JOSVAHS' GODLY Resolution in conference with Caleb, touching household government for well ordering a family.  
WITH A twofold Catechism for instruction of youth; the first short, for the weaker sort, set forth in six principal points; the latter large for other of greater growth, and followeth the order of the common Authorized Catechism, and is an explanation thereof: both set forth for the benefit of his Christian friends and well-willers.  
By RICHARD BERNARD preacher of God's word, at Woorksoppe in Nottingamshire.  1. Pet. 2. 2. As new-born babes desire that sincere milk of the word, that ye may grow thereby. 
Printed at London by JOHN LEGATT, Printer to the University of Cambridge, and are to be sold in Paul's Churchyard at the sign of the Crown by Simon Waterson. 1612.   

To the right Worshipful Sir Henry Pakenham Knight, and to his religiously affected Lady, all good and sound comforts tending to the best and most assured joys in glory are hearty wished.  
RIGHT Worshipful: man was made for his Creator's glory; the way is to know him, to observe his good pleasure, and with alacrity of spirit to do his will; Though all receive Being of him, yet most, as the Heathen, know him not at all. Some sort in the world profess him: but are little observative of his will: these only say, Lord, Lord; and therewith rest so content: other do ask, what he would have done; and when they know his pleasure, they have it only upon their tongue, but far from practice. Very few know with faith, and do what they believe and know, with conscience. Turk's for their lives, are as good as many Christians: and these no better than other, but for an idle profession. Means sure have we many to amend this; as his holy word, his multitude of mercies and manifold chastisements: But the first is despised, therefore it prevaileth not: the second is unthankfully abused, and mercies move us not: and the last is contemned, we grow hard, and therefore o Lord save us, for judgements reclaim us not. But the godly wise, will I hope, lay these things to heart, though most be careless: lest correction turn to destruction, mercies be removed, and of the Gospel we be utterly deprived. The Lord may thus do, it is our deserving; that by justice he revenge not himself of us, it is mercy still without any man's merit God make us thankful, that our knowledge may cause an acknowledgement hearty, with amendment seriously, so shall we enjoy what we have, and have what yet we possess not, for our greater good.  
My words of complaint and my hearty wish tend to stir up some to well doing, that, if so. God please, in a world of wickedness, there may be found Noah's preparing the Ark, and godly Lots dwelling in Sodom, that when destruction cometh, such may find in that day favour in God's sight for themselves and their families. For this end I have sent forth, with the principles of religion, and the points of Catechism, certain instructions delivered Dialogue wise, teaching and persuading all Christians, to a mutual care of one an others salvation, & every household governor, with the members thereof, to an orderly disposing of themselves, that jesus Christ may dwell amongst them, and that the houses of Christians may be lodgings for the Lord, and not dens of infidels, or habitations of devils.  
What hath been delivered after an other manner, the same changed for a more easy information, I now offer (right Worshipful) thankfully unto you: let it please you to accept my little labour for your Worships so large kindness already showed. I do acknowledge myself beholden: I profess readiness, to express still more thankfulness, as time shall afford fit occasion. In the mean space I shall not cease to pray for you, that josuahs' resolution may be ever in you, that you may follow the steps of Father Abraham, and your good Lady imitate the holy graces of Sarah, to your households happiness, and both your endless comforts here and in heaven,  
Amen.  
Worksoppe, August. 1. Your Worships to be commanded, Richard Bernard.   

