Brief and Necessary Instruction for All Householders

To the Christian Reader.

IT shall not be necessary for me (most loving brethren) to show any causes for mine own excuse why I have attempted the setting forth of this little Catechism, as though I had rashly adventured above that was meet, to set forth anything to be so common by my private advise: Or as though I had presumed above mine abilitye to become so general a teacher, having myself so mean understanding. For in these days in which there is so great licentiousness of printyng books, as in deed it maketh us all the worse, who can blame it that hath any taste or saver of goodness, be it never so simple, if it had no other fruit, yet this is great and plentyfull, that in reading it we should keep our eyes from much godless and childish vanity, that hath now blotted so many papers. We see it all, and we mourn for grief, so many as in spirit and truth do love the Lord. What multitude of books, full of all sin and abomination, have now filled the world? No thing so childish, nothing so vain, nothing so wanton, nothing so idle, which is not both boldly printed, and plausibly taken. So that herein we have fulfilled the wickedness of our forefathers, & overtaken them in their sins. They had their spiritual enchauntmentes, in which they were bewytched, Beuis of Hampton, Guy of Warwike, Arthur of the round table, Huon of Burdeaux, Oliuer of the Castle, the four sons of Amond, and a great many other of such childish follye. And yet more vanity then these, the witles devices of Gargantua, Howleglas, Esop, Robyn Hoode, Adam Bel, Frier Rushe, the Fools of Gotham, and a thousand such other. And yet of all the residue the most drunken imaginations, with which they so defiled their Festiual and high holy days, their Legendawry, their Saints lives, their tales of Robyn Goodfellow, and of many other Spirites, which Satan had made, Hell had printed, and were warranted unto sale under the Popes privilege, to kindle in men's hearts the sparks of superstition, that at last it might flame out into the fire of Purgatory. These were in the former days the subtle sleights of Satan to occupy Christian wits in Heathen fancies. And we as men that cannot learn wisdom by any examples to keep our selves from harm, but as though the wickedness of our forefathers were not yet full, we will make up their measure, and set up Shrines to the word of God, and the writings of all his Saints, which our forefathers had cast out of all honor, that their own dreams and illusions might be had in price. To this purpose I trow we have multiplied for our selves so many new delights that we might iustefy the idolatrous superstitiō of the elder world. To this purpose we have printed us many bawdy songs (I am loath to use such a loathsome word, save that it is not fit enough for so vile endeavours,) to this purpose we have gotten our Songes & Sonets, our Palaces of pleasure, our unchaste Fables and Tragedies, and such like Sorceries, moe then any man may reckon. Yea some have ben so impudent, as new borne Moabites, which wallow in their own vomit, and have not been ashamed to entitle their books, The Court of Venus, The Castle of Love, and many such other as shameless as these. O that there were among us some zealous Ephesians, that books of so great vanity might be burned up. The spirit of God wrought in them so mightily, that they contemned the price of so great iniquity, in one City, and at one fire they brought together the books valued to two thousand marks, and burnt them all at once. O happy light & clear as the Sun beams, if we might see the like in London, that the chief street might be sanctified with so holy sacrifice. The place it self doth crave it, and holdeth up a gorgeous Idol, a fit stake for so good a fire. O Lord thou art able to work what thou wilt, let us see this day that Jacob may rejoice, and Israel may be glad. So recompense thine enemies, as they have recompensed thee. Of old they burnt the writings of thy Prophets, and in their ages following they departed not from the sins of their fathers, but gave the holy labors of thy Saints unto ashes, now let us see the just recompense of anger, and make our good Rulers the instruments to execute thy judgments. We have now long enough played with our own fancies, Lord raise up again thy word into honor, that our eyes may be occupied in holy readinges.

And you dear Brethren that are yet in battle to fight against Satan, pray and cease not, that God alone may be exalted in our days, that Satan may be trodden under foot, and that the word of God, the strong weapen of our strife, may be given into the hands of all, that their life may be in safety. And be persuaded of this, that there is no one thing more enemy to the word of God, then these vain and sinful imaginations of our own unbridled wits, which have now filled so many volumes. And therefore I trust I can deserve no blame to adventure the setting out of this short enstruction, sithe my desire is only to advance God's glory, and edefie his poor Church, that is yet so covered in dark ignorance: when so many have found leave to spread abroad their labors, that have no other pleasure then offyn and wickedness.

Now for that that I have taken upon me to set forth unto many this enstruction, bear with me, I beseech you, and pray unto God that we may all together hold the humbleness of mind that was in Christ Jesus, that we be not wise in our own conceits, nor think of our selves above y ^e which is convenient, but acknowledging the blindness of our heart, and the ignorance in which we are borne, we may say with the most happy Apostle, we have nothing that we have not received. And of many other I do willingly profess it, I am the least, but by the grace of God I am that I am, and I trust his grace is not in vain in me. But this that I here present unto the Church of God, I have not done it alone: but another faithful laborer in the work of the Lord, and a good brother in Christ Jesus, whom God hath endued with great knowledge, and blessed with much understanding, he hath taken the greatest pain, and the greatest fruit must grow of his labors. So that I have not adventured of myself, but have only been an helper of another man's labor. And the cause y ^t hath moved us both is such, as hath made the Children of God even to faint in their mourning, until they shall see the great mercies of God to take away the cause of their grief. We see the great ignorance in which the people are every where covered, the clouds of darkness, more then the darkness of Egypt, have so over shadowed them, that the light of the Gospel of the glory of Christ, who is the Image of God, it doth hardly or not at all shine in their unbelieving hearts.

