They must performe mutuall duties one to another masters to seruants and these to their masters but chiefly the husband and wife must loue each other if wrongs bee betweene them let themselues between thēselues or with the good liking of a faithfull secret friend to both be ended They must beware that the houshold become not partners in the matter for seruants by slander flattery and whisperings will kindle the contention and make a prey of them The contending of man and wife must neuer want loue but if any smite either by the tongue both must ioine in one against the smiter But to preuent this let none faile to performe what is due to be done Complaints arise first vpon neglect of duty the performance whereof is the touchstone of profession where the husband is louing the wife learnes obedience where the wife is obedient the husband is mooued to bee kinde by their well liuing the house is preserued in peace and where they two do as they ought to themselues their family the children seruants learn to walk in subiection and do in an awefull loue discharge their duties and hereby do they prouoke one another vnto piety continue loue and vnity in the spirit and keep vp holy exercises with prayer Lastly they must vpholde the publike ministery and preaching of the word without which by reason of the loosenesse of al other neighbours who do not voluntarily take a godly course priuately they can neuer continue long in good order Cal. It remaines only now to giue some reasons why the seuerall 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 housholde and to see to thē Secondly because the family hath frō him chiefly the name Thirdly because he is the head Fourthly for a speciall exāple as most forcible to draw other on Fiftly because of the exāples of good gouernors of families as Abraham Cornelius other Sixtly for that he shall answer for his houshold as the minister for his flock Seuenthly to bring a blessing vppn his children Exod. 20. Cal. Why should the wife mother mistresse of the family be religious Ios First because she is the husbands shadow Why the wife should be religious or rather picture to represēt him in al good things and as the moone doth from the sunne so she is to receiue her light from him which she also is to let shine out to other Secōdly because she is to be an help to her husband now she can be in nothing more a helpe then in being with him religious to further his instructions taught to his houshold Thirdly for that the husbād is often from home shee is to supply his place to see the houshold kept in good order Fourthly for mutuall peace sake if she bee not religious shee will oppose him as a mocking Michol or as an idolatrus Iesabel cause him to forsake the worshippe of the tru God Fiftly because godly wiues are cōmēded for religion in scripuure which are to be followed Sixtly because shee is the first that instructs the child as being most with it causing it to vnderstand that which she doth please to teach it Seuenthly for that she beeing fraile by nature and apt without grace to goe astray herselfe may sooner as vsually it commeth to passe corrupt the child then the father by being so continually with it Cal. Why ought childrē to be religious Ios First for their godly parents sake Why children should be religious Secondly because they bee the second linke in a family and so in the middle betweene the highest and lowest they therefore next Parents must be religious that seruants by them grow not vicious Thirdly for their fathers ioy whose true sure comfort is not that their children can hunt so could prophane Esau nor that they be faire so was Absolom beautifull came to anill end nor that they be in Honour so was Saul a cast-way nor great Church-men so were Elies sonnes who perished in their sinnes but euen because they be religious for the grace of God endureth euer Fourthly for a blessing vnto themselues as God hath promised to all that feare him Fiftly for encouragement vnto their Parents beholding grace in them which will cause them to continue gracious lest their children lose grace Sixtly because they preserue the good name vpon their Parents get them honour and are a crowne of glory to them euen after death Cal. Why ought seruants to be religious Ios 1. For their masters praise 2. For Why seruants ought to be godly their owne comfort 3. Because good seruants are recorded in Scripture for imitation sake 4. Because whilest they be mens seruants they may bee the Lords free men by religion 5. To doe their seruice honestly as looking for reward from God 6. For childrens good whome leud seruants may easily misleade Cal. So then all ought to be religious that the master with his whole family may be said to serue the Lord as thou hast most noble Iosua promised this day for thy selfe and thy housholde Ios So it is and great is that blessing where all become the Lords true seruants religion their practise the holy word their guide there man and wife are brother and sister parents children of spirituall kindred and haue one father masters and seruants mutuall members co-heires with Christ Iesus there haue they one voice in prayer with deuotion one care to abandon superstition All performe mutuall duties one seeketh to please another to hold loue to keepe peace and to preserue a holy communion in charitie with pietie One distrusteth not another one wrongeth not another there is a godly striuing together who shall doe the best to please God They beare with weaknesses they ioy in each others goodnesse here they desire peace of conscience the fellowship of the godly Gods glorie they doe ayme at the world they liue in but euer with desire of heauen which God hath promised to all that walke righteously before him and serue him which grace the Lord vouchsafe vs now and euer Cal. Amen Amen But yet Sir before we end I beseech you commend to my meditation some speciall Scriptures to stir me vp vnto deuotion Ios If it please you for the godly mans blessednesse reade Psal 1. for his comfort Psal 37. Heb. 12. for his holy desires to Gods word and his obedience Psal 119. for his religious practise Iob. 31. Rom. 12. Heb. 13. for his faith Heb. 11. for his loue 1. Cor. 13. and for the effectuall markes of his vocation and eternall saluation Rom. 8. Cal. I thanke you humbly and blesse God for you whome I beseech to prosper these things to our comfort and that they may further vs to a