josuahs' resolution of household government.  josua. 24. 15. 
But I and my house will serve the Lord.  JOSVA, CALEB. 
LET me speak unto you 
Coherence of the text with that which went before.  (O ye house of Israel) our fathers have received mercy divers ways, we their children have experience of the goodness of our God; we have sound proof of his assured promise, us hath he delivered, our enemies confounded, & hath given us possession over Canaan, as appeareth this day. Now my advise and will is, that you would therefore fear the Lord, & serve him in uprightness and truth, and serve him alone, abandoning all idolatry, and not follow your own corrupt ways, nor errors of Forefathers, in so great an evil. If it seem good unto you, so to do, I shall rejoice, it is that I wish hearty for your good: but if you will not, be it known unto you all this day, and take notice of my full determination herein, that I and my house will serve the Lord.  Cal. 
God forbidden, God forbidden, that we should (O most noble Prince) be of any other mind, than so also with thee, to seek the honour of our God, and to serve him.  Ios. 
Surely you well persuade me of Gods continuing mercy to us hereby, for if we seek him, he will be found of us, if we 
2. Chr. 15. 2 1. Sam. 2.  honour him, he will honour us, but if we forsake him, he will forsake us. It is also my heart's joy that we do conjoin as one herein: but nevertheless this know, that though company do encourage men to serve the Doct. First Lord, yet if a man be alone, and all do forsake him, that is no bar that a resolved Christian should desist in his holy purpose.  Cal. 
Godly men tie not their religion Proof. upon other men's sleeves, they resolve with Peter to follow Christ, if all else do forsake him: thy words (josuah) declare herein thy judgement, and thy promise, what we all aught to practise.  Ios. 
Therefore, as I purpose, so ought Use. ye to walk with God alone, if none will else join with you.  Cal. 
Urge, I beseech thee, this point upon the people with reasons, that they may see how they may persuade themselves herein to a resolution.  Ios. 
The Lord in giving his law doth Reasons. speak singularly in the second person, as to one man, Thou shalt have no other Gods before me, Thou shalt make no graven Image, and so in the rest, as if he had said; Though other will not serve me, though some will have other Gods, though all other will commit idolatry, yet see thou do not so, I charge all as one, & one as all, that every man may be obedient to single himself forth alone to serve me the Lord his God.  
Again, we all do covenant one by one at our baptism, and some do promise as much for this & that Infant, that in particular God shall by them be worshipped: now God will require the performance of the covenant, which bindeth us upon the holy Sacrament, and by that sign of the sprinkling of Christ's blood upon us, that so we do serve the Lord, albeit other do not.  Cal. 
Indeed it is an honest man's part to Simil. keep his word with men, as we see when two are bound in a bond, one, he that respects his credit, will perform the condition, though the other be careless: how much more ought we to regard to keep our word with God, the promise being made so voluntarily, before so many witnesses, and sealed with the blood of Christ? This reason were sufficient to persuade, but if you have any more, I beseech you proceed, for we need much spurring to run on the race to eternal life.  Ios. 
Our Saviour tells us, that we are to forsake father and mother, 
Luke 14  wife and children, yea to hate them for his sake and the Gospel, else can we not be his Disciples: by which he teacheth this instruction, that we are to depend on none in our religion to God, be held back by none, from our walking with God: that all earthly affection must be laid aside, and we must embrace Christ and the Gospel alone, if none neither father nor mother, sister nor brother, will go with us.  Cal. 
Indeed men in matters of this life, will, for wealth, honour, pleasure: single themselves from other, they would be in honour alone, they would dwell alone, that the poor cannot tell where to have rest for them, they can be singular in vanity, be pointed out for a new fashion, be loathed for beastly lives, be hated for oppression, be talked of for pride, be abhorred for unchaste conversation, blasphemy, & profaneness, and yet men are loath to be any whit more religious towards God, than other be. Thus alas, we see, men hold it no shame to be notorious in and for the world, in & for their pleasures, in & for honour; Satan can make them grow more vain, more wicked, than other, without shame, without daunt of spirit, without fear of man, either to be noted, or pointed at: but the Lord cannot persuade us by his word to become more holy than other; that is forsooth singularity, and men fear now a days more to be noted for any strict course of life, from a common road, then for crying sins.  Ios. 
This showeth the power of Satan in the one, & the little love or zeal of God in the other, the wicked herein shall condemn these, though they shall not so save themselves: but to proceed; If we consider that we are made alone, brought out alone, that we die in our appointed time alone, & that though we shall all appear before God in the last day, yet must every one give 
om. 14. 13. Cor. 5. 10.  an account for himself unto God, we should walk and live, if so we needs must with God alone.  Cal. 
I know if a man have a long journey simil. to go, & that upon a hard penalty, he would desire honest company, but if he can get none, the fear of punishment maketh him set forward alone. We all are in our journey to heaven by our profession, and we must be so by our practice, upon pain of damnation; if we can get any to go in a good life with us, it is well, but if not, must we therefore herein stay our course?  Ios. 
Be it far from us; the example of holy men, who are as marks set up for passengers to look upon, show us the contrary. Noah would serve God alone, when all the 
Gen 6.  old world was drowned in wickedness. Lot 
Gen. 19  was in his singular way from all the Inhabitants, 
1. King 19 2. Chro. 18. Ruth. 1.  in the midst of Sodom. Eliah was alone, Michaiah avouched the truth alone: & to conclude, Ruth would go alone with Naomi, when Orpha her sister left her. We must be of ruth's mind towards religion, as show was in her love to Naomi. If anything would withdraw us, if any person would dissuade us from a godly & devout course, let us say to 
Ruth. 1. 16. 17.  them with ruth's speech, Entreat me not to leave religion, nor to departed from it, for whither it goeth, I will go; and where it dwelleth I will dwell: the true professors of it, shall be my 
Thy people, my people.  companions, God, the Author thereof, shall be my God, where it resteth, will I rest, and there will I die: the Lord do so to me, and more also, if ought but death depart it and me.  Cal. 
Without doubt these examples are very pregnant, and do give lively encouragement to serve God, if we be alone. But (my Lord) is it not grievous to be alone? Objection. did not Eliah sorrow, and vex his spiritat this, that he was left alone, yea and desired therefore to die?  Ios. 
True it is, that Solomon saith, woe to 
Answer to the objection.  him that is alone, but alone without help from the Lord: but this his children want never finally, the Lord is with them, and if he be their familiar friend, they may with David say, We care not what man can do unto us, for the Lord is on our side. By him more is with us then against us; this Elisha being alone saw, and prayed that his servant Gehezi might see: & albeit Eliah seemed to himself to be alone, yet was he not alone, God was with him, and 7000. not seen, who bowed not their knee unto Baal: and whereas he wished to die for bodily presence of men, it was his weakness, in which the Lord did show mercy, and afforded him comfort afterward; the like mercy may we expect, as holy martyrs have experienced.  Cal. 
Doth it not derogate (Renowned Duke) from your greatness, to profess singularity from all nations in religion, and 
Prevention of an objection.  from all Israel, though they do follow their forefathers, which were beyond the flood, and in Egypt serving strange Gods?  Ios. 
Albeit God hath exalted me here doctrine. The second upon earth, to rule over his people Israel, and though I succeed their unmatchable Moses, that man of God, yet judge I true religion to be my chief honour, and to differ from all men differing from their way wherein they should walk towards God, to be my glory: therefore is it that I say, But I and my house will serve the Lord, even I josua, though Duke, though Prince in Israel, and a guide to God's people, I will with my family serve him, who hath showed me this great mercy.  Cal. 
You have great cause to bless God, that you in such glory, have so great humility, in so great prosperity such zeal. It is rare for men of note to entertain religion, but most rare for such therein to become singular.  Ios. 
