A Double Catechism, Catechism 2
The firſt part of Catechiſme.
Of new birth.
Q. WHat is your name?
A. Channauel, God is gracious to vsus. Benalleuel. LoueLove wholy the Lord with the heart.
Q. Ʋ Ʋho gaue you this name?
A. My Godfathers and my Godmothers, who with my father, brought me to the Miniſter, into the congregation, to be baptized, and were eſpeciall witneſſes of the ſame, and profeſſours of my faith and obedience to God for me.
Q. VVhy vvere you baptized?
A. That I might receiue a badge of my Chriſtian religion, and be admitted into the Church, to liue amongſt the profeſſors of Chriſts name, & to be receiued of them, and accounted as a mē ber of Chriſt, the child of God, and an inheritour of the kingdome of heauen, vntill I ſhew the contrarie.
Q. VVhereby may you novv be certaine, that you are ſuch a one indeed?
A. If I do what my Godfathers and Godmothers did make profeſſion of for me.
Q. VVhat did your Godfathers and Godmothers make profeſſion of for you?
A They did profeſſe three things in my name: the firſt was the forſaking of the diuell, and al his workes, the pompes, and the vanities of this wicked world, and all the ſinfull luſts of the fleſh.
Q. VVhat vvere you then bound to them, that you hauehave promiſed to forſake them?
A. Yea verily, I am a bondſlaue to Sathan, by the corruption of my nature, prone to all vice, hauing the ſeed of all ſinne in me, and do hate both God and my neighbour.
Q. Hovv can you then forſake this vvofull ſtate, and ceaſe from any euill, being thus bound and prone thereunto?
A. Not by any naturall power in or of my ſelfe, but onelyonly by the grace of God, when it is giuen vntounto me.
Q. Are you ſure you hauehave forſaken them, are you not deceiued?
A. I am not deceiued: for I hate vnfainedly, the workes of the diuell, the worlds vanitie, all the vngodly manners of eueryevery man: and I labour by all good meanes, to die to all ſinne daily, louing the word of God, following it and all godly examples, indeauoring to kill ſpeedily eueryevery ill motion, but cheriſhing the good in my heart, by meditation, vowes, faſting, and prayer.
Q. But can you tell me, vvhat are the vvorkes of the diuell, the vvorlds vanitie, and the ill motions of the heart?
A. Whatſoeuer I, or any other, do thinke, ſpeake or do, againſt the will of God reuealed in his word written.
Q. VVhat hath mooued you to forſake the diuel, the vvorld, and the fleſh?
A. For that I hauehave learned, and do well perceiue, by knowledge from the word and mine owne experience, that theſe three, be the onelyonly malicious, ſpirituall, powerfull, ſubtill, and continuall enemies of my eternall felicitie.
Q. VVhat are the other things, that your Godfathers and Godmothers promiſed for you?
A. Secondly, was the beleeeuing of all the twelue articles of my chriſtian faith, and the third was the learning diligently of Gods holy will and commaundements, and an obedient walking in the ſame, all the dayes of my life.
Q VVhere is this vvill of God to be learned?
A. Not from mine owne fantaſie, mans wiſedome, traditions or examples of men, but onelyonly out of the Scripture, which is the word written, by his Prophets and Apoſtles, in the bookes of the old and new Teſtament, which is ſufficient, to teach vsus all things neceſſarie, that we need to beleeue, for our ſaluation.
Q. VVhat reaſons hauehave you to perſvvade your ſelfe, that this Scripture vvhichwhich vve hold, is the true vvord of God, and none other?
A. Firſt, from the pen-men, being many and moſt of them ſimple and plaine perſons, who doe mutually conſent, ſetting downe their own faults without partialitie. Secondly, from the matter, aboue naturall mens reach; of mans creation, reſurrection, laſt iudgement, and of the Trinitie in vnitie, prophecies alſo fulfilled in all circumſtances. Thirdly, from the manner of ſpeaking, peremptorily reproouing, or allowing, without ſiniſter reſpects. Fourthly, from the effect, binding conſcience, conuerting men, to hate euen life it ſelfe, for Gods glorie. Fifthly, the miraculous preſeruation thereof, with puniſhment of ſuch, as ſeeke to ouerthrowe either it, or the profeſſours thereof. Laſtly, that it aſcribes all glorie to God, the maine end which it aymeth at.
Q. VVhat meanes muſt you vſe to come to the ſauing knovvledge of this vvord?
A. 1. Daily reading. 2. Learning the Catechiſme, the grounds of religion. 3. Hearing the word with mind and affection, both read and preached publikely, by Gods miniſters. 4. Meditation in mind, to vnderſtand the doctrine gathered, and in heart to affect the vſe made, after I hauehave either read or heard it. 5. Conference by asking of ſuperiours and Miniſters, by reaſoning with equals, and teaching inferiours, all in reuerence and humilitie, to vnderſtand that I know not, to be reſolued in that I doubt of, and to call to memorie, what I hauehave forgotten. 6. Continuall prayer with practiſe of it in my particular calling.
Q. Do you thinke you are thus bound to forſake the diuell, the vvorld, and the fleſh, to beleeue in God, to learne to knovv and do his vvill, as they hauehave promiſed for you?
A. Yes verily, and by Gods helpe ſo will I indeauour to do, or elſe were I vnthankfull to God my Father, that hath called me into the ſtate of ſaluation, making me his child: and alſo vnmindfull of my ſureties, that hauehave ſo bound themſelues for me.
Q. But tell me if any vndergo ſuch a charge, hovv can any be ſuretie to God for you, that you ſhould doe as they hauehave promiſed for you?
A. Being aſſured by faith, that the ſeed of the faithfull are bleſſed, they iudging me charitably to bee one of them, did promiſe by the grace of God belonging vntounto me in Chriſt, and the meanes which they would vſe, J ſhould performe the ſame.