Scarce one of a great many can give an accompt of their faith, yet S. Peter requireth it of every Christian. A very few have tasted the beginninges of the Gospel of Christ, and yet S. Paul biddeth that the word dwell plentifulfully in eche one of our hearts. The Apostle blameth the ignorance of the people, who have learned yet no further, then repentance from dead works, and the first enstructions of the faith toward God: But O Lord, howe many thousands of us, of faith and of true repentance can say nothing? The Prophet speaketh of the kingdom of Christ, that in those days the earth should be full of the know ledge of the Lord, as the waters that do cover the sea: where is now that blessed spirit of understanding to be poored upon us? And where is this riches of the knowledge of God? Are not rather the multitude of our brethren clothed with darkness, so that they grope in their ways as at midnight, & know nothing of the way of life? We pray daily according as we are taught, Let thy kingdom come, if we speak not like the Parets, in words without understanding, then this is our meaning: let thy spirit bear rule in our hearts, and the knowledge of thy word lighten the eyes of our mind. And what do we then else but dally with the Lord, if we pray still for knowledge, and yet sleep still in ignorance • Then this is (loving Brethren) a good excuse for our boldness, if in so great necessity, according to our talentes, we seek to be profitable unto many.

If any think that there are already sufficiently set forth many Catechisms, I do easily grant it, but they are not sufficiently learned, neither yet can be. For it was necessary in the best and most godly of these labors, whilst the Christian faith is plainly taught, to edifying of the simple, and convincing of the adversary, that the faithful teacher should use moe words, then can be carried in mind of the ignorant man. And therefore I thought itgood as briefly as I could, to comprehend the effect of all, that the begynninges being made plain, and easily printed in memory, we might enter into reasoning and disputation with our selves, enstructing one another, and helping one another, that we might have the more fruit in the longer labors of others, but most of all that we might be encouraged to the most holy and lively word of God, to drink with continual desire of the fruitful spring, even until the water of life do flow up in our hearts unto everlasting gladness, & the day star do arise in our hearts, which may lighten our minds in to the knowledge of the God of glory.

There is nothing remaining more why this labor should be misliked, except any man would think, that every Congregation had a sufficient Pastor to instruct those that were ignorant, so that they should not need any strange Teacher: God grant that in time to come this may be found true. But yet we are far from it, even as light from darkness, or death from life, or as knowledge and understanding is from insensible blindness. O that we had eyes to see so great misery: For sure it may not well be justified, that in so clear light of the word, as God hath made now to shine upon us, that there was ever nation which had so ignorant Ministers We may here in compare with the man of sin him self. I do not know that in the midst of all his abominations there was a more loathsome sight of that idolatrous priesthood, then we have set up among our selves, to be fellow laborers among us in the Gospel. For what though they exceeded in loosnes of life? Yet their dark and barbarous religion was so thick a cloud spread over their manners, that the fullness of their lynnes was not easily seue: But we have the light that hath made althinges manifest, and the Sun hath shined that hath disclosed iniquity, so that there hath not been among us any popish Priest so drunken, nor any alehouse Chaplen at such a perpetual truce with his drinking pots, that hath possibly purchased so much discredit to his belly God, and kitchen faith, as our dum Dogs and guides, do daily multiply against the God of Israel, and the faith of his anointed our only God and Savior. It greeneth me to remember, and lotheth me much more to rehearse the estate of the ministration into which we are fallen. We have good time now to complain with the Prophet, like people, like Priest. Even the same coueringes of Israel that shadowed then their glory, they have spread thē selves again as the heavens, & are come over our head in so great a tempest of blindness & ignorance, that they have shaken the foundations of all our comfort.

We saw in deed Halcionios dies, the glad and pleasant days in which our hope shined, when first our happy government turned away our sorrows, brake the yoke of Antitichrist, delivered us from the power of darkness, and carried us among the Saints of God into the kingdom of light. But our hope hath since suffered a great Eclipse, from the fullness of her beutie, (such hath been the malice of Satan.) He attempted against us even at the first his most pestilent practice, and hath brought accordinglye his purpose to effect. When God had turned the will of the Magistrate, and inclined his ear to understanding: when he had given unto him courage to scatter the enemies of his truth, and planted true fear in his heart to establish his Gospel: then the subtle Serpent which had turned all his devices hither, he bent his violence, and this counsel pleased him best: To corrupt the Priesthoode, who should instruct the Prince by Vrim and Thumim, that if thus he might darken the light of the people, it might be the more easy to lead them out of the way.

Then he entered again, and with more success into his first assaults, wherewith he tempted once our savior Christ: He robbed the Minister of his blessed hope in the providence of God, and made him seek the ways full of vile shame, to get his bread. He hanged before his eyes another veale of pomp and vanity, that he could not with open countenance see Christ, but followed the present plea sures that better liked him. And so first woūding the head, the infection hath grown since into the other partes of the body, that now all most there is nothing but wounds & swelling, and sores full of corruption. Look where we will among the people of the Lord, & how hardly shall we funde the dwelling place of the godly Pastor.

