English Puritan & Reformed

An Order of Household Instruction

Josias Nichols (1555-1639) · 22,784 words · 101 min

The source for this document is https://quod.lib.umich.edu/e/eebo2/A08202.0001.001

Project Note

This is licensed under Creative Commons CC BY-NC-ND. This license allows reusers to copy and distribute the material in any medium or format in unadapted form only, for noncommercial purposes only, and only so long as attribution is given to the creator.

The source of this document is the Early English Books Online (EEBO-TCP) website. Those books were transcribed in a character for character manner and can be very cumbersome to read since there was no standard spelling during that time. Many spelling variations such as "unlesse", "vnlesse", and "vnles" regularly appear.

This project was conceived to clean up those books as much as possible and make them more accessible to the interested reader, leading to the creation of a massive list of variant spellings and their corrections. This was used to clean up the text, but is of course only as complete as the list itself. Because of the nature of the original transcription, some words have missing characters or places where the original language (e.g., Greek) was not transcribed. This effort does not change that. Be aware that the original transcription can also be faulty and in some cases entire sentences may be missing.

Although this is no substitute for a properly compared, proofed, and scholarly edition, I believe that the result is a document which is far more accessible, particularly for searching for terms using standard spelling. The document has been cleaned and presented in what I hope is a pleasing and useful format for the vast majority of Christian brothers and sisters who just want access to read these spiritually nourishing works.

However, a word of warning: The Puritans were a very diverse group of people and their age was characterized with godliness, but also much upheaval, disputation and strife. They disagreed on many doctrines and some of these works contain less orthodox or Scriptural views than others. The reader is strongly advised to read with discernment, particularly if it is unknown whether author is trustworthy.

This project took a huge amount of time and skill to bring to fruition. I would particularly like to thank David Jonescue for the initial list of Puritans he found on EEBO and the concept behind this project as well as the continuous, unceasing efforts toward seeing this complete. Without his labor, this would not be available. Alex Sarrouf was invaluable in providing the initial list of over 7,000 spelling variations he had identified and corrected, as well as continuing to review more than 16,000 additions to that list for any typos.

Logan West
(with David Jonescue and Alex Sarrouf)
www.puritansearch.org

AN ORDER OF HOVSHOLD INSTRVCTION: By which every master of a Family, may easily and in short space, make his whole household to understand the principal and chief points of Christian religion: without the knowledge whereof, no man can be saved.

Deut. 6. verse. 6.7.

And these words which I command thee this day, shall be in thine heart, & thou shalt rehearse them continually unto thy children, and shalt talk of them when thou tarriest in thine house, and as thou walkest by the way, and when thou liest down, and when thou risest up, &c.

2. Tim. 3.15.

Thou hast known the holy Scriptures of a child, which are able to make thee wise unto salvation, thorough the faith which is in Christ Jesus.

AT LONON Printed by the Widowe Orwin, for Thomas Man, dwelling in Pater-noster row, at the sign of the Talbot. 1595.

TO THE RIGHT HONORABLE, THE LORD ROBERT DEVOREVX, Earl of Essex and Ewe, Viscount Hereford, and Bourchier, Lord Ferrers and Chartly, Lord Bourchier, and Louaine, Knight of the noble Order of the Garter, Master of her Majesty's Horse, and one of her Majesty's most Honorable privy Council: grace and peace be multiplied.

I T is a matter of great weight, and necessary duty, Right Honorable, to consider wisely, and to judge rightly of the works of God, in the event of things which happen unto men. For as it is written in the Psalms: The Lord is righteous in all his ways, and holy in all his works. And again: Who is wise that he may observe these things? for they shall understand the loving kindness of the Lord. And again: An unwise man knoweth it not, and a fool doth not understand this. And seeing all things are of him, and thorough him, & for him, and in his own might no man shall be strong: but God is Judge, he maketh low, he maketh high; and that the counsel of the Lord shall stand forever, & the thoughts of his heart, throughout all ages: every man ought carefully to regard the providence of God, in the things befalling to himself and others, which I find very fruitfully observed by the holy servants of GOD in the Scriptures. As Joseph, when he saw his Fathers house, in the time of the great famine, to come into Egypt to buy food, comforteth his brethren, who of envy had sold him thither, with this observation, saying: Be not sad, neither grieved with yourselves, that ye sold me hither: for God did send me before you, for your preservation. And David comforteth himself, and stayeth the rage of his servant, against the cursing of Shimei, by this consideration, saying, Jt may be that God will look upon mine affliction, & do me good for his cursing this day. So Mordecai encourageth Ester, to make supplication to the king (though it were contrary to law, and in hazard of her life) in the behalf of the Jews, who were appointed to die by wicked Haman: by such a wise collectiō among other words, saying: Who knoweth whether thou art come to the kingdom for such a time? In like sort, when I think upon your honor, remembering what I have heard of your noble Father, that good Earl, in the time of his last sickness, & of his godly care over his children: comparing thereunto how God hath preserved you unto this time, what special favor you have attained before so gracious a Prince, in what an high & weigh tie place you are set, & in what years of your age these things are befallen you, together with the blessed gifts by which you are fitted thereunto: mine heart is touched with a comfortable hope, that the Lord's grace working effectually in you, and his heavenly spirit directing you: you might be a worthy instrument, in faithful and wise service to her majesty for the good of this common-wealth, & the churches of Jesus Christ among us. For if Obadiah under wicked Ahab, could keep from Jezebel, and feed an hundredth Prophets: and Ebedmelech could obtain of that evil king Zedekiah, to deliver Jeremiah out of the dungeon, into which he was cast by the Princes with the kings consent: and Nehemiah could apply the favor he had with that heathenish King Artashasht, to the building of the walls of Jerusalem: who can tell? but that much more, such a noble man of Christian knowledge, advanced by God into the favor of so Christian and religious a princesse, may likewise perform some service of great importance, to the Church of God and his country.

And verily if God made all for himself, and his elect for the glory of his grace, assigning the times, which were ordained before, and the bounds of men's habitation, that they should seek the Lord: and if he have given every man a talent, whereof he must render an account; then ought every man so to walk, as God hath distributed to every man, as the Lord hath called everyone, and therein to abide with God. Therefore Saul, without reserving of any spoil, by any pretence, must be obedient to the voice of the Lord, in the utter destroying of Amalecke; because God had annointed him to be king, & called him thereunto. And David, though he were a man after God's heart: yet because he forgot his advancement by God, & his great benefits, and by deflowering his neighbors wife, &c. disobeied God, and caused the enemies of God to blaspheme: was reproved sharply & punished severely. And thou O meek Moses, what kept thee out of the lande of promise? And thou O wise Solomon, what made thy latter days troublesome, and a breach in thy kingdom? And thou O good Jehoshaphat, what brought thy life in hazard? was it not, that God, who exalted you in honor, was not sanctified by your service? If God thus deal with his own house, where shall the ungodly and sinners appear? whose God is their belly, who sacrifice to the net of their own policies, and honor the God riches, but know not the Lord, who giveth them all things abundantly to enjoy? God giveth them over to their own lusts, they meet with darkness in the day time, and grope at noon day as in the night, some by their policy make an halter to hang themselves, some in the midst of their iolitie, have the joints of their loins loosed and their knees smitten one against another, and some are afeard where there is no fear, and fly when no man pursueth them. And as the flame of fire devoureth the stubble, and as the chaff is consumed of the flame; so their root shall be rottenness, and their bud shall rise up as dust, because they have cast off the law of the Lord of hosts, &c. that it might stand as an unchangeable decree of the hie God, the possessor of heaven and earth; concerning the wicked & the true servants of God: Them that honor me, I will honor, and they that despise me, shall be despised. So did the Lord advance virtuous Joseph, before all his brethren, he made houses to the widows, who feared God in Egypt, and delivered Ebedmelech in the day of evil. Therefore, for the comfort of all them, that walk according to their gifts & callings with God, it is written: Behold the eye of the Lord is upon thē that fear him, and upon them that trust in his mercy, to deliver their souls from death, and to preserve them in famine. For this cause (right Honorable) have I presumed to dedicate this small book to your Honor, not only because I am persuaded of your favorable acceptation, but also that by me being one among many, you might know what hope and expectation there is, among her Majesty's most faithful subjects concerning you: that your young years being sanctified, and ( as S. John saith) being strong & the word of God abiding in you, and having overcome the wicked, you might amongst other grave and wise counsellors, be a joyful laborer in all good causes, and a prosperous furtherer of things concerning God, to the great joy, peace and honor, of her most excellent majesty, and that by the mouths of many her loving subjects, praises may redound to the glory of God, and that you may glory in his praise. And here I humbly crave your Christian favor, to give me leave to tell you, what the Lord speaketh unto you. For me thinketh I hear him speak unto you, as he did unto Joshua and Abraham: Be thou strong and of a most valiant courage, that thou mayst observe and do according to all the law, which Moses my servant hath commanded thee: thou shalt not turn away from it, to the right hand, nor to the left, that thou mayest prosper whither soever thou goest. I will be with thee, J will not leave thee, nor forsake thee. Fear not, J am thy buckler and thine exceeding great reward. J am God all-sufficient, walk before me and be upright. Now this little book of household instruction, I tender unto your Honors protection; nothing comparable to the profound works set forth by rare and singular men, but as a little candle to be placed in the midst of the house, to give light to all them that are therein. And as in the work of the material Temple under Solomon, hewers of stones had a necessary use: so this little book may be some good help, to prepare the several members of the family, for the skillful builders, that is, the faithful ministers, to be joined as lively stons in the spiritual temple of God. For as the Psalmist doth testify: The entrance into God's words showeth light, and giveth understanding unto the simple. And our Savior teacheth, that there is a secret working in his kingdom, like the growing of the small grain of mustard-seed, and as a little leavē hid in three pecks of meal: So God hath chosen foolish things of the world to confound the wise, & God hath chosen weak things of the world to confound the mighty, &c. And to whom should I offer the book of teaching the family? but even to him, whose household being well instructed, ordered, & guided, may diverse ways do good unto many of all estates and degrees: yea even to him, who knoweth very well, how needful a thing it is in regard of the Commonwealth: which in troublesome times doth find, that a Christian Prince cannot be sure of such a people's faithfulness, in days of trial: whose bellies being fed with the fat of the earth, have minds unsettled; and for lack of the knowledge of Christ, and the fear of God, are apt to go after the sway of time, and to be led as beasts by the belly, where most ease, gain, & pleasure shall draw them. Therefore nothing doubting, but that your godly wisdom, and good knowledge of Christ Jesus, will graciously receive anything, that may be helpful to Christian religion and godliness: I present this little book unto your Honor, with all humbleness and good will in the Lord; leaving the success unto him, in whose hands are the times of all things, and who only giveth increase. Most meekly praying his divine goodness to make you honorable in this world, in all piety and Christian virtues, to the glory of his name, the honor of your Prince and country, and to the rejoicing of all good Christians: & in the world to come, to be partaker of his glory: who shall be glorified in his Saints, and made marvelous in all that believe. Amen. At Eastwell in Kent this 26. of February. Anno 1596.

Your Honors always to command in Christ Jesus: IOSIAS NICHOLS.

To all governors of Families, grace and peace, &c.

