iudge∣ment. And that this Article is to be taken and vnderstood of the second resurrection of the Saints, and not of the first, these three reasons shew.

First, the first resurrrection was necessari∣ly vnderstood in the two first Articles, for there cannot bee repentance from dead workes, nor faith in God without effectuall calling and regeneration, or rising from the death of sinne to the life of grace.

Secondly, the first resurrection goeth al∣waies before baptisme in conuerts, to whom this Catechisme was more especially at that time directed.

Thirdly, this resurrection in this fift Ar∣ticle, followeth after baptisme, and shall bee accomplished at the last day of iudgement.

Q. Now that you haue spoken of the re∣surrection from the dead, what vse will you make of it?

A. Because the article is vnderstood as the other articles also are of the faithfull, it may serue to teach them these three things.

1. First, not to feare any thing that may

happen to them in this life, as death, perse∣cution, calamitie, &c. Death is not fearefull to the faithfull because it is but a sleepe, it is written of Steuen when hee was stoned, that he fell a sleepe. Act. 7.60. Paul saith that the faithfull being dead doe sleepe. 2. Thes. 4.13. Esaias saith they rest in their beds, Esai. 57.2. wherefore the Graecians called the place of buriall 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 coemit e∣rium, or dormitorium in Latine, that is a∣sleeping place.

Persecution is not to bee feared because it toucheth but the body onely Math. 10.28. feare not them which kill the body, &c.

Aduersitie and calamitie which happeneth to men in this life, is not to bee feared be∣cause it is but temporarie, and the resur∣rection will be ioyfull; thus Iob in the mid∣dest of his calamitie comforted himselfe with assured hope of resurrection from the dead. Iob 19.25. for I know my redeemer liueth, &c.

2. Secondly to prepare themselues faith∣fully to discharge the duties of their calling, and waite continually for the appearing of Christ to iudgement. For so Christ hauing foretold the time of his second comming exhorteth, Math. 24.45. who then is a faith∣full and wise seruant, &c.

3. Thirdly, to confute the errours of them which first denied the resurrection of the dead, as did the Saduces, Math. 22.23. Act. 23.8. as did Epicures and Atheists. Eccles. 3.19. as did Altades the 12. King of Assyria, Berosus lib. 5. and some at Corin∣thus, 1. Cor. 15. vers. 12.32. secondly, said the resurrection was already past, as did Hymeneus and Philetus. 2. Tim. 2.18.

The sixt Article of eternall iudgement.

Question.

VVHat will you say concerning this sixe Article which is of eternall iudge∣ment?

A. Three things.

First, how it is called an eternall iudge∣ment.

A. Three things.

First, how it is called an eternall iudge∣ment.

Secondly, I will note foure things con∣cerning this eternall iudgement.

Thirdly, some vse to be made of this do∣ctrine.

Q. How or why is this iudgement called eternall?

A. The reason hereof will appeare, if

we consider these three sorts of Gods iudg∣ments and compare them together, euen these three.

The first is, a conditionall iudgement threatened.

The second, is a temporall iudgement executed.

The third is, an eternall iudgement pronounced, and executed or perfor∣med.

The conditionall iudgement, 1 is that which God threateneth with condition of repentance, that except the people against whom he threateneth iudgment do repent, he will powre his threatened iudgement vp∣on them, but if the people repent, the Lord will turne away his iudgement from them, so the Lord himselfe telleth vs. Ierm. 18.7. At what instant I shall speake concerning a nation and concerning a kingdome, to plucke vp and to pull downe and to destroy it. vers. 8. If that nation against whom I haue pronounced, turne from their euill, I will repent of the euill that I thought to to doe vnto them. The iudgements which God threatneth generally against the trans∣gressours of His Law. Leuiticus 26. verse 14. &c. Deuteronomie, 18. verse 15. &c. conteine in them a condition of repentance

as euery one may see that readeth those two chapters.

The Prophet Ionah threatened a conditi∣onall iudgement against Nineueh that with∣in fortie dayes it should be destroyed. 2 Ionah 3.4. And that this iudgement was denoun∣ced conditionally it appeareth in that the people repented. Ionah 3.5. And in that the Lord turned away that iudgement. Ion. 3.10. Christ also sheweth vs that some of Gods iudgements are conditionall, saying, except yee repent, yee shall all likewise pe∣rish. Luke 13.3.

2 The temporall iudgement is, that which God executeth vpon his disobedient people, when they doe not repent at the hearing of his conditionall iudgements de∣nounced against them. For then the Lord maketh a decree, Zephan. 2.2. that he will not turne away his threatned iudgement, no not if Moses and Samuel should intreat him by earnest prayer, Iere. 15.1. and if Noah, Daniel, and Iob were among those impeni∣tent sinners, they should deliuer but their owne soules by their righteousnesse, Ezech. 14.14. And yet this irreuocable iudgement is but temporall; for when the Lord hath executed it, then doth he in mercie returne to his people again with great compassion.