If Jeremiah were now alive, he would take up again his old complaints: O that mine head werefull of water, and mine eyes a fountain of tears, that I might weep day and night for the slain of the daughter of my people. For look what agrement hath righteousness with unrighteousness, and what fellowship hath light with darkness, what concord Christ with Belial, or what part the beleuer with the Infidel: the same society is between a great number of our English Parsons and Uicars, with the true Preachers & Ministers of the Gospel. Your selves good Christian Readers make the comparison, and be your own Judges, what cause we have to complain. The true Minister is the salt of the earth, to dry up corrupt and noisome humors, and to preserve the substance pure, that the world may be offered up a sweet sacrifice unto God: But our Uicars and Curates, we have some of them yet of the old morowmas Priests, whose salt is unsavory with much popish leaven, that there is no taste in them of the Gospel of Christ. Most certain it is, that the popish Priesthoode is no calling for a Minister of the Gospel: And therefore they that have not openly forsaken that, and have given a new promise unto Christ, they may well have the living, but they cannot be the persons whom God hath called, nor yet the salt to season his elect and chosen.

The true Minister is the light of the world, which holdeth forth the Gospel of Christ in his hand as a lantern to lighten the steps of a great number, how to walk unto Christ: but what daylight I beseech you, shineth in the Ministers of our making? They are better seen in their several occupations, then in the knowledge of the word, which they should dispence unto others. The true Minister is a fisher of men, by whom the parish is stirred up to all love, to God first, and then mutually one to another: but the Parsons now have either nets so broken, or their baits so ill, that we see the effect is, no gatheryng together, but a woeful dispersion both of Priest & people. How many examples do we see of a continual dissipation in suits and controversies? the Parson against the Uicar, the Uicar against the Parson, the Parish against both, and one against another, and all for the belly. Among whō neither people, Parson, Curate, Uicar, one nor other hath any care for the Gospel of Christ. As the Lord doth live, this is no other fishing, but to suffer that roaryng Lyon to catch all by his enchauntmentes, that he may have large pasture in the Church of God. The true Minister is the eye of the body: the workman in the harvest: the Messenger that calleth unto the Marriage: the Prophet that telleth the will of the Lord: the wise man that teacheth to discern between good and evil: the Scribe that doth expound the law: the Servant that occupieth his Masters talentes unto gain: the Wytnes that beareth testimony of Christ to all people: the dispensers of the mysteries of God: the Stew ard that giveth meat in due time, unto the residue of the household: the Sacrificer of the Gospel of God, to make the oblation of his flock acceptable: the Minister by whom the people do believe: the Laborers of God to till his husbandrye, and make up his building: the Shepherd to feed the Church of God, which he hath purchased with his blood. But alas and woe for us, if we can see our sorrow, what one of these excellent virtues shineth in our Pastors? I speak the truth, and God in his good time will give us eyes to see his judgments. Scarce one Parish of an hundred hath found such a Minister, or scarce two and three in a Sheere whom God hath so blessed. If S. Paul say true, or if the voice of God be fearful in our ears, that we cannot believe except we hear, and we cannot hear without a Preacher: where is our glory that we are the people of the Lord? Or where is our rejoicing that the Gospel is amongst us? Were it not that the works of the Lord preached daily unto us, and their voice had come into our ears, as fully as to our forefathers, even in the strongest of our people, it would make their faith to waver.

For about us in our Country, where dwelleth that Minister, or where is his name, that shall strengthen the weak hearted, and raise them up in hope? He must faith S. Paul, he must be apt to teache that is made Minister: but we have made the old saying true, Oportet non habet locum, they are we may say, they are more meet for the plow, that dwell in the personage. Say the Apostle what he say will, he must or • e must not, he shall be made Minister now that pleaseth the maker.

Even thus it is, both high and low, as many as God hath sealed with a god spirit, they complain of it. They say all with Jeremiah: The Priests say not, where is the Lord? and they that should minister the law, they know nothing. The men among us that would be our leaders, they may say as of old time, I will prophecy unto thee of wyne, & of strong drink, but of the law and the testimonies they can no skil. So heavy is the hand of our God over our sins, until we be amended. He hath broken his two staves of happy feeding, both beauty and bands, and given in steed of them the instruments of a foolishly Shepherd, and hath raised us up Pastors which look not for the things that are lost, nor seek the tender Lambes, nor heal that that is hurt, nor feed that that standeth up. And therefore we may boldly say, God himself being our warrant, that the Israel of the Lord is without his Pastor.

But some perhaps will think this complaint to be grievous, God hath not dealt thus with us, but rather hath multiplied a great many of learned and godly Ministers unto us, even now in great abundance, as in any age before us: Most certainly true it is, that God hath raised up in our days men of singular hope, full of excellent gifts, whose virtues in young years hath shined far above the gray hears of their forefathers. Would God we were half thankful enough for so manifold blessings. The joy of the whole earth, and the gladness of all the world, that is the blessed hope of the Gospel, it shineth not a little, even in their countenances The Lord increase them a thousand thousand fold, and give them double his spirit, that they may be greater then all their enemies, & abide faithful even unto death: that through them the Prince may rejoice, the Magistrate may be glad, their fellows may be encouraged, y ^t peo ple may be taught, all may have hope, syn may be abolished, Idolatry rooted out, Antichrist overthrown, Satan trodden down, Hel may be confounded, the Gospel may increase, righteousness may shine, and God may have the glory. This desire is the fruit of our lyse, and there is not in the world a better portion: this we have chosen, and in this we will dwell, until the fullness of time, that we shall say in our course: Lord now lettest thou thy servant depart in peace.

