Joshuas Godly Resolution, Catechism
The Catechiſme.
Queſtion. HOw many things are needfull for you to vnderſtand, that you may know both God and your ſelfe?
A. Theſe ſixe things: I. rightly to conceiue of God what he is, by his word and workes: II. to vnderſtand the creation: III. mans miſerie by the fall. IV. our redemption: V. our ſanctification. VI. the certaintie of our glorification.
Of God.
Q. Who made you?
A. God. Eſa. 42. 5. Gen. 1. 26, 27.
Q. What a one is God?
A. God is a ſpirit, Ioh. 4. 24. holy, Exod. 15. 11. Iuſt, 2. Chron. 12. 6. and mercifull, Exod. 34. 6.
Q. How many Gods are there?
A. But onelyonly one God, Deut. 6. 4. yet three perſons, Mat. 3. 16. 1. Ioh. 5. 7.
Q. Which are the three Perſons?
A. The Father begetting, the Son begotten, and the holy Ghoſt proceeding, 2. Cor. 13. 13. Mat. 28. 19. and theſe three are God, Ioh. 1. 1. 1. Ioh. 5. 7. Act. 5. 3. 4.
Q. Which of theſe three became man?
A. The ſecond Perſon, Ieſus Chriſt both God and man, Eſa. 9. 6. Heb. 2. 17.
Of our Creation.
Q. Of what did God make man?
A. His bodie was of duſt, the woman of Adams ribbe, Gen. 2. 7. 22.
Q. What a one did God make them?
A. He made them both good, Gen. 1. 31. holy and righteous, Gen. 1. 26. Eph. 4. 24. Coloſ. 3. 10.
Q. What was then mans eſtate and happineſſe?
A. It was the ſtate of innocencie, without ſinne or miſerie, and to God was he acceptable, Gen. 1. 27. 31. & 2. 25. & 1. 28.
Of mans fall and miſerie.
Q. Are you now ſuch a one by birth, as he was by creation?
A. Alas no: I am by nature full of ſin, Pſal. 51. 5. Iob 25. 4, 5, 6. Rom. 3. from verſ. 9. to 19. And ſo moſt miſerable, Iob 14. 1. 2. Rom. 5. 14. Eph. 2. 1, 2, 3. Rom. 3. 23. & 2. 8. 9. And to God deteſtable, Pſalm. 11. 5. Gal. 3. 10. Mat. 7. 23. & 25. 41.
Q. What is ſinne?
A. The breaking of Gods commandements, by thought, word, or deed, 1. Iob. 3. 4.
Q. How many commandements are there?
A. Tenne, Deut. 10. 4. diuided into two Tables, Deut. 4. 13.
Q. Which be the Commaundements?
A. I am the Lord thy God, &c. Exod. 20. Deut. 5. 6.
Q. Doe theſe tenne commaund or forbid no more but onelyonly what there is ſet downe in ſhew?
A. Yes: they command or forbidde all the kindes contained vnderunder the ſameth…ng mentioned, and all the cauſes, with occaſions thereunto, 1. Ioh. 3. 15. Mat. 5. 28. 32.
Q. Are they a prayer?
A. No, nor ſo to bee vſed: they are a rule for me to liue after, and doe teach mee my duty to God and my neighbour, Deut. 6. & 31. 12. Pſalm. 119. 105. Eccleſ. 12. 13. Mat. 22. 37. 39.
Q. What is your duty towards God?
A. My duty towards God, is to beleeue in him, to feare him, and to louelove him, &c. 2. Chro. 20. 20. Eccl. 12. 13. Mat. 22. 27.
Q. What is your duty toward your neighbour?
A. It is to louelove my neighbour as my ſelfe, &c. Mat. 22. 39. Rom. 13 9.
Q. Can you keepe the Commaundements, and not offend God, or your neighbour?
A. No: I breake them eueryevery day in thought, word, & deed, hating both God, and my neighbour by nature, Pſal. 14. 1, 2, 3. Rom. 8. 7. & 1. 30. 2. Cor. 3. 5. Tit. 3. 3,
Q. What is then now your eſtate, and what deſerue you by thus offending God?
A. I am in the ſtate of corruption, and doe deſerue Gods curſe, which is eternall deſtruction of body and ſoule. Deu. 27. 26. Mat. 25. 41. 46. Gal. 3. 10.