them as that they feele nourishment to the body Q. What learne you by all these actions A. I am assured that the visible actiōs of the Minister do represēt the spiritual actions of God the Father to my soule who hath decreed his Son and elected him the Mediator to haue his body broken his precious blood shed for me being offered to all but giuen only to the true beleeuer that can by the hand of faith take hold of him who shewes as liuely the vertue of his death to preserue his soule as the vertue of the bread wine is felt to norish the body Q. Is the bread turned into Christs bodie 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 iudgment of ancient Fathers true writings 6. against the iudgement 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 shold be flesh or wine blood neither is Christs body in with or about the same Q. Is there then no difference of this bread and wine from that which we vse commonly A. There is no differēce in the substance but in the holy vse being at that time set apart to be signes of Christs body blood Q. May euery one offer to receiue that will A. No but onely such as come prepared and be fit that both are able in knowledge to examine and also by a good conscience wil iudge themselues whether they be in any measure prepared thereunto Q. What if you come vnprepared A. I am an vnworthy receiuer prouoking Gods wrath against mee and so eate and drinke my owne damnation Q. Who are those that ought not to come A. Open impenitent sinners fooles mad persons children all that be of yeares and yet ignorant not being able to try iudge themselues if such prophane ones do offer thēselues they are not to be admitted Q. What be those things whereof you must trie and iudge your selfe A. 1. Of my knowledge concerning my miserable estate through sin of Gods mercy our deliuerance by Christ and the vnderstanding of this Sacrament 2. Of my beleefe in Christ which I may doe by the Creed 3. Of my repentance towards God for old and new sins examined by his commaundements 4. Of my brotherly loue which I do owe to euery one which I may try and iudge by my forgiuing others as I desire God to forgiue mee and by my seeking to satisfie whome I haue offended of my knowledge either in word or deede Q. May any by omitting these duties be free from sinne if therefore they will not receiue the Sacrament with others A. No for as to come vnprepared is damnation so to neglect to prepare for any earthly occasion is a great wickednes such liuing in disobedience without repentance and charitie Q. Why doe you goe to the Lords Supper A. 1. To testifie my loue in obedience to God commanding 2. To strengthen my faith being weake 3. To maintaine and increase the holy communion fellowship of brotherly loue amongst vs the members of Christ 4. to keepe a remēbrance of his death till his second comming Q. How must you be exercised in the time of administration and afterwards A. I must 1. meditate vpon the death passiō of Christ how grieuously I haue sinned 2. Gods endles mercy 3. the vnity and fellowship that is amongst the true members of the Church with Christ and one with another reioycing in heart and praising God therfore with the congregation Afterwards 1. I must giue almes to the needy brethren doe other good workes of charitie in token of thankfulnesse that day especially for so great a mercy 2. Grow from thenceforth in obedience faith and vnfained loue to my liues end The sixth part Q. Can you briefly shew me any rules to be obserued that you may doe so as you haue bin taught A. I. Euery morning before other busines I must 1. thanke God for my safety 2. desire pardon of sin 3. Gods further protection against ghostly and bodily enemies II. I must know that that day and all other times after giuen me to liue in are for more earnest repentāce encrease of knowledge faith and practise of godlinesse and therefore of these continually I must be mindfull setting some part of the day aside for reading hearing or meditating vpon heauenly things that the vanities of the world short vncerten cary me not away III. I must haue or els prepare my self to some particular calling fit to keepe me frō idlenes 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 therin as I would be done vnto 3. to seeke first in my labour Gods glory thē my own good with my neighbours profit 4. labour therin painfully cōstantly in aduersity vsing good meanes hoping for prosperitie in prosperity neglecting no humble duties for feare of aduersity 5. my present estate I must accoūt it euer the best for me and most for Gods glory 6. I must not feare to spend where God charitie requireth sparing from idle expences and onely lay vp for the time to come whatsoeuer shal remaine when I haue discharged necessary duties honestly and righteously IV. I must retire my selfe sometime frō my wearisome labour when I see need which must be 1. at times conuenient 2. in things lawfull 3. short delightsome to the mind healthful for the body 4. to make me more chearefull to returne to labour and not to draw me to loiter and to idlenes no end appointed to man or beast V. I must warily see to mine own waies I. My thoughts heart must 1. be far from vnlawfull affection 2. vpon lawfull things on earth moderate no more thē needs 3. vpon God heauenly things often feruently reuerently 4. that I striue against selfe-loue thinking of my selfe basely and waxe by more and greater gifts the more humble lesse enuious 5. Of other I must thinke highly and charitably iudging well without suspitiōs what I heare or see good in them receiuing with ioy and hoping of better what I see or heare to be ill in them taking doubtfull words or deeds from thē in the better part II. My eies must be shut against obiects to sin that they let thē not into my heart to stirre vp ill motions but quick to obserue euery good example and occasion to goodnes III. My eare 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 keepe silent vnlesse iust cause conuenient time place be to speake In speaking the matter must 1. be gracious to profit the hearers and also necessary to be vttered 2. in wisedome regarding circumstances 3. in sinceritie to speak it from the heart 4. speaking of God his word it must be religiously and ioyfully of our selues modestly of others louingly 5. to praise moderatly without contempt to dispraise meekely shewing loue to be cōstrained by necessity rather thē of will to speak of other mens faults expressing sorrow in vttering 6. to speake well of men in absence what good we know of thē to defend them in presence without flattery 7. to vse few words and effectuall to the matter without tediousnes 8. not to talke of needlesse matters or which concernes vs not as busi-bodies neither of any thing against religion charity commō good or chastity V. My behauiour 1. it must be lowly to superiours 2. gentle to inferiours and 3. louely to familiars VI. My apparell it must bee first for necessity and then for honest decency as wee are able agreeing with our calling VII My diet must be 1. sparing ordinarily a kinde of fasting rather then a feasting 2. taking my food with