A Double Catechism, one more large, following the order of the common authorized Catechism, and an exposition thereof: now this second time published: the other shorter for the weaker sort: both set forth for the benefit of Christian friends and well-willers. By Richard Bernard, Master of Arts, and Preacher of God's word at Worsop in Nottinghamshire. 1. TIM. 4. 1. 2. I charge thee before God, and before the Lord jesus Christ, which shall judge the quick and dead, at his appearing, and in his kingdom, preach the word, be instant in season, and out of season. r. Pet. 2. 2. As new-born babes desire that sincere milk of the word, that ye may grow thereby. CAMBRIDGE, Printed by john Legate. 1607. To the right Worshipful the towardly young Gentleman, and of great good hopes, M. William Cavendish, son and heir to the right Honourable William, Lord Cavendish, increase of all true honour and happiness is most heartily wished. RIGHT Worshipful, it is written of one, a king's son, that he asked 3. things at God's hands, outward prosperity, inward comforts, and such glory as should be neither false nor feigned. What more to be happy? The first of these you have by birth, and your parent's wealth & honour: the second, Solomon tells you, how you may have, by the getting & keeping a good conscience, which is a continual feast: and the third is purchased for you by Christ, if you by faith can take hold of him, by whom (which is the true and greatest glory) we are made the sons of God, and coheirs with him of the Paradise of God, and the unspeakable joys thereof. All these three must concur to make a man blessed: no happiness in the first without the second: no soundness in the second to abide without the third. Lose Christ, a due conscience comforts: and outward goods and honour without inward health of grace, is an estate carnally of estimation, but indeed hopeless of the Saints blessed condition. Great wealth, & noble birth, without the souls spiritual breath, is as a ship under full sail in a tempestuous Sea without stern or Pilot: a case most dangerous: more like it is there should be shipwreck, than that it should come in safety to the haven. Your ship is not yet at the sea, you are but launching out, hitherto you have lain in harbour: balance your soul with sound knowledge, and holy affections before you adventure: take with you your provision, and be sure you season your flesh with the salt of God's word, lest it corrupt at sea, and you want necessaries, and be forced to go a shore before you come unto your determined place. Solomon telleth us, that the young man which cheereth his heart up in the days of his youth, to walk in the evil ways thereof, and in the sight of his eyes, must know, that for these things God will bring him to judgement: and therefore he adviseth him to remember his Creator in the days of his strength, before the time come, when he shall confess, that sin hath as much left him, as he it. Surely, Sir, if you betimes, as I hope you do, remember the Lord, and seek him, as David said to the child Solomon, he will be found of you: which he of his mercy grant: but if you forsake him, he will forsake you; which God of his goodness forbid. The advancement of joseph amongst Pharaoes' Princes, and daniel's honour above the great Bassas of Babylon, may show you the truth of the one: and that young man's miserable end, beautiful Absalon, and David's dear son, may ratify the certainty of the other. God's favour is the fountain of bliss, and in those only he delighteth that fear him. The good tokens of your good affection towards me, and towards the preachers of God's word, the love you do show to further the passage of the Gospel, both in word and liberal deeds, hath moved me to offer this my labour unto you: both to testify my thankfulness, and to manifest unto the world our good hopes of you, which I desire that you may daily occasion by holy fruits of obedience to be justified of many, to God's glory and your own welfare. The Lord Almighty protect you and that honourable house whereof you are, and enlarge the name thereof, as with earthly renown, so ever much more with spiritual blessings, that it wishing well to the Israel of God, peace and mercy may be upon it: and the loving countenance of God now shine upon all therein, that heartily desire the welfare of Zion, and the peace of jerusalem for ever. Amen. Worsop, the 28. of November. Your Worships every way ready in all things in Christ jesus, Richard Bernard. The Catechism. Q. HOW many things are needful for you to understand, that you may know both God and yourself? A. These 6. things: I. rightly to conceive of God what he is, by his word and works: II. to understand the creation: III. man's misery by the fall: IV. our redemption: V our sanctification: VI the certainty of our glorification. Of God. Q. Who made you? A. God. Esa. 42. 2. Gen. 26. 27. Q. What a one is God? A. God is a spirit. Joh. 4. 24. Holy. Exod. 15. 11. just. Exod. 34. 6. and Merciful. Exod. 34. 7. Q. How many Gods are there? A. But only one God, Deut. 6. 4. yet three persons, Mat. 3. 16. 1. joh. 5. 7. Q. Which are the three persons? A. The Father begetting, the Son begotten, and the Holy Ghost proceeding, 2. Cor. 13. 13 Mat. 28. 19 and these three are God. joh. 1. 1. 1. joh. 5. 7. Act. 5. 3. 4. Q. Which of these three became man? A. The second Person, jesus Christ, both God and man. Esa. 9 6. Heb. 2. 17. Of our Creation. Q. Of what did God make man? A. His body was of dust, the woman's of Adam's rib, Gen. 2. 7. Q. What a one did God make him? A. Both good. Gen. 2. 31. holy and righteous. Gen 1. 26. Eph. 4. 28. Col. 3. 9 Q. What was than man's estate and happiness? A. It was the state of innocency, without sin or misery, and to God was he acceptable, Gen. 1 27. 31. & 2. 25. & 1. 28. Of man's fall and misery. Q. Are you now such a one by birth, as he was by creation? A. Alas no: I am by nature full of sin, Ps. 51. 5. job. 25. 4. 5. 6. Rom. 3. from vers. 9 to 19 and so most miserable. job 14. 1. 2. Rom. 5. 14. Eph. 2. 1. 2. 3. Rom. 3. 23. & 2. 8. 9 and to God detestable, Psal. 11. 5. Gal. 3. 10. Mat. 7. 23. & 25. 41. Q. What is sin? A. The breaking of God's commandments, by thought word, or deed. 1. joh. 3. 4. Q. How many commandments are there? A. Ten. Deut. 10. 4. divided into two Tables. Deut. 4. 13. Q. Which be the commandments? A. I am the Lord thy God, etc. Exod. 20. Deut. 5. 6. Q. Do these ten command or forbidden but only what is there set down in show? A. No: they command or forbidden, all the kinds contained under the same thing mentioned and all the causes, with occasions thereunto. 1. joh. 3. 15. Mat. 5. 28. 32. Q. Are they a prayer? A. No, nor so to be used: they are a rule for me to live after, and do teach me my duty to God, and my neighbour. Deut. 6. & 31. 12. Psal. 119. 105. Eccles. 12. 13. Mat. 22. 37. 39 Q. What is your duty towards God? A. My duty towards God, is to believe in him, to fear him, and to love him, etc. 2. Chron. 20. 20. Eccles. 12. 13. Mat. 22. 37. Q. What is your duty towards your neighbour? A. It is to love my neighbour as myself, etc. Mat. 22 39 Rom. 13. 9 Q. Can ye keep the commandments, and not offend God nor your neighbour? A. No: I break them every day, in thought, word, and deed, hating both God and my neighbour by nature. Ps. 14. 1. 2. 3. Rom. 8. 7. & 1. 30. 2. Cor. 3. 5. Tit. 3. 3. Q. What is then now your state, and what deserve you by thus offending God? A. I am in the state of corruption and do deserve God's curse, which is eternal destruction of body and soul. Deut. 27. 26. Mat. 25. 41. 46. Gal. 3. 10. Of man's redemption. Q. What are you in this case to do? A. To cry unto God for mercy, and seek for deliverance. Luk. 15. 17. Psal. 51. 1. 2. etc. Q. Are you of yourself able, or is there any good in you to move God, to set you free? A. No indeed, Rom. 3. 10. & 7. 18. Luk. 17. 10. 2. Cor. 4. 4. Eph. 2. 8. 9 Q. Then who doth redeem you? A. Only jesus Christ, Rom. 7. 25 2. Cor. 5. 21 Rom. 5. 19 Gal. 2. 