Of mans redemption.
Q. What are you in this caſe to doe?
A. To cry vntounto God for mercy, & ſeeke for deliuerance. Luk. 15. 17. Pſ. 51. 1. 2. &c.
Q. Are you of your ſelfe able, or is there any good in you to mooue God to ſet you free?
A. No indeed: Rom. 3. 10. & 7. 18. Luk. 17. 10. 2. Cor. 4. 4. Ephe. 2. 8, 9.
Q. Then who doth redeeme you?
A. OnelyOnly Ieſus Chriſt. Rom. 7. 25. 2. Cor. 5. 21. Rom. 5. 19. Gal. 2. 20. & 3. 13.
Q. What is Ieſus Chriſt?
A. He is the eternal Sonne of God. Mat. 17. 5. Heb. 1. 23, a King to gouerne vsus, Pſa. 2. 6. Mat. 28. 18. a Prieſt to offer for vsus, Pſ. 110. 4. & a Prophet to teach vsus, Deut. 18. 18. Eſa. 51. 1. Mat. 17. 5.
Q. What beleeue you concerning him in the Articles of the Creede?
A. I doe beleeue that he was conceiued by the holy Ghoſt, &c.
Q. What is this to you?
A. I do perſwade my ſelfe hereby, that his puritie is for my corruption, his obedience for my tranſgreſſion, his death for my debt, and his aſcenſion for my eternall ſaluation. 1. Cor. 1. 30. Phil. 3. 20.
Q. But as God made all, will ſo Ieſus Chriſt alſo ſaue all?
A. No verily, many ſhall bee damned, few ſhall be ſaued, Mat. 7. 13. 14. OnelyOnly the elect, which take hold of Chriſt by a liuely faith. Ioh. 3. 16. 36. Mar. 16. 16.
Q. What is this liuely faith?
A. It is a true perſwaſion of my heart, grounded vponupon Gods promiſes. Eph. 3. 17 Rom. 4. 21. that Ieſus Chriſt is giuen to me, Ioh. 3. 16. and the merits of his death and paſſion, are as truly mine, as if I my ſelf had wrought them, 2. Cor. 5. 21. Rom. 8. 1.
Q. How come you by this faith?
A. From my effectuall calling by the word preached, & the worke of Gods ſpirit, Act. 13. 48. Rom. 10. 14, 15. Eph. 1. 13.
Q. Where is ſet downe the ſumme of your beleefe?
A. In my Creed, I beleeue in God the Father almightie, &c.
Q. Are theſe a prayer, or ſo to be vſed?
A. No: it teacheth me what to beleeue concerning God and his Church.
Q. What good hath Gods Church, the true beleeuers, aboue the reſt of mankinde?
A. They are in the ſtate of grace, they hauehave communion with Chriſt, & one with another, the forgiuenes of ſinnes, the glorious reſurrection of the body, and life euerlaſting.
Of Sanctification.
Q. How may it appeare, that you hauehave this faith, and alſo theſe benefits?
A. By my ſanctification.
Q. Who doth ſanctifie you?
A. The holy Ghoſt, Rom. 15. 16.
Q And what is ſanctification?
A. It is a making new of the whole man, whereby he daily dieth to ſin, and increaſeth in holineſſe and righteouſneſſe, Eph. 4. 23. 24 Gal. 5. 24. 1. Theſſ. 4. 1.
Q. What grace proceeds from this ſanctification?
A. True repentance, leauing that which is ill with hatred, and performing new obedience with gladneſſe of heart continually. Ier. 31. 19. Act. 26. 20. Pſal. 119. 10. 14. 34. 35. 44. 113. 115. 136.