Q. VVhat are the meanes vvhichwhich they hauehave premiſed to vſe?
A. That I ſhould be taught ſo ſoone as I ſhall be able to learne, what a ſolemne vow, promiſe and profeſſion, I. hauehave made by them. II. That they will exhort me to heare ſermons, and to learn all things, which a Chriſtian ought to know for his ſoules health: but eſpecially the principles of religion, conteined in theſe foure: the Creed, the Lords prayer, the ten Commaundements, and the doctrine of the Sacraments.
The ſecond part.
Q. Let vsus then ſee, vvhether they hauehave vſed thoſe meanes, and hovv you hauehave profited, rehearſe the articles of your beleefe?
A. I beleeue in God the Father almightie, &c.
Q. VVhat do you chiefly learne out of theſe articles of your Chriſtian faith?
A. 1. J learne to beleeue, that there is a God, to beleeue God, and alſo in him. 2. That he is but one in ſubſtance, yet diſtinguiſhed into three, the Father, Sonne, and holy Ghoſt, which diſtinction is in perſon, propertie, and manner of working. 3. That this God hath a Church, to which onelyonly he is truly knowne, and by the ſame ſincerely worſhipped.
Q Hovv can you be perſvvaded that there is a God?
A. 1. By his created workes declaring, 2. by my conſcience accuſing: 3. by iudgements terrifying: 4. by order obſerued in all things: 5. by heathen authors conſenting: 6. By the Scripture confidently auouching the ſame.
Q. Ʋ Ʋhat is God? vve cannot tell, ther fore tell me vvhat a one he is?
A. A ſpirituall ſubſtance, moſt holy, and of glorious maieſtie, infinite in his being, as eueryevery where preſent; in wiſedome, foreſeeing & rightly diſpoſing all things: in power, doing what he liſt: in iuſtice, puniſhing whom he will iuſtly: and in merciemercy, to ſaue whom he pleaſeth.
Q. Hovv do you behold and conceiue of this God?
A. Not by any bodily ſhape, but ſpiritually, by his word, as he hath therein manifeſted himſelfe, and by his workes, of creation, preſeruation and gouerning eueryevery thing, according to his foreknowledge and appointment therein, to his owne glorie.
Q. VVhat beleeue you concerning God the Father?
A. That he is God Almightie, in order the firſt perſon in the Trinitie, begetting the Sonne from euerlaſting, of his whole ſubſtance: maker of heauen and earth, men and Angels, and all things elſe very good, onelyonly by his word, of nothing, at the beginning, in ſixe dayes, and ſtill by his prouidence preſerues the ſame, for my benefite.
Q. VVhat vvas man eſpecially made of?
A. Man conſiſts of bodie and ſoule, the firſt mans bodie was made of the duſt of the earth, but our bodies come by generation, and are with his mortall: and both his and all our ſoules by inſpiration, and are immortall.
Q. VVhat eſtate good man in by creation, and vvhat a one did God make him?
A. In the eſtate of innocencie, void of all ſin, free from any puniſhment: and was made after Gods image, that is, holy and righteous; hauing perfect knowledge of God and his will, as much as was needfull for him, and alſo readineſſe of will, in heartie affection, with bodily ſtrength, to fulfill the ſame: and had withall the rule of all Gods creatures, made for his benefite.
Q. Hovv then came you into this vvretched eſtate?
A. By the fall of Adam and Eue, my firſt parents, who wilfully diſobeyed God, by the diuels enticement, infidelitie and pride poſſeſſing their hearts, and who ſtood and fell in the roome of all mankind.
Q. Hovv can our ſoules be ſinfull, that come not by propagation, but by inſpiration?
A. 1. For that his ſoule was deputie for all ſoules of men naturally begotten. 2. Becauſe man ſinned, and man, is not man, before body & ſoule be knit together, which being conioyned, become together, as man, partaker of mans fal & corruptiō
Q. Doth any thing of that image of God remaine yet in vsus?
A. Yes: 1. In the mind a certaine generall corrupt knowledge of nature, concerning good and euill, to make vsus inexcuſable, before God. 2. In the conſcience a power to reproue and repreſſe in part vnbridled affections. 3. In will, though a free, yet a weake choice, in eueryevery naturall and ciuill action.
Q. VVhat euils do vve 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 learne euill, and to inuent the ſame. 2. In conſcience impureneſſe to excuſe ſin, 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 onelyonly to will that which is euill. 4. In affection to hate good, and runne after ill. 5. In bodie fitneſſe to begin ſinne, by receiuing outward obiects and occaſions theteof 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 eueryevery man.
Q. Do all men continue in this ſinfull and curſed eſtate for euer?
A. No: but onelyonly the reprobate, whome God hath not decreed to ſaue, to manifeſt his iuſtice: for the elect, being 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 be glorified, for that God will alſo ſhew his merciemercy, and all for his owne glorie.
Q. Are none of the reprobate, euor in the eſtate of grace and Gods fauour?
A. No verily; though many of them, endued 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 the conuerſion, and alſo after they be called, they falling by infirmitie, 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, wholy nor finally.
Q. May not men then liue as they liſt, ſithence he being a reprobate, cannot be ſaued, or an elect, he cannot be damned?
A. Not ſo: for that one elected cannot but vſe the meanes, which are ordained for him to walke in, to make his election ſure to himſelfe: which whoſo doth not, cannot be ſaued.
Q. VVhat beleeue you concerning God the Son?
A. That he is God, the ſecond Perſon in the Trinitie, Chriſt Ieſus, the onelyonly naturall Sonne begotten of the Father, our Lord, made man, cō ceiued and ſanctified by the holy Ghoſt, ioyning two natures into one perſon, borne, according to the promiſe, of the Virgin Marie, who perfectly fulfilled the lawe, humbled and ſuffered vnderunder Pontius Pylate, was crucified, bearing vponupon him Gods curſe, and helliſh torments, who died and was buried, and being a while held captiue of death in the graue, he 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, (though in his Godhead he be preſent with me euer) remaine, vntill he ſhall come from thence, to iudge vsus all, here on earth, both quicke and dead at the laſt day: which day cannot be nowe farre off.