20. & 3. 13. Q. What is jesus Christ? A. He is the eternal Son of God, Mat. 17. 5. Heb. 1. 23. a King to govern us, Ps. 2. 6. Mat. 28. 18. a priest to offer for us, Ps. 110. 4. And a Prophet to teach us, Deut. 18. 18. Esa. 61. 1. Mat. 17. 5. Q. What believe you concerning him in the Articles of the Creed? A. I do believe, that he was conceived by the holy Ghost, etc. Q. What is this to you? A. I do persuade myself hereby, that his purity is for my corruption, his obedience for my transgression, his death for my debt, and his ascension for my eternal salvation. 1. Cor. 1. 30. Phil. 3. 20. Q. But as God made all, will so jesus Christ also save all? A. No verily, many shall be damned, few shall be saved, Mat. 7. 13. 14. only the elect, which take hold of Christ by a lively faith. joh. 3. 16. 36. Mar. 16. 16. Q. What is this lively faith? A. It is a true persuasion of my heart, grounded upon God's promises, Eph. 3. 17. Rom, 4. 21. that jesus Christ is given to me, joh. 3. 16. and the merits of his death and passion, are as truly mine, as if I myself had wrought them. 2. Cor. 5. 21. Rom. 8. 1. Q. How come you by this faith? A. From my effectual calling by the word preached, and the work of God's spirit. Act. 13. 48. Rom. 10. 14. 15. Eph. 1. 13. Q. Where is set down the sum of your becefe? A. In my Creed, I believe in God the Father Almighty. etc. Q. Are these a prayer, or so to be used? A. No: it teacheth me what to believe concerning God and his church. Q. What good hath God's Church, the true believers above the rest of mankind? A. They are in the state of grace, they have communion with Christ, and one with another, the forgiveness of sins, the glorious resurrection of the body, and life everlasting. Of sanctification. Q. How may it appear, that you have this faith, and also these benefits? A. By my sanctification. Q. Who doth sanctify you? A. The holy Ghost, Rom. 15. 16. Q. What is sanctification? A. It is a making new of the whole man, whereby he daily dieth to sin, and increaseth in holiness and righteousness, Eph. 4. 23. 24. Gal. 5. 24. 1. Thes. 4. 1. Q. What grace proceeds from this sanctification? A. True repentance, leaving that which is ill with hatred, and performing new obedience with gladness of heart continually, jer. 31. 19 Act. 26. 20. Ps. 119. 10. 113. 115. 136. 14. 34. 35. 44. Q. What estate now stand you in, being sanctified and penitent? A. I am in the blessed estate of grace, wherein if I continue, I shall inherit eternal life, Tit. 3. 4. 5. 6. 7. Rom. 11. 22. Mat. 10 22. 2. Tim. 4. 8. Q. Why hath God thus made, redeemed, sanctified, and hitherto preserved you? A. To serve him truly all the days of my life, Eph. 2. 10. Tit. 2. 11. 12. Luk. 1. 74. 75. Q. How must God be served? A. Only after his will revealed in hss written word, Deut. 30. 8. 10. and 4. 2. 2. Cor. 4. 6. Of our strengthening in the state of grace, for the certainty of our glorification. Q. Is it needful for such as are elected, and once called, justified, and sanctified, that they should continue still in using means to salvation? A. Yea truly: else they will fall away, Pro. 29. 18. 2. Chron. 15. 2. Heb. 3. 12. 13. Q. What things must you continue in to assure yourself of salvation, and to grow strong in the way of life? A. In the knowledge of God's word, Psal. 11. 2. Act. 2. 42. 2. Pet. 1. 19 joh. 10. 27. 28. in faith, Joh. 3. 36. in love to the godly, joh. 13 35. 1. joh. 3. 14. in obedience, Ezech. 36. 26. Psal. 15. 5. jer. 32. 39 40. in patiented suffering for Christ. Rom. 8. 17. jam. 1. 12. in a longing after Christ's coming, 2. Tim. 4. 8. in sincerity without hypocrisy, which will appear by my appealing to God in these things, joh. 21. 15. Of the Sacraments. Q. Hath God given any helps, and commanded farther any other means besides the word, for the strengthening of us herein? A. Yes, these two: Sacraments, and Prayer. Q. What is a Sacrament? A. An outward sign and seal of invisible graces. Q. How do the Sacraments strengthen you? A. By a reverent using and meditating of them rightly understood, as signs representing Christ, and his benefits, and sure seals of his covenant with us, Gen. 9 9 to 18. and 17. 9 10. How many Sacraments are there? A. Only two: Baptism, and the Lords Supper, 1. Cor. 10. 1. 2. 3. 4. Mat. 28. 19 & 26. 29. 27. 1. Cor. 11. 23. 24. 25. Q. What is the sign, and the thing signified in Baptism? A. The sign is water, and the grace is the blood of Christ, by which I am washed from my sins, Act. 2. 38. & 22. 16. Q. What are the signs and things signified in the Lord's Supper? A. The signs are the bread and wine: the things signified, are the body & blood of Christ, 1. Cor. 11. 23. 24. 25. Q. Why come you to receive? A. To strengthen my faith, and to keep in remembrance Christ his death, till his coming again, Rom. 4. 11. 1. Cor. 11. 26. Q. What ought you to do before you come? A. Prepare myself by examination, 1. Cor. 11. 28. Q. What ought you to come with, to the Sacrament? A. With four things: 1. knowledge both of my misery, God's mercy, and the doctrine of the Sacrament. 2. with faith in jesus Christ, Heb. 11. 6. 3. with repentance for all my sins, Esa. 1. 10. 11. 14. 15. 16. 4. with hearty love unto my neighbour, Mat. 5. 23. Q. What if you come unprepared without these? A. I come unworthily, I am guilty of the body and blood of Christ, 1. Cor. 11. 27. I do ear and drink my own damnation, vers. 29. God may punish me, vers. 40. and the devil may enter into me, as he did unto judas, and bring me to destruction of body and soul, Ioh 13. 27. Of Prayer. Q. What is Prayer? A. It is a right, hearty, and faithful request made unto God, in the name of jesus Christ, 1. joh. 5. 14. Rom. 8. 26. jam. 1. 6. joh. 14. 14. & 15. 16. Mat. 3. 17. Q. Can or doth every one pray, that uttereth words, and useth a form of prayer? A. It is a special gift to God's children, and such only pray, as have knowledge what to ask, a hearty desire in ask, and faith to believe. Q. What direction of prayer have you? A. The same which our Saviour Christ taught his disciples, Our Father which art in heaven, hallowed be thy name. Thy kingdom come. Thy will be done in earth, as it is in heaven. Give us this day our daily bread: and forgive us our trespasses, as we forgive them that trespass against us. And lead us not into temptation: but deliver us from evil. Amen. Q. What desirest thou of God in this prayer? A. I desire my Lord God our heavenly Father who is the giver of all goodness, to send his grace unto me, and to all people, that we may worship him, serve him, and obey him; as we ought to do. And I pray unto God that he will send us all things that be needful, both for our souls and bodies, and that he will be merciful unto us, and forgive us our sins, and that it will please him to save and defend us in all dangers ghostly and bodily, and that he will keep us from all sin and wickedness, and from our ghostly enemy, and from everlasting death. And this I trust he will do of his mercy and goodness, through our Lord jesus Christ: and therefore I say, Amen. So be it. The first part of Catechism. Of new birth. Q. WHat is your name? A. Channavel, God is gracious to us. Benallevel. Love wholly the Lord with the heart. Q. Who gave you this name? A. My Godfathers and my Godmothers, who with my father, brought me to the Minister, into the congregation, to be baptised, and were especial witnesses of the same, and professors of my faith and obedience to God for me. Q. Why were you baptised? A. That I might receive a badge of my Christian religion, and be admitted into the Church, to live amongst the professors of Christ's name, & to be received of them, and accounted as a member of Christ, the child of God, and an inheritor of the kingdom of heaven, until I show the contrary. Q. Whereby may you now be certain, that you are such a one indeed? A. If I do what my Godfathers and Godmothers did make profession of for me. Q. What did your Godfathers and Godmothers make profession of for you? A They did profess three