But we have here not a little fear, and we see the stumbling blocks, that have made our ways dangerous. True it is many men ar greatly to be beloved, but this is as true: there is none so good but Satan will seek to fifth him. Noah, Lot, Aaron, Miriam Samson, David, Martha, Mary, men and women of most excellent virtue, and such as the world was not worthy of: and yet not one of these whom Satan wounded not, yea almost unto death. The most glorious of all men subject unto sin, was Adam him self, and yet he was thrown down into great confusion. So that the Saints of God (for so I trust I may call them, because of their great 〈◊〉 ) the Saints I say, that God hath sent unto us, they have great cause to fear, • to say with Paul, Who seemeth to stand, let him take heed he fall not. Sure they are • f continual assaults, and even at this present one above other shaketh all their faith.

Satan hath so rent a sunder the glory of our Ministry, that flesh and blood is not half willing to bear the shame of the world that goeth after it. He hath spoiled it of the due reward: of all authority: of all obedience: love, reverence & honor that man should gene unto it. He hath laid upon it much contempt, many reproaches, great poverty, intolerable bondage, so that though the calling be in deed the most precious inheritance under the sun, yet the glory is so darkened unto mortal eyes, that all Nobility is quite fled from it, the Gentlemen afraid to come unto it, the riche man rather chooseth any other kind of life, the men nest estate so hardly contented with it, that S. Paul him self can find but a few followers, that will cast away from them the clokes of shame, & not degenerate from the dignity of their office. But God shall once give again unto his Ministry beuty, in steed of ashes, and rich apparel in steed of sackcloth, when he shall turn again the captivity of Zion, & build up the walls of the promised Ierusalē. In the mean season we will live in hope, and give thanks unto our God that hath brought us hitherto. One other assault of Satan hurteth as much as this: yea and so much the more, because it is covered with the cloke of benefit, & showeth us a saluing medicine against the former wound. For where as the Ministers living in most Churches is but small, he hath found this remedy, that one man should have many benefices: & whereas the reproach is not little, but even the name is full of disdain, as to be called master Parson, Master Uicar, Syr John, a parish Priest. &c. Agaynst this evil he hath found a remedy worse, and given liberty to all that will, to be Non residentes, to forsake their charge, to go where they will like masterles hounds, to fill the common wealth with worse then any idle or vagabond persons. Loe this is the vessel of poison that Satan hath set a broch, & the cup of whoordome which the Pope hath begun of unto all the world. This is the head and fountain of all spiritual darkness: the root from which the glory of Antichrist did first arise: the filthy spring of all abominations, which by pestilent increase hath ouerslowed kingdoms with most shameful slavery: brought Princes into contempt: & set a vile person in the Monarchy of the world. And yet at this day it doth so dull the spirits of many excellent mē, that their hearts are full of surfeiting, and yet they fool not their disease, they wallow (as I said) in their own vomit, and yet they see not their shame. The heinousness of this syune it is so displeasant in the sight of God, that he hath revenged it w ^t one of his greatest plages in hardening the offenders hearts, that they should have eyes to see, & not see, and ears to hear, & not hear, and hearts to understand, and yet not understand. For where as in many things they hear the voice of God, & follow humbly his calling, yet here they be deaf even as the Serpent that stoppeth his ears, that he may not hear y ^e Charmer, charm he never so wisely. It is plain y ^• the spirit speaketh: Be diligent to know the state of thy flock, and take hede to thy herds, for riches remain not always, nor the crown from generatiō to generation. But yet the love of riches, & gorgeous show of honor hath so deceived many, that in many years they see not their flock, nor care not at all in what pastures they be fed. So much in vain it is that the Apostle speaketh unto them: He that hath an office, let him attend on his office. The charge that S. Paul giveth to the Ministers of the Church of Ephesus, is as plain as may be spoken, yet they cannot understand it: Take hede (saith he) unto yourselves, & to all the flock, of which the holy Ghost hath made you ouersears, to feed the Church of God which he hath purchased wich his own blood. Oh that this precept were written in our harts with an iron pen, or a claw of Adamant, that we could never forget it. The often remembrance that we have bound our faith unto the spirit of God, that he hath called us for the instruction of his people, and that they are the price of the blood of Christ, would make us at the last so to love our duty, that the Sun and Moon should be ashamed at the sound of a Nonresident, & the name of that parson should be odious unto us, y ^• would take upon him a charge and look not after it. The Prophet saith, that if the Minister declare not the judgments of God against him that sinneth, the wicked man shall die in his syn, but his blood shall be required at the hands of the negligent watchman. And the Apostle to the Hebrews, speaking of the faithful Minister, saith that they watch over the souls of those that are committed unto them, as they that shall give accompt if any of them perish. If these two be sufficient witness, that according to the law the truth should be esteemed, by their word most certain it is that our negligent Pastors, who have covered them selves as Solomon saith, with thick clay, and multiplied their benefices, till they be many in number, they must needs think they have an heavy accompt against the day of Christ. Neither gold nor silver, nor the pride of honor shall be acceptable in steed of the souls of their brethren. But so it is they are shut up in blindness, and God hath covered them with a spirit of slomber, & they are set down in the counsels of the mockers & despisers, which say in much securitye, where is the promise of his coming? O cursed law of liberty that hath so dulled their spirit: And O bottomless pit and hell of whooredomes, out of which such a stinking savor continually breatheth of Pluralities, Totquots and all manner faculties, and drunken dregs of popish abominations.