Q. VVhy ſhould he neede to be both God and man?
A. That he might be the onelyonly Mediator betwixt God and man, to ſatisfie for ſinne, which neither the manhood by deſeruing, nor Godhead by dying alone could do.
Q. VVhy is he called Chriſt?
A. To declare, that he was the promiſed Meſſias, and to ſignifie his offices, that he was annointed, not with materiall 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. Hovv is Chriſt a King?
A. He is King, not onelyonly as God, but as hee is the head gouerning the Church, without any generall Vicar vnderunder him, by his word and ſpirit immediatly, making lawes, and ordeining Miniſters to the gathering together and preſeruation thereof. 2. By deſtroying Sathan, his Angels, vnbeleeuers, idolaters, heretickes, Antichriſt, and the whole kingdome of darkneſſe.
Q. Hovv is Chriſt a prieſt?
A. 1. By ſatisfying for all the ſinnes of the elect, by his paſſion and fulfilling of the lawe. 2. For that he maketh prayer continually to God for them.
Q. Hovv is Chriſt a Prophet?
A. By immediatly reuealing from his Father, his word and meanes of ſaluation contained in the ſame.
Q. VƲhy is he called Ieſus?
A. To ſignifie that he is a Sauiour to eueryevery true beleeuer: neither is there any other meanes of ourſelues, or by any orher, either in part or whole to obtaine ſaluation, but onelyonly by him alone.
Q. VVhy is he called Lord?
A. Becauſe we owe all homage and dutie in ioue to him, for our redemption.
Q. Ʋ Ʋhat beleeue you concerning the holy Ghoſt?
A. That he is God the third perſon in the Trinitie, proceeding from the Father and the Sonne 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 louelove 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, louelove, and do that which is good: which he will perfect fully in the life to come.
Q. VVhy did this God thus make, redeeme, ſanctifie, and hereto preſerue you?
A. That I might prayſe 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. VVhat do you beleeue concerning the Church?
A. That it is but one myſticall bodie, whether militant or triumphant, viſible or inviſible, in heauen, or in earth, being a companie of the Lords elect, holy by Chriſt, catholike, gathered of the diſperſed abroad, and hauing ſpeciall prerogatiues aboue the reſt of mankind, communion with Chriſt, and one with another by the bond of the ſpirit, the forgiueneſſe of all ſinnes, the ioyfull reſurrection of the bodie, and life euerlaſting, wherof I beleeue my ſelfe to be one, and therfore, that the ſame things belong alſo vntounto me.
Q. VVhat are the markes of the true Church here on earth?
A. Inwardly faith and louelove, outwardly (beſides the vncertaine notes, of vniuerſalitie, antiquitie, and conſent) theſe two: Chriſts word truly preached, his Sacraments rightly adminiſtred, whereto adde, faithfull prayer, and holy diſcipline.
Q. Js 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. VVhat reaſon hauehave you to diſallovv that religion?
A. For that it is a falſe religion. I. The author is the diuell. 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. reteyning the people in ignorance, by forbidding to ſtudie the word, and teaching it in an vnknowne tongue: 7. pretending reuelations, and ſhewing lying miracles. 8. counterfeit holineſſe. 9. bloudie perſecution. III. The matter of their religion is vntruthes, idolatrie, hereſie and nouelties inuented by man. IV. The forme in the ſeruice ridiculous, by fooliſh geſtures: carnall, by fleſhly pompes and delights, their worſhip is by hypocriſie. V. The end to aduance men, by worſhipping of Saints, and extolling mans power and merits. VI. The benefite gotten therby is nothing, becauſe it keepes a man in the eſtate of damnation: and alloweth the breach of all the ten Commaundements. 1. To feare God by mens doctrines. 2. To worſhip Images. 3. Magicke and coniuring. 4. Idol-ſeruice. 5. Treaſon againſt Chriſtian Princes. 6. Aſſoyles for murtherers. 7. Stewes, and reſtraint of mariage. 8. Wages for no lawfull labour, to Maſſe-mongers, and for deceites. 9. To breake an oath to a Chriſtian made lawfully. 10. That concupiſcence is no ſinne. 7. Gods iudgements, againſt many of the moſt fierie profeſſours thereof which is neuer ſeene to happen to zealous and conſtant profeſſours of the truth.
Q. VVhat muſt be done to maintaine the Church and to ouerthrovv hereſie, that deſtroyes the foundation, errours, corrupting religion, ſciſmes, breaking the peace of the Church, and vices, ſtayning our profeſſion?
A. 1. To cleaue onelyonly to the written word, which is both in time before, and in authoritie aboue the Church, to iudge all controuerſies in religion. 2. To call ſufficient men and ordaine them Miniſters to teach, allowing neceſſarie maintenance; but ſuffering no inſufficient to creepe in, or to abide ſtill: neither the able to liue idlely, by careleſnes, pride, or couetouſneſſe. 3. That there be a godly order eſtabliſhed and peaceably kept of eueryevery 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 onelyonly a ſumme of the Goſpell: which is one part of Gods word, containing the promiſes of ſaluation by Chriſt, and is alſo a rule by which I muſt examine my faith.
Q. VVhat meane you by faith?
A. Not faith to worke miracles, which is paſt: nor hiſtoricall, onelyonly beleeuing that to be true which God ſaith: nor temporarie, to know, profeſſe, and to teach Chriſt, feare to commit ſinne, ſorrow after, to make ſatisfaction, to deſtroy the wicked, to make many prayers, wiſhing heauen, and to liue, for a time, in ſhew honeſtly, yet out of Chriſt: but iuſtifying faith is here meant.