hunger thirsting 3. at seasonable houres 4. that thereby 1. my strength may be maintained encreased 2. my meditation and deuotion nothing hindred 5. that we be prepared in the beginning may feele a necessity pray to God and in the end sufficient refreshing may thank God VI. I must take heed what company I keepe with 1. that I make my familiars none but honest and religious 2. that they be my equals in estate and place not superiours to auoid suspicion of pride nor too much inferiours lest it bring contempt 3. that of these not many but one of all I warily deliberately with much triall chuse my secret friend 4. that in going or keeping with any I must euer purpose either to do good or receiue some VII At night the time of rest 1. I must call to mind Gods benefits receiued either by preuenting euill or by bringing good vpon me to thanke him 2. I must recount what I haue done either in euill to repent or what good I performed to iudge either of my encreasing or decaying in grace sorrowing more for the duties omitted sins committed then ioyful of any good done 3. In taking rest I must commit my selfe to God by a deuout faithful praier as thinking no more to rise 4. to haue my last thoughts of heauenly things by committing or recalling somewhat to minde of which I haue either heard or learned out of Gods word 5. that I take sleep to refresh nature and not to satisfie slouthfull flesh VIII and last is that all the weeke long I remember to labour in my calling and dispose of my ordinary busines that I bee prepared for the Lords day to keep it holy but especially at the end of the weeke so that when it comes I may neither by them breake it or be hindered Thus liuing to God holily to my neighbour charitably towards my selfe soberly my conscience shall bee comforted my weake brethren strengthened the strong confirmed the wicked made ashamed the diuell confounded and God greatly Glorified FINIS
require the performance of the couenant which bindeth vs vpon the holy Sacrament and by that signe of the sprinkling of Christs blood vpō vs that so we do serue the Lord albeit other do not Cal. Indeed it is an honest mans part to Simil. keepe his word with men as we see when two are bound in a bond one he that respects his credit will performe the condition though the other be careles 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 perswade but if you haue any more I beseech you proceed for we need much spurring to run on the race to eternall life Ios Our Sauiour tels vs that we are to forsake father and mother Luke 14 wife and children yea to hate them for his sake and the Gospel els 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 backe 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 goe with vs. Cal. Indeed men in matters of this life will for wealth honor pleasure single thēselues from other they would be in honor alone they would dwell alone that the poore cannot tell where to haue rest for them they can be singular in vanity be pointed out for a new fashion be loathed for beastly liues be hated for oppression be talked of for pride be abhorred for vnchast conuersation blasphemy prophanenes and yet men are loath to be any whit more religious towards God thē 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 honor Sathan can make them grow more vaine more wicked then other without shame without daunt of spirit without feare of man either to be noted or pointed at but the Lord cannot perswade vs by his word to become more holy then other that is forsooth singularity and men feare now a dayes more to be noted for any strict course of life from a common road then for crying sinnes Ios This sheweth the power of Sathan in the one the litle loue or zeale of God in the other the wicked herein shall condemne these though they shall not so saue themselues but to proceed If we consider that we are made alone brought out alone that we die in our appointed time alone that though wee shall all appeare before God in the last day yet must euery one giue om 14. 13. Cor. 5. 10. an account for himselfe vnto God we should walke and liue if so we needs must with God alone Cal. I know if a man haue a long iourney simil to goe that vpon a hard penalty he would desire honest company but if he can get none the feare of punishment maketh him set forward alone We all are in our iourney to heauen by our profession and we must be so by our practise vpon paine of damnation if we can get any to goe in a good life with vs it is well but if not must we therefore herein stay our course Ios Be it farre from vs the example of holy men who are as marks set vp for passengers to look vpon shew vs the contrary Noah would serue God alone when all the Gen 6. old world was drowned in wickednes Lot Gen. 19. was in his singular way from al the Inhabitāts 1. King 19. 2. Chro. 18. Ruth 1. in the midst of Sodō Eliah was alone Michaiah auouched the truth alone to cōclude Ruth would go alone with Naomi whē Orpha her sister left her We must be of Ruths mind towards religion as shew was in her loue to Naomi If anything would withdraw vs if any person would disswade vs from a godly deuout course let vs say to Ruth 1. 16. 17. them with Ruths speech Intreat me not to leaue religion nor to depart from it for whither it goeth I will go and where it dwelleth I will dwell the true professours 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 doe so to me and more also if ought but death depart it and me Cal. Without doubt these examples are very pregnant and doe giue liuely encouragement to serue God if we be alone But my Lord is it not grieuous to be alone Obiection did not Eliah sorrow and vexe his spiritat this that he was left alone yea and desired therefore to die Ios True it is that Salomon saith woe to Answer to the obiection him that is alone but alone without helpe from the Lord but this his children want neuer finally the Lord is with them and if he be their familiar friend they may with Dauid say We care not what man can doe vnto vs for the Lord is on our side By him more is with vs then against vs this Elisha being alone saw and prayed that his seruant Gehezi might see albeit Eliah seemed to himselfe to be alone yet was he not alone God was with him and 7000. not seene who bowed not their knee vnto Baal and whereas he wished to die for bodily presence of men it was his weakenes in which the Lord did shew mercy and afforded him comfort afterward the like mercy may we expect as holy martyrs haue experienced Cal. Doth it not derogate Renowned Duke from your greatnesse to professe singularity from all nations in religion and Preuention of an obiection from all Israel though they doe follow their forefathers which were beyond the flood and in Egypt seruing strange Gods Ios Albeit God hath exalted me here doctrine The second vpon earth to rule ouer his people Israel and though I succeede their vnmatchable Moses that man of God yet iudge I true religion to be my chiefe honour and to differ from all men differing from their way wherein they should walke towards God to be my glory therefore is it that I say But I and my house will serue the Lord euen I Iosua though Duke though Prince in Israel and a guide to Gods people I will with my family serue him who hath shewed me this great mercy Cal. You haue great cause to blesse God that you in such glory haue so great humility in so great prosperity such zeale It is rare for men of note to entertaine religion but most rare for such therein to become singular Ios Such as truely seeke God in heart Proofe without hypocrisie whatsoeuer their estate be they hold it a speciall duty to do seruice vnto God that they can be in no estate be it neuer so glorious with men but that religion