O Lord God we beseech thee multiply thy spirit yet more upon thine anointed & chosen servants. Lead them into the mydst of thy Sanctuary, that they may drink full of thy loving kindness. And enrich them so far with all thy blessings, that they may see with thy Saints what is the height, the breadth, the length, the depth, and how unsearchable is the riches of thy glory, that hast alone immortality, and dwellest in light, which shall shine forever: That thy manifold mercies which thou hast multiplied unto them, may be made perfect in that fullness of spirit, until they shall say unto themselves, even with the zeal of that noble Prophet and King: I will not enter into the tabernacle of my house, nor get up into my bed, I will not suffer mine eyes to sleep, nor mine eyelyds to slumber, until I have caused this land which thou hast blessed to spew out the surfetings of this deadly poison. O Lord God thou that art able, bring this good thing to pass, let not our sins separate between us and thy goodness, but open thine ears unto our prayers, and pour out thy compassions upon us, that we & our Rulers may all rejoice and sing together with thy Saints in the Apocalypse, Allelu-iah, salvation, and glory, & power be to thee O Lord our God, for true and righteous are thy judgments, and thou hast condemned the great whore which did corrupt the earth with her fornication. And therefore make us say continually Allelu-iah, and her smoke let it rise up for evermore. Amen.

Farewell good Christian Reader, and forget not thy deutie to bless them with thy prayer, who have blessed thee with liberty, and help them to the glorious triumph of the Gospel of Christ, who have broken from thy neck the yoke of Antichrist, that they may long rule with righteousness, with peace, and with joy in the holy Ghost, whose government hath made thee free from the bondage of Egypt, from the spiritual Baby lou, from Pope and papacy, which shame hath shadowed, and shall at the last close it up forever.

A short instruction very necessary for all such as shall be received to the Lord's Supper.

Question.

What is •• e chiefest duty of a Christian • an 〈◊〉 this life?

Answer.

• he chiefest duty of man, & not •••• an only, but of all the creatu • es in the world in their nature, is to set forth the glory of God.

Question.

How shall we perform this duty?

Answer.

To perform this duty, it is necessary to know unto what death we by our selves ar subject. What great saluatiō God of his free mercy hath given unto us through faith. And what thankfulness we owe unto him for our deliverance.

Question.

Tell me these things in order: Fyrst what is syn? and what doth it deserve?

Answer.

Synne is the breach of the law of God, contained in the ten commandments: and the reward of this sin is eternal death.

Question.

Rehearse the ten Commandments.

Answer

God spake these words & said. I am the Lord thy GOD which brought thee out of the land of Egypt, out of the house of bondage, thou shalt have none other God's but me. &c.

Question.

What meaneth this commandment, thou shalt have none other God's but me?

Answer.

The meaning of it is, y ^t I should acknowledge but one only God, that I should honor and fear him, that I should clean unto him: that I should not do after y ^e abominations of any idolatrous people to worship stocks or stones: that I •• old not hearken to any false Prophets, that teache their own fantasies, and not the word of God: That I should not seek to any Sorcerers, Cōiurers, Witches, Soothsayers, Charmers, or any such: But that I should hearken unto Christ alone, and add nothing to the word which he hath spoken, but put all my trust in God alone, call upon him alone, fear him alone, and love him above all. All this is contained in this first commandment, Thou shalt have no other God's but me.

Question.

What meaneth the second commandment, that we shall not make any granen Image?

Answer.

The meaning of this is, that we should not think God to be like either man or woman, or gold or silver, or any manner creature, that we should not worship him under the similitude of Sun, Moon, or any other thing what soever it be, to how down before it. But only in spirit and truth we must worship God alone, and beside him no other: no Saint, no Angel, no creature. And that the worshipping of God alone, be not according to our fancies, but only as him self hath commanded in his word. If in any of these pointes we be faulty, we have broken this second commandment.

Question.

What meaneth the third commandment, that we should not take the name of God in vain?

Aunswere.

The meaning of it is, that we should not swear falsely, nor rashly, nor in light matters, but with fear and reverence make mention of the name of the Lord our God in truth, in judgment, and in righteousness, to the glory of God, or maintenance of brotherlye love, in which causes we must swear by the name of God alone, neither by heaven, nor earth, neither by book, Saint, nor Angel, nor any creature. As for Mass, Cross, Rood, or such other, we ought so to detest such manner Idols, that they should not once be named among us. But we should have only precious in our eyes the glorious and fearful name of the Lord our God. This is to obey this third commandment.

Question.

What meaneth the fourth commandment, Remember that thou keep holy the Sabbath day?