Q. VƲhat is iuſtifying faith?
A. It is a gracious and true perſwaſion in my heart, grounded vponupon Gods promiſes concerning Chriſt, whereby I do apply him and all his benefits to my ſelfe, being aſſured, that he is my wiſedom, ſtrength, righteouſneſſe, holineſſe, 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 my ſelfe had done it.
Q. Hovv came you by this faith?
A. By the holy Ghoſt, working the ſame inwardly by the outward miniſterie of the Goſpell preached ordinarily, & is by the ſame word, Sacramēts, and Prayer, confirmed, continued, and increaſed.
Q. VVhat proſite reape you by this beleefe?
A. I a wretched ſinner in my ſelfe, 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 do pleaſe him, all croſſes are for comfort and further to ſaluation: holy Angels tend vponupon me, heauen is mine inheritance I am ſet at libertie from the curſe of the lawe, Sathan, the world, and fleſhly luſts, without feare of death, damnation, and hell fire.
Q. Hath eueryevery one this faith, and ſo theſe benefites?
A. No: but onelyonly ſuch as ſhewe repentance, the fruite of faith.
Q. Ʋ Ʋhat is repentance?
A. It is a true turning of my mind, will, and heart, wholly from the world, the fleſh and diuell, vntounto 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. VVhat 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, auoyding occaſion, companie, counſell, or example to ill, with louelove vnfained to the contrarie. 3. Increaſe of peace in conſcience: with comfort in affection for righteouſneſſe ſake. 4. A ioyfull expecting and wiſhing Chriſts comming to iudgement.
Q. May not a man that truly repenteth, fall aftervvards?
A. Yes indeed, and into the ſame ſinne, or ſome other.
Q. Hovv then may a man be perſvvaded, that his repentance vvas then true before?
A. 1. If this be of infirmitie, feeling before, and in the committing a diſlike thereof: for after true repentance ſinne is neuer wholy 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. Hovv 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 & burning zeale againſt my ſelfe, with taking reuenge, vowing and practiſing ſtrictly the contrary vertue for offending. 3. A watchfull care and continuall feare, leſt I fall afterwards at any time againe into the ſame.
Q. VVhat may comfort a troubled conſcience?
A. Theſe things: 1. That God can pardon any ſinne. 2. That he will by promiſe made, pardon eueryevery penitent. 3. That he which feeleth a true deſire to leaue ſinne, and to pleaſe God; is bound to beleeue his ſinnes are both pardonable and 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 ſinnes cannot damne them. 6. Iuſtification muſt not be iudged after ſanctification, there is no perfection here, and the beſt children of God hauehave grieuouſly fallen, and hauehave felt this ſting of conſcience. 7. The aſſurance of ſaluation muſt not be iudged as men feele aſſurance in affliction, but by the ſtabilitie of Gods promiſes, from former comforts and tokens of grace, but in trouble from preſent deſires onelyonly.
The third part.
Q. You ſaid, that your Godfathers and Godmothers did promiſe for you, that you ſhould keepe Gods commaundements, tell me hovv many there be?
A. Ten, and are diuided into two tables.
Q. VVhat doth the firſt table teach you?
A. The dutie which I owe vntounto God in holineſſe, whome I muſt louelove, 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. VVhat doth the ſecond Table teach you?
A. The dutie which I owe vntounto my neighbor, which is eueryevery one in righteouſnes, whom I muſt louelove, as my ſelfe, ſet downe in the ſixe laſt Commaundements, containing his dignitie, life, bodie, goods, credit, and more ſpiritually all of thē.
Q: VVhichWhich be the Commaundements?
A. The ſame which God ſpake in the 20. of Ezodus, ſaying, I am the Lord thy God, which brought thee out of the land of Egypt, out of the houſe of bondage, which is no commaundement but the preface vntounto them.
Q. VVhat is the firſt commandement?
A, Thou ſhalt hauehave none other Gods but me.
Q. VVhat 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. VVhat are the things forbidden by this Commaundement?
A. Ignorance of God and the truth, not to pray, diſtruſt of God, impatiencie, to feare, louelove, or ioy in the creature more then in the Creatour, to deny God, or his word, power, preſence, iuſtice o… merciemercy, openly or ſecretly in heart: ſecuritie without feare of God. The contrarie is commaunded.
Q. VVhat is the ſecond Commaundement?
A. Thou ſhalt not make to thy ſelfe any graven image, &c.
Q. VVhat doth this Commaundement teach you?
A. I muſt neither worſhip falſe Gods, nor this true God with falſe worſhip: but in ſpirit and truth as his word onelyonly teacheth. The occaſion of this Comman was our 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 VVhat things are hereby forbidden?
A. Idolatrie, picturing of God, or Chriſt, Papiſtrie, wil-worſhip, good intents without warrant, our owne fantaſies, mens traditions, worſhip of Images, pilgrimages: not to deſtroy errors, hereſies, and monuments of idolatrie. The contrarie is commaunded.
Q. VVhat is the third commaundement?
A. Thou ſhalt not take the name of the Lord thy God in vaine, &c.
Q. VVhat doth this commaundement teach you?
A. Not to bereaue God of, his honour that is due vntounto him: but in all things to giuegive him his due glorie. The occaſion of this commanndement was our readineſſe to abuſe God, his name, word, and workes.
Q. Ʋ Ʋhat things are hereby forbidden?
A. To thinke or ſpeake of God, of his word, or workes lightly or contemptuouſly, without reuerence: to ſweare by any thing but by God: or by him, without a calling, in our ordinarie talke, where neither Gods glorie, our brothers ſaluation nor magiſtrate requireth it: to ſweare falſely. So blaſphemie, witchcraft, coniuring, and curſing: to denie the knowne truth: to profeſſe pietie, and liue wickedly: the contrarie is commaunded.
Q. VVhat is the fourth commaundement?
A. Remember that thou keepe holy the Sabbath day, &c.
Q VVhat doth this Commaundement teach you?