Q. What eſtate ſtand you in, beeing ſanctified and penitent?
A. I am in the bleſſed eſtate of grace, wherein if I continue, I ſhal inherit eternall life, Tit. 3. 4, 5, 6, 7. Rom. 11. 12. 2. Tim. 4. 8.
Q. Why hath God thus made, redeemed, ſanctified, and hitherto preſerued you?
A. To ſerue him truly all the daies of my life, Eph. 2. 10. Tit. 2. 11. 12. Luk. 1. 74 75.
Q. How muſt God be ſerued?
A. OnelyOnly after his will reuealed in his written word, Deut. 30. 8. 10. and 4. 2. 2. Cor. 4. 6.
Of our ſtrengthening in the ſtate of grace, for the certaintie of our glorification.
Q. Is it needfull for ſuch as are elected, and once called, iuſtified, and ſanctified, that they ſhould continue ſtil in vſing meanes to ſaluation?
A. Yea truely: elſe they will fall away, Pro. 29. 18. 2. Chro. 15. 2. Heb. 3. 12. 13.
Q. What things muſt you continue in to aſſure your ſelfe of ſaluation, and to grow ſtrong in the way of life?
A. I. In the knowledge of Gods word, Pſal. 1. 2. Act. 2. 42. 2. Pet. 1. 19. Ioh. 10. 27. 28. II. In faith, Ioh. 3. 36. III. In louelove to the godly, Ioh. 13. 35. 1, Ioh. 3. 14. IV. In obedience. Eze. 36. 26. Pſa. 15. 5. Ier. 32. 39, 40. V. In patient ſuffering for Chriſt, Rom. 8. 17. Iam. 1. 12. VI. In alonging after Chriſts comming, 2. Tim. 4. 8. VII. In ſincerity without hypocriſie, which will appeare by my appealing to God in theſe things, Ioh. 21. 15.
Of the Sacraments.
Q. Hath God giuen any helpes and commanded further any other meanes beſides the word, for the ſtrengthening of vsus herein?
A. Yes, theſe two: Sacraments & praier.
Q. What is a Sacrament?
A. An outward ſigne and ſeale of inuiſible graces.
Q. How do the Sacraments ſtrengthen you?
A. By a reuerent vſing and meditating of them rightly vnderſtood, as ſignes repreſenting Chriſt and his benefits, and ſure ſeales of his couenant with vsus. Gen. 9. 9. to 18. and 17. 9, 10.
Q. How many Sacraments are there?
A. Only two: Baptiſme, and the Lords Supper, 1. Cor. 10. 1, 2, 3, 4. Mat. 28. 19. and 26. 26, 27. 1. Cor. 11. 23, 24 25.
Q. What is the ſigne and thing ſignified in Baptiſme?
A. The ſigne is water, and the grace is the blood of Chriſt, by which I am waſhed from my ſinnes. Act. 2. 38. and 22. 16.
Q. What are the ſignes and things ſignified in the Lords Supper?
A The ſignes are the bread and wine; the things ſignified are the body & blood of Chriſt. 1. Cor. 11, 23, 24, 25.
Q. Why come you to receiue?
A. To ſtrengthen my faith, and to keepe in remembrance Chriſt his death, till his comming again, Rom. 4. 11. 1. Cor. 11. 26.
Q. What ought you to doe before you come?
A. Prepare my ſelfe by examination, 1. Cor. 11. 28.
Q. What ought you to come with, to the Sacrament?
A. With 4. things. 1. Knowledge both of my miſery, Gods mercy, & the doctrine of the Sacrament. II. With faith in Ieſus Chriſt, Heb. 11. 6. III. VVith repentance for all my ſinnes, Eſa. 1. 10. 11. 14. 15. 16. Prou. 21. 27. IV. VVith heartie louelove vntounto my neighbour, Math. 5. 23.