When the Prophet Esayas cap. 8. &c. had generally denounced the captiuitie of the Iewes in Babylon (which afterwards Jere∣mias cap. 25. described more particularly) and other calamities which they were to indure afterwards til Christs first comming in the flesh; he shewed that iudgement, and those calamities should be but temporal and haue an end, saying, Esay 40. verse 1. Com∣fort, comfort yee my people, saith your God. Verse 2. Speake yee comfortably to Ierusalem, and cry vnto her, that her war∣fare is accomplished, that her iniquitie is pardoned, for shee hath receiued of the Lords hand double for all her sinnes; and in the rest of his prophecie, from chap. 40. to the end, hee comforteth the Iewes with promises of deliuerance by Cyrus out of Babylon, as chap. 45.1. and by Christ out of miseries, as chap. 54. The floud in the dayes of Noah, was but a temporall iudge∣ment, for afterwards the Lord restored the world againe, Gen. 9.

3 The eternall iudgement noteth three things; first, 3 the great and last day of iudge∣ment; secondly, the eternall sentence that then shall be pronounced vpon the Elect for eternall saluation, and vpon the reprobate for eternall condemnation; thirdly, the e∣ternall

execution or performance of the sentence then pronounced to giue euerlast∣ing life and happinesse to the godly, and to punish the wicked with euerlasting tor∣ments.

And this is the eternall iudgement men∣tioned in this sixt Article, and specially ap∣plied to the godly for their euerlasting cō∣fort, that whiles they are in this vale of mi∣serie, they should comfort themselues with continuall expectation of this eternall iudgement.

Q. What be those foure things which you said you would obserue concerning this eternall iudgement?

A. First, the certaintie therof which may appeare.

1 Because the Scripture saith, that God hath appointed a day, in the which hee will iudge the world in righteousnesse, Acts 17.31.

2 Because GOD is the Iudge of all the earth, Gen. 18.25. and therefore it is with∣out doubt, that hee will certainely iudge all the world.

3 Because all men must be iudged, wee shall all stand before the iudgement seate of Christ, Rom. 14.10.

Secondly, the time thereof, which is;

1 Foretolde in the Scripture, Matth. 24.

2 To be searched out and desired.

1 The time of this eternall iudgement is foretold, first, by Christ, secondly, by Paul, thirdly, by Iohn.

1 Christ requested by his disciples, fore∣told this eternall iudgement, which shall be at his second comming, and that twice ouer, Matth. 24.

First, he foretelleth them of three things which should come to passe, before his se∣cond comming, which are these:

1 Of the beginning of sorrowes, as hee calleth them, vers. 8. that is, of false Christs: vers. 5. of watres. vers. 6. of famine. vers. 7.

2. Of the ten persecutions, as it seemeth which began vnder Nero, and continued vn∣till the dayes of Constantinus the great, vers. 9.

3. Of the publike and free libertie of the Gospel, that should be vnder Constanti∣nus the great. vers. 14.

Secondly hee fore telleth them againe of three other things that should also come to passe before his second comming, that is, 1. of the destruction of Ierusalem. ver. 15.2. of false Prophets as it were of those heri∣ticks which arose in the Church after for along time. verse 23.3. of Poperie. verse.

29. for by the Sunne we may vnderstand the word of God, by the Moone the Church; by the Starres, the Doctors that fell from the trueth; and by the powers of heauen, the truth and life of pure religion.

Thus wee presume to shew what may be the meaning of the Christs prophesie in that Chapter, with submission to the censure of the learned and religious.

And after these things thus foretold are come to passe, then will Christ come the se∣cond time to this eternall iudgment. verse. 30.

2. Paul withstanding false teachers, which sayd that the second comming of Christ was at hand, telleth the Thessalonians of three things that must come to passe be∣fore Christ came to Iudgement, 2. Thes. 2.

First, that there must be an apostasie and falling away. vers. 3.

Secondly, that that wicked man of sinne, that is the Pope of Rome, must be reucaled. vers. 3.8. which was done about 600. yeeres after Christ.

Thirdly, that that man of sinne, the Pope of Rome must bee consumed with the spirit of Christs mouth, verse. 8. that is, by the preaching of the word, as wee now see hee is, and hath beene for these 300. yeeres last

past continually.

3. John the Apostle in the booke of the reuelation. Chap. 4. &c. doth plentifully foretell what shall come to passe before Christs second comming, that the diligent reading and true vnderstanding of the pro∣phesie may shew how neere wee are to this eternall iudgement, though wee may not search after the day and houre of his com∣ming, Math. 24.36.

2. This time of Christs comming to this eternall iudgement, thus foretolde, ought to be searched out, and longed for of all true Christians, as Jacob waiting for the land of Canaan (which was a type of the kingdome of heauen, and which God had promised to Abraham, after 430. yeeres were expired. Gen. 15.13. Exod. 12.40. Gal. 3.17.) required of Ioseph that hee should not burie him in Egypt, but carie him into the land of Canaan. Gen. 47.29.