things in my name: the first was the forsaking of the devil, and all his works, the pomps, and the vanities of this wicked world, and all the sinful lusts of the flesh. Q. What were you then bound to them, that you have promised to forsake them? A. Yea verily, I am a bondslave to Satan, by the corruption of my nature, prone to all vice, having the seed of all sin in me, and do hate both God and my neighbour. Q. How can you then forsake this woeful state, and cease from any evil, being thus bound and prone thereunto? A. Not by any natural power in or of myself, but only by the grace of God, when it is given unto me. Q. Are you sure you have forsaken them, are you not deceived? A. I am not deceived: for I hate unfeignedly, the works of the devil, the world's vanity, all the ungodly manners of every man: and I labour by all good means, to die to all sin daily, loving the word of God, following it and all godly examples, endeavouring to kill speedily every ill motion, but cherishing the good in my heart, by meditation, vows, fasting, and prayer. Q. But can you tell me, what are the works of the devil, the world's vanity, and the ill motions of the heart? A. Whatsoever I, or any other, do think, speak or do, against the will of God revealed in his word written. Q. What hath moved you to forsake the devil, the world, and the flesh? A. For that I have learned, and do well perceive, by knowledge from the word and mine own experience, that these three, be the only malicious, spiritual, powerful, subtle, and continual enemies of my eternal felicity. Q. What are the other things, that your Godfathers and Godmothers promised for you? A. Secondly, was the beleeeving of all the twelve articles of my christian faith, and the third was the learning diligently of God's holy will and commandments, and an obedient walking in the same, all the days of my life. Q Where is this will of God to be learned? A. Not from mine own fantasy, man's wisdom, traditions or examples of men, but only out of the Scripture, which is the word written, by his Prophets and Apostles, in the books of the old and new Testament, which is sufficient, to teach us all things necessary, that we need to believe, for our salvation. Q. What reasons have you to persuade yourself, that this Scripture which we hold, is the true word of God, and none other? A. First, from the penmen, being many and most of them simple and plain persons, who do mutually consent, setting down their own faults without partiality. Secondly, from the matter, above natural men's reach; of man's creation, resurrection, last judgement, and of the Trinity in unity, prophecies also fulfilled in all circumstances. Thirdly, from the manner of speaking, peremptorily reproving, or allowing, without sinister respects. Fourthly, from the effect, binding conscience, converting men, to hate even life itself, for God's glory. Fifthly, the miraculous preservation thereof, with punishment of such, as seek to overthrow either it, or the professors thereof. Lastly, that it ascribes all glory to God, the main end which it aimeth at. Q. What means must you use to come to the saving knowledge of this word? A. 1. Daily reading. 2. Learning the Catechism, the grounds of religion. 3. Hearing the word with mind and affection, both read and preached publicly, by God's ministers. 4. Meditation in mind, to understand the doctrine gathered, and in heart to affect the use made, after I have either read or heard it. 5. Conference by ask of superiors and Ministers, by reasoning with equals, and teaching inferiors, all in reverence and humility, to understand that I know not, to be resolved in that I doubt of, and to call to memory, what I have forgotten. 6. Continual prayer with practice of it in my particular calling. Q. Do you think you are thus bound to forsake the devil, the world, and the flesh, to believe in God, to learn to know and do his will, as they have promised for you? A. Yes verily, and by Gods help so will I endeavour to do, or else were I unthankful to God my Father, that hath called me into the state of salvation, making me his child: and also unmindful of my sureties, that have so bound themselves for me. Q. But tell me if any undergo such a charge, how can any be surety to God for you, that you should do as they have promised for you? A. Being assured by faith, that the seed of the faithful are blessed, they judging me charitably to be one of them, did promise by the grace of God belonging unto me in Christ, and the means which they would use, I should perform the same. Q. What are the means which they have premised to use? A. That I should be taught so soon as I shall be able to learn, what a solemn vow, promise and profession, I. have made by them. II. That they will exhort me to hear sermons, and to learn all things, which a Christian ought to know for his soul's health: but especially the principles of religion, contained in these four: the Creed, the Lords prayer, the ten Commandments, and the doctrine of the Sacraments. The second part. Q. Let us then see, whether they have used those means, and how you have profited, rehearse the articles of your belief? A. I believe in God the Father almighty, etc. Q. What do you chief learn out of these articles of your Christian faith? A. 1. I learn to believe, that there is a God, to believe God, and also in him. 2. That he is but one in substance, yet distinguished into three, the Father, Son, and holy Ghost, which distinction is in person, property, and manner of working. 3. That this God hath a Church, to which only he is truly known, and by the same sincerely worshipped. Q How can you be persuaded that there is a God? A. 1. By his created works declaring, 2. by my conscience accusing: 3. by judgements terrifying: 4. by order observed in all things: 5. by heathen authors consenting: 6. By the Scripture confidently avouching the same. Q. What is God? we cannot tell, there foretell me what a one he is? A. A spiritual substance, most holy, and of glorious majesty, infinite in his being, as every where present; in wisdom, foreseeing & rightly disposing all things: in power, doing what he list: in justice, punishing whom he will justly: and in mercy, to save whom he pleaseth. Q. How do you behold and conceive of this God? A. Not by any bodily shape, but spiritually, by his word, as he hath therein manifested himself, and by his works, of creation, preservation and governing every thing, according to his foreknowledge and appointment therein, to his own glory. Q. What believe you concerning God the Father? A. That he is God Almighty, in order the first person in the Trinity, begetting the Son from everlasting, of his whole substance: maker of heaven and earth, men and Angels, and all things else very good, only by his word, of nothing, at the beginning, in six days, and still by his providence preserves the same, for my benefit. Q. What was man especially made of? A. Man consists of body and soul, the first man's body was made of the dust of the earth, but our bodies come by generation, and are with his mortal: and both his and all our souls by inspiration, and are immortal. Q. What estate good man in by creation, and what a one did God make him? A. In the estate of innocency, void of all sin, free from any punishment: and was made after God's image, that is, holy and righteous; having perfect knowledge of God and his will, as much as was needful for him, and also readiness of will, in hearty affection, with bodily strength, to fulfil the same: and had withal the rule of all God's creatures, made for his benefit. Q. How then came you into this wretched estate? A. By the fall of Adam and Eve, my first parents, who wilfully disobeyed God, by the devils enticement, infidelity and pride possessing their hearts, and who stood and fell in the room of all mankind. Q. How can our souls be sinful, that come not by propagation, but by inspiration? A. 1. For that his soul was deputy for all souls of men naturally begotten. 