I Very well remember, my well-beloved country mē, ye that are governors of families, that he was a wise Preacher, that said: There is no ende in making many books. And that many very good and excellent Catechisms are published in our English tongue: being not only very profitable for Christians, to exercise themselves in: but also most notable tokens of the Christian care and love, of diverse learned and godly minded men, toward their neighbors and country. Yet have I some good reasons (as I think) to put forth this little book of mine as a mite, in comparison of the greatest gifts of other men, who by their excellent works, have greatly replenished the Lord's treasury. First, because that I find that the Lord in the building of his Church useth the diverse gifts of his servants, to express his manifold wisdom. And as unto men of diverse complexiōs and affections, he hath given choice of meat and variety of apparel: so, many books to one end are set forth in diverse fashions and with a diverse gift, order and facility: that he whom one book savoreth not, might yet like the taste of another. So it may be, that I striving to enter into the lowest place of the Church, which is the family; and applying myself to the meaner sort, may happily find a place to do good unto some, where books of greater excellency, peradventure are not entertained: and joining hands with my good brethren, who have sorted themselves to the same standing place, may by joint working with them, peradventure further their joy, as they do mine. Secondly, because I have some experience in this order, that it may prepare them, which are hereby instructed, to have their eyes open to other men's labors. And I am in great hope, that a discreet teacher shall find by trial, that a child of very tender years may be made able, through God's blessing, with understanding to give a good reckoning of his faith, by the Scriptures. Moreover, my purpose was not, curiously to set down all points of doctrine, but especially those, which do most nearly teach these two: Repentance towards God and faith in Jesus Christ. And my desire was that these might be made to appear easy and familiar by the Scriptures.

But above all other this moved me most, that I might have occasion to speak some things to the governors of the families, which do very greatly affect my mind. Which is not to prove it their duties, to catechise their families, or to describe the household government, & diverse such things which I know to be very excellently penned down by others: but only to lay before them, the great necessity of this duty, and the great and honorable service, which a private man may do, to God and his people, by this means. In doing whereof, I thought no better mean, then the setting forth of an easy way, to do the thing, to which I desire earnestly to persuade them.

The necessity will be seen, if they observe with me two things, the time present, and the time likely to ensue. In the first they shall find, that although we have had the Gospel, by the mercy and long suffering of God seven and thirty years, under the happy reign of our most dear and gracious Sovereign Lady Queen Elizabeth, (who, I heartily pray our good God, may yet reign many years over us) there are to be found so many that know not how they shall be saved, or how they are justified, why they are called Christians, what is Christ in his person, and such like (which every beginner and youngling in Christ ought to be skillful in; and without the knowledge whereof a man is like a brute beast) that I do tremble to think, and am ashamed to utter, and dare not commit to writing my knowledge herein. I have had conference in some parishes with 400. some, 1000. some less, and have made trial, and do make trial every day, that I speak to any man, whom I know not, that I am astonished to think, that so many Christians in name, and baptized, should be so ignorant and brutish, and so far from being indeed, that which they delight to be called. For I take it, that faith maketh the being of a Christian, and these who have no knowledge cannot have faith, which will then appear, when Christ shall come in flaming fire, to render vengeance to them that do not know God. Therefore there is a great fault, whether it be in us Ministers, or in you the masters of families, or in both, the Lord be merciful unto us, our danger is very great: for it is written, As they regarded not to know God, so God delivered them up unto a reprobate mind, &c. Therefore it is a thing of necessity, that such as keep houses, should train up their people committed to their charge, in the knowledge of the Gospel. Again, we that are Ministers, for the most part, are very vntidie for these works, which might prevent this mischief. Some embracing this present world, and some being blind leaders of the blind. Therefore the masters of families looking not unto this matter, the case is become lamentable. The time likely to ensue may be very much judged by the present. Notwithstanding that God hath warned us, to make more reverent regard of his Gospel, by winds and unseasonable weather, by diverse sicknesses, by the plague and dearth & fear of the sword, not once nor twice within these few years: yet the great carelessness and coldness (that I say not contempt) of religion, may hereby appear, that Atheism, drunkenness, and other very great sins, are waxen bold and shameless, and he that feareth an oth, and taketh great pains to be instructed in Christ Jesus, suffereth no small molestation. What may we then look for? but as these former corrections, have brought us no one jot nearer to repentance, or love of God's word, so the Lord will yet stretch out his hand against us. And what can we tell, that if other temporal plagues move us not, but that he will take away his word from an unthankful nation, and give it to another that will bring forth better fruits? If we that be Ministers ouerstip these things, how can they be repaired, but by the instruction of families. And many times when we take great pains, the backwardness of the masters doth pull down all that we build. Therefore it is of great necessity, that the governors of households should stir up themselves to this duty.

Now the honorable service, which a private man may do to God and his Church, appeareth in this; that such as train their families in these good grounds, bring forth an holy generation to the Church, and a civil nation to the Common-wealth; which doth not a little show it self to God's glory, and the praise of the Gospel, in our own experience. Whereof the example of Joshua and his family, Cornelius and his soldiers, Abraham and his three hundred and eighteen, brought up in his house, are as sufficient testimonies. How are the names of many private men and women for their service in the Church, commended by Saint Paul, and registered to immortal fame and example of all professors, Rom. 16. So that among many he acknowledgeth, that all the Churches of the Gentiles were to be thankful to one Aquila and Priscilla his wife. And God doth so far honor the house of Rechab, that he poynteth it out, and setteth it forth, to be an everlasting pattern, of the notable fruit of good governors of families. And as women did work diverse things for the tabernacle, in the days of Moses: and as the temple was not built, but by men of all sorts in the time of Solomon: and the walls of Jerusalem under the guiding of Nehemiah: So may private men very much further the building of the spiritual temple, which is the congregation of Christ. And as out of Abraham, Isaac, and Jacob's house, sprang forth the Churches of the Jews: so the glorious congregations of the Gentiles, began in the families: For if servants well nurtured may adorn the doctrine of God our Savior in all things: and husbands obeying not the word, may without the word be won, by the conversation of the wives: how much more may the master of the family do unto God and his Church honorable service? not only by sanctifying his house by the word of faith; but also by having always in a readiness, very notable matter to further the building of God's dwelling place. Which thing is avouched to thee by young Timothy, who being brought up in the holy Scriptures from a child, under his faithful grandmother Lois, and his mother Eunice, when he was yet a very young man, became a companion of the Apostle Saint Paul, in that great and weighty work of planting Churches. And Apollos confirmeth the same, who being an eloquent man and mighty in the Scriptures, was yet more perfectly instructed in the way of God, by the house of a craftsman: by whom not only they which believed thorough grace, were very much holpen; but also the adversaries of Christ were mightily confuted by the Scriptures.

Moreover, I pray you to mark diligently, how that the disorder of one private family, namely, of one Micah of Ephraim, was an occasion that Idolatry did spread thorough the whole tribe of Dan: and so continued many years. And so contrarily, Gideon being stirred up by the goodness of God, to the reformation of one mean family in Manasseh, was the cause of a very great deliverance to the whole nation, from most mighty and cruel enemies, and most abominable Idolatry, for the space of 40. years. Where were those 7000. in the days of Elijah, that had not bowed the knee to Baal: when he thought there were none left in Israel that feared God? were they not in the well instructed families? Whence came it that Joseph in his youth being sold unto strangers, passed thorough so great temptations, the comfortless prison, the stocks & iron, to be so worthy a father of the Common-wealth of Egypt, & so good a nurse to the people of God? Ica name no other outward means, but his good education in the family of the faithful. Hence is it written: Better is a poor and wise child, then an old and foolish king, which will no more be admonished: for out of the prison he cometh for to reign, when he that is borne in his kingdom is made poor. Therefore God commādeath his people, to lay up his words in their harts, and in their souls, &c. and to teach them their children, speaking of them when they sit in their house, and when they walk by the way, and when they lie down, and when they rise up, &c. that their days may be multiplied and the days of their children, &c. Behold then what good may come out of a well instructed family, namely, that it may be the preserving of the country and Church, in the time of extreme danger and darkness, the seedplot against the time of reformation, and a means by which God doth multiply his people and peace in a country: and that by the contrary, an whole country may fall into Idolatry and destruction. Whereby every man may see what honorable service I wish him unto, when I exhort him to the instructing of his family.

Therefore I heartily pray and earnestly entreat all governors of families, that they would set such wise order, in the disposing of all their worldly affairs, that they may have convenient leisure and quiet time for the use of this duty: taking heed of all vain excuses, which the devil and our corrupt nature will set before us, as blocks and hindrances, that we should not once meddle with such necessary matters. First, the Lord's day being an ordinary rest & time of liberty, doth call unto you from the king of heaven, to do this service. After morning and evening prayer, when you have tried your people what they have learned at the Church by their pastour, and called to mind the chief heads of his teaching: then is it good to make it a drink offering, upon the pastors lessons; to teach them a point or two of the principles of Religion. And if it be possible, I would beg for these poor souls, in the name of Jesus Christ, (who shed his precious blood for you and them) that you would bestow some two hours every week, in someone of the working days, (as every man shall be able to find best and fittest leisure) to instruct your children and servants, according to the order of this book, or some such like: and that you would continue therein with all care and constancy. And I do not doubt but you shall see great gain by this little labor, even a blessing from the Lord our God, who will not forget any man's faithful labor and love, which is in Christ Jesus. There are four sortes of people, whom I would especially move unto this most virtuous and laudable work, for that they have most fit opportunity, to do greatest service herein to God and their country. First all noble men and Gentlemen, and all Masters of great households. Whose families as they are the most in number, so most commonly they stand under the most reverend and humble submission of their superiors. Therefore in regard of the one they may profit most; and in regard of the other with most easines and conveniency; For although the greatest part pretend it, a very hard thing in these days, to bring their family to Christian knowledge and soberness: yet the not having them so, consisteth not in the hardness of the work, or vnrulines of the people; but in the common neglect of many governors. Who passing over this duty, as a matter either not much to be regarded, or not pertaining unto thē: have so hardeened the necks of children and servants, with the loose rains of liberty and licentiousness: that very few can abide this wholesome yoke of Christian nurture, the gracious & godly comfort of the knowledge of salvation. For if one man could command to fear God, & to instruct 318. able men, beside all other servants women and children: as is spoken of Abraham, Gene. 14.14. and cap. 18.19. and that a chief ruler over 120000 people, could so govern his private family, that he could say, I and mine house will serve the Lord, as we read of Joshua, cap. 24.15. And another great Prince had his servants so guided in the fear of God, that he and they were examples, in lending money and corn to the poor of the land: as did Nehemiah, cap. 5.10. And if a Centurion could make both servants and soldiers ready and obedient to every good work, as appeareth, Matth. 8.9. yea if a King could protest unto God, to banish deceitful and lying persons out of his house, and to entertain the faithful, & him that walketh in a perfect way: as you may see, Psalm. 101.5.6. I verily think that no man endowed with a good conscience, fearing God and loving the Lord of life Jesus Christ, can have any just excuse or reasonable pretence, to keep about him a family untaught in the sweet words of the Gospel, and the wholesome paths of our blessed Savior. Except they will say, that it is more behoofull for their children and servants to serve them, and to reverence them; then to serve and reverence the Lord of glory.

But why should I use many words unto men of such excellent wits & great gifts, in a matter so necessarily depending upon them, that the least mention should suffice every wise and truly noble Gentleman to so glorious a work. For by the good order & Christian instructiō of one such great family, many souls are brought to God, there is great encouragemēt by ensample unto others out of the family, and a marvelous power for the bringing forth and confirmation of all good things, both for the commonwealth, and also for the Church of God. For hence do all other sortes of people take their light, and the lives of noble & worshipful men, are many times more of force, then either the law of God or man. For they are like the great pillars in a building, that if they stand steady in faith and good life, with their families, many are upholden by them in the ways of godliness: but if they swerve and become careless and dissolute; they draw many with them, as by a mighty sway, into the woeful downfall of infidelity and destruction. Therefore above all men, it behooveth them to take heed to themselves, and the good instruction and government of their households.