Such as truly seek God in heart Proof. without hypocrisy, whatsoever their estate be, they hold it a special duty to do service unto God, & that they can be in no estate, be it never so glorious with men, but that religion and the grace of sanctification maketh the same more glorious. By devotion in true religion, we become Saints on earth, we have the fruit of the spirit, the earnest and assurance of our adoption. By sensible life are we better than things without life, and are but equal with beasts: by reason we are better than these, but no better than Heathen: by religion, though false, are we worshippers of a divine power, and therein more than Savages; but by true religion are we Christians, and by sincerity therein with religious practice, are we more than common Christians, even true and lively members of Christ, in whom we are Gods adopted children, righteous before him: we have inward peace of conscience, and outward grace by the approbation of the godly, Angels are given to attend upon us, who are the children of the great King: Heaven is our inheritance, we have seats prepared, and shall with Christ judge the whole earth, and with him enjoy the eternal happiness for ever, when the damned wicked shall be tormented world without end.  Cal. 
The weight of these reasons may force any man to hold religion and sincere walking with God, to be a grace unto him, be he never so mighty in this world. He hath here honour, and men attend him, but by a holy conversation he hath honour with God all-sufficient, & Angels wait upon him. Here a man hath wealth, but by religious holiness, he hath an everlasting treasury, and a supply of all wants by grace. Here hath he, as a man, his pleasures and delights, but by devout serving of God, he hath peace which passeth all understanding, that which the eye hath not seen, nor ear heard, nor the heart of a natural man able to comprehend. Therefore ought we Use. in what glory so ever we be before men, to add religion to our state, and judge it our crown and glory.  Ios. 
Else may we rightly be judged with Reasons. out it, no better then Heathen, rich Barbarians, honourable Atheists, & if men have delights without piety, they be but profane Epicures, which things endure not: and without God's good mercy, men without grace quail by that very same thing whereby among men they be of highest estimation. Achitophel's policy overthrew him: Absoloms beauty brought him to destruction: Hamans' honour was his ruin. Religious fear of God is man's stay in every earthly estate; else the higher he is advanced, & the more he possesseth without religion, the worse he is, farthest from God, and nigher to confusion. I therefore and my house will serve the Lord.  Cal. 
Me think (Sir) by adding these 
And my house. The ground of the doctrine following.  words, my house, in your speech, you insinuate your care to have other religious, as well as yourself.  Ios. 
True it is you say, I now desire as did my Master Moses, Would to God all the people could prophecy. Indeed rather than God be unserved, a man ought alone to serve the Lord, this is his fervency & zeal to God; but true grace rests not in the bosom Doctrine. of a true believer, as gold in a nigards chest, but sprouteth forth to the benefit of other, for he desireth to make other like himself, this is his compassion and love.  Cal. 
I am able to avouch this from my Proof. own feeling, blessed be God, and I find it true in that worthy Apostle who saith, My 
Rom. 10. 1.  hearts desire and prayer to God is for Israel that they may be saved: who after his conversion did labour in the Lord's vineyard with undurable pains to bring men unto God.  Ios. 
Use. So ought all of us to do in our places: Reasons. the Lord commands it, Return & cause other to return; & our Saviour said to Peter, When thou art converted strengthen thy 
Ezec. 18. 33 Luk. 22. 32.  brethren. The hatred of sin should move us where we may, to root it out, the grief which we ought to take, when we see men to sin, should cause us as far forth as we be able to reclaim them, and not suffer sin 
Leu. 19  to rest upon them. That we ought to grieve for sin in ourselves, so for the same in other, 
Psal. 119. 136.  we see by David, whose eyes gushed out rivers of water, at the sight of other men breaking God's law. Our Saviour wept 
Luk. 19 41. jer. 13.  over jerusalem, jeremies' soul mourned in secret, S, Paul writ with tears; shall we have a passion for sin committed, and not use means to have it amended?  Cal. 
He that is truly touched with the sight of sin, cannot possibly neglect the means to win men from sin. It is the nature of grief to manifest itself, and works in man an endeavour, to use means to have the cause of grief taken away. Therefore if we truly grieve that men offend God, we will not suffer them to go on in sin, if we may amend it.  Ios. 
And as grief may move us, so the consideration of the sinner's misery, may induce us to care for their salvation. The sinner is Satan's slave, subject to wrath, the heir of confusion, who may daily look for damnation and vengeance; oh, who can but pity a man in so great misery? is he not merciless and cruel that seethe one in a deadly danger, and may relieve him, and yet will not? Can we see a man hanging himself, stand by, and not cut the cord? Can we behold one running into a pit to drown himself, and if we may, not hold him back? These be merciless cruelties, if so we should neglect our brother's bodily life: and it is no less hardness of heart to suffer men by sin, if it lie in us to reclaim them, to run headlong to hell, where they shall hang in torments, and be drowned in the gulf of perdition.  Cal. 
Condemnation merciless belongeth 
jam. 2.  to such as will show no mercy, it is true touching soul and body. No doubt holy men judged rightly of this, and therefore did discharge their duty herein. Abraham our Forefather taught his household; David the King was so minded, who professed to teach God's ways unto the wicked, 
Psal. 51. 23.  that sinners might be converted unto the Lord. Philip we see sought out Nathaniel, & brought him to Christ; and the woman of Samaria did run hastily for her neighbours to behold the Messiah; all which are written for our learning, that we by their examples should do the like.  Ios. 
A man would think that enough were said to stir up one to care for another's salvation, but for that men herein are too remiss, and indeed profess a carelessness of this with cruel Cain; What, am I my 
Gen. 4. 9  brother's keeper? I will the longer stay upon this point, as a matter of absolute necessity, the neglect whereof is the cause of so great increase of wickedness at home and abroad. It is the fruit of love in the communion and holy fellowship of Saints: One article of our Creed is to believe this communion, but we by no mutual care show any such spiritual conjunction. The members of the body in the bodily communion do teach us this, where every member careth for the welfare of each other, and if any one be out of joint, all with one consent seek to bring it in again. The bodily fellowship worketh this mutual compassion, which keepeth the body in welfare; so ought our spiritual joining together work the like commiseration towards every erring member, to keep the Church in peace.  Cal. 
You have here from a natural work, plainly set out our duty in a spiritual action: nature forceth the one, and therefore grace I hope will set us forward to the other.  Ios. 
If this suffice not, let this move us, that our not seeking to save them, in our place, is to make ourselves guilty of their sin, he that is silent consenteth, & he that consents is worthy of death, Rom. 1. 31. He is accessary to treason who knoweth it, and revealeth it not: sin is rebellion against God, we must attach the party, at least by a brotherly rebuke, lest we let him escape, as Achab let go Benadad, and his sin be made our transgression, and so procure unto ourselves death. Again, let the enlarging Christ's kingdom incite us to this duty, yea the great reward and glory which belongeth to him that saveth a soul, he shall cover the multitude of sins, he 
jam. 5. Dan. 12. 3.  shall shine as the stars for ever and ever. The care of saving a soul, and the goodness of 
joh. 3. 16.  the work moved God the Father to give his only Son to die, and Christ himself was willing to suffer great and unspeakable torments to bring a poor sinner unto safety.  Cal. 
If neither the commandment of God, the grief of heart for sin, the sinner's 
A briefe repetition of all the reasons.  misery, holy men's examples, the bond of fellowship & mutual communion, our own danger in the neglect hereof, the care to enlarge Christ's kingdom, the reward of happiness, nor the love of god, nor Christ's sufferings, can move us to do our best to save a poor sinner; let the devil teach us to look unto it, who with his members studiously endeavonr to draw men from God, to themselves, & to bring them to destruction: If he & his be so forward to ill, the reward whereof is death, why should not we do more to oppose him & his instruments for man's life and salvation? especially ministers in feeding their flock, who are charged to do it upon their love to Christ, 