Q. What if you come vnprepared without theſe?
A. I come vnworthy, I am guilty of the bodie and blood of Chriſt, 1. Cor. 11. 27. I doe eate and drinke my owne damnation, verſe 29. God may puniſh me, verſe 40. and the diuell may enter into me, as he did into Iudas, and bring me to deſtruction of body and ſoule, Ioh. 13. 27.
Of Prayer.
Q. What is prayer?
A. It is a right hearty, and faithfull requeſt made vntounto God, in the name of Ieſus Chriſt, 1. Ioh. 5. 14. Rom. 8. 26. Iam. 1. 6. Ioh. 14. 14. and 15. 16. Math. 3. 17.
Q. Can or doth eueryevery one pray, that vttereth words, and vſeth a forme of prayer?
A. No. It is a ſpeciall gift to Gods children, and ſuch onelyonly pray, as hauehave knowledge what to aske, a heartie deſire in asking, and faith to beleeue.
Q. What direction of prayer hauehave you?
A. The ſame which our Sauiour Chriſt taught his diſciples, Our Father which art in heauen, &c.
Q. What deſire you of God in this prayer?
A. I deſire my Lord God our heauenly Father, who is the giuer of all goodnes, to ſend his grace vntounto mee, and to all people, that we may worſhippe him, ſerue him, and obey him, as wee ought to doe; and I pray vntounto God, that hee will ſend vsus all things that be needfull, both for our ſoules and bodies, and that hee will be mercifull vntounto vsus, and forgiue vsus our ſinnes, and that it will pleaſe him to ſaue and defend vsus in al dangers ghoſtly and bodily, and that he will keep vsus from all ſinne and wickednes, and from our ghoſtly enemy, and from euerlaſting death. And this I truſt hee will do of his mercy and goodnes, through our Lord Ieſus Chriſt, and therefore I ſay, Amen. So be it.
The firſt part of Catechiſm: Of new birth.
Q. WHat is your name?
A.
Channanuel,
God is gracious to vsus.
LoueLove wholly the Lord with the heart.
Benalleuel,
God is gracious to vsus.
LoueLove wholly the Lord with the heart.
Q. Who gaue you this name?
A. My Godfathers and my Godmothers, who with my father, brought mee 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. Why were you baptized?
A. That I might receiue a badge of my Chriſtian religion, & be admitted into the Church, to liue amongſt the profeſſors of Chriſts name, and to be receiued of them, and accompted as a member of Chriſt, the child of God, & an inheritour of the kingdome of heauen, vntil I ſhew the contrary.
Q. Whereby may you now be certaine that you are ſuch a one in deede?
A. If I doe what my Godfathers and Godmothers did make profeſſiō of for me.
Q. What 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 all his workes, the pompes and the vanities of this wicked world, & all the ſinfull luſts of the fleſh.
Q. What, were 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 ſeede of all ſinne in me, and do hate both God and my neighbour.
Q. How can you then forſake this wofull eſtate, 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 vanity, all the vngodly manners of eueryevery man: and I labour by all good meanes, to die to all ſin daily, louing the word of God, following it & all godly examples, endeauouring 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 what are the works of the diuell, the worlds vanitie, and the ill motions of the heart?
A. Whatſoeuer I, or any other, doe thinke, ſpeake, or doe, againſt the will of God, reuealed in his written word.
Q. What hath mooued you to forſake the diuell, the world, and the fleſh?
A. For that I hauehave learned, and do well perceiue, by knowledge from the word, & mine owne experience, that theſe three be the onelyonly malicious, ſpirituall, powerfull, ſubtill and continuall enemies of my eternall felicity.
Q. What are the other two things, that your Godfathers and Godmothers made profeſſion of for you?
A. They ſecondly made profeſſion of my beliefe to all the twelue Articles of my Chriſtian faith: and thirdly, of my willingneſſe to learne diligently Gods holy will & commandements, and to walke obediently in the ſame all the daies of my life.
Q. Where is this will 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 neceſſary, that we neede to beleeue for our ſaluation.
Q. What reaſons hauehave you to perſwade your ſelfe, that this Scripture which we holde, is the true word of God, and none other?