As Ioseph tooke an oath of his brethren, that God brought them into the land of Canaan they should carie his bones with them. Gen. 50.25. As the Iewes waited for their promised deliuerance out of 70. yeeres Captiuitie in Babylon. Dan. 9. Psal. 101. As Abraham, Ioh. 8.56. Prophets and Kings, Luke. 10.24.1. Pet. 1.10. and the Angels. 1.

Pet. 1.12. waited for Christs first comming: so should we waite for his second comming. Tit. 2.13. looking for that blessed hope, and the glorious appearing of the great God and our Sauiour Iesus Christ.

3. 3 Thirdly, the place thereof which is.

First, where Christ shall iudge all the world, that is, in the aire, for when Christ shall so descend, as he ascended. Act. 2.11. then we which are aline, and remaine, shall be caught vp together with them (that is the dead) in the cloudes, to meete the Lord in the aire. 1. Thess. 4.17.

Secondly, where all persons iudged, shall be, that is, some in heauen aboue, and some in hell belowe, for Salomon thus distingui∣sheth these two places. Prou. 15.24. The way of life is aboue to the wise, that he may depart from hell beneath. And heauen eue∣ry where in the Scripture is saide to bee a∣boue, and it may suffice to say, hell is be∣neath, without any further inquire of it, till wee finde a more speciall place of hell noted in the Scripture,

Fourthly, the iudgement then to be gi∣uen, or sentene then to be pronounced, which is set downe. Mat. 25. vers. 34. Come yee blessed of my Father, inherit the kingdome

prepared for you from the foundation of the world. vers. 41. Depart from me ye cur∣sed into euerlasting fire, prepared for the di∣uell and his Angels. Then shall the godly be euer in glory with Christ where he is. 1. Thess. 4.17. Ioh. 14.3. Apoc. 21, & 22.

Then shall the wicked euer bee with the diuell where he is, in vtter darknesse, where shall bee weeping and gnashing of teeth, Math. 22.13. in the lake which burneth with fire and brimstone, Apoc. 21.8. where their worme dyeth not, and the fire is not quenched. Mark. 9.44.

Q. You haue shewed which is the eternall iudgement, and foure things belonging to it, what vse will you now make of it?

A. Fine instructions for the faithfull, to whom this article is properly applyed in this Catechisme.

1. First, that the faithfull continually waite for the comming of Christ to his e∣ternall iudgement that then they may inhe∣rite glory, he that hopeth for any earthly benefite of libertie, lands, goods, or such like, waiteth continually for the time when he shall enioye his desire, and counteth the yeares, moneths, and dayes: yea sometimes the sonne thinketh his father liueth too long, because hee dayly desires to inherite

his fathers possessions, and there is a crown of righteousnesse laide vp for all them that loue the appearing of Christ. 2. Tim. 4.8. then the faithfull shall be deliuered from all those miseries of continual labour, of many infirmities of outward afflictions, and of temporall or naturall death, which they are subiect to in this life, then shall they enioy the kingdome of heauen, the presence of God, the societie of Saints and Angels, the creature waiteth for this time, Rom. 8.19. The faithfull waite for this time, Rom. 8.23. The holy Angels waite for this time, for as they waited for Christs first comming. 1. Pet. 1.12. so we suppose they looke for his second comming. The Saints departed out of this life long for it. Apoc. 6.10. Dauid waiteth for it. Psal. 16.9. and 17.15. There∣fore wee ought continually to waite for Christs comming.

2. Secondly, that the faithfull, who are brethren in Christ, and fellow heires of the kingdome of heauen, ought to loue one a∣nother, as the Apostle willeth. Rom. 13.8. Owe no man any thing, but to loue one a∣nother.

3. Thirdly, that the faithfull vse all good meanes, which God hath ordained to fur∣ther them to the attainement of euerlasting

life, for whatsoeuer a man desireth, hee will endeauour to vse all good meanes whereby he may attaine vnto it.

4. Fourthly, that the faithfull patiently beare all aduersitie that happeneth to them in this present lise, looking vnto Iesus the authour and finisher of our faith, who for the ioy that was set before him, endured the crosse, despised the shame, and is set downe at the right hand of the throne of God. Heb. 12.2. And considering that our light affliction which is but for a moment, wor∣keth for vs a farre more exceeding and eter∣nall weight of glory. 2. Cor. 4.17.

5. Fiftly, that the faithfull bee constant, bold, and couragious, alwayes to confesse & professe this their hope of eternall glory before men, whensoeuer occasion requi∣reth, being ready alwayes to giue an answer to euery man that asketh a reason of the hope they haue in God. 1. Pet. 3.1. and say with the Apostle. Rom. 8.31. If God be for vs, who can be against vs, &c. then will Christ also confesse them be∣fore his Father which is in heauen. Math. 10.32.

FINIS.

Notes

• Zephan. 2.2.
• Rom. 4.15. Rom. 2. ver. 28.29.
• The old man.
• The new man.
• Ann. 21••
• Ann. 250
• Ann. 390
• Ann. 39 9.
• 1

  Condi∣tion.
• 2

  Tempo∣rall.
• 3

  Eternall.
• 3

  Place.
• A sentence.