The second sort are tutors in the Universities, to whom I join also the third sort, Schoolmasters in town & country. Which two have a great resemblance in their opportunity to do good, when many men's children of all callings, are committed to their conscience: to the one, in the first and more tender years: to the other, in the years of most danger. If these two sorts of men would be painful to wring out the juice of this heavenly erudition, as a necessary sauce, to give a pure verdure, to their other literature, or as a savory salt to season all other learning: it is not to be spoken how much good they may do. For as young plants, being straightened while they be tender, and trimmed with pruning and other parts of husbandry, will grow very goodly to behold in their greatness, which being neglected, are many times very crooked and unfit for diverse uses: So do young men for the most part prove as they are nurtured in their youth. And the good instruction of Schoolmasters and Tutors (in my knowledge) hath very well straightened such young imps, (who otherwise were very rough and unfruitful) that many receive comfort by their worthy example. Therefore I do most instantly beseech all Tutors and Schoolmasters to practice this book: or, because you are learned, some better form of your own.

Lastly, I do heartily and humbly entreat all sorts of women, to watch carefully to do this duty: and first all Ladies and Gentlewomen, that they may be honored by the spirit of Jesus Christ, as was that elect Lady, whose children did walk in the truth. And all other women like Persis, who labored much in the Lord. And as Hannah made coats for her son Samuel, who served in the house of God: so these would array their servants and children with the goodly ornaments of wisdom and knowledge, which is from above. A woman, being the fruitful vine on the house sides, in whose sight the children are tender and dear: can by no means show their natural love better, then being always at hand with their children and maids, to give them every day in mild and pleasant manner some of these golden apples: wherewith the young babes will take such delight, that by the nourishment and exercise thereof, they will be made strong to confound the enemies of God and their country; when they have learned to know the father, and that their sins are forgiven them for Christ's names sake. It is exceeding great the profit you may do in the family, if as Solomon saith of a virtuous woman, you open your mouths in wisdom, and the law of grace be in your lips: For your children shall rise up and call you blessed, & your husbands shall praise you. Whereas children set at liberty, make their mother ashamed.

And generally, as a man will sow his ground with the best seed, and plant his orchard with the best fruit; because he looketh for the greater and more gainful increase in the time of gathering: so if men, loving their children as well as they do other commodities, would also train them up in the best things, which are found in the discipline, knowledge and faith of Christ: they should not only escape many a secret grief and bitter mischief; but also bless the Lord with great toyfulnes, when they find this fruit of their education in knowledge of these good things: namely, their children to be a comfort refreshing and honor to their gray hairs; and their servants necessary helps, before them, in all good causes and matters of honesty, truth, justice and mercy. For it is written as a thing that faith not, Whatsoever a man soweth, that shall he reap. Hoping therefore that such as be wise in heart, will earnestly follow my counsel, and carefully stir up others to the same; I will hasten to the matter it self, by which, everyone may be (as I hope) greatly guided in the performance of the same. I beseech almighty God, of his infinite mercy in Jesus Christ, to prosper this our godly purpose, to his glory and comfort of his people. His glorious name be praised forever. Amen.

Your faithful servant in Christ Jesus, Josiah Nichols.

The Book to the Householder.

        COme buy me, but pass not by me,
       
        for by me thou shalt win,
       
        To light thy people, by my light:
       
        to travel light, from sin.
       
        The word, with words of truth and joy,
       
        doth show his word by me:
       
        A way (which if thou way) it ways
       
        thee to felicity.
       
        Two hours, each week, six months, to stay
       
        with thee, no more, I beg:
       
        To stay thy people, on that stay,
       
        which hell gates cannot wag.
       
        Then try, how try my trial is:
       
        if God do help with grace;
       
        Both man and child, as wit doth grow,
       
        shall see the heavenly place.
       
        Yet know, that knowledge and no more,
       
        by thee, to thine I give:
       
        The spirit of Christ (pray thou therefore)
       
        works faith; that thou mayest live:
       
        And as by proof, thou proves me true,
       
        to prove the thing I say:
       
        So double time, for double gain,
       
        and grant me longer stay.

An order of household instruction, by which every master of a family, may easily and in short space, make his whole household understand the principal and chief points of Christian religion: without the knowledge whereof no man can be saved.

The first book.

CAP. 1. The first order of instruction.

I N this order, some things are for the young & tender years, and some for years of greater capacity, for confirmation and helps: till they may be grounded in the principles, with good understanding, to give a reckoning of their faith by the holy Scriptures. First, from the time that children speak, it is good to drop in this good licour of heavenly doctrine. For as Solomon saith: Teach a child the trade of his way, and when he is old he shall not depart from it. Therefore from that time, it shall be good to teach them (as the manner of all Christians is) to say without book distinctly: The Lord's prayer, the Creed and the ten Commandments. And as he perceiveth their capacity to grow, to drop into them by familiar words, the name of God, how he made us: the name of Christ, how he shed his blood for us: the name of the holy Ghost, who sanctifieth us; and that there is but one God and three persons, &c. Also the name of death, that for sin all men die: and the name of the resurrection, that through Christ we shall live again in heaven: always applying himself with terms to their capacity: and alluring the child, to the feeling and love of God, of Christ, and of eternal life; and to the hatred of sin: as by saying and causing the child to say: God loveth us, for he made us, and giveth us all things, as our meat, drink, apparel, &c. God loveth us, for he gave Christ to die for our souls. God loveth us, for he giveth us life after we he dead, in heaven. We must not do sin and Wickedness, for it bringeth pain, sickness, death, &c. Then the capacity increasing, make them pronounce, how many petitions in the Lord's prayer, and which they be: how many commandments & which they be, til they can tell you everyone, being asked suddenly out of order, as the tenth, the fourth, the seventh, &c. After that they have been thus trained a while, and can answer as children, readily to these: then let them learn that short Catechism without book, which beginneth after this sort. Who made thee? God. What is God? he is almighty, &c. Wherefore did he make thee? to serve him, &c. Which may be bought for the value of a penny in the bookesellers shops.

After all this, teach them some short stories and sentences of holy Scripture: stories such as these, Gen. 4. verse. 2. the trade, sacrifice and death of Abel, Gen. 11.1. the building and overthrow of Babel. Mark. 10.13. Christ receiveth children and blesseth them. Now some stories may be taught them word for word, as in the text, such is that of Elisha, 2. King. 2. verse. 23.24. only adding the Prophets name, which is verse 22. and in the end of this story teach them the use. Children may not mock. Some stories must be gathered more short, then the text, as that of Dinah, Gen. 34. Dinah the daughter of Jacob, went out to see the maids of the country; and one Shechem, son of Hamor Lord of that country, saw her, and defiled her, and for this cause Simeon and Levi, slew Shechem and all the town with the edge of the sword. The use, Maides must not wander or go a gadding. The sentences may be such as these are, Proverbs 29.15. The rod and correction give wisdom, but a child set at liberty, maketh his mother ashamed, Mark. 8.36. What shall it profit a man, though he should win the whole world, if he loose his own soul, Luk. 9.10. The son of man is come to seek and to save that which is lost.

Then teach them an ensample of every commandment to the sense of this following.

The first commandment brake Ahab, taking Baal for his God, 1. King. 18.21. or 1. King. 16.31.

The second, Jeroboam that worshipped golden calves, 1. King. 12.28.

The third, an Israelitish woman's son, striving with a man of Israel, blasphemed the name of the Lord and cursed, Levite. 24.10.11.

The fourth, one that gathered sticks on the Sabbath day, Numb. 15.32.

The fifth, Absalom, who rebelled against his father, 2. Sam. 15.

The sixth, Cain, who slew Abel, Gen. 4.8.

The seventh, a Levites Concubine, who played the whore, Judge. 19.1.2.

The eyght, the Shabeans took away Job's oxen and asses, Job. 1.14.15.

Ninth, Potiphar's wife falsely accused Joseph, Gen. 39.17.

Tenth, Ahab lusteth for Naboth's vineyard, 1. King. 21.2.

And in all these it will not be amiss to cause the learner to repeat without book, the places where all the stories and sentences are written: and herein the teacher may use his discretion, to teach them more or less of like sort and easines: so that he overcharge them not at any one time: but let them as it were creep upon them by often repeating: and he shall find that a little child will bear very much more, then a man that hath not tried would believe. And if he cause them to learn without book, the 1.15.112.127. and 128. Psalms, or some of them, they will no doubt work very godly impressions in the tender minds. And it is a good recreation to quicken them, to teach thē to sing some short psalms, as the 117. the 131.133. and such like, as they are in English meter.

CAP. 2. The second order of instruction, for the opening of the understanding.

A Fter that they can handsomely do these things; then this catechism following will be most necessary for the opening of their understanding: where the master of the house must not bind the learner to the very words (as before) here set down: but so teach, as every time he repeateth any question, there may be some little difference in his words. And for that cause I will show him diverse forms of speaking, (in some of the most needful pointes) teaching the meaning of one point, which a child or young man will quickelie conceive, and by the variation be able to understand and bear away, and to answer with his own words, in diverse sortes, at diverse times and all to one sense.

The Catechism for the second order.

WHat thinkest thou of God?

I believe there is one God, and three persons, God the Father, God the Son and God the holy Ghost.

How came the World?

God made all things, of nothing in six days.

In what day made he man?

The sixth day.

Was the woman made the same day?

Both man and woman were made in one day.

How were they made?

God made man of the dust of the ground, and breathed in his face the breath of life, and the man was a living soul, that is, a lively creature having body and soul. After God cast Adam into an heavy sleep, and took out one of his ribs, and closed up the flesh, and of that rib, he made the woman, so there was man and woman: the man's name was Adam, and the woman's Eve.

Was man made any whit more excellent then other creatures?

Yes, in two things: he was made after God's image, and clothed with happiness.

What was that image of God?

Knowledge, holiness, and righteousness.

What was the happiness?

He was made Lord over the creatures, and being naked, was not ashamed.

What did God with man after he had thus made him?

He set him in a most pleasant place of the world, called the garden of Eden, appointed him to keep and dress the garden, gave him leave to eat of all the trees in the garden, saving one, called The tree of knowledge of good and evil: and if he eat of that tree, he should die the death.

What death?

Of body and soul.

Was there not another tree of special name?

Yes, the tree of life which was a Sacramental sign, that if man continued in his uprightness, he should live forever.

Did man continue in his uprightness?

No, for the devil abusing the body of a serpent, tempted the woman Eve, and she did eat of the forbidden fruit, and she gave Adam, and he did eat, and then they were ashamed. And so Adam and Eve, and all mankind were dead in sin, and under damnation of body and soul.

How shall we escape sin and damnation?

Only by Jesus Christ.

What is Christ?

He is the eternal son of God made man, that is, perfect God and perfect man.

What did he for us to save our souls?

He died and shed his most precious blood to redeem us from our sins.

Is it not possible for a man to live so justly and uprightly, that he may obtain his own salvation, by well doing?

No man hath such a gift or power.

Why?

Because no man can keep all the commandments of God: if we break any one we be guilty of all.

How shall we do then?

If we believe in Jesus Christ, we shall be saved.

All?

All do not believe.

What need we then care to do good works?

We must do good works, because they are commanded by God; and it is our duty to obey him that made and saved us: we ought to be thankful and to glorify him, and to declare our faith by our works, for the good ensample of others, and for many other necessary uses.

How are we saved by Christ, seeing we die daily?

This bodily death, is but the parting of the soul from the body for a time, but the body shall rise again, even as Christ rose the third day, for at the last day, when Christ shall come again to judge the quick and the dead, all that believe in him shall rise again unto everlasting life, and all other to everlasting damnation.

How come we to know these things?

God sendeth his word to be preached unto us.