A. Firſt, from the pen-men, being many, and moſt of them ſimple & plaine perſons, who doe mutually conſent, ſetting downe their owne faults without partiality. Secondly, from the matter, aboue naturall mens reach; of mans creation, reſurrection, laſt iudgement, and of the Trinity in vnity, 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 ouerthrow either it, or the profeſſours thereof. Laſtly, that it aſcribes all glory to God, the maine end that it aymeth at.
Q. What meanes muſt you vſe to come to the ſauing knowledge of Gods word?
A. 1. Daily reading. 2. Learning the Catechiſme, the grounds of religion. 3. hearing the Word with mind & affection both read & preached publikely, by Gods Miniſters. 4. Meditation in minde, to vnderſtand the doctrine gathered, & 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 humility, 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. Doe you thinke you are thus bound to forſake the diuell, the world, and the fleſh, to beleeue in God, to learne to know and doe his will, as they hauehave promiſed for you?
A. Yes verily, and by Gods helpe ſo will I endeauour to doe, 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 made ſuch a profeſſion for me.
Q. But tell me, how could any perſwade themſelues, that you ſhould doe as they hauehave made profeſſion for you?
A. By beeing aſſured by faith, that the ſeede of the faithfull are bleſſed, they iudging me charitably to be one of them, did hope by the grace of God belonging vntounto me in Chriſt, and through the meanes which ſhould be vſed, I would performe the ſame.
Q. What are the meanes which ought to be vſed?
A. 1. To be taught ſo ſoone as I ſhall be able to learne, what a ſolemne profeſſion I hauehave made by them. 2. To be exhorted to heare Sermons, and to learne all things which a Chriſtian ought to know for his ſoules health: but eſpecially the principles of religion, contained in theſe foure: the Creede, the Lords prayer, the tenne Commandements, and the doctrine of the Sacraments.
The ſecond part.
Q. Let vsus then ſee, whether theſe meanes hauehave beene vſed, and how you hauehave profited: rehearſe the articles of your beleefe?
A. I beleeue in God the Father, &c.
Q. What doe you chiefly learne out of theſe articles of your Chriſtian faith?
A. 1. I 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, property, 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. How can you be perſwaded 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. What is God we cannot tell, therefore tell me what a one he is?
A. A ſpirituall ſubſtance, moſt holy, & of glorious maieſtie; in finite in his beeing, as eueryevery where preſent; in wiſedome, foreſeeing and 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. How doe 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 glory.
Q. What beleeue you concerning God the Father?
A. That he is God almighty, in order the firſt Perſon in the Trinity, 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 daies, and ſtill by his prouidence preſerues the ſame, for my benefite.
Q. What was man eſpecially made of?
A. Man conſiſts of body and ſoule, the firſt mans body 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. What eſtate ſtood man in by creation, and what a one did God make him?
A. In the eſtate of innocency, void of all ſinne, 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 needefull for him, and alſo readineſſe of will in hearty affection, with bodily ſtrength to fulfill the ſame: and had withall the rule of all Gods creatures, made for his benefite.
Q. How then come you into this wretched eſtate?
A. By the fall of Adam and Eue, my firſt parents, who wilfully diſobeyed God, by the diuels inticement, infidelity and pride poſſeſſing their hearts, and ſtood and fell in the roome of all mankinde.
Q. 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 vsus?
A. Yes: 1. In the minde a certaine generall corrupt knowledge of nature, concerning good and euill, to make vsus 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 eueryevery 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 eueryevery man.
Q. Doe all men continue in this ſinfull and curſed eſtate for euer?
A. No: but onelyonly 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 vnderunder Pontius Pilate, 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, 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 vsus 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 onelyonly as God, but becauſe he is the head gouerning the Church, without any general Vicar vnderunder 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 eueryevery true beleeuer: neither is there any other meanes of our ſelues, or by any other, either in part or whole, to obtaine ſaluation, but onelyonly by him alone.
Q. Why is he called Lord?
A. Becauſe we owe all homage and duty in louelove 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 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 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 vntounto me.