A. That eueryevery day in the weeke I prepare my ſelfe to keepe the Lords day holy, that when it comes it be not prophaned, nor the publike worſhip of God letted, but furthered by me and mine. The occaſion of this commaundement, our aptneſſe to fall from God, without daily meanes be vſed.
Q. VVhat things are hereby forbidden?
A. To do vnneceſſarie labours without godlineſſe and charitie, fayres, iourneys, 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 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 cheerefulneſſe for any to abſent themſelues negligently or wilfully from the Sacrament, the contrarie is commaunded.
Q. VVhat is the fifth commaundement?
A. Honour thy father and thy mother, &c.
Q. VVhat doth this commaundement teach you?
A. To preſerue the dignitie of eueryevery one by all meanes, that is any way to be preferred, either by his place, age, or gifts: and that no waies I diminiſh the ſame. The occaſion of this commaundement was our proud and enuious nature, that cannot abide to be vnderunder gouernment, not to giuegive men their due.
Q. VVhat things are hereby forbidden?
A. Contempt of our betters, vnreuerent behauiour towards them, by word, or deed, to diſobey their lawfull commaundements, counſels or aduice. All treaſon and rebellion. The contratie is commaunded.
Q. VVhat is the ſixt Commaundement?
A. Thou ſhalt do no murther.
Q. VVhat doth this Commaundement teach you?
A. I muſt neither hurt nor hinder either mine owne life, or the life of my neighbour: but by all meanes preſerue the ſame. The occaſion of this commaundement, was our impatiencie and vncharitable deſire of reuenge.
Q. VVhat things are hereby forbidden?
A. Want of louelove, anger, malice, enuie, g…udging, a frowning countenance, deſire of reuenge, contention, rayling, quarelling, mocking, offenſiue ieaſting, oppreſſion, fighting, murther, any bodily hurt: to neglect to vſe meanes of health, or to hinder the ſame: to be contentious, and not to ſeeke after peace. The contrarie is commaunded.
Q. Ʋ Ʋhat is the ſeuenth Commaundement?
A. Thou ſhalt not commit adulterie.
Q. VVhat doth this commaundement teach you?
A. I muſt not any way hurt or impaire the chaſtitie of my neighbour, but eueryevery way ſeeke to preſerue the ſame. The occaſion of this commaundement was our luſtfull and fleſhly nature.
Q VVhat things are hereby forbidden?
A. Luſtfull deſires, fornication, adulterie, with all occaſions hereunto: idleneſſe, wanton attire, a rolling eye, corrupt and vnhoneſt talke, wanton ſongs, laſciuious pictures, vnchaſt playes, mixt dauncing of men and women, vnſeemly geſtures and acts, and companying with wantons. The contrarie is commaunded.
Q. Ʋ Ʋhat is the eight commaundement?
A. Thou ſhalt not ſteale.
Q. VVhat doth this commaundement teach you?
A. That I muſt not any way hinder or diminiſh my neighbours goods, but by all meanes preſerue and increaſe the ſame. The occaſion hereof was our couerous nature, diſcontent euer with our preſent eſtate.
Q. Ʋ Ʋhat things are herely forbidden?
A. Pilfering and robberie, any way to take or keepe that which is not ours vnlawfully: all theft with all occaſions thereunto. Not to reſtore things found, borowed, or left onelyonly to be kept of truſt: to giuegive what is not thine, either in whole or part. Not to liue contentedly, all couetous deſires, idleneſſe out of calling, or litherneſſe in it: The contrarie is commaunded.
Q. Ʋ Ʋhat is the ninth commaundement?
A. Thou ſhalt not beare falſe witneſſe againſt thy neighbour.
Q. VVhat doth this commaundement teach you?
A. That I muſt not diminiſh the good name or credit of my neighbour, whither friend or foe, knowne or vnknowne: but carefully preſerue the ſame. The occaſion of this commaundement was our ſeditious nature.
Q. VVhat things are herely 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 ſinne, as enuie, diſdaine, anger, ſelfeloue, to be too ſuſpitious, to be readie to receiue a falſe report againſt our neighbour. The contrarie is commaunded.
Q. VVhat is the tenth commaundement?
A. Thou ſhalt not couer, &c.
Q. Ʋ Ʋhat doth this Commaundement teach you?
A. That I may not hauehave once an vnlawfull luſt to that which is my neighbours: but for euer thinke good towards him. The occaſion ofpage missing
Q. VVhat is prayer?
A. It is a right requeſt made onelyonly to God, in the name of Ieſus Chriſt, by a true beleeuer, for ſuch things as be lawfull
Q. VVhat rule hauehave you to direct you in your prayer aright?
A. The ſame which our Sauiour Chriſt taught his diſciples, called the Lords prayer.
Q. Let me heare it.
A. Our Father which art in heauen, &c.
Q. Hovv many parts are thereof this prayer?
A. Foure: I. a preface: II. ſixe petitions: III. a confirmation. IV. a concluſion.
Q. VVhichWhich is the preface?
A. It is contained in theſe words, Our Father vvhichwhich art in heauen.
Q. VVhat learne you out of this?
A. 1. That a preparation muſt be made to pray. 2. It ſhewes the properties of true prayer.
Q. VVhat muſt you aforehand prepare, in going to God to pray?
A. 1. I muſt prepare theſe 6. things. My mind to meditate of heauenly things, before I ſet to pray, and vnderſtand that it is commaunded and promiſed, what I purpoſe to aske. 2. My heart, withdrawing it from former paſſions a while, to affect earneſtly with feruencie that I will aske. 3. My words to be vttered aptly with the heart agreeing with the matter. 4. My behauiour to a holy reuerence, conſidering Gods iuſtice and maieſtie, and my wickedneſſe and baſeneſſe. 5. My faith, to apprehend as much as ſhall be neceſſarie. 6. My hope to waite without appointing God either the time, place, manner, or quantitie of the matter. 7. My will, to vſe afterwards all the honeſt meanes appointed to obtaine the ſame.