care shew any such spirituall coniunction The members of the body in the bodily communion doe teach vs this where euery member careth for the welfare of each other and if any one be out of ioynt all with one consent seeke to bring it in againe The bodily fellowship worketh this mutual compassion which keepeth the body in welfare so ought our spiritual ioyning together work the like commiseration towards euery erring meÌ„ber to keepe the Church in peace Cal. You haue here from a naturall worke plainely set out our duty in a spirituall action nature forceth the one and therefore grace I hope will set vs forward to the other Ios If this suffice not let this mooue vs that our not seeking to saue them in our place is to make our selues guilty of their sin he that is silent consenteth he that consents is worthie of death Rom. 1. 31. He is accessarie to treason who knoweth it and reuealeth it not sinne is rebellion against God we must attach the partie at least by a brotherly rebuke lest we let him escape as Achab let goe Benadad and his sinne be made our transgression and so procure vnto our selues death Againe let the enlarging Christs kingdome incite vs to this duty yea the great reward and glorie which belongeth to him that saueth a soule he shall couer the multitude of sinnes he Iam. 5. Dan. 12. 3. shal shine as the starres for euer and euer The care of sauing a soule and the goodnesse of Ioh. 3. 16. the worke mooued God the Father to giue his onely Sonne to die and Christ himselfe was willing to suffer great and vnspeakeable torments to bring a poore sinner vnto safetie Cal. If neither the commandement of God the griefe of heart for sinne the sinners Abriefe repetition of all the reasons misery holy mens exaÌ„ples the bond of fellowship mutuall communion our own danger in the neglect hereof the care to enlarge Christs kingdom the reward of happines nor the loue of god nor Christs sufferings can mooue vs to doe our best to saue a poore sinner let the deuill teach vs to look vnto it who with his members studiously endeauonr to draw men froÌ„ God to theÌ„selues 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 mans life and saluation especially ministers in feeding their flocke who are charged to do it vpoÌ„ their loue to Christ Ioh. 21. 15. 16. 17. 2. Tim. 4. 1. 2 Ezec. 33. 8. Gouernours of families shold teaâ—h their houshold vpoÌ„ their alleageance to their soueraigne to avoid blood guiltines and to preuent eternall vengeance And nothing lesse are gouernours of families tied thereunto they see blame and not vnworthily ministers that neglect their flocke but they find not the same fault in themselues for carelesse omitting the instruction of their family which they be in their own persoÌ„s Reasons as much bound to discharge as a minister is to feed his flock the CongregatioÌ„ is the ministers cure so the family is the masters charge wherein the chiefe 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 Gouernour is to teach their children and houshold in the waies of God So are they coÌ„manded so examples teach them to doe Ios Thou hast truly spoken Honourable Caleb for we that haue charge of families are commanded to informe theÌ„ euen necessitie to keepe a holy vnity among vs should hereto perswade vs how else can there be peace if the Lambe and the Lyon dwell together a Cain and an Abel a mocking Ismael and faithfull Isaac a scorning Michol a zealous Dauid How can ministers reforme whole Assemblies if we do not our endeauour to help them in our families This want of priuate helpe maketh the publike ministery so vnprofitable as coÌ„moÌ„ly it is The whole burtheÌ„ of care for soules is laid vpoÌ„ the Ministers shoulders when a priuate watch is imposed vpoÌ„ euery man houshold instructioÌ„ vpon euery faithful religious Gouernour of a family Therefore families haue bin called the Churches of God wherein God was euer ought to be worshipped with holy exercises And how can a master be a domesticall head and let his members perish The diuell so much opposing it mans nature so much distasting it all so vsually neglecting it doe declare it sufficiently to be a most holy and worthy worke to be carefully vndertaken and with all good conscience performed Cal. Vndoubtedly if the benefit which hence would arise first to our selues to our children and houshold then to the help of the publike ministery were well weighed there be none that haue either care of theÌ„selues wish well to their children desire faithfulnesse in their seruants and couet to see Ierusalem in prosperity but they would betake them speedily to this so great so necessary and godly a worke How come children often to destruction but by parents negligence in their religious education If we bring them vp well wee may by Gods mercie preuent their ill ende if wee vse meanes and they perish yet our soules receiue comfort that we are no way guilty whereas otherwise the childe may say Wo is me and wo to you my parents who haue neglected my education and parents may answer Wo to vs our sonne therefore seeing thee now so miserable and our selues hereby so vncomfortable Ios I therfore and my house by Gods help will serue the Lord as God hath giuen mes grace to see and know the euill I will endeauour to preuent it in me and mine Cal. Your speech in the order thereof teacheth mee as I take it not onely your care herein to do what you ought but your wisdome in an orderly proceeding therein Ios It is well noted of you I set my selfe Doctrine before my houshold because the head leadeth first the body before the body can mooue by the members to performe any office So it is in the naturall constitution of a body so in the politicall gouernment of the common wealth let Princes leade the people will follow for from the head Vse commeth life motion to the body And the same order is to bee obserued in well guiding of a family There is litle hope to finde a godly family where the master is either carelesse or prophane He must set on and go before if he intend to haue 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 doe perswade my selfe that some haue good desires hereunto more perhappes by this may bee set forward to settle their housholds in order but euery one that gladly would doe well know not how to doe so therefore let me obtaine most Noble Lord the knowledge of