2. Because man sinned, and man, is not man, before body & soul be knit together, which being conjoined, become together, as man, partaker of man's fall & corruption Q. Doth any thing of that image of God remain yet in us? A. Yes: 1. In the mind a certain general corrupt knowledge of nature, concerning good and evil, to make us inexcusable, before God. 2. In the conscience a power to reprove and repress in part unbridled affections. 3. In will, though a free, yet a weak choice, in every natural and civil action. Q. What evils do we receive by this fall? A. 1. In the mind ignorance of heavenly things unaptness to learn them, or to judge of them aright, but apt to learn evil, and to invent the same. 2. In conscience impureness to excuse sin, not to accuse, being dead or benumbed: and to accuse for well or ill doing. 3. In will, want of power, to will any true good, but to resist it, and only to will that which is evil. 4. In affection to hate good, and run after ill. 5. In body fitness to begin sin, by receiving outward objects and occasions theteof by the senses, and also to execute the same, when the heart hath conceived it, in word and deed, and this is called Original sin, which is in every man. Q. Do all men continue in this sinful and cursed estate for ever? A. No: but only the reprobate, whom God hath not decreed to save, to manifest his justice: for the elect, being predestinate to eternal life, are in this world in their appointed time called effectually, through God's word and his spirit, justified, and sanctified, and so shall continue, in this estate of grace, to be glorified, for that God will also show his mercy, and all for his own glory. Q. Are none of the reprobate, evor in the estate of grace and God's favour? A. No verily; though many of them, endued with the common gifts of the spirit, may in outward appearance, for a time, seem to be of the elect, in the judgement of the Church. Q. Can any of the elect then be ever before God, in the state of damnation? A. No indeed: albeit both before the conversion, and also after they be called, they falling by infirmity, and lying a time in their sin, may appear in show, to the Church, to be none of the elect: yet can they not fall away, wholly nor finally. Q. May not men than live as they list, sithence he being a reprobate, cannot be saved, or an elect, he cannot be damned? A. Not so: for that one elected cannot but use the means, which are ordained for him to walk in, to make his election sure to himself: which whoso doth not, cannot be saved. Q. What believe you concerning God the Son? A. That he is God, the second Person in the Trinity, Christ jesus, the only natural Son begotten of the Father, our Lord, made man, conceived and sanctified by the holy Ghost, joining two natures into one person, borne, according to the promise, of the Virgin Marie, who perfectly fulfilled the law, humbled and suffered under Pontius pilate, was crucified, bearing upon him God's curse, and hellish torments, who died and was buried, and being a while held captive of death in the grave, he was exalted, and victoriously rose again the third day, and is ascended up into heaven, and there he sits on the right hand of God his Father, having all power in heaven and earth to rule and govern his Church, where his manhood doth and shall at all times, (though in his Godhead he be present with me ever) remain, until he shall come from thence, to judge us all, here on earth, both quick and dead at the last day: which day cannot be now far off. Q. Why should he need to be both God and man? A. That he might be the only Mediator betwixt God and man, to satisfy for sin, which neither the manhood by deserving, nor Godhead by dying alone could do. Q. Why is he called Christ? A. To declare, that he was the promised Messias, and to signify his offices, that he was anointed, not with material oil, but with the gift of the spirit without measure, to be our King, Priest and Prophet: from which name we are called Christians, and are by him Kings, Priests, and Prophets. Q. How is Christ a King? A. He is King, not only as God, but as he is the head governing the Church, without any general Vicar under him, by his word and spirit immediately, making laws, and ordaining Ministers to the gathering together and preservation thereof. 2. By destroying Satan, his Angels, unbelievers, idolaters, heretics, Antichrist, and the whole kingdom of darkness. Q. How is Christ a priest? A. 1. By satisfying for all the sins of the elect, by his passion and fulfilling of the law. 2. For that he maketh prayer continually to God for them. Q. How is Christ a Prophet? A. By immediately revealing from his Father, his word and means of salvation contained in the same. Q. Why is he called jesus? A. To signify that he is a Saviour to every true believer: neither is there any other means of ourselves, or by any other, either in part or whole to obtain salvation, but only by him alone. Q. Why is he called Lord? A. Because we own all homage and duty in jove to him, for our redemption. Q. What believe you concerning the holy Ghost? A. That he is God the third person in the Trinity, proceeding from the Father and the Son who spoke by the Prophets, dwelling in the faithful, sanctifying them in part in this life, working by the word and holy motions, an utter loathing of sin, and a hearty love of righteousness, leading them into all truth, persuading them of God's favour, teaching them in prayer, bearing them up in temptation, quickening, renewing, and increasing his gifts in them: that they may know, believe, love, and do that which is good: which he will perfect fully in the life to come. Q. Why did this God thus make, redeem, sanctify, and hereto preserve you? A. That I might praise his name, in living godly, righteously, and soberly, according to all his commandments, in my calling, in all things, whatsoever my estate be, in this present world. Q. What do you believe concerning the Church? A. That it is but one mystical body, whether militant or triumphant, visible or invisible, in heaven, or in earth, being a company of the Lords elect, holy by Christ, catholic, gathered of the dispersed abroad, and having special prerogatives above the rest of mankind, communion with Christ, and one with another by the bond of the spirit, the forgiveness of all sins, the joyful resurrection of the body, and life everlasting, whereof I believe myself to be one, and therefore, that the same things belong also unto me. Q. What are the marks of the true Church here on earth? A. Inwardly faith and love, outwardly (besides the uncertain notes, of universality, antiquity, and consent) these two: Christ's word truly preached, his Sacraments rightly administered, whereto add, faithful prayer, and holy discipline. Q. Is the Church of Rome a true Church of Christ? A. No: but of Antichrist the Pope, the chief teacher of the doctrine of devils. Q. What reason have you to disallow that religion? A. For that it is a false religion. I. The author is the devil. II. The means used to uphold it, are unlawful: 1. deceived Counsels. 2. unwritten verities, and forged authors: 3. falsifying the Fathers: 4. corrupting Scripture, by adding thereto. 5. by taking from it, by false interpreting: 6. retaining the people in ignorance, by forbidding to study the word, and teaching it in an unknown tongue: 7. pretending revelations, and showing lying miracles. 8. counterfeit holiness. 9 bloody persecution. III. The matter of their religion is untruths, idolatry, heresy and novelties invented by man. IV. The form in the service ridiculous, by foolish gestures: carnal, by fleshly pomps and delights, their worship is by hypocrisy. V The end to advance men, by worshipping of Saints, and extolling man's power and merits. VI The benefit gotten thereby is nothing, because it keeps a man in the estate of damnation: and alloweth the breach of all the ten Commandments. 1. To fear God by men's doctrines. 2. To worship Images. 3. Magic and conjuring. 