Do all believe who hear the word?

None but they, whose hearts are opened, by his holy spirit.

Are there no other helps of faith?

Many: as the experience of all God's doings according to his word, and namely in tribulation; the exercise of all good works: and especially the right use of the seals of the promise, which are commonly called Sacraments.

Which be they?

Baptism and the Lord's Supper.

What is to be seen in them?

The outward sign as water, bread, and wine, and the signification which is the grace of Christ.

Wherefore be children baptized with water?

In token that their sins are washed away by the blood of Christ.

Why do men receive the bread and wine in the Communion?

In token that Christ gave his body and blood for our redemption.

Are they only tokens or bare signs?

No: they are also as seals to assure us of the grace of Christ, and his last will.

How do Baptism and the Lord's supper differ?

Baptism is outwardly with water, and the Lord's Supper with bread and wine: secondly, Baptism signifieth the washing of our sins, to enter us into the Church: the Lord's Supper is for the strengthening of our faith: thirdly, Baptism is once, signifying that we which are by nature, the children of wrath are once borne in Christ, to be God's children: but the Lord's Supper is often, signifying by eating bread and drinking wine, the davly nourishing of our faith in and by Christ, that we may continually grow stronger and stronger unto eternal life.

What is eternal life?

To live with God, and to be partakers of his glory forever.

CAP. 3. The third order of teaching.

HEre followeth diverse Catechisms for confirmation of knowledge, drawn out of the words of some place of holy Scripture. Where I must admonish y ^e Master or teacher in the family, to follow this order. First, to teach his people, perfectly and distinctly to say the place of Scripture without book: which being perfect to show them the brief meaning; and then the several points of doctrine, and how they be gathered out of the text. For which cause he shall find, the addition of other texts and notes in the margin, for his help and direction, which he must keep to himself, and give them the meaning or substance only. Yet if he once get his family to conceive deeper, he may acquaint them with all; but he must take heed he oppress not their memories, with over much at once, but give them more or less, as he perceiveth them able to conceive and bear away, and to remember at the next time; for it is very needful to repeat that which was first learned, before he begin anymore. Therefore for a while, after they can say the place without book, and show where it is written, what chapter, what verse and the meaning, let them have only some two or three points: but after a while, he shall perceive, that by use they will be able to take a great deal more, even an whole Catechism at once; yea and by often practice to gather some points of themselves: yet must he not cease going forward, because that the oftener, the safer it is, and happier for them to be grounded. Now as often as they have learned any one Catechism thorough out, cause them to repeat all that whole Catechism together, as the place of Scripture, the meaning, all the points of doctrine, and how they are gathered out of the text; and after (but not before) begin the next Catechism.

The first Catechism for confirmation of knowledge, is drawn out of this text or place of Scripture.

Gen. 3.15. I will put enmity between thee and the woman, and between thy seed and her seed; he shall break thine head, and thou shalt bruise his heel.

The interpretation or meaning.

THe Master must consider out of the text, that the devil abused the body of the serpent to deceive Eve: & therefore the punishment is pronounced upon the serpent, which partly and especially is in the words going before: but although he speak to the serpent, yet these words are properly to be applied against the devil himself, whose instrument the serpent was, (although they have accomplishment, even against the beast it self, in that he is hated naturally of all mankind) therefore the Master having weighed the places in the margin, may give his family this interpretation following.

By the serpent and his seed, is meant Satan and his members, wicked men: by the seed of the woman, is meant Christ and his members; 〈1 page duplicate〉〈1 page duplicate〉 by breaking of head and heel, is meant that either shall wound each other, but the devil shall be vanquished. The meaning is then, that God will have this to be a punishment of the devil; that he should have continual war with Christ and his Saints, and finally be overcome, and all that take his part:

Out of which interpretation arise these points of Catechism.

The points of doctrine.

1. By the temptation of the serpent the devil and Satanas, man became a great sinner, and subject to great misery.

2. Man was made good, without sin and misery, before this temptation.

3. God hath decreed, what shall be the estate of Satan and mankind, namely, that some men shall be the seed of Satan and the children of perdition: and some with Christ conquerors of them both.

4. Here the person of Christ is declared, that he is, as all other men, the seed of the woman, that is, the son of God made man.

5. There shall be always enmity of Satan and his members, against Christ and his members.

6. Great sorrows, temptations and persecutions, in body, goods, name and life come unto Christ & his members by Satan and his members.

7. By the death of Christ and all the parts of his mediation, he for us and we thorough him do overcome the devil: to the restoring of the body in the resurrection of life, and endowing with immortal riches both body and soul, in the salvation of all believers.

8. The duty of all Christian believers is to resist the devil and his members, and to have no fellowship with the works of wickedness.

CAP. 4. The second Catechism for confirmation.

The Text.

Gen. 12.3. In thee shall all families of the earth be blessed.

The Interpretation.

THese words contain God's promise touching the blessed seed made unto Abraham, when he called him to be his child and father of the faithful, which before was spoken in general hard to be known, but here is shown more plain and easy to be found by the particular, namely, that it must be in Abraham's stock and linage.

This clause, in thee, is to be understood of Abraham's seed which is Christ (who after a sort was in him, that is, in his loins.) By all families, is meant all nations as well Jews as Gentiles. And by blessed, is meant the deliverance from the cursed and damnable estate, wherein we were by Adams fall. The sum is: God doth promise that both Jews and Gentiles shall have salvation, in none other but in Christ, who as touching his manhood was Abraham's seed.

This teacheth especially two sorts of points:

What we are of ourselves.
What we are made by Christ.

The doctrines.

1. Of ourselves we are sinners, and therefore accursed to damnation, by Adams fall.

2. By Christ we are made blessed, that is, heirs of eternal life.

3. Here is taught what Christ is touching his person (as in the former Catechism) Christ is God and man of the seed of Abraham.

4. There is but one way of salvation which is common to Jew and Gentill.

5. Christ is applied unto us for justification by no means but faith only.

6. Our salvation cometh not of works in our doing, or will in our choosing, but of God's free promise.

7. Under this word blessed, are contained all God's graces and gifts, which thorough Christ he giveth to his Church, and his protection in this life, with the resurrection unto life eternal.

8. One part of this blessedness is, that Christ turneth us from our sins, and leadeth us by the promise to walk in godliness and honesty.

9. There is no other means of salvation but Christ, and therefore all other professions and religions, which teach not the true belief in Christ, are the synagogues of Satan, and seminaries of hell fire.

10. That we are justified and saved by faith only, is the most ancient doctrine, being taught by God unto Abraham, long before ever there was any Church of Rome.

Here the master of the family, may apply unto every particular person, how his faith should agree with these points by the example of Job, whose Creed thus followeth.

Job. 19.25. I am sure my redeemer liveth, &c. Where thou mayest see his faith, in that he saith, I am sure; his acknowledgement of sins, and expectation of Christ in the word Redeemer, and in the word, liveth, he showeth that Christ is always the only sufficient fauiour; his hope of the resurrection is plain in the rest, and the description of eternal life in this, he shall see God.

CAP. 5. The third Catechism for confirmation in knowledge.

The place of Scripture.

Isaiah. 53.11. By his knowledge shall my righteous servant, justify many: whose iniquities he shall bear.

The Interpretation.

THese words are evidently a prophesy of Christ Jesus, wherein the master must teach his family to consider the persons. First he that speaketh is God: then the persons of whom he speaketh are two, 1. Christ whō he calleth his righteous servant: 2. all believers, which are many men and women whose sins he beareth.

The Doctrine.

1. God decreeth the salvation of many by Christ.

2. Mans works, free-will, merit and satisfaction are excluded, by the undesired and undeserved good pleasure of GOD in so decreeing.

3. In Christ we see two things, what he is in himself, and what to us: the first we call his person, and the second his office, adjoined to his person.

4. In his person he is called: a servant, God's servant, and a just servant. A servant, because being God he became a man, which is called the form of a servant: God's servant; because he came to do God's will. Just or righteous, because it behooved, that he being just should die for us, who are unjust: so that he being GOD, was also man in all thing saving sin.

5. His office is here generally to be a mediator between God and man.

6. The parts of his office, are

his Kingdom.
his Priesthood.

7. He being King of his Church, giveth gifts, that is, Ministers to teach remission of sins, and so as the righteous King he justifieth all believers.

8. He being Priest, beareth our sins, when he made himself a lively sacrifice to his father for us.

9. By his Priesthoode he performeth the work of our righteousness, and by his Kingly office he applieth it unto us. For being Priest he dieth for our sins, and riseth to make us righteous: but yet till by hearing this kings Ambassadors we do believe, we are not justified.

10. We are of our own nature sinners, and all our justification and redemption cometh only by the free will of God, thorough belief in Jesus Christ.

11. Under justification is contained glorification or everlasting life, for these necessarily follow each other.

12. If Christ justify us by bearing our sins, then we must know, that above all things we ought to fly sin.

Here the Master of the family may apply to his people in a short sum, the substance of this Catechism, by the words of Habbakuck. cap. 2. ver. 4. The just shall live by his faith.

In regard of justification thus, a good man findeth in himself, no wisdom, righteousness, power, will or works to lean unto: but looketh for his justification and salvation only by faith in Christ.

In regard of sanctification thus: A good man forsaketh all his own earthly devises, and all wicked works, in the maintaining of his estate and life, believing that his life shall be maintained without any evil devises or shifts, and therefore committeth his soul, life, and all he hath into God's hands, in weldooing, depending upon the mercy and promise of God in Christ.

CAP. 6. The fourth Catechism, for confirmation of knowledge.

The place of holy Scripture.

Psalm. 130.3. If thou O Lord straitly markest iniquities: O Lord who shall stand.

4. But mercy is with thee that thou mayest be feared.

The Interpretation.

THis text is a confession of faith, agreeing in substance with the former, wherein the faithful soul, applieth the doctrine of justification unto a special use in prayer, containing two parts, what we are without Christ, (for he is the mercy seat) and what we are by Christ.

The Doctrine.

1. No mā can stand before God to be justified, if God should judge him after his sins.

2. It is his mercy applied unto us by faith in Christ Jesus, by which we stand justified before him.

3. No man can fear God, that is to say, serve God, as his child, unless he be set free by his mercy.

4. To stand, is to be in state of grace, under the hope of the glory of God.

And here the Master of the family may do well to show unto his folk, how the Scriptures of Moses, the Prophets and Psalms, do agree in one sweet harmony, teaching one and the same doctrine of salvation and godliness, even faith and love which is in Christ Jesus.

CAP. 7.

Now here follow a few more, for confirmation of their knowledge and faith, out of the new testament.

The fifth Catechism for cleerenes of understanding.

The Text.

Matth. 17.5. This is my beloved son, in whom I am well pleased: hear him.

The interpretation.

THese words are the voice, which Peter James and John heard in the mount, to come from heaven, where Christ received of God the father, honor & glory, when there came such a voice unto him, from the excellent glory. Which thing if the Master tell his family, and demand of them, first the meaning, as they have learned by other places; secondly, what points of doctrine they perceive in it; it may be they will be found by means of the former to do much in this, being very easy. How be it to understand it three things must be found out: first, who spake the words, that is, God the father, testifying of his son, teacheth the sum of the Gospel: secondly, what is meant by this clause, In whom, whom signifieth Christ; and In, signifieth such as by belief are in him: thirdly, what is meant by this clause, I am well pleased which I take to be, that God hath decreede in himself to engraft all his elect into Christ by faith, and so to be well pleased with them, being planted by belief in Christ. The substance then is, that God would have all men know, this man Christ, who was now in the mount with Peter, James, and John, to be his beloved son, and that he hath purposed to accept of every soul that should believe in him, and therefore commandeth all to hear and obey him.