How can our soules be sinfull that come not by propagation but by inspiration A. 1. For that his soule was deputy for all soules of men naturally begotten 2. Because man sinned and man is not man before body and soule bee knit togither which being conioyned become togither as man partaker of mans fall and corruption Q. Doth any thing of that Image of God remaine yet in vs A. Yes 1. In the minde a certaine generall corrupt knowledge of nature concerning good and euill to make vs inexcusable before God 2. In the conscience a power to reprooue and represse in part vnbridled affections 3. In will though a free yet a weake choice in euery naturall and ciuill action Q. What euils doe we receiue by this fall A. 1. In the mind ignorance of heauenly things vnaptnesse to learne them or to iudge of them aright but apt to learn euill and to inuent the same 2. In conscience impurenesse to excuse sinne not to accuse beeing dead or benummed 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 euill 4. In affection to hate good and runne after ill 5. In body fitnesse to begin sinne by receiuing outward obiects and occasions thereof by the senses and also to execute the same when the heart hath conceiued it in word and deed and this is called originall sinne which is in euery man Q. Doe all men continue in this sinfull and cursed estate for euer A. No but onely the reprobate whom God hath not decreed to saue to manifest his iustice for the elect beeing predestinate to eternall life are in this world in their appointed time called effectually through Gods word and his spirit iustified and sanctified and so shall continue in this estate of grace to bee glorified for that God will also shew his mercy and all for his owne glory Q. Are none of the reprobate euer in the estate of grace and Gods fauour A. No verily though many of them indued with the common gifts of the Spirit may in outward appearance for a time seeme to be of the elect in the iudgement of the Church Q. Can any of the elect then be euer before God in the state of damnation A. No indeed albeit both before their conuersion and also after they bee called they falling by infirmity and lying a time in their sinne may appeare in shew to the Church to be none of the elect yet can they not fall away wholly or finally Q. May not men then liue as they list sithence he beeing a reprobate cannot be saued or an elect cannot be damned A. Not so for that one elect cannot but vse the means which are ordained for him to walke to make his election sure to himself which who so doth not cānot be saued Q. What beleeue you concerning God the Sonne A. That he is God the second person in the Trinity Christ Iesus the only naturall Son begotten of the Father our Lord made man conceiued sanctified by the holy Ghost ioyning two natures into one person borne according to the promise of the virgin Mary who perfectly fulfilled the law humbled suffered vnder Pontius Pilate was crucified bearing vpon him Gods curse and hellish torments who died and was buried and being a while held captiue of death in the graue hee was exalted and victoriously rose againe the third day and is ascended vp into heauen and there he sits on the right hand of God his Father hauing all power in heauen and earth to rule and gouerne his Church where his manhood doth and shall at all times remaine though in his godhead he be present with me euer vntil he shal come from thence to iudge vs all here on earth both quicke and dead at the last day which day cannot be now farre of Q. Why should he neede to be both God and man A. That he might be the only Mediatour betwixt God and man to satisfie for sinne which neither the manhood by deseruing nor godhead by dying alone could doe Q. Why is he called Christ A. To declare that he was the promised Messias and to signifie his offices that he was annointed not with material oyle 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 onely as God but because he is the head gouerning the Church without any general Vicar vnder him by his word and spirit immediately making lawes and ordaining Ministers to the gathering together and preseruation thereof II. By destroying Sathan his angels vnbeleeuers idolaters heretikes antichrist and the whole kingdome of darkenesse Q. How is Christ a Priest A. I. By satisfying for all the sinnes 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 immediatly reuealing from his father his word and meanes of saluation contained in the same Q. Why is he called Iesus A. To signifie that he is a Sauiour to euery true beleeuer neither is there any other meanes of our selues or by any other either in part or whole to obtaine saluation but onely by him alone Q. Why is he called Lord A. Because we owe all homage and duty in loue to him for our redemption Q. What beleeue you concerning the holy Ghost A. That he is God the third person in the Trinity proceeding frō the Father the Son who spake by the Prophets dwelling in the faithfull sanctifying them in part in this life working by the word and holy motions an vtter loathing of sinne and a heartie loue of righteousnesse leading them into all truth perswading them of Gods fauour teaching them in prayer bearing them vp in temptation quickening renewing and increasing his gifts in them that they may know beleeue loue and doe that which is good which he will perfect fully in the life to come Q. Why did this God thus make redeeme sanctifie and hitherto preserue you A. That I might praise his name in liuing godly righteously and soberly according to all his commandements in my calling in all things whatsoeuer my estate be in this present world Q. What doe you beleeue concerning the Church A. That it is but one mystical body whether militant or triumphant visible or inuisible in heauē or in earth being a cōpany of the Lords elect holy by Christ Catholike gathered of the dispersed abroad hauing speciall prerogatiues aboue the rest of mankind cōmunion with Christ one with another by the bond of the spirit the forgiuenes of al sins the ioyful resurrectiō of the body life euerlasting wherof I beleeue my selfe to be one therefore that the same things belong also vnto me Q. What are the markes of the true Church here on earth A.