4. idol-service. 5. Treason against Christian Princes. 6. Assoyles for murderers. 7. Stews, and restraint of marriage. 8. Wages for no lawful labour, to Massmongers, and for deceits. 9 To break an oath to a Christian made lawfully. 10. That concupiscence is no sin. 7. God's judgements, against many of the most fiery professors thereof which is never seen to happen to zealous and constant professors of the truth. Q. What must be done to maintain the Church and to overthrow heresy, that destroys the foundation, errors, corrupting religion, schisms, breaking the peace of the Church, and vices, staining our profession? A. 1. To cleave only to the written word, which is both in time before, and in authority above the Church, to judge all controversies in religion. 2. To call sufficient men and ordain them Ministers to teach, allowing necessary maintenance; but suffering no insufficient to creep in, or to abide still: neither the able to live idly, by carelessness, pride, or covetousness. 3. That there be a godly order established and peaceably kept of every one, without giving offence. 4. That there be a holy and right use continually of true discipline, to admonish, suspend, and excommunicate obstinate offenders whosoever they be. Q. Are not the articles of your belief a prayer? A. No: but only a sum of the Gospel: which is one part of God's word, containing the promises of salvation by Christ, and is also a rule by which I must examine my faith. Q. What mean you by faith? A. Not faith to work miracles, which is past: nor historical, only believing that to be true which God saith: nor temporary, to know, profess, and to teach Christ, fear to commit sin, sorrow after, to make satisfaction, to destroy the wicked, to make many prayers, wishing heaven, and to live, for a time, in show honestly, yet out of Christ: but justifying faith is here meant. Q. What is justifying faith? A. It is a gracious and true persuasion in my heart, grounded upon God's promises concerning Christ, whereby I do apply him and all his benefits to myself, being assured, that he is my wisdom, strength, righteousness, holiness, and redemption, and that what he hath done, it is as well done for me, as for any other: and so is mine, as if myself had done it. Q. How came you by this faith? A. By the holy Ghost, working the same inwardly by the outward ministery of the Gospel preached ordinarily, & is by the same word, Sacraments, and Prayer, confirmed, continued, and increased. Q. What profit reap you by this belief? A. I a wretched sinner in myself, being pardoned of sin, and Christ given to me; am in him the adopted son of God, and righteous before him, my heart purged, my conscience quieted, my imperfect works do please him, all crosses are for comfort and further to salvation: holy Angels tend upon me, heaven is mine inheritance I am set at liberty from the curse of the law, Satan, the world, and fleshly lusts, without fear of death, damnation, and hell fire. Q. Hath every one this faith, and so these benefits? A. No: but only such as show repentance, the fruit of faith. Q. What is repentance? A. It is a true turning of my mind, will, and heart, wholly from the world, the flesh and devil, unto God, with full purpose to attend carefully to the counsel of his word and spirit, and through the whole course of my life, readily and constantly endeavour to follow the same. Q. What are the true tokens of this true repentance? A. 1. A continual striving of the flesh and spirit. 2. A hatred of my former vanities, avoiding occasion, company, counsel, or example to ill, with love unfeigned to the contrary. 3. Increase of peace in conscience: with comfort in affection for righteousness sake. 4. A joyful expecting and wishing Christ's coming to judgement. Q. May not a man that truly repenteth, fall afterwards? A. Yes indeed, and into the same sin, or some other. Q. How then may a man be persuaded, that his repentance was then true before? A. 1. If this be of infirmity, feeling before, and in the committing a dislike thereof: for after true repentance sin is never wholly committed. 2. If that Godly sorrow follow, which is not either for earthly shame, temporal punishments, hellish torments, or loss of heaven: but for displeasing God so merciful a Father: and this is called renewed repentance. Q. How should this appear to be true? A. 1. By an utter loathing and condemning myself for the sin newly committed, with desire and persuasion of pardon. 2. A godly anger & burning zeal against myself, with taking revenge, vowing and practising strictly the contrary virtue for offending. 3. A watchful care and continual fear, lest I fall afterwards at any time again into the same. Q. What may comfort a troubled conscience? A. These things: 1. That God can pardon any sin. 2. That he will by promise made, pardon every penitent. 3. That he which feeleth a true desire to leave sin, and to please God; is bound to believe his sins are both pardonable and pardoned. 4. That doubting of salvation, with fear to offend God, is a sign of salvation. 5. No condemnation to such as are in Christ, and therefore their sins cannot damn them. 6. justification must not be judged after sanctification, there is no perfection here, and the best children of God have grievously fallen, and have felt this sting of conscience. 7. The assurance of salvation must not be judged as men feel assurance in affliction, but by the stability of God's promises, from former comforts and tokens of grace, but in trouble from present desires only. The third part. Q. You said, that your Godfathers and Godmothers did promise for you, that you should keep God's commandments, tell me how many there be? A. Ten, and are divided into two tables. Q. What doth the first table teach you? A. The duty which I own unto God in holiness, whom I must love, with all my heart, with all my mind, and with all my soul, and with all my strength, set down in the four first commandments, containing the matter, manner, end, and time of God's worship. Q. What doth the second Table teach you? A. The duty which I own unto my neighbour, which is every one in righteousness, whom I must love, as myself, set down in the six last Commandments, containing his dignity, life, body, goods, credit, and more spiritually all of them. Q: Which be the Commandments? A. The same which God spoke in the 20. of Ezodus, saying, I am the Lord thy God, which brought thee out of the land of Egypt, out of the house of bondage, which is no commandment but the preface unto them. Q. What is the first commandment? A, Thou shalt have none other Gods but me. Q. What doth this Commandment teach you? A. To make choice of one, and the true God, to be my God, and not to take that for God, which is not God by nature: the occasion whereof was the lusting after strange gods. Q. What are the things forbidden by this Commandment? A. Ignorance of God and the truth, not to pray, distrust of God, impatiency, to fear, love, or joy in the creature more than in the Creator, to deny God, or his word, power, presence, justice o● mercy, openly or secretly in heart: security without fear of God. The contrary is commanded. Q. What is the second Commandment? A. Thou shalt not make to thyself any graven image, etc. Q. What doth this Commandment teach you? A. I must neither worship false Gods, nor this true God with false worship: but in spirit and truth as his word only teacheth. The occasion of this Common was our foolish desire of a carnal worship, and a false conceit, to be able to prescribe a manner of worship to God of ourselves. Q What things are hereby forbidden? A. Idolatry, picturing of God, or Christ, Papistry, will-worship, good intents without warrant, our own fantasies, men's traditions, worship of Images, pilgrimages: not to destroy errors, heresies, and monuments of idolatry. The contrary is commanded. Q. What is the third commandment? A. Thou shalt not take the name of the Lord thy God in vain, etc. Q. What doth this commandment teach