Answer.

To keep holy the sabbath day, is to come together, and with fear and reverence to hear the word of God preached unto us: to receive his Sacraments with faith and with repentance: to pray together with one heart and voice: to show in outward doing our inward sabbath, that we rest from sin and wickedness: that the spirit of God dwelleth in us, and wor keth in this life the beginning of our everlasting rest. Thys is the fourth commandment.

Question.

What meaneth the fifth commandment. Honor thy father and thy mother?

Answer.

To honor our Parentes, is to fear, love, obey, and relief them, or any other that are unto us in their steed. As our Princes, and Rulers, our Pastors and Ministers, our Masters and Teachers, the aged and graye headed men: And also all manner of Superiors, that they may be honorable, they must put on a fatherly affection toward their Inferiors.

Question.

The sixth commandment: Thou shalt do no murder, what meaneth this?

Answer.

The Lord here forbiddeth all kyllyng, fighting, quarrelling, and inward hatred, all desire of revenge, all reproaches, and mocks of the dumb, the deaf, the lame, or any other impotent: All hurt toward our brother, and that we should do good unto all, yea even to our enemies, and love one another as our selves.

Question.

What meaneth the seventh commandment, Thou shalt not commit adultery?

Answer.

In this commandment the Lord forbiddeth all fornication, adultery, uncleanness, wantonnes, all unnatural lusts, impure thoughts unchaste behavior, filthy talk, wanton apparel, idle pastimes, glottony, drunkenness, houses of open whoredom, and whatsoever else may allure to vncleaues.

Question.

What meaneth the eight commandment, Thou shalt not steal?

Answer.

The Lord here forbiddeth all stealyng, both in deed & thought, all deceit, all lying and oppression, all withholding of the laborers hire, all vncourteousnes to the stranger, widow, and fatherless: all gifts to pervert judgment: all false measures, and covetousness, and chargeth us to be content with our calling, and to live of our own. To observe these things is not to steal.

Question.

What meaneth the ninth commandment, Thou shalt bear no false witness against thy neighbor?

Answer

We are here forbidden to bear witness in any untruth, by oath or by word: we are forbid̄ all flattery and dissembling: all flaunderous and ill reports, either our selves to speak them, or to hear them of others: nor in private offenses we may not speak the truth to the hurt of our brothers good name, if by private admonitions he may be won, but carefully & bold lie we must testefy all truth what so ever we know, to the furtherance of justice.

Question.

What meaneth the tenth commandment, Thou shalt not covet thy neighbors house. &c?

Answer.

Here in plain words God forbiddeth all inward desire, what so ever is unlawful to be done, which desire is not only sinful when we consent unto it, but the very motion is enemy unto God, and banished from his presence. For it is vn possible those bodies should see God, which can nourish evil concupiscence in them, even as it is vn possible that corruption should inherit incorruption, or that flesh and blood in this similitude of old Adam should inherit the kingdom of God. So that by this commandment most clearly we may see the image of that man that plea seth God, even such a one in whom is nothing impure, neither in will nor nature.

Question.

Sithe these are God's commandments, I see now most assuredly how there is no man that sinneth not, tell me then what punishment is due unto our sin.

Answer.

The reward of sin is death, not only the present and transitory change which we shall all taste of, but • second death, another everlasting death, the curse of God, and his heavy wrath which hath no end, everlasting condemnation, and the pains of hell which abide forever, not only in soul, whose worm dieth not, but in body also, whose fire shall never be quenched.

Question.

How say we then that God is merciful, if his anger be such as shall never be pacified?

Answer.

God is in deed a God of all mercies, and father of all consolations, whose loving kyndnesse hath no end, and in the great riches of his compassions he hath appointed to make known the glory of his majesty unto his children. But God is also just & judgeth righteously, and therefore to such as through infidelity despise the riches of his goodness, and disobey the word of his glorious power, he hath appointed a just recompense of eternal death.

Question.

Now I know what is sin, even the breach of the law of GOD. And because of the excellency of God's majesty which by sin is offended, I see the greatness of sin, and how it deserveth eternal death, of which without exception by nature we are all gyltie. But tell me now, is there no punishment in this life by which we may recompense our sin?

Answer.

There is no sufficient recompense in the world: no goods nor multitude of riches: no liberality to the poor: no whipping nor scourging, nor hurt of thine own body: nothing that thou canst devise so precious is the redemption of thy soul, and the continuance forever.

Question.

Now I know what sin is, & to what death it hath condemned us without all remedy in our selves, tell me now how we may be delivered from the anger of God, and the pains everlasting?

Answer.

Mark and I will tell thee, pray unto God to give thee understanding, and low in humility of spirit, I will declare the salvation of the Lord, when we had sinned, and by sin had provoked God to anger, and so wer subject to Satan, hell, and condemnation, that the righteousness of God might stand, it was necessary that these things should be borne, and suffered, the anger of God, the tyranny of Satan, and the pains of hell, which all followed sin, and therefore he that shall be a savior for our sins, he must take this upon him, & in his own righteousness, he must be delivered again from them.

Question.

Tell me then where shall we find such a Savior?

Answer.