The Doctrine or Catechism.

1. The Gospel consisteth in the true knowledge of the person and office of Christ.

2. The doctrine of his person is clear, in that the father calleth this man Christ his son: so that he is the son of God and man. Where this word Son, is not to be understood in regard of creation, as was Adam, or of adoption, as the elect: but by nature and generation.

3. Observe: the distinct person of the father, acknowledgeth the distinct person of the son: to which add out of Matth. 3.17. the distinct person of the holy Ghost.

4. This son is called beloved, to show, that in the love, the father hath to the son, there flow the joyful streams of love unto his elect: so that he is the fountain of grace unto us.

5. Unto these two points of his person are joined two of his office, answering unto them: First, in the beloved he is well pleased: this showeth the mediation of his Priesthood to GOD for us: Secondly, him being son he would have heard: this showeth the mediation of his sovereign kingdom, from the father, over us.

6. The mediation of his Priesthoode: that God will have him come between us and himself; that our sins whereof we are guilty in our selves, being pardoned through him, we might have his everlasting favor unto salvation.

7. This mediation is to be understood in the parts: first, that Christ died for our sins, and rose again to make us righteous: secondly, by this means he bringeth us to God: thirdly, setteth us at peace with him, that we may have access thorough him to his grace, wherein we stand rejoicing under the hope of the glory of God: fourthly, he is gone up into heaven to prepare a place for us: fifthly, he sitteth there as our advocate.

8. In that he decreeth to please himself with Christ: this showeth our free election, adoption, justification, and salvation, to exclude all man's merits, free-will, works foreseen, and all the reprobate: and to establish an unspeakable comfort to the man, who findeth that God hath given him faith, that he may know, that GOD hath predestinated him unto salvation in his beloved son.

9. In him, excludeth unbelievers from this mediation, it condemneth all other saviors and additaments whatsoever, as stubble for the fire.

10. The second parte of his office is his sovereignty, in this, Hear him, which showeth his sovereign authority over all nations: which is, that he is the chief Prophet over all: chief or hye Priest: and especially King over all Kings, powers, and principalizies, and in all things head to his Church.

11. Under this word, Hear, is commanded our obedience, that we should hear him, which is with our ears, hearts, and deeds, that is, by learning his word, by acknowledging it, by faith, and practicing it by works.

12. This word, him, is spoken exclusiuely, that is: there is no other head of the Church to rule and make laws, but Christ: no other master to teach and prescribe doctrine; no other priest to offer, or satisfy by sacrifice.

CAP. 8. The sixth Catechism, for increase of understanding.

The place of Scripture.

John. 3.16. God so loved the world, that he hath given his only begotten son; that whosoever believeth in him, should not perish, but have everlasting life.

The Interpretation.

IN this verse, Christ teacheth Nicodemus after many other arguments, to understand the doctrine of regeneration, spoken of verse. 3. by the cause, namely, by the first and principal cause, which is God: in whom there is rehearsed no outward cause to move him, but only that of his own goodness his singular love did this work, namely, he loved the world, which by no means had deserved it. The greatness of which love is shown by the work, that he gave his son, not purchased by any prayers, merits, or reward of ours, but of his free gift. And what gave he? the earth, the heaven, cattle, infinite treasures, heavenly spirits? Nothing so: yea rather, that which excelleth all these things, even his son. And what son? an adopted son, or counterfeit son? No: but his only begotten son. And why did he give him? that we should bestow anything upon him, or that we can do anything for him? Least of all: but that he might deliver us from everlasting perdition, and give us eternal life. Upon what condition? that we should do all his law, and satisfy by contrition, pilgrimage, or works of condignity, or supererogation? No such thing: but whosoever believeth in him. So that we with Nicodemus may learn, that God giving his son of his singular love doth work this new birth, when by the preaching of the Gospel, the spirit frameth in us faith in Christ, and when by faith he maketh us partakers of everlasting salvation, then do we enter into the kingdom of heaven. And so it is expounded by the Apostle: God of his mercy saveth us by the new birth, which is shed upon us thorough Christ, that being justified by his grace, we may be made heirs thorough hope of eternal life.

Now there are in these words certain things to be further explained: that seeing their meaning more clearly, we may more fitly gather out the several branches of doctrine. First in this word loved, I understand the goodness of God according to his eternal decree, which is called The good pleasure of his will. As the Prophet also saith: The Lord would break him, &c. Secondly, I understand this word world, for the universal and whole mankind, according to the covenant of God made unto Abraham, namely, that he loved both Jews and Gentiles, as is plainly taught, Rom. 3.29.30. Yet every particular and singular person is not meant thereby: as Christ expoundeth himself, when he addeth this limitation, that whosoever believeth, &c. Thirdly, this word perish, signifieth the miserable condition of mankind in himself by sin: yet when he saith, should not perish, he meaneth not that in this world we should not die for a time, but that although we be dead, we should be quickened and rise again unto eternal life. Neither do I think, that this bodily death is that death which was threatened to Adam, which is properly the death in sin, and to be banished from the presence of God, as was Adam, Gen. 3. Therefore this is our life to be brought by Christ unto GOD, to enjoy whose presence is everlasting life it self. The sum then is this: The free good will of God hath given his only begotten son unto all mankind, that, whomsoever he by his spirit, thorough hearing the Gospel, doth regenerate and make to believe; should be delivered from eternal death in sin, and obtain the everlasting glory of God.

As I have been somewhat longer in opening this most worthy place: so I find here a most large field of Catechism. Where I will observe this order, for the direction of the governor of the house, (whom I persuade myself, by that time he hath beaten the former Catechisms into his people's heads, shall perceive them better able to receive stronger meat) I will show the manifest beauty of this sentence, as a most goodly tree, where the master shall guide his folk to gather very many kinds of fruits, to the comfortable feeding and nourishing of the soul: and how to discern by the good fruit, that which is evil. First therefore, the doctrines shall offer themselves, out of this sentence, with most sweet comforts annexed unto them: and in the second place mine hand shall point out unto him, how he may descry unto his family, the errors contrary unto the same. Unto every doctrine I will add someone place of Scripture, for the further enlightening of their understanding.

The doctrines.

1. God is everliving, the most holy creator and wise governor and Savior of the world.

2. In this one God, are three distinct persons, God the Father, God the Son, & God the holy Ghost.

Here he must begin to show the distinction of the persons thus.

3. The Father begetteth, the Son begot̄, the holy Ghost proceedeth from thē both.

4. The beginning of every action is given to the Father; the dispensation to the Son; the perfection or consummation to the holy Ghost.

5. The person and office of Christ: person, Christ is the only begotten son of GOD made man: his office, he is our Savior.

6. The estate of mankind by Adams fall is here shown: for unless God had given his only begotten son, we had perished.

7. The causes of our salvation and their concurrence and proceeding, first, the good pleasure of God's will, who freely loveth us, the first cause: secondly, the matter or means he useth. Christ by his incarnation, suffering, &c. thirdly, the joining of these causes into his form, that is, faith apprehending Christ, wrought by preaching, thorough the spirit. Lastly, the thing for men, everlasting life.

8. Here is taught, who are saved: those only who believe, which is not to believe there is a God, or that God made the world, &c. which yet are necessary: but to believe in him, that is, in Jesus Christ the only begotten son of God.

9. Our salvation is most free & certain.

10. Our salvation is of the free grace of God, without our deserving.

11. Our Salvation is perfectly wrought by Christ alone.

12. There are two ways of men's life, by the decree of God: some by belief in Christ shall be saved: some for unbelief shall perish.

13. There is a double life, and a double death, one of the body only, and the other of body and soul.

14. Here is the catholic Church, the communion of Saints, remission of sins, resurrection of the body and life everlasting, taught. For the catholic Church is of all that believe in Christ, the communion is our fellowship with God in Christ, thorough the spirit, in the use of all his gifts; or there is one God, one Christ, one faith, and one salvation to all. Remission of sins, & the resurrection of the body, are part of those gifts, which are shadowed is this eternal life, for by forgiveness of sins, and the resurrection of the body, we come to eternal life.

15. This place is most strong to teache men to live godly, soberly, and righteously in this present world: for what may more move, then the free love of God: the great price of our salvation the only begotten son of God; the order of our calling, by the spirit to be regenerate unto faith, and lastly the salvation it self, which is to be delivered from sin?

16. You may join unto these, though not expressed in the text, as the rest: That the Sacraments are signs to teach us; as seals to apply unto us this doctrine.

Comforts out of this doctrine.

HEre is the place to explain the sweet comforts of this doctrine, which I may term the pleasant taste of these good fruits: which I desire that every Master would carefully and painfully drop into his family, that they may taste how good the Lord is, and feel that they know, for this will mightelie work towards faith: so that his labor shall be joyful in the ende. The comforts are gathered, by the

consideratiō of the persons.
meditation of the things.

Comforts by the consideration of the persons.

1. Behold here the great love of the almighty and glorious God, the love of Christ his son, and of the holy Ghost. What was greater in God then his son? That he gave for & to us. What is greater in the son then himself? That he bestowed upon us. What is more precious then the power and goodness of the spirit? that he poureth into us, renewing and endowing us with faith and sanctification. O how unspeakable is the goodness of God for the assurance of our salvation, so that no man can doubt, but every soul that knoweth and feeleth these things, must needs rejoice with joy unspeakable and glorious.

2. Mark who they be upon whom this glorious God bestoweth this great gift: upon the world, even us men, who having offended him by sin are his enemies by evil minds, and are weak, being able to do nothing to recompense him, or to comfort or help our selves: but he chooseth us, he redeemeth us, he sanctifieth us, he glorifieth us. Must not this, being well weighed make us burst out, with the blessed virgin? My soul doth magnify the Lord, and my spirit rejoiceth in God my savior.

Comfort by the meditation of the things.

3. Call to mind in what misery, danger, and woeful condition, we be of ourselves: into what happiness, freedom, and blessed estate we be brought by God's love in Christ: from sin, from death, from hell, from the curse of the law, from the power of Satan, from the wrath of God and eternal corruption, anguish and searefull sorrow: into the glorious liberty of the sons of God, to immortality and in corruption, to the crown of righteousness, and to be the sons and daughters of God, heirs of the kingdom of Heaven, to the fullness of joys in the presence of God for evermore. Mine heart cannot conceive, my pen cannot write the unsearchable riches of Christ: the price of this pearl, for which a man would sell all that he hath. And this is freely given us, perfectly wrought for us, assuredly kept for us; how may we triumph and glory in our God? Rejoice in the Lord always, and again I say rejoice.

When the soul is thus seasoned with the taste of this heavenly doctrine, then may the Master of the family boldly descry unto them, the errors which are contrary to these truths. And this he shall find a perfect rule: that the true doctrine being once uprightly taught; whatsoever is not agreeing thereunto, is falsehood and to be avoided: as John teacheth, Whosoever transgresseth, and abideth not in the doctrine of Christ, hath not God. Now the errors are infinite, as there are many by-ways, and but one true way: So God made man righteous, but they have found out many inventions. I will name but a few in comparison, yet so many as I would the Master of the house, should use discretion in rehearsing of them to his family, namely some few at once: and so it will much further them; even as by all contraries, every good thing is the more perceived, felt and esteemed. In repeating of these, he must rehearse the true doctrine, and so compare them together, that they may perceive this to be contrary to that: as light unto darkness. And therefore by figures, answering to the doctrines, I will show him, which are contrary to each other, and with a little heed taking and attention he shall find it easy.

The errors and heresies contrary to the good doctrine.