Inwardly faith and loue outwardly besides the vncertaine notes of vniuersality antiquity and consent these two Christs word truely preached his Sacraments rightly administred whereto adde faithfull prayer and holy discipline Q. Is the Church of Rome a true Church of Christ A. No but of Antichrist the Pope the chiefe teacher of the doctrine of diuels Q. What reason haue you to disallow that religion A. For that it is a false religion I. The author is the diuel II. The meanes vsed to vphold it are vnlawfull 1. deceiued Councels 2. vnwritten 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 vnknowne tongue 7. pretending reuelations shewing lying miracles 8. counterfeit holines 9. bloody persecution III. The matter of their religion is vntruths idolatry heresie nouelties inuented by man IV. The forme in the seruice ridiculous by foolish gestures carnal by fleshly pomps and delights their worship is by hypocrisie V. The end to aduance men by worshipping of Saints extolling mans power merits VI. The benefit gotten thereby is nothing because it keepes a man in the state of damnation and alloweth the breach of all the 10. commandements 1. To feare God by mens doctrines 2. To worship images 3. Magick coniuring 4. idol-seruice 5. Treason against Christian Princes 6. Assoyles for murtherers 7. Stewes and restraint of mariage 8. Wages for no lawful labour to Masse-mongers for deceits 9. To breake an oath to a Christian made lawfully 10. That cōcupiscence is no sinne VII Gods iudgments against many of the most fiery professours thereof which is neuer seene to happen to zealous and constant professours of the truth Q. What must bee done to maintaine the Church and to ouerthrow heresie that destroies the foundation errors corrupting religion scismes breaking the peace of the Church and vices staining our profession A. 1. To cleaue only to the written word which is both in time before and in authority aboue the Church to iudge all controuersies in religion 2. To call sufficient men and ordaine them ministers to teach allowing necessary maintenance but suffering no insufficient to creep in or to abide still neither the able to liue idlely by carelesnesse pride or couetousnesse 3. That there be a godly order established peaceably kept of euery one without giuing offence 4. That there be a holy and right vse continually of true discipline to admonish suspend and excommunicate obstinate offenders whosoeuer they be Q. Are not the articles of your beleefe a prayer A. No but only a summe of the Gospel which is one part of Gods word containing the promises of saluatiō by Christ and is also a rule by which I must examine my faith Q. What meane you by faith A. Not faith to work miracles which is past nor historicall only beleeuing that to be true which God saith nor tēporary to know professe to teach Christ feare to commit sin sorrow after to make satisfaction to destroy the wicked to make many praiers wishing heauen to liue for a time in shew honestly yet out of Christ but iustifying faith is here meant Q. What is iustifying faith A. It is a gracious and true perswasion in my heart grounded vpon Gods promises concerning Christ whereby I do apply him and all his benefits to my selfe beeing assured that hee is my wisedome strength righteousnesse holinesse and redemption and that what hee hath done it is as well done for mee as for any other and so is mine as if my selfe had done it Q. How came you by this faith A. By the holy Ghost working the same inwardly by the outward ministery of the Gospell preached ordinarily and is by the same word sacraments and prayer confirmed continued and increased Q. What profit reape you by this beleefe A. I a wretched sinner in my self being pardoned of sinne and Christ giuen to me am in him the adopted sonne of God and righteous before him my heart purged my conscience quieted my imperfect workes doe please him all crosses are for comfort and further to saluation holy Angels tend vpon me heauen is mine inheritance I am set at liberty from the curse of the law Satan the world and fleshly lusts without feare of death damnation and hell fire Q. Hath euery one this faith and so these benefits A. No but onely such as shew 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 diuell vnto God with full purpose to attend carefully to the counsell of his word and spirit and through the whole course of my life readily and constantly endeauour to follow the same Q. What are the true tokens of this true repentance A. 1. A continuall striuing of the flesh and spirit 2. A hatred of my former vanities auoiding occasion company counsell or example to ill with loue vnfained to the contrary 3. Increase of peace in conscience with an affection for righteousnes sake 4. A ioy full expecting and wishing Christs comming to iudgement Q. May not a man that truely repenteth fall afterward A. Yes indeed and into the same sinne or some other Q. How then may a man be perswaded that his repentance was then true before A. 1. If this be of infirmity feeling before and in the committing a dislike therof for after true repentance sinne is neuer wholly committed 2. If that godly sorrow follow which is not either for earthly shame temporall punishments hellish torments or losse of heauen but for displeasing God so mercifull a Father and this is called renewed repentance Q. How should this appeare to be true A. 1. By an vtter loathing and condemning my selfe for the sinne newly committed with desire and perswasion of pardon 2. A godly anger and burning zeale against my selfe with taking reuenge vowing and practising strictly the contrarie vertue for offending 3. A watchfull care and continuall feare lest I fall afterwards at any time againe into the same Q. What may comfort a troubled conscience A. These things 1. That God can pardon any sinne 2. That he will by promise made pardon euery penitent 3. That he which feeleth a true desire to leaue sin and to please God is bound to beleeue his sins are both pardonable pardoned 4. That doubting of saluation with feare to offend God is a signe of saluation 5. No condemnation to such as are in Christ and therefore their sins cannot damne them 6. Iustification must not be iudged after sanctification there is no perfection here the best children of God haue grieuously fallen haue felt this sting of conscience 7. The assurance of saluatiō must not be iudged as men feele assurance in afflictiō but by the stability of Gods promises from former comforts and tokens of grace but in trouble from present