Q. What are the markes of the true Church here on earth?
A. Inwardly faith and louelove, 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 hauehave 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 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 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 vponupon 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 vponupon 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 eueryevery one this faith, and ſo theſe benefits?
A. No: but onelyonly 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 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. 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 louelove 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 eueryevery 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 hauehave grieuouſly fallen, & hauehave 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 onelyonly.
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 vntounto God in holineſſe, whom 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. What doth the ſecond Table teach you?
A. The duty which I owe vntounto my neighbour. which is eueryevery one in righteouſneſſe, whom I muſt louelove, 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 vntounto them.
Q. What is the firſt commaundement?
A. Thou ſhalt hauehave 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, louelove, 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 onelyonly 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 vntounto him: but in all things to giuegive 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 eueryevery 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 eueryevery 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 vnderunder gouernmēt, nor to giuegive 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 louelove, 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 eueryevery 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 giuegive 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-louelove, 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 hauehave 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 giuegive 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 vsus from our ſelues and the world, & to become cōformable to Chriſt in perſecutions: that Gods power and goodnes may appeare to vsus: & theſe afflictions be called fatherly chaſtiſements of the godly to eueryevery 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 onelyonly 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 louelove 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 hauehave aſſurance of ſaluation: for without works, baptiſme, hearing the word, knowledge, faith, louelove, 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 vsus 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:page missing
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 louelove: 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 onelyonly 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 is the firſt petition, and what deſire you in it?
A. The firſt is, Hallowed bee 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, words, and deeds, he may be highly worſhipped and praiſed.
Q. Which is the ſecond, and what deſire you in it?
A. The ſecond is, Thy kingdome come: and I 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. Which is the third petition, and what deſire you in it?
A. The third is, Thy will be done, and I deſire, that as we pray to do, not ours, but his will, as all his commandements and word teacheth vsus: and as the bleſſed Saints and Angels doe in heauen, heartily without hypocriſie, willingly, without grudging, readily without lingring, faithfully without ſiniſter reſpects, ioyfully without murmuring, and conſtantly without wauering, vntounto the end.
Q. Which is the fourth petition, and what deſire you in it?
A. The fourth is, GiueGive vsus this, &c. and I deſire, that he will prouide 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 help our ſelues and others.
Q. What is the fifth petition, and what deſire you in it?
A. The fifth is, And forgiue vsus our treſpaſſes, &c. and I deſire that he would forgiue al of vsus, friend or foe, our ſinnes, leſt they either hinder vsus of the former mercies, or cauſe them to be taken from 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 beene grieuous vntounto vsus.
Q. Which is the ſixth and laſt petition, and what 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 Satan, and neuer fall againe any more from God.
Q. Which is the confirmation?
A. For thine is the kingdome, &c.
Q. What learne you by this?
A. I do learn hereby 2. things: 1. that it is a reaſō, not to moue God, but to ſtir vp our affectiōs. & to ſtrēgthē our faith in asking.
Q. How doth it this?
A. When it teacheth mee to acknowledge the kingdome of God our Father, that is, his dominion and right ouer al: and that his power is the greateſt to compell all to doe what he will, and as he will: and his glory the higheſt, which himſelfe maintaines, and we ſeeke aboue all.
Q. What is the ſecond thing we learne?
A. 2. A thankſgiuing & praiſing of God, which we ought to vſe in the end, as the ſecōd part of praier: which is done, in giuing to God his owne, the rule, power, & glorie, which we deſire him to manifeſt by granting our petitiōs, & we wil acknowledg the ſame; not for a time, but for euer & euer.
Q. Which is the concluſion?
A. This word, Amen.
Q. What meane you by this word?
A. That I am perſwaded by the aforeſaid reaſons, that my requeſt is granted, and ſhall be 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 it ſhall be, which is Amen.
The fifth part.