you? A. Not to bereave God of, his honour that is due unto him: but in all things to give him his due glory. The occasion of this commandment was our readiness to abuse God, his name, word, and works. Q. What things are hereby forbidden? A. To think or speak of God, of his word, or works lightly or contemptuously, without reverence: to swear by any thing but by God: or by him, without a calling, in our ordinary talk, where neither God's glory, our brother's salvation nor magistrate requireth it: to swear falsely. So blasphemy, witchcraft, conjuring, and cursing: to deny the known truth: to profess piety, and live wickedly: the contrary is commanded. Q. What is the fourth commandment? A. Remember that thou keep holy the Sabbath day, etc. Q What doth this Commandment teach you? A. That every day in the week I prepare myself to keep the Lords day holy, that when it comes it be not profaned, nor the public worship of God letted, but furthered by me and mine. The occasion of this commandment, our aptness to fall from God, without daily means be used. Q. What things are hereby forbidden? A. To do unnecessary labours without godliness and charity, fairs, journeys, or vain sports eating and drinking, that may hinder devotion: not to hear God's word preached, or to hear carelessly, sleepily, with weariness, or without purpose to amend. To omit meditation and conference. For ministers to omit ordinarily the preaching of the word, to preach in a strange language vaingloriously, falsely, hypocritically, flatteringly, or by constraint: without cheerfulness for any to absent themselves negligently or wilfully from the Sacrament, the contrary is commanded. Q. What is the fifth commandment? A. Honour thy father and thy mother, etc. Q. What doth this commandment teach you? A. To preserve the dignity of every one by all means, that is any way to be preferred, either by his place, age, or gifts: and that no ways I diminish the same. The occasion of this commandment was our proud and envious nature, that cannot abide to be under government, not to give men their due. Q. What things are hereby forbidden? A. Contempt of our betters, unreverent behaviour towards them, by word, or deed, to disobey their lawful commandments, counsels or advice. All treason and rebellion. The contrary is commanded. Q. What is the sixth Commandment? A. Thou shalt do no murder. Q. What doth this Commandment teach you? A. I must neither hurt nor hinder either mine own life, or the life of my neighbour: but by all means preserve the same. The occasion of this commandment, was our impatiency and uncharitable desire of revenge. Q. What things are hereby forbidden? A. Want of love, anger, malice, envy, grudging, a frowning countenance, desire of revenge, contention, railing, quarreling, mocking, offensive jesting, oppression, fight, murder, any bodily hurt: to neglect to use means of health, or to hinder the same: to be contentious, and not to seek after peace. The contrary is commanded. Q. What is the seventh Commandment? A. Thou shalt not commit adultery. Q. What doth this commandment teach you? A. I must not any way hurt or impair the chastity of my neighbour, but every way seek to preserve the same. The occasion of this commandment was our lustful and fleshly nature. Q What things are hereby forbidden? A. Lustful desires, fornication, adultery, with all occasions hereunto: idleness, wanton attire, a rolling eye, corrupt and unhonest talk, wanton songs, lascivious pictures, unchaste plays, mixed dancing of men and women, unseemly gestures and acts, and companying with wantoness. The contrary is commanded. Q. What is the eight commandment? A. Thou shalt not steal. Q. What doth this commandment teach you? A. That I must not any way hinder or diminish my neighbour's goods, but by all means preserve and increase the same. The occasion hereof was our coverous nature, discontent ever with our present estate. Q. What things are heresy forbidden? A. Pilfering and robbery, any way to take or keep that which is not ours unlawfully: all theft with all occasions thereunto. Not to restore things found, borrowed, or left only to be kept of trust: to give what is not thine, either in whole or part. Not to live contentedly, all covetous desires, idleness out of calling, or litherness in it: The contrary is commanded. Q. What is the ninth commandment? A. Thou shalt not bear false witness against thy neighbour. Q. What doth this commandment teach you? A. That I must not diminish the good name or credit of my neighbour, whither friend or foe, known or unknown: but carefully preserve the same. The occasion of this commandment was our seditious nature. Q. What things are heresy forbidden? A. Lying in jest or earnest, backbiting, slandering, revealing, secret infirmities and private offences before admonition, false witness, by adding or detracting in words or sense: to take a doubtful matter in the worst part: also all occasions to this sin, as envy, disdain, anger, self-love, to be too suspicious, to be ready to receive a false report against our neighbour. The contrary is commanded. Q. What is the tenth commandment? A. Thou shalt not cover, etc. Q. What doth this Commandment teach you? A. That I may not have once an unlawful lust to that which is my neighbours: but for ever think good towards him. The occasion of Q. What is prayer? A. It is a right request made only to God, in the name of jesus Christ, by a true believer, for such things as be lawful Q. What rule have you to direct you in your prayer aright? A. The same which our Saviour Christ taught his disciples, called the Lords prayer. Q. Let me hear it. A. Our Father which art in heaven, etc. Q. How many parts are thereof this prayer? A. Four: I. a preface: II. six petitions: III. a confirmation. iv a conclusion. Q. Which is the preface? A. It is contained in these words, Our Father which art in heaven. Q. What learn you out of this? A. 1. That a preparation must be made to pray. 2. It shows the properties of true prayer. Q. What must you aforehand prepare, in going to God to pray? A. 1. I must prepare these 6. things. My mind to meditate of heavenly things, before I set to pray, and understand that it is commanded and promised, what I purpose to ask. 2. My heart, withdrawing it from former passions a while, to affect earnestly with fervency that I will ask. 3. My words to be uttered aptly with the heart agreeing with the matter. 4. My behaviour to a holy reverence, considering God's justice and majesty, and my wickedness and baseness. 5. My faith, to apprehend as much as shall be necessary. 6. My hope to wait without appointing God either the time, place, manner, or quantity of the matter. 7. My will, to use afterwards all the honest means appointed to obtain the same. Q. What be the true properties of prayer? A. 1. That it be in true love: for we must remember to pray for all our brethren not departed this life, for there is no Purgatory. 2. It must be made only to God, for him only can we call heavenly Father, neither to Saints nor Angels. 3. In the name of Christ, through whom only he is our Father by adoption. 4. In faith: for that he is a Father, and will not deny his children. 