desires onely The third part Q. You said that your Godfathers and Godmothers did promise for you that you shold keep Gods cōmandements tel me how many there be A. Ten and are diuided into 2. Tables Q. What doth the first Table teach you A. The duty which I owe vnto God in holinesse whom I must loue with all my heart with all my mind and with all my soule and with all my strength set downe in the foure first commandements containing the matter manner end and time of Gods worship Q. What doth the second Table teach you A. The duty which I owe vnto my neighbour which is euery one in righteousnesse whom I must loue as my selfe set downe in the sixe last Commandements containing his dignitie life body goods credit and more spiritually all of them Q. Which be the Commaundements A. The same which God spake 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 commandement but the preface vnto them Q. What is the first commaundement A. Thou shalt haue none other Gods but me Q. What doth this commaundement 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 commaundement A. Ignorance of God the truth not to pray distrust of God impatiency to feare loue or ioy in the creature more then in the Creatour to deny God or his word power presence iustice or mercy openly or secretly in heart security without feare of God The contrarie is commanded Q. What is the second commandement A. Thou shalt not make to thy selfe any grauen image c. Q. What doth this commandement teach you A. I must neither worship false gods nor this true God with selfe worship but in spirit truth as his word onely teacheth The occasion of this commandement was a foolish desire of a carnall worship and a false conceipt to be able to prescribe a manner of worship to God of our selues Q. What things are hereby forbidden A. Idolatry picturing of God or Christ Papistry wil-worship good intents without warrant our owne fantasies mens traditions worship of images pilgrimages not to destroy errors heresies and monuments of idolatry The contrary is commaunded Q. What is the third commandement A. Thou shalt not take the name of the Lord thy God in vaine c. Q. What doth this cōmandement teach you A. Not to bereaue God of his honour that is due vnto him but in all things to giue him his due glory The occasion of this commandement was our readines to abuse God his name word and workes Q. What things are hereby forbidden A. To thinke or speake of God of his word or works lightly or contemptuously without reuerence to sweare by any thing but by God or by him without a calling in our ordinary talke where neither Gods glory our brothers saluatiō nor magistrate requireth it to sweare falsely So blasphemy witchcraft coniuring and cursing to deny the known truth to professe piety liue wickedly The cōtrary is commanded Q. What is the fourth commandement A. Remember that thou keep holy the Sabbath day c. Q. What doth this cōmandement teach you A. That euery day in the weeke I prepare my selfe to keep the Lords day holy that when it comes it bee not prophaned nor the publike worship of God letted but furthered by me mine The occasion of this commandement was our aptnes to fal from God without daily meanes be vsed Q. What things are hereby forbidden A. To do vnnecessary labours without godlinesse and charity Faires iourneies or vaine sports eating and drinking that may hinder deuotion not to heare Gods word preached or to heare carelesly sleepily with wearinesse or without purpose to amend To omit meditation and conferēce For Ministers to omit ordinarily the preaching of the word to preach in a straunge language vain-gloriously falsely hypocritically flatteringly or by constraint without chearefulnes for any to absent themselues negligently or wilfully from the Sacrament the contrary is commanded Q. What is the fifth commandement A. Honor thy father thy mother c. Q. What doth this cōmandement teach you A. To preserue the dignity of euery one by all meanes that is any way to be preferred either by his place age or gifts that no waies I diminish the same The occasion of this commandement was our proud enuious nature that cānot abide to be vnder gouernmēt nor to giue men their due Q. What things are hereby forbidden A. Contempt of our betters vnreuerent behauiour towards them by word or deede to disobey their lawfull commandements counsels or aduice All treason and rebellion the contrary is commanded Q. What is the sixt commandement A. Thou shalt do no murther Q. What doth this cōmandement teach you A. I must neither hurt nor hinder either mine own life or my neighbors life but by al meanes preserue the same The occasion of this commaundement was our impatience and vncharitable desire of reuenge Q. What things are hereby forbidden A. Want of loue anger malice enuy grudging a frowning countenance desire of reuenge contention railing quarelling mocking offensiue ieasting oppressiō fighting murther bodily hurt to neglect to vse means of health or to hinder the same to bee contentious and not to seeke after peace The contrary is commanded Q. What is the seauenth commandement A. Thou shalt not commit adultery Q. What doth this cōmandement teach you A. I must not any way hurt or impaire the chastity of my neighbour but euery way seeke to preserue the same The occasion of this commandement was our lustfull and fleshly nature Q. What things are hereby forbidden A. Lustfull desires fornication adultery with all occasions hereunto idlenesse wanton attire a rolling eye corrupt and vnhonest talke wanton songs lasciuious pictures vnchaste plaies mixt dauncing of men and women vnseemely gestures and acts and companying with wantons The contrary is commanded Q. What is the eight commandement A. Thou shalt not steale Q. doth this commandement teach you A. That I must not any way hinder or diminish my neighbours goods but by all meanes preserue increase the same The occasion hereof was our couetous nature discontent euer 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 vnlawfully all theft with al occasions thereunto Not to restore things found borrowed or left only to be kept in trust to giue what is not thine either whole or part Not to liue contentedly all couetous desires idlenesse out of calling or lithernesse in it The contrary is commanded Q. What is the ninth commandement A. Thou shalt not beare false witnesse against thy neighbour Q. What doth this commandement teach you A.