The Lord lighten our eyes, that we may understand the riches of his glorious mystery: the Lord reveal his secret unto us: y ^e Lord make us see with all his Saints what is the height, the breadthe, the length, the depth, that we may sing unto him the praises of all his mercies. This Savior whom we seek for, who for our sins must taste of death, & yet in the power of his own righteousness must rise from death to life, he cannot be found among the childrē of men. All the righteousness of Abrahā, Isaac, and Jacob, it cannot recompense the least of all my sins. Adam and Eve while they were yet in integrity, they could not bear the sin of the eating of one apple which was forbydden them. Yea the Angels of heaven when they kept not the first estate, but fell away from the truth in which they were created, they could not bear up their syn, but it weighed them down to hell, and bound them forever in the chains of darkness, so that in men and Angels there is no hope. But God that is ritche in mercies, and whose compassions have no ende: He sent his own son in the similitude of sinful flesh, to be a redeemer, and to condemn sin in the flesh. So that this is the Savior sent into the world, even Jesus Christ the righ teous, in whom the fullness of the Godhead doth dwell bodily, that when there was no salvation in all creatures, GOD might be in Christ, and reconcile the world vn to him self.

Question.

If Christ through the power and virtue of his Godhead, did fulfill all righteousness, and satisfy for our sin, why then was he also made man like unto us?

Answer.

As it was necessary that Christ should be God, or else he could not have been so perfect righteous, as the law of God required, nor yet have borne the heavy burden of syn: So it was also necessary that he should be mā, or else he had been righteous only to him self, and we through him had not ben sauc tified. For it could not be that we should have been partakers of his grace, if he had not ben partaker of our nature, nor we could not have been free from the wrath of God, and rigor of his law, except our nature in him had felt his fathers anger, & he perfect man for us had been accursed: for God had so appointed that the soul that had sinned, it should die, and he is not like unto man that he should repent, but the word that he had spoken he would surely accomplish. And therefore that God might be righteous in his judgment, Christ was mā like unto us, and so in our flesh offered him self unto death, as if he should have said unto his father: Execute O God thy judgments against man, & loe behold me a perfect man, I will bear thē. And thus was our savior Christ perfect God, that he might be stronger then Satan, and take sin away, and perfect man, that we might have part of his redemption who in all things was like unto us, sin only excepted.

Question.

Sithe Christ God and man hath thus paid the punishment of our sins, are we now all discharged before God?

Answer.

No, not everyone shall be saved by Christ, but they alone that do believe, & in a true faith take hold of his mercies.

Question.

Rehearse the Articles of this faith.

Answer. I believe in God the father. &c.

Question. Why makest thou mention of God the Father, God the Son, & God the holy Ghost, seeing there is but one God?

Answer. As the scripture teacheth us most plainly that there is but one God, so likewise it teacheth me that the sa •• divine substance is distinguished into three persons, into the Father, the Son, and the holy Ghost. Whych three persons are one God eternal, infinite, & most perfect in it self. And when God shall give us such eyes as shall be able to see the glorious Majesty of his Godhead, then we shall have also such heavenly wisdom, as shall easily perceive the distinction of the persons. In the mean while we will believe the truth of his eternal word, and hate and detest all contrary heresies.

Question. God grant unto us all this sobriety, but tell me now what is the effect of the Articles of thy faith.

Answer.

First I believe that God the Father, the maker of all things, for his son Christ's sake, is my Father, and therefore loveth me. Secondly, that God the Son was made mā for me, & hath wrought for me what so ever was needful to salvation. Thirdlye I believe, that God the holy Gost dwelleth in my heart, as the seal of mine election, and persuadeth me that Christ's benefits are all mine, & worketh in me, that I die unto sin, and live unto righteousness.

Question.

What is it that thou callest the Catholic Church?

Answer.

The catholic Church is the whole company of the faithful, which have ben here to fore, or are now, or shall be to the latter ende, even the whole fellowshyp of the elect of God, I believe y ^e God know eth them all, that he hath and will take them all into his glory.

Question.

What callest thou the communion of saints?

Answer.

The communion of Saints is the society that we have all with God through Christ Jesus, & the employing of all God's benefits, both spiritual & temporal, to the mutual help and comfort one of another, according to the measure offaith that we have received. Thus I believe the Saints of God will do, and while they are in this life, live one to another.

Question.

What is it to believe y ^e forgiveness of syn?

Answer.

To believe that the punishment of our sins is fully paid by Jesus Christ, and therefore freely forgiven unto all that believe in him.

Question.

What believest thou of the resurrection of the body?

Answer.

I do believe that after this life ended, my soul shall go to God y ^t gave it, & that my body shall rest in the grave, till the appointed time, & then I shall see God in my flesh, I myself shall see him, & mine own eyes shall look upon him, even in this body made glorious, and without all corruption, like unto the body of Christ.

Question.

What is it thou sayest of life everlasting?

Answer.

I believe y ^t when God shall raise again this body, & join again in one my body & soul, that then my body shall be without all corruptiō, no more subject to any change, but that Death it self our last enemy shall be taken away, & swallowed up in victory, & I shall live, so that I shall never die. God strengthen us by his spirit in the inner man, y ^t we may be able to comprehend with all his Saints, what is the length, the breadth, the height, the depth y ^t we may know the love of Christ, and be filled with all fullness of God.

Question.