joh. 21. 15. 16. 17. 2. Tim. 4. 1. 2 Ezec. 33. 8. Governors of families should tea●h their household.  upon their allegiance to their sovereign, to avoid blood guiltiness, and to prevent eternal vengeance: And nothing less are governors of families tied thereunto, they see & blame, and not unworthily, ministers that neglect their flock: but they find not the same fault in themselves for careless omitting the instruction of their family, which they be in their own people Reasons. as much bound to discharge, as a minister is to feed his flock; the Congregation is the ministers cure, so the family is the master's charge, wherein the chief of the house, the 
Deut. 5. 7. Eph. 6. 4. 1. Cor. 14. 35 Gen. 18. 19 2. Tim. 1. 5. with 3. 15.  father, the mother, the master and Governor is to teach their children and household in the ways of God. So are they commanded, so examples teach them to do.  Ios. 
Thou hast truly spoken (Honourable Caleb) for we that have charge of families are commanded to inform them; even necessity to keep a holy unity among us, should hereto persuade us, how else can there be peace, if the Lamb and the Lion dwell together, a Cain and an Abel, a mocking Ishmael, and faithful Isaac, a scorning Michol, & a zealous David? How can ministers reform whole Assemblies, if we do not our endeavour to help them in our families? This want of private help maketh the public ministry so unprofitable, as commonly it is. The whole burden of care for souls is laid upon the Ministers shoulders, when a private watch is imposed upon every man, & household instruction upon every faithful & religious Governor of a family. Therefore families have been called the Churches of God, wherein God was, & ever aught to be worshipped with holy exercises. And how can a master be a domestical head, and let his members perish? The devil so much opposing it, man's nature so much distasting it, all so usually neglecting it, do declare it sufficiently to be a most holy and worthy work to be carefully undertaken, and with all good conscience performed.  Cal. 
Undoubtedly, if the benefit which hence would arise, first to ourselves, to our children and household, then to the help of the public ministry, were well weighed, there be none that have either care of themselves, wish well to their children, desire faithfulness in their servants, and covet to see jerusalem in prosperity, but they would betake them speedily to this so great, so necessary and godly a work. How come children often to destruction, but by parent's negligence in their religious education? If we bring them up well, we may by God's mercy prevent their ill end: if we use means, and they perish, yet our souls receive comfort, that we are no way guilty: whereas otherwise the child may say: Woe is me, and woe to you my parents, who have neglected my education: and parents may answer, Woe to us our son therefore, seeing thee now so miserable, and ourselves hereby so uncomfortable.  Ios. 
I therefore and my house, by God's help, will serve the Lord, as God hath given mes grace to see and know the evil, I will endeavour to prevent it in me and mine.  Cal. 
Your speech in the order thereof teacheth me, as I take it, not only your care herein to do what you ought, but your wisdom in an orderly proceeding therein.  Ios. 
It is well noted of you: I set myself Doctrine. before my household, because the head leadeth first the body, before the body can move by the members to perform any office. So it is in the natural constitution of a body, so in the political government of the common wealth, let Princes lead, the people will follow, for from the head Use. cometh life & motion to the body. And the same order is to be observed in well guiding of a family. There is little hope to find a godly family, where the master is either careless, or profane. He must set on and go before, if he intent to have the rest good. His life is of authority, his example draweth other to him, his words are of force, and in doing his duty may he expect a blessing.  Cal. 
I do persuade myself, that some have good desires hereunto, & more perhaps by this may be set forward to settle their households in order: but every one that gladly would do well, know not how to do so; therefore let me obtain (most Noble Lord) the knowledge of 3. things at your hands, both for mine own, and the people's instruction herein. I. How a family 
Three questions.  may be at the first religiously planted? II. How a family irreligious may be reform? III. How it may be so kept, and preserved?  Ios. 
Three necessary questions propounded and worthy to be answered. To satisfy you in the first. To plant a family in religious 
Answer to the first. How a family may be religiously planted.  fear of God. I. Parents must bring up such children well, with which they will build up a house, acquaint them with the Lords will, with duties of a husband and wife, of a father and mother, and so marry in judgement, before they marry, and not in carnal lust. Without knowledge of the former christian duties, men's marriages are but Turkish, and to marry in the latter only, is sensual & brutish. II. Parents must see that the parties to be married be fitted, that their be no dislike in affection, nor jar in religion, but that the marriage be made in love, and settled in God's fear; both believers, both embracing one & the same truth, as near as may be. Abraham doth fetch a Rebecca for Isaac, from his father's house, & there is religion; when jehosaphat taking an Athalia for his son, bringeth into his house idolatry and superstition. To plant religion, we must bring in religion into a family, by education, and by a holy conjunction of them together in the fear of God. III. and lastly, Parents must care that the religious persons, religiously married, be religiously served. And therefore, that such as become servants to them, be of the same holy profession with them, and of like conversation. And thus may a family be planted religiously.  Cal. 
What direction give you for the second, viz. to reform a disordered family?  Ios. 
The governor must do, as in making 
Answer to the second question. How a family may be reform.  a new house, where an old stood; he must remove the old wholly as far forth as it is unprofitable, and make the rest all new. The man and the wife must be sound, they be the two side posts; so their children, who are as the beams laid overthwart, if they be rotten, though all the rest be new, at the length the work will fall.  Cal. 
How must they be made sound, if they be rotten?  Ios. 
By repenting of all former sin, and negligence past, and by undertaking this work sincerely with a constant durableness.  Cal. 
What timber is so rotten, as will never serve to be put in the new building?  Ios. 
Every one that persists in evil, and will not be reform.  Cal. 
But what if there be some such, whom the master of the family cannot cast out?  Ios. 
Let such so be in the house, as they bear no rule in it, neither any sound part depend or stay upon them; so shall there be neither breach nor ruin thereby.  Cal. 
What other means is there to reform by?  Ios. 
Secondly, the governor must bring all his household in subjection to God's word, to hear and attend unto the public ministery thereof, as the ordinary means to reclaim men. It is the power of 
Rom. 1. 18. Heb 4. 12. Psal 1●9 9 Pro. 2. 11. 12. 16. The benefit of religious exercises in houses.  God to salvation, it is mighty in operation, it cleanseth our ways, and keepeth us from all evil. Thirdly, he must set up within his house religious exercises; these make public means more profitable, more highly to be esteemed, and the judgement better to be settled; evil hereby is prevented, yea thrust out from the family, bad persons hereby are tried and found out, the well disposed made more religious, and God not a little glorified.  Cal. 
What are the holy exercises which you here speak of?  Ios. 
Reading of the holy Scriptures, the voice of God, catechizing, telling some short story of some notable example in the word, making use thereof, singing of psalms, and when the public sermon hath been heard, to repeat thereof as much as is remembered.  Cal. 
This, say some, will make servants weary, and none will come to them.  Ios. 
It were better to be without servants than have such as hate goodness, but this same which is objected, and so much feared, may be answered easily, and the fear taken away. The master to hold up such good exercises, and not to weary his household, must I. be towards all his servants merciful, in giving them a time to rest, not to dog them day and night to their labour, as beasts. II. He must perform all things seasnably, not late in the night after toilsome labour, & when weariness & time itself do enforce the body to sleep. III. He must not have the same exercises held long, at one time, but avoid tedious prayers, lest one be speaking, whilst the rest be sleeping; as it falleth out sometime by the weakness of one, & the zealous indiscretion of an other. iv He must regard much a religious servant, reward him well, and pray to God for such, & he shall not want godly servants, and be well rid of the lewd and profane.  Caleb. 