5. Without a carnal conceit of God, vain babbling, or wandering thoughts: for he is in heaven. Q. Which be the six petitions? A. Hallowed be thy name, etc. Q. What do these teach you? A. The sum of all the things which I can lawfully ask at God's hand, for body or soul: whereof the first three concern the glory of God, and the latter three the good of man. Q. Which is the first petition, and what desire you in it? A. The first is, Hallowed be thy name: and I desire therein, in the first place, that I and all other may acknowledge God so truly, in his word and works, as in every of our thoughts, words, and deeds, he may be highly worshipped and praised. Q. Which is the second, and what desire you in it? A The second is, Thy kingdom come: and desire that he will send us the means, thus to honour his name, that is, his word and spirit: with all things that do further thereunto▪ that so the elect may be gathered, and Christ come to the last judgement to give us his kingdom of glory. Q. Which is the third petition, and what desire you in it? A. The third is, Thy will be done, and I desire, that as we have the means to glorify him, so here we pray to do, not ours, but his will, as all his commandments and word teacheth us: and as the blessed Saints and Angels do in heaven, hearty without hypocrisy, willingly without grudging, readily without lingering, faithfully without sinister respects, joyfully without murmuring, and constantly without wavering unto the end. Q. Which is the fourth petition, and what desire you in it? A. The fourth is, Give us this, etc. and I desire, that he will provide those necessaries for our bodies, without which we cannot serve him: and that we may depend patiently upon his providence, using diligent labour, and all honest means to help ourselves and others. Q. Which is the fifth petition, and what desire you in it? A. The fifth is, And forgive us our trespasses, etc. and I desire, that he would forgive all of us, friend or foe, our sins, lest they either hinder us of the former mercies, or cause them to be taken from us: and that he will persuade our consciences, that we are forgiven, by giving us grace to forgive freely, and to forget those offences, whereby in any thing, or any way, our neighbours have been grievous unto us. Q. Which is the sixth and last petition, and what desire you in it? A. The sixth is, Lead us not into temptation, etc. and I desire, that as he will pardon us, so he would also give us the gift of continuance, that though we be tempted, yet may we overcome, and be delivered from sin and Satan, and never fall again any more from God. Q. Which is the confirmation? A. For thine is the kingdom, etc. Q. What learn you by this? A. I do learn hereby two things: 1. that it is a reason, not to move God, but to stir up our affections, and to strengthen our faith in ask. Q. How doth it this? A. When it teacheth me to acknowledge the kingdom to God our Father, that is, his dominion and right over all: and that his power is the greatest to compel all to do what he will, and as he will: and his glory the highest, which himself maintains, and we seek above all. Q. What is the second thing we learn? A. 2. A thanksgiving and praising of God, which we ought to use in the end, as the second part of prayer: which is done, in giving to God his own, the rule, power, and glory, which we desire him to manifest by granting our petitions, and we will acknowledge the same; not for a time, but for ever and ever. Q. Which is the conclusion? A. This word, Amen. Q. What mean you by this word? A. That I am persuaded by the aforesaid reasons, that my request is granted, and shall be performed, as my father shall see it convenient for me and his glory, in time and place. And therefore I say, it is so, or so it shall be, which is Amen. The fifth part. Q. What is a Sacrament? A. It is a visible sign and seal of invisible graces, commanded and ordained with a promise by Christ in the Church, to be administered publicly, by a lawful Minister, with the preaching of the word: which Sacrament with all the rites thereof doth represent and convey by proportion and relation, in the present use, invisible graces, first, Christ, and then all his benefits, for further assurance of the same things, which God hath made by the promise of his word, unto a true believer, who is with Christ by the holy Ghost, united and made one. Q. What mean you by Christ, & all his benefits? A. Whole Christ, God and man, with his righteousness, justice, holiness, and redemption: who as he is Christ, one person of two natures, is truly said to be really present in the Sacraments, not properly in his humanity, but by the communion of properties. Q How may you be sure that you have received true benefit by the Sacraments? A. If I do feel a dying to sin, and living unto righteousness, getting strength, and also increasing therein daily, by the force of Christ's death and resurrection. Q. How many Sacraments are there? A. Two and no more: Baptism and the Lords Supper. What is Baptism? A. It is the first Sacrament in the new Testament, by which such as are within the covenant, are either washed, sprinkled, or dipped in the water, in the name of the Father, Son, and holy Ghost. Q. What is the outward sign and rite? A. Water and washing. Q. What is the invisible grace? A. The blood of Christ which cleanseth us of all sin, original and actual, past and to come. Q. Are we then no more sinners? A. Yes in ourselves: for original sin still is sin in us, but we are washed from it. because it shall not be imputed, nor any sin else unto me a true believer. Q. Who are to be baptised? A. Not only such as be of years, that can & do testify their faith: but also infants of either father or mother professing Christ and baptised: for the promise of salvation belongs to them and to their children. Q. Is baptism so necessary to salvation, that without it children cannot be saved? A. It is necessary, to all that may have it, but not of necessity, to such as cannot rightly come by it: for not the want, but the careless neglect and contempt thereof condemneth. Q. How oft should we be baptised? A. But once, for we may not be baptised again after true baptism: for being once borne, we cannot be borne again naturally, nor spiritually. Q. What is the Lords Supper? It is the latter Sacrament in the new Testament whereby we are nourished and preserved in the Church to eternal life. Q. What be the outward signs? B. Bread and wine. Q. What be the things signified? A. The body and blood of Christ. Q. What are the rites? A. The actions of the Minister and receiver. Q. What are the actions of the Minister? A. 1. To take the bread & wine into his hands. 2. to bless it. 3. To break the bread, and power forth the wine. 4. to offer and give them to the receiver. Q. What are the actions of the receiver? A. 1. To take the bread and wine offered into his hand, 2. to eat the one, and drink the other, and so digest and concoct them, as that they feel nourishment to the body. Q. What learn● you by all these actions? A. I am assured, that the visible actions of the Minister, doth represent the spiritual actions of God the Father to my soul, who hath decreed his Son, and elected him the Mediator, to have his body broked, and his precious blood shed for me, being offered to all, but given only to the true believer, that can by the hand of faith take hold of him: who shows as lively the virtue of his death to preserve his soul, as the virtue of the bread and wine is felt to nourish the body. Q. 〈◊〉 the bread turned into Christ's body, and is the wine into his very blood? A. No verily: for then, 1. it were no Sacrament, 2. it is against reason, 3. against Scripture, 4. against an article of our Creed, 5. against the judgement of ancient Father's true writings, 6. against the judgement of reformed Christian Churches, 7. against the opinion of holy Martyrs, who shed their blood for the contrary, 8. it is against experience of our senses, that the bread should be flesh, or wine, blood: neither is Christ's body in, with, or about the same. Q. Is there then no difference of this bread and wine, from that which we use commonly? A. There is no difference in the substance, but in the holy use▪ being at that time set apart to be signs of Christ's body and blood. Q. May every one offer to receive the will? A. No: but only such: as come prepared, and be fit, that both are able in knowledge to examine, and also by a good conscience will judge themselves, whither they be in any measure prepared thereunto. Q. What if you come unprepared? A. I am an unworthy receiver, provoking God's wrath against me, and so eat and drink my own damnation. Q. Who are those that ought not to come? A. Open impenitent sinners, fools, mad persons, children, all that be of years, and yet ignorant, not being able to try and judge themselves: and if such profane ones do offer themselves, they are not to be admitted. Q. What be those things whereof you must try and judge yourselves? A. I. Of my knowledge, concerning my miserable estate through sin, of God's mercy; and our deliverance by Christ, and the understanding of this Sacrament. II. Of my belief in Christ, which I may do by the Creed. III. Of my repentance towards God, for old and new sins, examined by his commandments. iv Of my brotherly love, which I do owe to every one, which I may try and judge by my forgiving others, as I desire God to forgive me, and by my seeking to satisfy whom I have offended of my knowledge either in word or deed. Q. May any by omitting these duties be free from sin, if therefore they will not receive the Sacrament with others? A. No: for as to come unprepared is damnation, so to neglect to prepare for any earthly occasion, is a great wickedness, such living in disobedience, without repentance and charity. Q. Why do you go to the Lords supper? A. 1. To testify my love in obedience to God commanding. 