1. THe first doctrine condemneth all these, i. the Atheists of whom Psal. 14.1. Secondly, the Philosophers who make God, to be idle, and not to have care of the world: thirdly, the gentiles, who turned y ^e glory of the incorruptible God, into the image of a corruptible man, and of birds, &c. Rom. 1.23. Fourthly, they who make one God of the Jews, and another of the gentiles, and either contrary to other, read Rom. 3.29. Fifthly, they who affirm, that the devil hath free power over all things, Job. 1.8.9. Sixthly, some ascribe overmuch to phificke, policy strength and witches, read 1. Sam. 2.3.8.9. Psal. 36.6. Prov. 21.30.31. Seventhly, some make stars and planets to govern men's actions, Hier. 10.1. Eyghtly, some ascribe the event of things to fortune, some the being and continuance of things to nature, read Isaiah. 45.5, 6, 7. Rom. 11.36. Revel. 4.11.

2.3.4. To these three of the Trinity, are contrary, three heretics: first, who say there is but one person in the trinity, which is called by diverse names, of father, son, and holy Ghost. Secondly, who say the three persons to be only three qualities: Thirdly, who affirm the three persons to be three diverse and separable God's, 1. Corinth. 8.4. 1. John 5.7.

Fifthly, against the person of Christ, the devil hath fought by many heretics. Some make one person of his divinity, and another of his humanity: some make Christ to be God, not by nature but by grace, and to be less then his father. Some call Christ an adopted son, some say he was not begotten of the father: some say Christ was conceived after the manner of other men. Some will have his body to be heavenly, and not of the Virgin Marie. Some deny Christ a mind. Some avouch the human nature to be swallowed up of the divine. Some confound the two natures of Christ, and make him a mixed third thing.

The doctrine of the office of Christ doth condemn the Symonians, Sethians, Menander, and all that show any other savior or means of salvation or additament, more then Christ only and the faith and doctrine of him. Such as are the Papists, who join man's works, merits, satisfactions, pardons, pilgrimages, prayers, purgatory, and I cannot tell what trumpery, as additaments to Christ, Acts 4.11. John 10.1, 2, 3. and 14.6. Gal. 6.14.15. Revel. 22.18. some say the soul only to be saved, and some the upper partes of the body, Rom. 8.1. Philip. 3.21.

6. The doctrine of the estate of man without Christ, condemneth them who deny children to be corrupted with original sin, and that without the grace of God a man may do all the commandments of God, and they who dream of certain pure naturals, by which they imagine they can prepare themselves to grace, and work with grace the merit to salvation, 2. Cor. 3.5. Philip. 2.13. Heb. 12.2. There be also some among us, who thorough ignorance, do very lightly feel their misery, and how wickedly soever they live, they yet fancy to themselves an happy estate, they say they will do well, or pray, or ask pardon: but not feeling the deep wound of sin, they little fear the sore and grievous punishment which hangeth over their heads, for neglecting so great salvation by Christ. Heb. 2.1.2.3. and 12.25.

7. The doctrine of the causes of our salvation first in the good pleasure of God's will condemneth them, who do utterly deny predestination to establish free-will. And thē who tie it to works foreseen. Rom. 9.11. Concerning Christ, the means, it condemneth them who put in his room ointments and ceremonies. And the Papists as before in the 5. Heb. 1.5. The doctrine of faith applying Christ, is against the Papists, who would join works. Rom. 3.28.

8. This overthroweth all Atheists, Deists, Sophisters, and ignorant brablers, who frame to themselves a God, or salvation, without faith in Christ. 1. Tim. 3.16. Gal. 3.26.

9. The doctrine of certainty, confuteth the Papists, who would have men to doubt of their salvation. Heb. 10.19.20.21.23.

10. Free salvation excludeth merit. Tit. 3.4.

11. Perfect salvation overthroweth the sacrifice of the Mass, and much popish trash. 2. Pet. 1.3.

12. This overthroweth Purgatory, which is made a third place, contrary to 1. John. 1.7.

13. This refelleth them, who deny the resurrection, or say it is past already, or make their happiness in this life. 1. Thess. 4.14. 1. John. 3.1.

14. This reproveth them, who make faith a naked knowledge of the Gospel, without the fruits of good works: or make good works contrary to faith, or will men to be free from God's commandments Eph. 4.24. Gal. 5.6. Eph. 2.10.

15. Concerning the Sacraments in another place, only here if it can be taught, the difference of the outward sign and the thing signified, and that these are not to be confounded, neither that which is proper to the one, to be given to the other; it shall give clear sight against many errors. As Peter speaketh of Baptism, that it saveth us, openeth his meaning, saying, not the washing away of the filth of the flesh, which is the outward sign: but the inward working of the spirit, which is in the answer to God, and by the resurrection of Christ. So Christ calling the bread his body, doth yet teach us to follow this rule; when he biddeth us do all that actiō of receiving it, in remembrance of him. So that the outward action is as the sign and seal, but the power of working is in the thing signified, which is Christ by his spirit, applying through faith, that heavenly washing, and food unto our souls.

CAP. 9. The seventh Catechism, for establishing of judgment.

HEre I will choose two places of holy scripture, because mine especial purpose is to teach the doctrine of the Sacraments, and handle them both together: and because they are seals of the covenant of grace, the covenant also is therewithal to be declared, that the one may show the use of the other, and each take light & strength from other: which I can hardly do out of any one text.

The first Text.

Tit. 3. verse. 3. We our selves were in times past unwise, disobedient, deceived, serving the lusts & diverse pleasures, living in malicioiusness and envy, hateful, and hating one another.

4. But when the bountifulness and love of God our Savior, towards man appeared:

5. Not by the works of righteousness, which we had done, but according to his mercy he saved us, by the washing of the new birth, and renewing of the holy Ghost.

6. Which he shed on us abundantly through Jesus Christ our Lord.

7. That we being justified by his grace, should be made heirs according to hope of eternal life.

The second Text.

1. Cor. 11.23. I have received of the Lord, that which I also have delivered unto you, that the Lord Jesus the same night he was betrayed, took bread:

Vers. 24. And when he had given thanks he brake it and said, Take, eat, this is my body, which is broken for you, do this in remembrance of me.

25. After the same manner also he took the cup when he had supped, saying, This cup is the New Testament in my blood, do this as oft as you drink it in remembrance of me.

26. For as oft as you eat this bread, or drink this cup, ye show the Lord's death till he come.

The Interpretation.

THese two places have one end, namely, to teach good order and good behavior amongst God's people: the first touching all duties, and the latter in the service of God, as namely in the use of the Sacraments.

The first is by a comparison of the estate of Christians before their calling, with that wherein they are after they be called: the first estate is verse 3. in these words, were in time past: where he describeth the nature of the unregenerate, in the person of the Christian in these words, we our selves, first the corruption of the mind, unwise in the understanding part, disobedient in will, and deceived in judgment. Secondly, in the affections, serving the lusts and pleasures. Thirdly, in conversation, living in all wickedness to the hurt of others: and this is set forth by the effect, that one hated the other. By which he emptieth man of all righteousness, and strippeth him naked, that he may be seen, to be nothing but filthiness. Then the other estate is shown in the rest. First, by the fundamental cause, the secret boūtifulnes & love of God. And because God is author of Christian happiness wholly & solely, he is entitled Our Savior, this bountifulness is set forth, by the time when it was known and effectual, when it appeared and this is verse 4. Then verse 5. he showeth how it is wrought, namely by mercy, that is, compassion on our infirmities and miseries, being such desperate sinners, which is opened by his contrary, that it was not by our works of righteousness. Then he showeth what God did, he saved us, namely from that miserable estate of sin: and this is declared by the instrument, which is double, one outward of less power, which is washing, that is Baptism: the other inward which is effectual, and maketh the washing effectual, this is the holy Spirit: and that by two effects, the new birth or regeneration unto faith, and renewing of us in sanctification unto holiness. And verse 6. [verse 6] these two effects are set forth by the holy conduit or means, by which they are poured down upon us, which is abundantly by Christ: and then verse 7. [verse 7] by the effects, that we should be justified by his grace, (that is freely reconciled unto God by faith in Christ's blood) and made heirs of eternal life. This latter effect is declared by his instrument, Hope. The sum is then, that seeing by nature we are so corrupt in mind, in will, affections and works, and that God of his bountifulness without our works, moved only by his mercy, hath begotten us a new, and sanctified us with his spirit, whereof Baptism is a Sacrament, & all this by Christ, &c. We ought to be subject to principalities and powers, obedient and ready to every good work.

The other place, is by a rehearsal of the institution of Christ, that by it as by a rule or law, the Corinthian abuses and disorders might be reformed, where firs is the preface to make it a rule, because he deliuerad to them that he received from the Lord: insinuating that he durst not teach them anything else, and therefore they did ill to corrupt that order, by their abuses: then for the thing it self, he first simply and truly showeth the very story, and after he expoundeth the use of it. In the story he beginneth with the time that it was ordained, The same night he was betrayed: namely the time of the old testament in the shadows, having in him an ende, he erecteth ordinances for the new: then secondly he showeth the things. First, that he took bread, then that he blessed it by giving thanks, that is, he separated it to some special use, to that end followeth the breaking the bread, and bidding them to take and eat it: then he showeth the use of these ceremonies in these words: this is my body, which is sacramentally spoken (as that of the Passover, and of Manna, and the rock, &c.) that that breaking of bread was a sign of his body to be broken, which he expoundeth himself in the next words: which are a commandment, by virtue whereof, the Church ought to use this Sacrament, namely, that the Church should do as he did, and when they so do, they should do it in remembrance of him. Then verse 25. [verse. 25] he showeth the like of the cup, where the words of the use, are spoken by a borrowed speech, the cup for the wine in the cup: and alluding to the righte of the sacrifices, he calleth it the testament in his blood: meaning that it was a sacramental sign of the covenant of God, sealed with his blood: which least we should dream of any Transubstantiation, or consubstantiation, he likewise expoundeth himself, in a commandment to the Church, that when they drink it, they should do as he did in remembrance of him. Now the Apostle having the same spirit of Christ, in that very meaning doth teach us the use, verse 26. calling the creatures, in the eating bread; and in the drinking wine: and that the same bread and wine, so separated by thanksgiving, are not changed in their substance, but in their use, namely that it is not now as common bread to feed our bodies only, but it hath a sacramental and holy use annexed, for the feeding of our souls, that is, We show the Lord's death herein till he come.

The sum then is: seeing he delivered unto them, only that he received, and that in this order and to this use: they must not profane this holy Sacrament, by their disorder or additaments what so ever to do in any other order, or to any other use, more or less, then it was ordained. Whereupon he proceedeth in the rest of the chapter, to give them certain canons or precepts, out of the premisses: namely, how they should reform themselves, and do it orderly and profitably.

The Doctrine of the Catechism.

1. These two places open unto us the covenant of God, touching the salvation of his elect, by two things. First, by doctrine as a writing declaratorie. Secondly, by Sacraments as seals of that writing, confirmatory.

2. The doctrine is in the description of the persons, covenanting one with another, and the covenant it self.

3. The first person is he who offereth the covenant, namely God: who is described, by the special work which he doth in the covenant, he maketh his bountifulness appear, and is therefore entitled a Savior, as one that seeketh us, and not we him.

4. The second, man, who receiveth the covenants, who is described void of all goodness, in mind, will, affections, & works: for so God findeth us in our filthiness before the covenant.

5. The third person is the mediator of the covenant, Christ: who giveth his body and blood for the confirmation of the covenant.