If servants be encouraged, godly discretion be used, honest liberty granted, competent wages allowed, tolerable labour only urged, difference made, and the best answerably rewarded, there is no doubt either of getting or retaining servants: but how may a family reform so be preserved?  Ios. 
I. The chief must themselves keep good orders established; their neglect 
Answer to the third question. How to keep in order a family reform.  breeds in other carelessness, their omission occasioneth in other transgression. II. They must make known their full resolution to all, in matters of religion, that they will walk uprightly in the midst of the house, that they will allow no order to be broken. III. They must see to offences 
Psal. 101.  against God and religion more narrowly, than injuries done to themselves, and rebuke and correct the one more, than the other, so do they show greater regard of God, then respect of themselves. iv They must show favour to th● towardly, pardon easily the first or second offence, but not be remiss in punishing duly, where and when the fault and party offending justly deserves correction; this is so to be courteous in love and compassion, as an awful hand may be kept over the family with godly discretion. V They must cast out the vile persons, wilful and 
Psal. 101.  obstinate, mocking Ismaels' may not remain with Isaac's: a little leaven leaveneth 
1. Cor. 5.  the whole lump, one lewd person may do much hurt. VI They may not receive in any known wicked person for fear of infection. VII. They must will one to exhort another to a mutual emulation of grace, lovingly to admonish one an other, and to pray one for another. VIII. They must keep all from idleness, the nurse, or rather mother of all wickedness, as of pride in apparel, wasteful expenses, vain pastimes, and other sins of the flesh to be abhorred among Christians. IX. They must perform mutual duties one to another, masters to servants, and these to their masters, but chief the husband and wife must love each other: if wrongs be between them, let themselves between themselves, or with the good liking of a faithful secret friend to both, be ended. They must beware that the household become not partners in the matter; for servants by slander, flattery, and whisperings will kindle the contention, and make a prey of them. The contending of man and wife must never want love, but if any smite either by the tongue, both must join in one against the smiter. But to prevent this, let none fail to perform what is due to be done. Complaints arise first upon neglect of duty, the performance whereof is the touchstone of profession: where the husband is loving, the wife learns obedience; where the wife is obedient, the husband is moved to be kind, by their well living the house is preserved in peace, and where they two do as they ought to themselves & their family, the children & servants learn to walk in subjection, and do in an awful love discharge their duties, and hereby do they provoke one another unto piety, continue love and unity in the spirit, and keep up holy exercises with prayer. Lastly, they must uphold the public ministry and preaching of the word, without which, by reason of the looseness of all other neighbours, who do not voluntarily take a godly course privately, they can never continue long in good order.  Cal. 
It remains only now to give some reasons, why the several sorts in a family, and so that all therein should be religious, as first why the father, master & husband, which are all one person in the house, should be religious? 
Why the husband should be religious. Deut. 6. Exod. 20. Ephes. 6. 4.   Ios. 
I. Because he is specially charged with instruction of the household, and to see to them. Secondly, because the family hath from him chief the name. Thirdly, because he is the head. Fourthly, for a special example, as most forcible to draw other on. Fiftly, because of the examples of good governors of families, as Abraham, Cornelius, & other. Sixtly, for that he shall answer for his household, as the minister for his flock. Seventhly, to bring a blessing upon his children. 
Exod. 20.   Cal. 
Why should the wife, mother, mistress of the family be religious?  Ios. 
First, because she is the husband's shadow, 
Why the wife should be religious.  or rather picture to represent him in all good things, and as the moon doth from the sun, so she is to receive her light from him, which she also is to let shine out to other. Secondly, because she is to be an help to her husband; now she can be in nothing more a help, then in being with him religious to further his instructions taught to his household. Thirdly, for that the husband is often from home, & she is to supply his place, to see the household kept in good order. Fourthly, for mutual peace sake; if she be not religious, she will oppose him, as a mocking Michol, or as an idolatrus jesabel, cause him to forsake the worship of the true God. Fiftly, because godly wives are commended for religion in scripuure, which are to be followed. Sixtly, because she is the first that instructs the child, as being most with it, causing it to understand that which she doth please to teach it. Seventhly, for that she being frail by nature, and apt without grace to go astray herself, may sooner, as usually it cometh to pass, corrupt the child then the father, by being so continually with it.  Cal. 
Why ought children to be religious?  Ios. 
First, for their godly parent's sake. 
Why children should be religious.  Secondly, because they be the second link in a family, and so in the middle between the highest and lowest; they therefore next Parents must be religious, that servants by them grow not vicious. Thirdly, for their father's joy, whose true & sure comfort is not that their children can hunt, so could profane Esau; nor that they be fair; so was Absolom beautiful, & came to anill end; nor that they be in Honour; so was Saul a cast-way; nor great Churchmen, so were Elies' sons who perished in their sins: but even because they be religious, for the grace of God endureth ever. Fourthly, for a blessing unto themselves, as God hath promised to all that fear him. Fiftly, for encouragement unto their Parents, beholding grace in them, which will cause them to continue gracious, lest their children lose grace. Sixtly: because they preserve the good name upon their Parents, get them honour, and are a crown of glory to them, even after death.  Cal. 
Why ought servants to be religious?  Ios. 
1. For their master's praise. 2. For 
Why servants ought to be godly.  their own comfort. 3. Because good servants are recorded in Scripture for imitation sake. 4. Because whilst they be men's servants, they may be the Lords free men by religion. 5. To do their service honestly, as looking for reward from God. 6. For children's good, whom lewd servants may easily mislead.  Cal. 
So then, all aught to be religious, that the master with his whole family may be said to serve the Lord, as thou hast (most noble josua) promised this day for thyself and thy household.  Ios. 
So it is, and great is that blessing, where all become the Lords true servants, religion their practice, the holy word their guide: there man and wife are brother and sister, parents & children of spiritual kindred, and have one father: masters and servants mutual members & coheirs with Christ jesus: there have they one voice in prayer with devotion, one care to abandon superstition. All perform mutual duties; one seeketh to please another, to hold love, to keep peace, and to preserve a holy communion in charity with piety. One distrusteth not another, one wrongeth not another, there is a godly striving together, who shall do the best to please God. They bear with weaknesses, they joy in each others goodness; here they desire peace of conscience, the fellowship of the godly; Gods glory they do aim at: the world they live in, but ever with desire of heaven, which God hath promised to all that walk righteously before him, and serve him; which grace the Lord vouchsafe us now and ever.  Cal. 
Amen, Amen. But yet (Sir) before we end, I beseech you commend to my meditation some special Scriptures to stir me up unto devotion.  Ios. 
If it please you for the godly man's blessedness, read Psal. 1. for his comfort, Psal. 37. Heb. 12. for his holy desires to God's word, and his obedience, Psal. 119. for his religious practice, job. 31. Rom. 12. Heb. 13. for his faith, Heb. 11. for his love, 1. Cor. 13. and for the effectual marks of his vocation, and eternal salvation, Rom. 8.  Cal. 
I thank you humbly, and bless God for you, whom I beseech to prosper these things to our comfort, and that they may further us to a holy practice, to the praise of the God of Israel, that we may be found the Israel of God in the last day.  
Amen.  
FINIS.   