Q. VVhat be the true properties of prayer?
A. 1. That it be in true louelove: for we muſt remember to pray for all our brethren not departed this life, for there is no Purgatorie. 2. It muſt bee made onelyonly to God, for him only can we call heauenly Father, neither to Saints nor Angels. 3. In the name of Chriſt, through whom onelyonly he is our Father by adoption. 4. In faith: for that he 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. VVhichWhich be the ſixe petitions?
A. Hallowed be thy name, &c.
Q. Ʋ Ʋhat do theſe teach you?
A. The ſumme of all the things which I can lawfully aske at Gods hand, for body or ſoule: wherof the firſt three concerne the glorie of God, and the latter three the good of man.
Q. VVhichWhich is the firſt petition, and vvhat deſire you in it?
A. The firſt is, Hallovved 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 workes, as in eueryevery of our thoughts, wordes, and deeds, he may be highly worſhipped and prayſed.
Q. VVhichWhich is the ſecond, and vvhat deſire you in it?
A The ſecond is, Thy kingdome come: and deſire that he will ſend vsus the meanes, 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 iudgement to giuegive vsus his kingdome of glorie.
Q. VVhichWhich is the third petition, and vvhat deſire you in it?
A. The third is, Thy vvill be done, and I deſire, that as we hauehave the meanes to glorifie him, ſo here we pray to do, not ours, but his will, as all his commaundements and word teacheth vsus: and as the bleſſed Saints and Angels do in heauen, heartily wi…hout hypocriſie, willingly without grudging, readily without lingring, faithfully without ſiniſter reſpects, ioyfully without murmuring, and conſtantly without wauering vntounto the end.
Q. VVhichWhich is the fourth petition, and vvhat deſire you in it?
A. The fourth is, GiueGive vsus this, &c. and I deſire, that he will provide thoſe neceſſaries for our bodies, without which we cannot ſerue him: and that we may depend patiently vponupon his prouidence, vſing diligent labour, and all honeſt meanes to helpe our ſelues and others.
Q. VVhichWhich is the fifth petition, and vvhat deſire you in it?
A. The fifth is, And forgiue vsus our treſpaſſes, &c and I deſire, that he would forgiue all of vsus, friend or foe, our ſinnes, leſt they either hinder vsus of the former mercies, or cauſe them to be taken frō vsus: and that he will perſwade our conſciences, that we are forgiuen, by giuing vsus grace to forgiue freely, and to forget thoſe offences, whereby in any thing, or any way, our neighbours hauehave bene grieuous vntounto vsus.
Q. VVhichWhich is the ſixt and laſt petition, and vvhat deſire you in it?
A. The ſixth is, Leade vsus not into temptation, &c. and I deſire, that as he will pardon vsus, ſo he would alſo giuegive vsus the gift of continuance, that though we be tempted, yet may we ouercome, and be deliuered from ſinne and Sathan, and neuer fall againe any more from God.
Q. Ʋ Ʋhich is the confirmation?
A. For thine is the kingdome, &c.
Q. VVhat learne you by this?
A. I do learne hereby two things: 1. that it is a reaſon, not to moue God, but to ſtir vp our affections, and to ſtrengthen our faith in asking.
Q. Hovv doth it this?
A. When it teacheth me to acknowledge the kingdome to God our Father, that is, his dominion and right ouer all: and that his power is the greateſt to compell all to do what he will, and as he will: and his glorie the higheſt, which himſelf maintaines, and we ſeeke aboue all.
Q. VVhat is the ſecond thing vve learne?
A. 2. A thankſgiuing and prayſing of God, which we ought to vſe in the end, as the ſecond part of prayer: which is done, in giuing to God his owne, the rule, power, and glorie, which we deſire him to manifeſt by graunting our petitions, and we will acknowledge the ſame; not for a time, but for euer and euer.
Q. Ʋ Ʋhich is the concluſion?
A. This word, Amen.
Q. VVhat meane you by this vvord?
A. That I am perſwaded by the aforeſaid reaſons, that my requeſt is graunted, and ſhall bee performed, as my father ſhall ſee it conuenient for me and his glorie, in time and place. And therefore I ſay, it is ſo, or ſo it ſhall be, which is Amen.
The fifth part.
Q. VVhat is a Sacrament?
A. It is a viſible ſigne and ſeale of inuiſible graces, commaunded and ordained with a promiſe by Chriſt in the Church, to be adminiſtred publikely, by a lawfull Miniſter, with the preaching of the word: which Sacrament with all the rites thereof doth repreſent and conuey by proportion and relation, in the preſent vſe, inuiſible graces, firſt, Chriſt, and then all his benefites, for further aſſurance of the ſame things, which God hath made by the promiſe of his word, vntounto a true beleeuer, who is with Chriſt by the holy Ghoſt, vnited and made one.
Q. VVhat meane you by Chriſt, & all his benefits?
A. Whole Chriſt, God and man, with his righteouſneſſe, iuſtice, holines, and redemption: who as he is Chriſt, one perſon of two natures, is truly ſaid to be really preſent in the Sacraments, not properly in his humanitie, but by the communion of properties.
Q Hovv may you be ſure that you hauehave receiued true benefite by the Sacraments?
A. If I do feele a dying to ſinne, and liuing vntounto righteouſneſſe, getting ſtrength, and alſo increaſing therein daily, by the force of Chriſtes death and reſurrection.
Q. Hovv many Sacraments are there?
A. Two and no moe: Baptiſme and the Lords Supper.
VVhat is Baptiſme?
A. It is the firſt Sacrament in the new Teſtament, by which ſuch as are within the couenant, are either waſhed, ſprinkled, or dipped in the water, in the name of the Father, Sonne, and holy Ghoſt.
Q. VVhat is the outvvard ſigne and rite?
A. Water and waſhing.
Q. VVhat is the inuiſible grace?
A. The bloud of Chriſt which cleanſeth vsus of all ſinne, originall and actuall, paſt and to come.
Q. Are vve then no more ſinners?
A. Yes in ourſelues: for originall ſinne ſtill is ſinne in vsus, but we are waſhed from it. becauſe it ſhall not be imputed, nor any ſinne elſe vntounto me a true beleeuer.