2. To strengthen my faith being weak. 3. To maintain and increase the holy communion and fellowship of brotherly love amongst us the members of Christ and 4. to keep a remembrance of his death till his second coming. Q. How must you be exercised in the time of administration, and afterwards? A. I must. 1. meditate upon the death and passion of Christ, how grievously I have sinned. 2. God's endless mercy. 3. the unity and fellowship that is amongst the true members of the Church with Christ, and one with another: rejoicing in heart, and praising God therefore with the congregation. Afterwards 1. I must give alms to the needy brethren, and do other good works of charity in token of thankfulness, that day especially, for so great a mercy. 2. Grow from thenceforth in obedience, faith, and unfeigned love to my lives end. The sixth part. Q. Can you briefly sh●w me any rules to be observed, that you may do so, as you have been taught? A. I. Every morning before other business, I must 1. thank God for my safety, 2. desire pardon of sin, 3. God's further protection against ghostly and bodily enemies. II. I must know that, that day, and all other times after given me to live in, are for more earnest repentance, increase of knowledge, faith, & practise of godliness: and therefore of these continually I must be mindful, setting some part of the day aside for reading, hearing, or meditating upon heavenly things: that the vanities of the world short and uncertain carry me not away. III. I must have, or else prepare myself to some particular calling, fit to keep me from idleness, and to exercise the duties of religion, in which calling must I be both honest, and profitable to others, to which 1. I must betake me speedily that no time be lost. 2. to do therein as I would be done unto. 3. to seek first in my labour God's glory, than my own good with my neighbour's profit. 4. labour therein painfully and constantly, in adversity using good means hoping for prosperity, in prosperity neglecting no humble duties for fear of adversity. 5. my present estate I must account it ever the best for me, and most for God's glory. 6. I must not fear to spend where God and charity requireth, sparing from idle expenses, and only lay up, for the time to come, whatsoever shall remain, when I have discharged necessary duties, honestly & religiously. iv I must recreate myself sometime from my wearisome labour, when 〈◊〉 see need, which must be 1. at times convenient. 2. in things lawful. 3. short, delightsome to the mind, & healthful for the body. 4. to make me more cheerful to return to labour, and not to draw me to loiter & to idleness, no end appointed to man nor beast. V I must warily see to mine own ways. 1. My thoughts and heart must 1. be far from unlawful affection. 2. upon lawful things on earth moderate, and no more than needs. 3. upon God and heavenly things often, fervently, and reverently. 4 that I strive against self-love, thinking of my self basely; and wax, by more and greater gifts, the more humble and less envious 5. On others I must think highly, and charitably, judging well without suspicions what I hear or see good in them, receiving it with joy: and hoping of better what I see or hear to be ill in them, taking doubtful words or deeds from them in the better part. II. My eyes must be shut against objects to sin, that they let them not into my heart, to stine up ill motions: but quick to observe every good example and occasion to goodness. III. My ears must be exercised in hearing the truth, good counsels, friendly admonitions, and godly exhortations, but shut against flattery, lyings, slander, filthy and wicked speeches. iv My tongue must keep silent, unless just cause and convenient time and place be to speak. In speaking the matter must 1. be gracious to profit the hearers, and also necessary to be uttered. 2. in wisdom regarding circumstances. 3. in sincerity to speak it from the heart. 4. speaking of God and his word, it must be religiously and joyfully: of ourselves modestly: of others lovingly. 5. to praise moderately without contempt: to dispraise meekly showing love, to be constrained by necessity, rather than of will, to speak of other men's faults, expressing sorrow in uttering. 6. to speak well of men in absence, what good we know of them, and to defend them, and in presence without flattery. 7. to use few words and effectual to the matter without tediousness. 8. not to talk of needless matters, or which concern us nor, as busi-bodies, neither of any thing, against religion, charity, common good, or chastity. V My behaviour, 1. it must be lowly to superiors, 2. gentle to inferiors, and 3. lovely to familiars. VI My apparel it must be first for necessity, and then for honest decency, as we are able, and agreeing with our calling. VII. My diet must be 1. sparing, ordinarily a kind of fasting, rather than a feasting. 2. taking my food with hunger and thirsting. 3. at seasonable hours. 4. that thereby 1. my strength may be maintained and increased, 2. my meditation and devotion nothing hindered. 5. that we be prepared in the beginning may feel a necessity and pray to God: and in the end sufficient refreshing, may thank God. VI I must take heed what company I keep with, 1. that I make my familiars none but honest and religious, 2. that they be my equals in estate and place, not superiors, to avoid suspicion of pride: nor too much inferior, lest it bring contempt. 3. that of these, not many, but one of all, I warily, deliberately, and with much trial, choose my secret friend. 4. that in going or keeping with any, I must ever purpose either to do good, or receive some. VII. At night, the time of rest, 1. I must call to mind God's benefits received, either by preventing evil, or by bringing good upon me, to thank him. 2. I must recount what I have done, either in evil to repent, or what good I performed to judge either of my increasing or decaying in grace: sorrowing more for the duties omitted and sins committed, then joyful of any good done. 3. In taking rest I must commit myself to God, by a devout and faithful prayer, as thinking no more to rise. 4. to have my last thoughts of heavenly things, by committing or recalling somewhat to mind, of I have either heard or learned out of God's word. 5. that I take sleep to refresh nature and not to satisfy slothful flesh. VIII. And last is, that all the week long I remember so to labour in my calling, and dispose of my ordinary business, that I be prepared for the Lords day to keep it holy: but especially at the end of the week, so that when it comes, I may neither by them break it, or be hindered. Thus living to God holly, to my neighbour charitably, and towards myself soberly, my conscience shall be comforted, my weak brethren strengthened, the strong confirmed, the wicked made ashamed, the devil confounded, and God greatly glorified. FINIS.