The Catechism.  

Question. HOw many things are needful for you to understand, that you may know both God and yourself?  
A. These six 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. 5. Gen. 1. 26, 27.   

Q. What a one is God?  
A. God is a spirit, joh. 4. 24. holy, Exod. 15. 11. Just, 2. Chron. 12. 6. and merciful, Exod. 34. 6.   

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 of Adam's rib, Gen. 2. 7. 22.   

Q. What a one did God make them?  
A. He made them both good, Gen. 1. 31. holy and righteous, Gen. 1. 26. Eph. 4. 24. Colos. 3. 10.   

Q. What was then 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, Psal. 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, Psalm. 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. job. 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 no more but only what there is set down in show?  
A. Yes: they command or forbid all the kinds contained under the something 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. Psalm. 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. Chro. 20. 20. Eccl. 12. 13. Mat. 22. 27.   

Q. What is your duty toward your neighbour?  
A. It is to love my neighbour as myself, etc. Mat. 22. 39 Rom. 13 9   

Q. Can you keep the Commandments, and not offend God, or your neighbour?  
A. No: I break them every day in thought, word, & deed, hating both God, and my neighbour by nature, Psal. 14. 1, 2, 3. Rom. 8. 7. & 1. 30. 2. Cor. 3. 5. Tit. 3. 3,   

Q. What is then now your estate, 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. Deu. 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, & seek for deliverance. Luk. 15. 17. Ps. 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. Ephe. 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, Psa. 2. 6. Mat. 28. 18. a Priest to offer for us, Ps. 110. 4. & a Prophet to teach us, Deut. 18. 18. Esa. 51. 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, & 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 belief?  
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, & 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 And 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. Thess. 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. Psal. 119. 10. 14. 34. 35. 44. 113. 115. 136.   

Q. What estate 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. 12. 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 his 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. Chro. 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. I. In the knowledge of God's word, Psal. 1. 2. Act. 2. 42. 2. Pet. 1. 19 joh. 10. 27. 28. II. In faith, joh. 3. 36. III. In love to the godly, joh. 13. 35. 1, joh. 3. 14. iv In obedience. Eze. 36. 26. Psa. 15. 5. jer. 32. 39, 40. V In patiented suffering for Christ, Rom. 8. 17. jam. 1. 12. VI In alonging after Christ's coming, 2. Tim. 4. 8. VII. 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 further any other means beside the word, for the strengthening of us herein?  
A. Yes, these two: Sacraments & 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.   

Q. How many Sacraments are there?  
A. Only two: Baptism, and the Lords Supper, 1. Cor. 10. 1, 2, 3, 4. Mat. 28. 19 and 26. 26, 27. 1. Cor. 11. 23, 24 25.   

Q. What is the sign and 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. and 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 4. things. 1. Knowledge both of my misery, God's mercy, & the doctrine of the Sacrament. II. With faith in jesus Christ, Heb. 11. 6. III. With repentance for all my sins, Esa. 1. 10. 11. 14. 15. 16. Prou. 21. 27. iv With hearty love unto my neighbour, Math. 5. 23.   

Q. What if you come unprepared without these?  
A. I come unworthy, I am guilty of the body and blood of Christ, 1. Cor. 11. 27. I do eat and drink my own damnation, verse 29. God may punish me, verse 40. and the devil may enter into me, as he did into judas, and bring me to destruction of body and soul, joh. 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. and 15. 16. Math. 3. 17.   

Q. Can or doth every one pray, that uttereth words, and useth a form of prayer?  
A. No. 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, etc.   