Q. VVho are to be baptized?
A. Not onelyonly ſuch as be of yeares, that can & do teſtifie their faith: but alſo infants of either father or mother profeſſing Chriſt and baptized: for the promiſe of ſaluation belongs to them and to their children.
Q. Is baptiſme ſo neceſſarie to ſaluation, that vvithout it children cannot be ſaued?
A. It is neceſſarie, to all that may hauehave it, but not of neceſſitie, to ſuch as cannot rightly come by it: for not the want, but the careleſſe neglect and contempt thereof condemneth.
Q. Hovv oft ſhould vve be baptized?
A. But once, for we may not be baptized againe after true baptiſme: for being once borne, we cannot be borne againe naturally, nor ſpiritually.
Q. VVhat is the Lords Supper?
It is the latter Sacrament in the new Teſtament whereby we are nouriſhed and preſerued in the Church to eternall life.
Q. VVhat be the outvvard ſignes?
B. Bread and wine.
Q. VVhat be the things ſignified?
A. The bodie and bloud of Chriſt.
Q. ƲVhat are the rites?
A. The actions of the Miniſter and receiuer.
Q. VVhat are the actions of the Miniſter?
A. 1. To take the bread & wine into his hands. 2. to bleſſe it. 3. To breake the bread, and powre foorth the wine. 4. to offer and giuegive them to the receiuer.
Q. VVhat are the actions of the receiuer?
A. 1. To take the bread and wine offered into his hand, 2. to eate the one, and drinke the other, and ſo digeſt and concoct them, as that they feele nouriſhment to the bodie.
Q. VVhat learn… you by all theſe actions?
A. I am aſſured, that the viſible actions of the Miniſter, doth repreſent the ſpirituall actions of God the Father to my ſoule, who hath decreed his Sonne, and elected him the Mediator, to hauehave his bodie broked, and his precious bloud ſhed for me, being offered to all, but giuen onelyonly 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 and wine is felt to nouriſh the bodie.
Q. … the bread turned into Chriſts bodie, and is the wine into his very bloud?
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 anncient Fathers true writings, 6. againſt the iudgement of reformed Chriſtian Churches, 7. againſt the opinion of holy Martyrs, who ſhed their bloud for the contrarie, 8. it is againſt experience of our ſenſes, that the bread ſhould bee fleſh, or wine, bloud: neither is Chriſts bodie in, with, or about the ſame.
Q. Is there then no difference of this bread and vvine, from that vvhichwhich vve vſe commonly?
A. There is no difference in the ſubſtance, but in the holy vſe▪ being at that time ſet apart to be ſignes of Chriſts bodie and bloud.
Q. May eueryevery one offer to receiue the vvill?
A. No: but onelyonly ſuch: as come prepared, and be fit, that both are able in knowledge to examin, and alſo by a good conſcience will iudge themſelues, whither they be in any meaſure prepared thereunto.
Q. VVhat if you come vnprepared?
A. I am an vnworthie receiuer, prouoking Gods wrath againſt me, and ſo eate and drinke my owne damnation.
Q. VVho are thoſe that ought not to come?
A. Open impenitent ſinners, fooles, madde perſons, children, all that be of yeares, and yet ignorant, not being able to trie and iudge themſelues: and if ſuch prophane ones do offer themſelues, they are not to be admitted.
Q. VVhat be thoſe things vvhereof you muſt try and iudge your ſelues?
A. I. Of my knowledge, concerning my miſerable eſtate through ſinne, of Gods merciemercy; and our deliuerance by Chriſt, and the vnderſtanding of this Sacrament. II. Of my beleefe in Chriſt, which I may do by the Creede. III. Of my repentance towards God, for old and new ſinnes, examined by his commaundements. IV. Of my brotherly louelove, which I do owe to eueryevery one, which I may trie and iudge by my forgiuing others, as I deſire God to forgiue me, and by my ſeeking to ſatisfie whom I hauehave offended of my knowledge either in word or deed.
Q. May any by omitting theſe duties be free from ſinne, if therefore they vvill not receiue the Sacrament vvith others?
A. No: for as to come vnprepared is damnation, ſo to neglect to prepare for any earthly occaſion, is a great wickedneſſe, ſuch liuing in diſobedience, without repentance and charitie.
Q. VVhy do you go to the Lords ſupper?
A. 1. To teſtifie my louelove in obedience to God commaunding. 2. To ſtrengthen my faith beeing weake. 3. To maintaine and increaſe the holy cō munion and fellowſhip of brotherly louelove amongſt vsus the members of Chriſt and 4. to keepe a remembrance of his death till his ſecond comming.
Q. Hovv muſt you be exerciſed in the time of adminiſtration, and aftervvards?
A. I muſt. 1. meditate vponupon the death and paſſion of Chriſt, how grieuouſly I hauehave ſinned. 2. Gods endleſſe merciemercy. 3. the vnitie and fellowſhip that is amongſt the true members of the Church with Chriſt, and one with another: reioycing in heart, and prayſing God therefore with the congregatiō. Afterwards 1. I muſt giuegive almes to the needie brethren, and do other good works of charitie in token of thankfulneſſe, that day eſpecially, for ſo great a merciemercy. 2. Grow from thenceforth in obedience, faith, and vnfained louelove to my liues end.
The ſixt part.
Q. Can you briefly ſh…vv me any rules to be obſerued, that you may do ſo, as you hauehave bene taught?
A. I. EueryEvery morning before other buſineſſe, I muſt 1. thanke God for my ſafetie, 2. deſire pardon of ſinne, 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 repentance, encreaſe of knowledge, faith, & practiſe of godlineſſe: and therefore of theſe continually I muſt be mindfull, ſetting ſome part of the day aſide for reading, hearing, or meditating vponupon heauenly things: that the vanities of the world ſhort and vncertaine carie me not away.