The Lord increase this faith in us: But tell me, have we this faith in our own power, to believe if our selves will?

Answer.

No, but faith is the gift of God, even as our salvation likewise is, & of our selves there is not one of us that cā so much as name the Lord Jesus, but it is wrought in us by the holy Ghost, through the preaching of the word, confirmed and made strong by the same Spirit, through the use of the word and Sacraments.

Question.

How many Sacraments are there?

Answer.

Two, Baptism, and the Lord's Supper.

Question.

What strength of faith have we through our Baptism?

Answer.

Baptism is a seal and token by which God will have me assured that my sins are forgiven me, and that my life is acceptable in his sight: That like as the water washeth away the filthiness of our bodies, so our souls through the blood of Christ are made clean frō the corruption of syn: And as after our outward washing the body is more comely, so after our Baptism the spirit of God worketh in us, that syn is dead in our mortal bodies, and we be risen up into newness of life. And in whom so ever Baptism hath not this work, he may well have the name, but in deed he is no Christian.

Question.

What strengthening of our faith do we find in the use of the Lord's Supper?

Answer.

The Supper of the Lord doth strengthen my faith, that I should not doubt, but as surely as I receive the bread and wyne into my body, to become of perfect substance with my flesh, so Christ hath given him self wholly to become mine, & nourisheth my soul to everlasting life, his death and passion is my deliverance from syn, his righteousness is my justification, even so surely confirmed unto me, as if I myself had performed in mine own body that most holy obedience unto his father, which he alone fulfilled. Thus I receive the Sacraments as signs and seals of the righteousness that is by faith.

Question.

Sithe that this is then the doctrine of salvation, that when we were dead through syn, God of his great mercy sent his sonne to be made mā, and die for our sins, and to fulfil all righteousness, that he might bring again life into the world, and so give that life unto everyone, whosoever should receive the holy Ghost to believe, that so we might be saved by faith, who before were condemned by our works: Wherto then now serveth our well doing, or what availeth it to do good works▪

Answer.

True it is, our good works deserve nothing at God's hand, for in his sight our good works are not good, but all our righteousness is like a defiled cloth. And were they never so many, yet by them God receiveth nothing at our hands, and all our well doing extendeth not unto him, & therefore if we will ask anything by works, we must ask of them of whō we have deserved it, at the hands of God we can ask nothing. And therefore as touching merit we will let our works alone. But we have greater causes of well doing, & which ought more to enforce us, then either life or death. We must do well first, to show our thankful hearts to our Savior Christ, and to testefie our love towards him, with keeping of his commandments. Again, we ought to do well, that our example may call out brethren unto righteousness, that they also may become with us of the household of faith. But the greatest cause of all other is, that in our well doing we set forth the glory of God, and his holy name is praised in our good works. Thys ought to be so precious in our eyes, that ten thousand hells and heavens should not so much move us. This is the excellency of virtue, that God in it is glorified, & this is the great horror and confusion of sin, that God in it is dishonored.

Question.

Because that prayer is the especial means which God will have us use to increase in faith, tell me what belongeth to true prayer?

Answer.

It is requisite in true prayer first that we pray only to God: Secondly, that we be inwardlye touched with the need of the thing we ask: Thirdlye, that we ground our prayer upon God's promise. Fourthly, y ^t we continue, though straight we obtain not: Lastly, that we ask not what we will, but such things as we are sure God hath commanded us to ask, like as we have example in the Lord's prayer.

Question.

Rehearse the Lord's prayer.

Answer.

Our father which art in heavē. &c

Question.

What desirest thou in this prayer?

Answer.

I desire of my heavenly Father, that his holy name may be glorified among us, both in his excellent works, & in our lives: That he only may be had in honor, & all other set aside. Secondly, I desire that his kingdom may flourish, that is, that his holy spirit may bear rule within us, to all heavenly delights, and that his word may have the preeminence, to be our only law of righteousness, which we may all obey. Thirdly, that we may willing lie resign our selves to him, without all murmuring whatsoever he shall do. Fourthly, that he will minister of his great riches, all things necessary for our vocation. Fifthly, that our consciences may be quiet, and we have hope, that our sins ar pardoned and blotted out of memory, even as we pardon all whosoever have offended us. Lastlye, that God would strength̄ us with his holy spirit, and increase our faith, that we may overcome the world, and quench the firye darts of Satan, and so at the last be partakers of his glory.

Question.

Tell me now briefly the effect of all that thou hast confessed.

Answer.

By the ten commandments I see my sin, and howe I have deserved the wrath of God, & everlasting damnation. From which because I could not be delivered by mine own strength, the holy Ghost bi the preaching of the Gospel hath wrought in me faith, in Christ my Redeemer, by which I am assured that he hath borne the punishment of my sins, & made me heir with him of everlasting life. And of this that I should never doubt, he hath givē me two Sacraments, as outward signs and tokens to be seen and felt of me, that as surely as I see myself made partaker of them outwardlye, so the holy Ghost inwardlye enstructing me, I should not doubt, but inwardly to be partaker of Christ him self with all his benefits, that in him and through him I shall have life everlasting. And thus being regenerate into this lively hope by y ^e holy Gost, my ways should be directed by y ^e same spirit, to walk in holiness & righteousness all the days of my life.