Q. What desire you 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. 

Channanuel, 

God is gracious to us.  
Love wholly the Lord with the heart.    
Benallevel, 

God is gracious to us.  
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, & be admitted into the Church, to live amongst the professors of Christ's name, and to be received of them, and accounted as a member of Christ, the child of God, & 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 in deed?  
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, & 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 estate, 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 & 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 written word.   

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, & 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 two things, that your Godfathers and Godmothers made profession of for you?  
A. They secondly made profession of my belief to all the twelve Articles of my Christian faith: and thirdly, of my willingness to learn diligently God's holy will & commandments, and to walk obediently 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 & 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 that it aimeth at.   

Q. What means must you use to come to the saving knowledge of God's word?  
A. 1. Daily reading. 2. Learning the Catechism, the grounds of religion. 3. hearing the Word with mind & affection both read & preached publicly, by God's Ministers. 4. Meditation in mind, to understand the doctrine gathered, & 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 made such a profession for me.   

Q. But tell me, how could any persuade themselves, that you should do as they have made profession for you?  
A. By being assured by faith, that the seed of the faithful are blessed, they judging me charitably to be one of them, did hope by the grace of God belonging unto me in Christ, and through the means which should be used, I would perform the same.   

Q. What are the means which ought to be used?  
A. 1. To be taught so soon as I shall be able to learn, what a solemn profession I have made by them. 2. To be exhorted 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 these means have been used, and how you have profited: rehearse the articles of your belief?  
A. I believe in God the Father, 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, therefore tell me what a one he is?  
A. A spiritual substance, most holy, & of glorious majesty; in finite in his being, as every where present; in wisdom, foreseeing and 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 stood 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 punishments 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 come 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 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 and soul be knit together, which being conjoined, become together, as man, partaker of man's fall and 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 thereof 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 ever 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 their 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 or finally.   

Q. May not men than live as they list, sithence he being a reprobate, cannot be saved, or an elect cannot be damned?  
A. Not so: for that one elect cannot but use the means which are ordained for him to walk, to make his election sure to himself, which who so 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 & sanctified by the holy Ghost, joining two natures into one person, borne according to the promise, of the virgin Mary, who perfectly fulfilled the law, humbled & 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 remain (though in his godhead he be present with me ever) 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 of.   

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 Messiah, 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. I. He is King, not only as God, but because 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. II. By destroying Satan, his angels, unbelievers, idolaters, heretics, antichrist, and the whole kingdom of darkness.   

Q. How is Christ a Priest?  
A. I. By satisfying for all the sins of the elect, by his passion and fulfilling of the law. II. 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 love 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 & 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 hitherto 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, & having special prerogatives above the rest of mankind, communion with Christ, & one with another by the bond of the spirit, the forgiveness of all sins, the joyful resurrection of the body, & life everlasting, whereof I believe myself to be one, & 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, & teaching it in an unknown tongue: 7. pretending revelations, & showing lying miracles: 8. counterfeit holiness: 9 bloody persecution. III. The matter of their religion is untruths, idolatry, heresy, & novelties invented by man. IU. 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, & extolling man's power & merits. VI The benefit gotten thereby is nothing, because it keeps a man in the state of damnation: and alloweth the breach of all the 10. commandments. 1. To fear God by men's doctrines. 2. To worship images. 3. Magic & 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, & for deceits. 9 To break an oath to a Christian made lawfully. 10. That concupiscence is no sin. VII. 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 & 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, & to teach Christ, fear to commit sin, sorrow after, to make satisfaction, to destroy the wicked, to make many prayers wishing heaven, & 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 ministry of the Gospel preached ordinarily, and 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 fruits 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 an affection for righteousness sake. 4. A joy full expecting and wishing Christ's coming to judgement.   

Q. May not a man that truly repenteth, fall afterward?  
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 and 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 & 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, & the best children of God have grievously fallen, & 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 2. 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 Exodus, 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 for bidden by this commandment?  
A. Ignorance of God & 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 or 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 self worship: but in spirit & truth as his word only teacheth. The occasion of this commandment was a 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, & 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 & mine. The occasion of this commandment, was 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 & 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, & that no ways I diminish the same. The occasion of this commandment was our proud & envious nature, that cannot abide to be under government, nor 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 my neighbours life, but by all means preserve the same. The occasion of this commandment, was our impatience 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, & 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. doth this commandment teach you?  
A. That I must not any way hinder or diminish my neighbour's goods, but by all means preserve & increase the same. The occasion hereof was our covetous nature, discontent ever with our present estate.   

Q. What things are hereby 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 in trust: to give what is not thine, either 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, whether friend or so, known or unknown: but carefully preserve the same. The occasion of this commandment was our seditious nature.   

Q. What things are hereby 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 covet, 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 this commandment was the frailty of our ' flesh which intermitteth the work of the holy Ghost, by sinful fantasies.   

Q. What things are hereby forbidden?  
A. Lust, and sudden motions against our neighbour, without consent, which come from the corruption of nature: & also such as be offered by Satan, or man, so far as we give any way consent thereto: not to resist ill motions. The contrary is commanded.   

Q. Are these commandments a prayer?  
A. No: but the sum of the moral law, which is the other part of God's word, teaching the righteousness of God, and showing me my sins and cursed estate, and is a schoolmaster urging to Christ: and therefore ought in order first to be preached, and then the Gospel showing deliverance, and giveth grace withal.   

Q. How must this law be obeyed?  
A. Perfectly, willingly, and continually to God and my neighbour in thought, word, and deed, agreeing with God's nature, and our first estate by creation.   

Q. Can you then keep the commandments?  
A. No: for I break them always, either wittingly or ignorantly, in committing evil, or omitting my duty: besides that, I am guilty of them by natural corruption, through Adam's fall, before I could in myself, either think, speak, or do any evil.   

Q. What is this breach of the law called?  
A. Sin, whereby the infinite justice of God is injured.   

Q. What is then the reward of sin?  
A. The infinite wrath of God, and his vengeance for ever, in this world and in the world to come, is due for the least sin, whether it be mortal or venial.   