III. I muſt hauehave, or elſe prepare my ſelfe to ſome particular calling, fit to keepe me from idleneſſe, and to exerciſe the duties of religion, in which calling muſt I be both honeſt, and profitable to others, to which 1. I muſt betake me ſpeedily that no time be loſt. 2. to do therein as I wold be done vntounto. 3. to ſeeke firſt in my labour Gods glorie, then my owne good with my neighbours profite. 4. labour therein painefully and conſtantly, in aduerſitie vſing good meanes hoping for proſperitie, in proſperitie neglecting no humble duties for feare of aduerſitie. 5. my preſent eſtate I muſt account it euer the beſt for me, and moſt for Gods glorie. 6. I muſt not feare to ſpend where God and charitie requireth, ſparing from idle expences, and onelyonly lay vp, for the time to come, wh…tſoeuer ſhall remaine, when I hauehave diſcharged neceſſarie duties, honeſtly & religiouſly.
IV. I muſt recreate my ſelfe ſometime from my weariſome labour, when … ſee need, which muſt be 1. at times conuenient. 2. in things lawfull. 3. ſhort, delightſome to the mind, & healthfull for the bodie. 4. to make me more chearefull to returne to labour, and not to draw me to loiter & to idlenes, no end appointed to man nor beaſt.
V. I muſt warily ſee to mine owne waies. 1. My thoughts and heart muſt 1. be far from vnlawfull affection. 2. vponupon lawfull things on earth moderate, and no more then needes. 3. vponupon God and heauenly things often, feruently, and reuerently. 4 that I ſtriue againſt ſelfe-louelove, thinking of my ſelfe baſely; and waxe, by more and greater gifts, the more humble and leſſe enuious 5. On others I muſt thinke highly, and charitably, iudging wel without ſuſpitions what I heare or ſee good in thē, receiuing it with ioy: and hoping of better what I ſee or heare to be ill in them, taking doubtfull words or deeds from them in the better part. II. My eyes muſt be ſhut againſt obiects to ſinne, that they let them not into my heart, to ſtine vp ill motions: but quicke to obſerue eueryevery good example and occaſion to goodneſſe. III. My eares muſt be exerciſed in hearing the truth, good counſels, friendly admonitions, and godly exhortations, but ſhut againſt flatterie, lyings, ſlaunder, filthie and wicked ſpeeches. IV. My tongue muſt keepe ſilent, vnleſſe iuſt cauſe and conuenient time and place be to ſpeake. In ſpeaking the matter muſt 1. be gracious to profit the hearers, and alſo neceſſarie to be vttered. 2. in wiſedome regarding circumſtances. 3. in ſinceritie to ſpeake it from the heart. 4. ſpeaking of God and his word, it muſt be religiouſly and ioyfully: of ourſelues modeſtly: of others louingly. 5. to prayſe moderately without contempt: to diſprayſe meekely ſhewing louelove, to be conſtrained by neceſſitie, rather then of will, to ſpeake of other mens faults, expreſſing ſorow in vttering. 6. to ſpeake well of men in abſence, what good we know of them, and to defend them, and in preſence without flatterie. 7. to vſe few wordes and effectuall to the matter without tediouſneſſe. 8. not to talke of needleſſe matters, or which concerne vsus nor, as buſi-bodies, neither of any thing, againſt religion, charitie, common good, or chaſtitie. V. My behauiour, 1. it muſt be lowly to ſuperiours, 2. gentle to inferiours, and 3. louely to familiars. VI. My apparell it muſt be firſt for neceſſitie, and then for honeſt decencie, as we are able, and agreeing with our calling. VII. My diet muſt be 1. ſparing, ordinarily a kind of faſting, rather then a feaſting. 2. taking my foode with hunger and thirſting. 3. at ſeaſonable howers. 4. that thereby 1. my ſtrength may be maintained and encreaſed, 2. my meditation and deuotion nothing hindred. 5. that we be prepared in the beginning may feele a neceſſitie and pray to God: and in the end ſufficient refreſhing, may thanke God.
VI. J muſt take heed what companie I keepe with, 1. that J make my familiars none but honeſt and religious, 2. that they be my equals in eſtate and place, not ſuperiours, to auoid ſuſpition of pride: nor too much inferiour, leaſt it bring contempt. 3. that of theſe, not many, but one of all, I warily, deliberately, and with much triall, chuſe my ſecret friend. 4. that in going or keeping with any, J muſt euer purpoſe either to do good, or receiue ſome.
VII. At night, the time of reſt, 1. I muſt call to mind Gods benefites receiued, either by preuenting euill, or by bringing good vponupon me, to thanke him. 2. J muſt recount what I hauehave done, either in euill to repent, or what good I performed to iudge either of my increaſing or decaying in grace: ſorowing more for the duties omitted and ſinnes committed, then ioyfull of any good done. 3. In taking reſt I muſt commit my ſelfe to God, by a deuout and faithfull prayer, as thinking no more to riſe. 4. to hauehave my laſt thoughts of heauenly things, by committing or recalling ſomwhat to mind, of I hauehave either heard or learned out of Gods word. 5. that I take ſleepe to refreſh nature and not to ſatisfie ſlouthfull fleſh.
VIII. And laſt is, that all the weeke long I remember ſo to labour in my calling, and diſpoſe of my ordinarie buſineſſe, that I be prepared for the Lords day to keepe it holy: but eſpecially at the end of the weeke, ſo that when it comes, I may neither by them breake it, or be hindred. Thus liuing to God holly, to my neighbour charitably, and towards my ſelfe ſoberly, my conſcience ſhall be comforted, my weake brethren ſtrengthened, the ſtrong confirmed, the wicked made aſhamed, the diuell confounded, and God greatly glorified.
FINIS.
End of the text · Richard Bernard, A Double Catechism (1607)