Q. What is a Sacrament?
A. It is a viſible ſigne, and ſeale of inuiſible graces, commanded & 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 conuay by proportion and relation, in the preſent vſe, inuiſible graces, firſt Chriſt, and then all his benefits, for further aſſurance of the ſame things, which God hath made by the promiſe of his word, vntounto a true beleeuer, who is with Chriſt by the H. Ghoſt vnited & made on.
Q. What meane you by Chriſt, and all his benefits?
A. Whole Chriſt, God & man, with his righteouſnes, iuſtice, holines, & redemption; who as he is Chriſt, one perſon of two natures, is truly ſaid to be really preſent in the Sacrament, not properly in his humanitie, but by the communiō of properties.
Q. How 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 righteouſnes, getting ſtrength, and alſo increaſing therein daily, by the force of Chriſts death and reſurrection.
Q. How many Sacraments are there?
A. Two, and no more: Baptiſme, and the Lords Supper.
Q. What 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. What is the outward ſigne and rite?
A. Water and waſhing.
Q. What is the inuiſible grace?
A. The blood of Chriſt which clenſeth vsus of all ſin, original & actual, paſt & to come.
Q. Are we then no ſinners?
A. Yes in our ſelues: for originall ſinne ſtill is ſinne in vsus, but wee are waſhed from it, becauſe it ſhall not be imputed, nor any ſinne elſe vntounto me a true beleeuer.
Q. Who are to be baptized?
A. Not only ſuch as be of yeares, that can and do teſtifie their faith: but alſo infants of either father or mother profeſſing Chriſt & baptized: for the promiſe of ſaluation belongs to them & to their childrē.
Q. Is baptiſme ſo neceſſary to ſaluation, that without it children cannot be ſaued?
A. It is neceſſary to al that hauehave it, but not of neceſſity, to ſuch as cannot rightly come by it: for not the want, but the careles neglect and contempt thereof condemneth.
Q. How oft ſhould we be baptized?
A. But once, for wee may not be baptized againe after true baptiſme: for beeing once borne, wee cannot bee borne againe naturally, nor ſpiritually.
Q. What is the Lords Supper?
A. It is the latter Sacrament in the new Teſtament, whereby we are nouriſhed and preſerued in the Church to eternall life.
Q. What be the outward ſignes?
A. Bread and wine.
Q. What be the things ſignified?
A. The body and blood of Chriſt.
Q. What are the rites?
A. The actiōs of the Miniſter & receiuer.
Q. What are the actions of the Miniſter?
A. 1. To take the bread and wine into his hands. 2. to bleſſe it. 3. to breake the bread, and powre forth the wine. 4. to offer and giuegive them to the receiuer.
Q. What are the actions of the receiuer?
A. 1. To take the bread & wine offered into his hand: 2. to eate the one, and drink the other, and ſo digeſt & concoct 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 hauehave 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 eueryevery one offer to receiue that will?
A. No: but onelyonly 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 louelove, which I do owe to eueryevery 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 hauehave 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 louelove in obedience to God commanding. 2. To ſtrengthen my faith being weake. 3. To maintaine and increaſe the holy communion & fellowſhip of brotherly louelove amongſt vsus 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 vponupon the death & paſſiō of Chriſt, how grieuouſly I hauehave 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 giuegive 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 louelove 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 hauehave bin taught?
A. I. EueryEvery 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 vponupon heauenly things: that the vanities of the world ſhort & vncerten cary me not away.
III. I muſt hauehave, 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 vntounto: 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 onelyonly lay vp, for the time to come, whatſoeuer ſhal remaine, when I hauehave 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. vponupon lawfull things on earth moderate, & no more thē needs: 3. vponupon God & heauenly things often, feruently, & reuerently: 4. that I ſtriue againſt ſelfe-louelove, 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 eueryevery 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 louelove, 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 vsus 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 vponupon me, to thanke him. 2. I muſt recount what I hauehave 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 hauehave my laſt thoughts of heauenly things, by committing or recalling ſomewhat to minde, of which I hauehave 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.
End of the text · Richard Bernard, Joshuas Godly Resolution (1612)