6. The covenant it self is first called the New Testament, that is, not of the law of works, but of mercy and grace. Therefore on the party that offereth it is thus described. First, God propoundeth himself to be our God and Savior: then he receiveth us to himself by mercy in Christ, and not by our works. Thirdly, he showeth the effect of the covenant, that we should be justified by his grace, and made heirs thorough hope of eternal life. On our part the condition is no more, but to receive all this by faith in Christ, which is given us in the new birth, and therefore called the spirit of Adoption, by which we call God, Father. And so the covenant is made on our part, as it is written, Ye are all the sons of God by faith in Christ Jesus. Where you may see that Christ is the mediator to bring us to God, namely, by belief in him. Which covenant God will have declared before men, by the use of his service, as profession, Sacraments, &c. and by obedience unto every good work.

7. In beholding which covenant, we may see all merit and rejoicing in man, utterly excluded. For before the covenant, we are altogether void of all goodness: in the covenant we are received and saved by mercy without works: Christ is a mediator to God for us, paying the ransom of our sins: by him is poured upon us the new birth, and renewing of the holy Ghost: by him we are justified, and made heirs of everlasting life. If we have faith or hope, they are all the gifts of God thorough Christ: so that we have every way, cause of abasing our selves, and only to rejoice in him. Wherefore the Church ascribing nothing to her self, maketh this joyful confession. I will greatly rejoice in the Lord, and my soul shall be joyful in my God: for he hath clothed me with the garments of salvation, and covered me with the robe of righteousness, &c.

Now not minding to show every particular point which these two places afford, we will come to the second parte of the Sacraments. In handling whereof, if anything be not in one of these two texts (for it were much all to be) I will set in the margin some other place, as a supply to their wants: and this doctrine is in two things. 1. How many Sacraments. 2. What they be.

8. There are but two Sacraments of the covenant, that is to say, Baptism, and the Lord's Supper.

The other point, What they be, will appear easy, if we learn how they agree between themselves, and how they differ both between themselves, and also from others.

9. These two Sacraments agree in these things. 1. In a general definition: A Sacrament is a sign and seal of the covenant of grace. First, they are signs, as water & washing in Baptism; bread and wine, eating and drinking in the Lord's Supper. They are both signs of the covenant: for Baptism signifieth Christ's blood in the covenant, and so doth the Lord's Supper: and they be both more thē bare signs, even seals of assurance. For as the seal is set to a will or deed, to confirm the writing: so are these two appointed by Christ, to assure us of the thing they signify. Therefore the one is called his body, and the other the washing of the new birth: not because they be changed in nature, but by such a near speech to assure us of the thing sealed or signed. They both herein assure us of our justification and sanctification. Secondly, they be both outward badges of our profession, as by the one we show the Lord's death, and by the other that we are God's children by a new birth. Thirdly, they both have a commandment from Christ. Fourthly, they both have a prescribed form of administration, in regard of the Minister and people. The Minister is appointed to preach and declare the covenant, and to administer the Sacraments; the people to hear and to receive the Sacraments. In Baptism the Minister must wash with water, in the name of the Father, and of the Son, and of the holy Ghost: the person to be admitted into the Church, is to submit himself to such a washing. In the Lord's Supper, the Minister by thanksgiving is to set apart, to this holy use, the bread & wine severally, to break the bread, and to give afterwards severally, first bread, and then wine, to the people, bidding them to eat & drink, &c. and the people ought to receive them both severally, first bread, and then wine, and to eat the bread and drink the wine: not as common bread and wine, but as sanctified to the holy use by Christ prescribed.

10. The five forged Sacraments of the Church of Rome, cannot be reckoned with these; because they are not pertaining to the covenant, nor commanded by God, with outward signs to the uses here described: but either have no outward signs, as Penance: or else other significations and uses: As Matrimony hath no sign ordained of God to this use, but sometime is made an allegory, or metaphor, and sometime is taught by comparison, from Christ and his Church. Orders have imposition of hands, but not commanded by God for the grace of this covenant, or to be badges of our profession, but for the grace of the office of the Ministry. So the anointing of the sick in the Gospel is not taught, as the Papists use it: but only to be an outward sign, in healing the body: but a Sacrament is for the comfort of the soul. The like may be said of the other.

11. The differences between these two Sacraments of the covenant in themselves, are these. 1. In the sign, Baptism hath water and washing: the Lord's Supper hath bread and wine, eating and drinking, &c. 2. In the manner of signifying; because they apply the covenant to us in diverse sorts. Baptism applieth it, as our first entering into covenant, and there it signifieth our new birth and renewing, &c. and therefore all that are first received into the Church are admitted by Baptism; and a man is but once baptized, because he is but once to be borne again. The Lord's Supper applieth the covenant, in regard of the everlasting continuance of favor between God and us in Christ, therefore we eat bread and drink wine, as lively signs of our growing & increasing in Christ, in faith and good life, and in all assurednes of eternal life: And therefore it is often used, that we may continually be strengthened and confirmed in his grace, from faith to faith.

12. In all this declaration, agreeing to holy Scripture, and so in all the Bible beside, you shall never find that the Sacraments by the outward work wrought, do give grace: or that the sign leeseth his nature to be turned into the thing signified: or that there is a real, local and corporal presence of the thing, in the outward sign: or that in Baptism, exorcism, cream, spettle, salt, or any other thing is to be mingled, or used, but only water: or that in the Lord's Supper there should be an unbloody sacrifice, the bread adored, reserved or carried about, or the wine should be kept from the common people. Therefore all these, and whatsoever other additaments and abuses of the holy Sacraments, are altogether to be rejected and condemned, by the rule Apostolical, because they are not received of the Lord.

Here the master of the family may apply the substance of the former Catechism to his folk, by this place.

1. Cor. 12. verse. 13. By one spirit we are all baptized into one body, whether we be Jews or Grecians, whether we be bond or free, and have been all made to drink into one spirit.

1. Where one body and one spirit to Jew and Gentill, &c. show the covenant in grace and communion of God with all nations and sorts of people thorough Christ, by his spirit in one body.

2. Both Sacraments teach, there is one holy communion between GOD and his Church.

3. Baptism, our regeneration and incorporation into the same communion: the Lord's Supper, our daily nourishment from our head Christ, growing together in the same covenant.

CAP. 10. The fourth order of Catechism.

NOw for the masters further help, I will commend unto him these four places: namely, Ephes. 2.8.9.10. 2. Thess. 2.13.14. Tit. 2.11.12.13.14. I am. 1.18. whereof he shall see everyone fit to bring into his remembrance the doctrines of the former Catechisms. And I hope both he and his family, may easily gather the same of themselves, being made ripe thereunto by their former practice: rejoicing in the plentiful and sweet consent of so many places of God's word, and admiring the goodness of God, that so abundantly and liberally bestoweth upon us his rich treasures of wisdom and understanding. And if in them he find something not easy, let the master repair to his pastor, and seek the law at his mouth: For his lips should preserve knowledge, being the messenger of the Lord of hosts: and steward of the secrets of GOD. Howbeit, in so weighty and needful provision, I would have this householder to be well stored, that he may feed his family with more joy and plenty, to make them strong & well liking in the house of our God, children, that boldly will answer the enemy in the gates, and sight valiantly the battles of the Lord. Therefore I will here add two Catechisms more for his help: where the first will show him in a notable order Jacob's Ladder: namely, by what steppes God bringeth all his children into the everlasting kingdom of our Lord Jesus Christ, and the heavenly mansions of his divine palace. And this is in one scripture most orderly compact together, by the heavenly spirit. The other is a more perfect body of Christirn doctrine, of many and diverse places of scripture: as a shining light unto the feet of all God's children, in the days of their pilgrimage, till they shall come into the land of their celestial inheritance.

The eyght Catechism for help of the householder.

The text.

Ephes. 1.3. Blessed be God, even the father of our Lord Jesus Christ: which hath blessed us with all spiritual blessings, in heavenly things in Christ.

4. As he hath chosen us, in him, before the foundation of the world: that we should be holy and without blame before him in love.

5. Who hath predestinated us, to be adopted thorough Jesus Christ, unto himself: according to the good pleasure of his will.

6. To the praise of the glory of his grace, wherewith he hath made us accepted in his beloved.

7. By whom we have redemption through his blood: even the forgiveness of sins, according to his rich grace.

8. Whereby he hath been abundant toward us, in all wisdom and understanding.

9. And opened unto us the mystery of his will, according to the good pleasure, which he had purposed in him.

10. That in the dispensation of the fullness of times; he might gather together in one, all things, both which are in heaven, and which are in earth.

In showing the Catechism out of this text, I will follow this order. In the middle, by interpretation I will point out the golden steppes of this heavenly ladder, by which the elect do walk up into heaven: and in the margin the particular points of doctrine, as the goodly Lions on both side of the steps of Solomon's throne, which with little marking, thou mayest perceive to offer themselves, in the meaning of the words.

The interpretation or ladder.

Ver. 3. HEre is the top of Solomon's throne: for he showeth in this verse, the state of all faithful Christians in this life, after their effectual calling: that they have, as it were, livery and sesin of that heavenly kingdom. Where the blessing is that of Abraham Gen. 22. communicated unto them by the spirit: and it is described by the author God the Father, of our Lord Jesus Christ: and by the nature of it, which is heavenly, which may be translated, as chap. 2.6. heavenly places. because the blessing is to make us heirs of heaven by hope, as is expounded verse 13.14. and Titus. 3.7. and it is set forth by the means which is Christ, namely, that being in Christ, we have this blessing, Gal. 3.14. and it is said, all spiritual blessings, because by the spirit all gifts necessary to eternal life, are given us, 1. Pet. 1.3. and he teacheth them to praise God as the author, saying. Blessed be God, &c.

Having shown that the faithful, are set by Christ, thorough the spirit, in the state of salvation, as it were translated from death to life: now in the rest he showeth the proceeding of the causes, as the steppes by which GOD bringeth us unto this, and so in the accomplishment of all the elect, unto the perfection of joy, in the life to come.

Verse 4. He showeth the first step: God doth choose them: this is declared by the time, that is, before all time: and by the moving cause in Christ, & by the end, that we should be holy, &c.

Verse 5. He showeth here a second cause or degree; which is, Adoption, that is, God would take us to be his children, which is set forth, by the repetition of the first cause, predestination, which is general to election and reprobation, namely, that out of it came adoption, that is, God set down by decree, whom he would make his children thorough Christ, which is called the sure foundation of God, 2. Tim. 2.19. and this illustrated by another moving cause, which is the good pleasure of his will.

Verse. 6. The former cause is here amplified by the last final: the glory of God's grace. Which grace is made a third and special working cause, bringing forth a fourth, which is our justification, for he saith that with grace he maketh them accepted; and to be accepted, is alone with justified, and his grace being the cause thereof, showeth that we are freely justified by his grace, Rom. 3.24. And lastly, that we may know this justifying to be by faith in Christ, he addeth him, as the material cause in all these causes, terming him beloved, by excellency, because for his sake God doth these things.

Verse 7. The fifth cause of our salvation is redemption by Christ's blood, & this is declared by the effect, forgiveness of sins, which showeth how Christ is the means of our justification, namely in that he paid the ransom for our sins: and so we being forgiven, are accounted just for his sake, as is opened, 2. Cor. 5.17.20.21. which is amplified by repetition of the working cause, his grace: which for the exceeding greatness is called rich.

Verse 8.9. Here he showeth a sixth cause, even the instrument, by which he applieth all these causes unto us: which is the preaching of the Gospel called here, The opening of the mystery of his will: So expounded, cap. 3.4, 5, 6. Coloss. 1.25.26. Which thing is set forth, first, by the cause: whereby, that is his grace: secondly, by the order of it, that it was abundant in all wisdom and understanding: thirdly, the repetition of one moving cause, The good pleasure of his will: and lastly, by the first cause, his purpose: wherein he regarded nothing but Christ, wherefore he saith in him: that is, as God purposed in his good pleasure to elect and adopt these happy souls in Christ: so did he in that purpose appoint the means; which is the preaching of the Gosspell.