Q. What are the punishments of sin in this life?  
A. In name, slander and shame: in goods, losses: in his body, pains and sickness: all manner of adversity, & all corporal plagues befalling in this life. In the soul, ignorance, madness, an ill conscience accusing, benumbed, dead, or desperate: a heavy stony heart, likewise disobedient and wicked children, a disloyal wife, false friends, cruel adversaries: to be suffered to fall into sin, God taking away his grace, especially the sin of whoredom, as a punishment for sin. And lastly, bodily death, ordinary or sudden.   

Q. Comes always afflictions as punishments for sin?  
A. Afflictions first came for sin, but are also to try our patience, faith, and constancy: to wean us from ourselves and the world, & to become conformable to Christ in persecutions: that God's power and goodness may appear to us: & these afflictions be called fatherly chastisements of the godly to every one in his measure.   

Q. How may you persuade yourself, that afflictions are chastisements, and not punishments of a judge, when they befall?  
A. If I can make good use of them, to further me in godliness: else are they but forerunners of my eternal destruction, as they be to the reprobate, that are not bettered by them.   

Q. What are the punishments for sin after death?  
A. The separation from God, the loss of heaven, and of the joyful company of Angels, patriarchs, Prophets, Apostles, Martyrs, & Saints, the true professors of Christ, for ever: to be damned with the devil, & his angels, the infernal fiends, with all the wicked accursed to hell, there to be tormented unspeakably without end.   

Q. How must you escape this vengeance of God?  
A. By no good deeds that I can do, but only faith in jesus Christ, who is the merit only and wholly of my salvation: & without whom my best thoughts, words, and deeds, are abominable before God, seem they never so holy in mine and other men's judgement.   

Q. Why then should you do good works, if you cannot nor may not think to win heaven by them?  
A. I must do good works, because I am already ordained to be saved. 1. To make my election the more sure to myself, which is certain with God. 2. To show my love and thankfulness to God for it, by obeying his commandments. 3. To confirm the converted, and to win others not yet called. 4. To stop the mouths of the wicked, & to shame them by well doing, when they speak ill of v 8. 5. To benefit one another for our quiet peaceableness in Church and commonwealth.   

Q. Are not then works necessary?  
A. Yes verily, to such as will have assurance of salvation: for without works, baptism, hearing the word, knowledge, faith, love, hope, fasting, sorrow, prayer, and profession, are in vain.   

Q. What is a good work?  
A. Whatsoever is done or spoken without doubting, from the warrant of God's word, of a true believer, in charity, and to God's glory.   

Q. Though our good works merit not, may we not yet think that they shall be rewarded?  
A. Yes verily: for in his mercy he hath so promised to do, both in this world, and in the world to come.   

Q. What is the blessing and reward in this life?  
A. Increase of knowledge in God's word: assurance that his gifts in us are graces, and not only common favours: all earthly blessings, a good name, wealth, honour, friends, and prosperous success, so far as it shall be for God's glory, and my spiritual safety:    


faith, to apprehend as much as shall be necessary. 6. My hope to wait without appointing God either 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 hands, for body or soul: whereof the first 3. concern the glory of God, and the latter 3. 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 I 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 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. What 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 2. things: 1. that it is a reason, not to move God, but to stir up our affections. & to strengthen our faith in ask.   

Q. How doth it this?  
A. When it teacheth me to acknowledge the kingdom of 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 & 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, & glory, which we desire him to manifest by granting our petitions, & we will acknowledge the same; not for a time, but for ever & 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 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 & 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 H. Ghost united & made on.   

Q. What mean you by Christ, and all his benefits?  
A. Whole Christ, God & man, with his righteousness, justice, holiness, & redemption; who as he is Christ, one person of two natures, is truly said to be really present in the Sacrament, 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.   

Q. 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 & actual, past & to come.   

Q. Are we then no 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 and do testify their faith: but also infants of either father or mother professing Christ & baptised: for the promise of salvation belongs to them & to their children.   

Q. Is baptism so necessary to salvation, that without it children cannot be saved?  
A. It is necessary to all that 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?  
A. 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?  
A. 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 & receiver.   

Q. What are the actions of the Minister?  
A. 1. To take the bread and 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 & wine offered into his hand: 2. to eat the one, and drink the other, and so digest & 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 do 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 broken, & 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 & wine is felt to nourish the body.   

Q. Is 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 & blood.   

Q. May every one offer to receive that 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, whether 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 & judge themselves: & if such profane ones do offer themselves, they are not to be admitted.   

Q. What be those things whereof you must try and judge yourself?  
A. 1. Of my knowledge, concerning my miserable estate through sin; of God's mercy & our deliverance by Christ, and the understanding of this Sacrament. 2. Of my belief in Christ, which I may do by the Creed. 3. Of my repentance towards God, for old and new sins, examined by his commandments. 4. 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 & fellowship of brotherly love amongst us the members of Christ: & 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 & 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, & 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 show 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, and 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 & 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, & 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, them my own good with my neighbour's profit: 4. labour therein painfully & 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 accounted it ever the best for me, and most for God's glory: 6. I must not fear to spend where God & 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 and righteously.  
iv I must retire myself sometime from my wearisome labour, when I 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 and to idleness, no end appointed to man or beast.  
V I must warily see to mine own ways. I. My thoughts & heart must: 1. be far from unlawful affection: 2. upon lawful things on earth moderate, & no more than needs: 3. upon God & heavenly things often, fervently, & reverently: 4. that I strive against self-love, thinking of myself basely, and wax, by more and greater gifts, the more humble & less envious: 5. Of other I must think highly and charitably, judging well without suspicions, what I hear or see good in them, receiving 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 stir up ill motions: but quick to observe every good example and occasion to goodness. III. My ear must be exercised in hearing the truth, good counsels, friendly admonitions, and godly exhortations, but shut against flattery, lyings, slander, filthy & wicked speeches. iv My tongue must keep silent, unless just cause & convenient time & 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 & 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, & to defend them, & 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 concerns us not, 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, & 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 & thirsting: 3. at seasonable hours: 4. that thereby 1. my strength may be maintained & increased, 2. my meditation and devotion nothing hindered, 5. that we be prepared in the beginning, may feel a necessity & 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 inferiors, lest it bring contempt, 3. that of these, not many, but one of all, I warily, deliberately, & 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 & sins committed, then joyful of any good done. 3. In taking rest I must commit myself to God, by a devout & 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 which 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 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 holily, to my neighbour charitably, & 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.