That I must not diminish the good name or credit of my neighbour whether friend or so known or vnknown but carefully preserue the same The occasiō of this commandement was our seditious nature Q. What things are hereby forbidden A. Lying in ieast or earnest backbiting slandering reuealing secret infirmities and priuate offences before admonition false witnesse by adding or detracting in words or sense to take a doubtfull matter in the worst part also all occasions to this sin as enuie disdaine anger selfe-loue to be too suspitious to be readie to receiue a false report against our neighbour The contrarie is commanded Q. What is the tenth commandement A. Thou shalt not couet c. Q. What doth this commandement teach you A. That I may not haue once an vnlawful lust to that which is my neighbors but for euer think good towards him The occasion of this cōmandement 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 Sathan or man so farre as we giue any way consent thereto not to resist il motions The contrary is cōmanded Q. Are these commandements a prayer A. No but the summe of the morall law which is the other part of Gods word teaching the righteousnes of God and shewing me my sins and cursed estate and is a schoolemaster vrging to Christ and therfore ought in order first to be preached and then the Gospel shewing deliuerance and giueth grace withall Q. How must this law be obeyed A. Perfectly willingly and continually to God and my neighbour in thought word and deede agreeing with Gods nature and our first estate by creation Q. Can you then keepe the commandements A. No for I breake them alwaies either wittingly or ignorantly in committing euil or omitting my duty besides that I am guilty of them by naturall corruption through Adams fall before I could in my selfe either thinke speake or do any euill Q. What is this breach of the law called A. Sinne whereby the infinite iustice of God is iniured Q. What is then the reward of sinne A. The infinite wrath of God and his vengeance for euer in this world and in the world to come is due for the least sinne whether it be mortall or veniall Q. What are the punishmēts of sin in this life A. In name slander and shame in goods losses in his bodie paines and sicknesse all maner of aduersity all corporal plagues befalling in this life In the soule ignorance madnesse an ill conscience accusing benummed dead or desperate a heauie stony heart likewise disobedient and wicked children a disloyall wife false friends cruell aduersaries to be suffered to fall into sinne God taking away his grace especially the sin of whoredome as a punishment for sinne And lastly bodily death ordinarie or sudden Q. Comes alwaies afflictions as punishments for sinne A. Afflictions first came for sinne but are also to try our patience faith and constancie to weane vs from our selues and the world to become cōformable to Christ in persecutions that Gods power and goodnes may appeare to vs these afflictions be called fatherly chastisements of the godly to euery one in his measure Q. How may you perswade your selfe that afflictions are chastisements and not punishments of a Iudge when they befall A. If I can make good vse of them to further me in godlinesse els are they but fore-runners of my eternall destruction as they be to the reprobate that are not bettered by them Q. What are the punishments for sinne after death A. The separation from God the losse of heauen and of the ioyfull company of Angels Patriarkes Prophets Apostles Martyrs Saints the true professours of Christ for euer to be damned with the diuel his angels the infernall fiends with all the wicked accursed to hell there to be tormented vnspeakably without end Q. How must you escape this vengeance of God A. By no good deeds that I can doe but only faith in Iesus Christ who is the merit onely and wholly of my saluation without whome my best thoughts words and deedes are abhominable before God seeme they neuer so holy in mine and other mens iudgement Q. Why then should you doe good workes if you cannot nor may not thinke to win heauen by them A. I must do good works because I am already ordained to be saued 1. To make my electiō the more sure to my self which is certaine with God 2. To shew my loue and thankfulnes to God for it by obeying his commandements 3. To confirme the conuerted and to winne others not yet called 4. To stop the mouthes of the wicked to shame them by well doing when they speake ill of v 8. 5. To benefit one another for our quiet peaceablenes in Church and common-wealth Q. Are not then workes necessary A. Yes verily to such as will haue assurance of saluation for without works baptisme hearing the word knowledge faith loue hope fasting sorrow prayer and profession are in vaine Q. What is a good worke A. Whatsoeuer is done or spoken without doubting from the warrant of Gods word of a true beleeuer in charity and to Gods glory Q. Though our good workes merit not may we not yet thinke that they shall be rewarded A. Yes verily for in his mercy he hath so promised to doe 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 Gods word assurance that his gifts in vs are graces and not only common fauours al earthly blessings a good name wealth honor friends and prosperous successe so farre as it shall be for Gods glory and my spirituall safety faith to apprehend as much as shall be necessary 6. My hope to waite without appointing God either time place manner or quantity of the matter 7. My will to vse afterwards all the honest meanes appointed to obtaine the same Q. What be the true properties of prayer A. 1. That it be in true loue 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 heauenly Father neither to Saints nor Angels 3. In the name of Christ through whom onely hee is our Father by adoption 4. In faith for that hee is a Father and will not deny his children 5. Without a carnall conceipt of God vaine babling or wandering thoughts for he is in heauen Q. Which be the sixe petitions A. Hallowed be thy name c. Q. What doe these teach you A. The sum of al the things which I can lawfully aske at Gods hands for body or soule wherof the first 3. concerne the glory of God and the latter 3. the good of man Q. Which