Verse 10. The last cause, which is the effectual calling, named the gathering into one. The Greek word signifieth the gathering of dispersed things, into one entire or sum, namely, that where we be in all ages, as sheep going astray, we are called by the gospel, and gathered by faith unto Christ our shepherd; into one fellowship or body: which then shall be perfected, when the whole number of the elect, being accomplished, we shall all meet with Christ, and he made meruellous in all that believe, Ephes. 4.12, 13. which calling is set forth by two arguments. First, by the times, wherein there is a dispensation of times, and a fullness of times: which showeth that God calleth and gathereth his elect, in many times, as before the law and under the law, and in the time of the Gospel, wherein the whole world shall be gathered And therefore is called by excellency the fullness of times: Gal. 4.4. and when all shall be gathered, then the times shall be full, Rom. 11.25.26. Secondly, by a distribution of the things to be gathered, which are the elect: some in heaven, some still found on the earth, till the whole sum be called and gathered. Now all these some at one time and some at another being gathered, shall be united unto Christ, and then being perfect, they shall all be partakers of his glory, and he shall give up his kingdom to his father. 2. Thess. 2.14. 1. Cor. 15.24.

Now here the master may learn to set all these causes in their right order of place, out of Rom. 8.30. Whom he predestinated, them also he called: and whom he called, them also he justified: and whom he justified, them also he glorified. Where under predestinated be contained, his purpose, the good pleasure of his will & election before the foundation of the world. All the rest is the performance of that predestination: As first the calling, by which is not meant the outward calling only: but also the inward calling, which Christ showeth in this posy: Many are called, but few are chosen. For there is a general calling by preaching to many, and an effectual calling (accompanying preaching) by the spirit, in a few. Under this calling are contained, the sending of Christ, the preaching of Christ's Gospel, the work of the spirit, making us to believe in him sent and preached, the new birth and renewing of the holy Ghost: For none are truly called, but they in whom all these meet. The second work of performance, is in this word instified: under which is contained our redemption, forginenes of sins, and imputation of righteousness, which is the accepting of us in Christ; the peace with God, adoption, the companion of justification which is sanctification, and his daughters joy in the holy Ghost, standing in grace, &c. Lastly, is glorified, by which is meant the final gathering into one of all the elect unto salvation, with Christ; when it shall be no small part of happiness, to be holy and without blame before God: (having no need of earthly garments to cover our shame) and to praise God for the glory of his grace, reigning with him in fullness of joy forever & ever. 1. Thess. 3 13 Revel. 22.1.2.3.4.7. and 22.1.2 &c. and 20.6. Even so Lord Jesus come quickly. Amen.

The second book, containing the last order of instruction.

COncerning this last and largest Catechism, I am to admonish the master of the family: First, that I set down in several places and chapters, several and particular places of Scripture, for the teaching of the several parts of doctrine. The text is always set before the doctrine not in the words, as in the former Catechisms, but only the name of the book, chapter, verse, or verses, where the words are written: which he is to peruse and to compare with the parts of doctrine which I set down; and then to read it to his family, and out of it being read, to show them so much as I set down out of it. Secondly, he shall find in some points, that they are not so direct, or expressed in the text, but are gathered by circumstance or consequence. Such as Christ used, to prove the resurrection, if God call himself the God of Abraham, &c. and that he be God of the living and not of the dead: then verily there is a resurrection appointed for the dead. Again, we find that God hath elected some unto salvation before the foundation of the world, and that he doth thoroughly bring to pass whatsoever he hath purposed. And again we find that some shall not be saved: then it followeth, that God never purposed their salvation, and by consequent he purposed the contrary: except we will make God, as a foolish builder, that doth not forecast what he will do with every part of that he buildeth: or else imagine some other power to take order in his ouerslippes, or else give him some counselors or helpers; which is as the foolish hath said in his heart, Psal. 14.1. Now because he should not stumble at a thing that seems so bare, I will add in every such place, someone or two plain places of holy scripture, to prove the matter of such a collection agreeing to faith: and these shall be always in the end, or behind every such point. Also someone point by reason of the order of his place, may not be contained in the text by any collection, and some may be directly in the text, but not so clear and plain. Here I will also help the master with some other place direct and plain, and by someone word guide him to discern when anything is not in the text. Lastly, in teaching this Catechism, he may sometimes give them someone chapter: sometimes two for their easines; sometimes but a part of one, for length or hardness; and in all things to use good discretion. Al which rules being observed, he shall find I hope good use of this Catechism.

The last Catechism, containing the sum of the doctrine of Christ: by many places of Scripture.

CAP. 1. Of the doctrine of Christ. What.

Titus. 1.1.2. The doctrine of Christ is the knowledge of the truth, according to godliness: under the hope of eternal life, teaching the nature and actions of God.

CAP. 2. Of the nature of God.

John. 4.24. Exod. 3.14. Revel. 1.8. God is a spirit, being of himself, forever.

John. 15.26. There are three persons in the Godhead, equal in substance. The Father of whom are the rest, in these words, sent from the father. The Son begotten of the Father from everlasting. John. 1.18. and 17.5. The holy Ghost proceedeth from them both, in these words, I will send, and proceedeth from the father. 2. The Father worketh of himself by the Son, and thorough the holy Ghost: the Son worketh from the Father thorough the holy Ghost: the holy Ghost worketh from the Father and the Son. Tit. 3.4.5.6.

CAP. 3. Of the actions of God. God's decree.

Eph. 1.11. Here the actions of God are declared: which are of two sorts. 1. The decree, which is, that he foreappoynted all things, in these words; purpose and counsel of his will, after which he worketh all things. 2. The execution of the decree, which is, that he performeth all things according to his purpose, in these words, worketh all things.

Here in regard of man this decree is called predestination, which is the foreordaining of some men to salvation, expressly: and some to damnation, by consequent. Iud verse. 4. Pro. 16.4. 1. Pet. 2.8. The performance of this predestination, is by election in Christ, expressly, & by reprobation from Christ, by consequent; such as refuse Christ. John. 8.42.43.47.

CAP. 4. Of the execution of God's decree.

Psalm. 33.6.7.8.9.10.11. The execution of God's decree is, that he performeth his eternal purpose, by creating all things, verse. 6.7.8. By governing all things in their times & seasons. verse. 10.11.

CAP. 5. Of the creation.

Gen. chap. 1. and chap. 2. These two chapters teach us. 1. God made all things by his word of nothing. 2. In six days. 3. Man in the sixth day. 4. God made man and woman, that is, male and female in one day, cap. 1.26.27. 5. God made man of the dust of the earth, touching his body, and breathed in him his soul: so he had both body & soul. cap. 2.7 6. The woman was made of the man: God cast him in a deep sleep, took out one of his ribs and closed up the flesh, and of the rib made the womā: the man's name was Adam, the woman's, Eve: chap. 2.21.22. chap. 3.20. 7. The excellency of man above other earthly creatures, is in two things. 1. They were created after the image of God, which shineth principally in the soul, chap. 1.27. which is in knowledge, Coloss. 3.10. and practice of holiness & righteousness, Eph. 4.24. 2. They were created in most perfect happiness, where unto the image of God these things were joined; they had authority and Lordship over the creatures, chap. 1.28. they were so beautiful, that being naked they were not ashamed. cap. 2.25.

CAP. 6. Government before the fall.

Gen. cap. 2. God placed man in a most pleasant place of the world, called the garden of Eden. verse. 15.

2. He gave him commandment to keep and to dress the garden. verse. 15.

3. He gave him the tree of life in the midst of the garden, as a Sacrament, that if he continued in well doing, he should live forever. verse. 9. cap. 3.22.

4. He gave him this order: he might take of all the trees in the garden, except the tree of knowledge of good and evil, and in that day he should eat thereof he should die the death. verse. 16.17.

5. He instituted marriage, to be of one man and one woman: that they two should be one flesh. verse. 24.

CAP. 7. The fall of man.

Gen. 3. In this chapter, the story of the fall of man is set forth, in these points.

1. The devil abusing the tongue of a serpent, enticed the womā Eve, and she did eat of the forbidden fruit, and she gave to her husband Adam, & he did eat: and so the commandment of God was broken. ver. 1.2.3. &c.

2. By this disobedience, Adam and Eve, and all mankind were dead in sin, and under damnation of body and soul, that is, he lost his excellency, and became ashamed of himself, verse. 7.8.9.10. expounded Eph. 2.1.2.3. Rom. 5.12.13.14.

3. To make man to see his own misery: God cursed the earth for his sake, that it should bring forth briers, thistles and thorns; made the man to get his living with toile and pain, till he died: the woman with sorrow and grief to bring forth and bring up her childrē: and banished them both out of the garden of Eden, verse. 16.17. &c.

CAP. 8. Government after the fall: The restoring of man: The two covenants.

Jer. 31.31.32.33.34. This place teacheth: 1. For the restoring of man, from the death of sin and damnation: God made two covenants: the covenant of works, and the covenant of mercy. 2. The covenant of works is, that God will be our God, if we keep all his commandments, verse. 31.32. 3. The covenant of mercy is, God will be our God, by forgiveness of sins thorough Christ, and write his laws in our hearts, verse. 33.34. Heb. 10.12.13.15.16. 4. We are not saved by the covenant of works, that is, by keeping of God's commandments: for no man can do them, verse. 32. But we are saved by the covenant of mercy, that is, by belief in Jesus Christ, by whom our sins are forgiven, verse. 33.34. Rom. 8.3. Eph. 2.8.9.

CAP. 9. Of the first covenant, which is of works, and the true force and perpetual use of the law.

Rom. 3.10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21. The law bewrayeth sinfulness; pronounceth us guilty, maketh us unable to open our mouths, to claim any things at God's hand, for our own righteousness or well doing: that we might run unto Christ in the covenant of mercy, to be justified, and saved by belief in him, Gal. 3.21.22.

Ephes. 2.8, 9, 10. Although we cannot be saved or justified by our works or well-doing: yet God hath ordained, the good works commanded in his law, for those, who shall be saved by the covenant of mercy, to walk in: as a perpetual rule of right living to all believers, 1. Thess. 4.2.3.4. with 1. John. 3.6, 7, 8

Here the ten Commandments are to be expounded.

CAP. 10. Of the covenant of mercy, and the mediator thereof.

2. Cor. 5.19. This teacheth the order of the covenant of mercy: namely thus. God calleth us by his Gospel unto his mercy thorough Christ, and offereth to reconcile us unto himself, thorough him, by forgiveness of sins: and we are in covenant with him, when he giveth us faith in Christ's blood, Rom. 3.25. Gal. 4.4.5. This place showeth the mediator Christ; by his person, and office. His person: that he is the son of God, made man: that is to say: perfect GOD and perfect man, in one person: man, to be like his brethren, as Heb. 2.17. God, to be holy, harmless, &c. as Heb. 7.26. His office, to be the mediator of the covenant of mercy, in that by his death, he redeemeth us from under the law, to be made the children of God.

Psal. 110.1, 2, 3, 4. This text showeth the parts of Christ's office of mediatorship, namely, that he should be King, verse 1.2.3. and Priest. verse 4.

CAP. 11. Of the Priesthoode of Christ.

1. Pet. 3.18.19. This declareth that Christ's Priesthoode is fulfilled in two points: 1. in his perfect obedience, as a just and holy man unto death, and all other priestly actions thereunto adjoined, verse 18. Secondly, in his prophetical function, verse 19.

Rom. 8.33.34. This declareth the priestlie actions of Christ, to be of two sortes: 1. the sacrifice of his death, and his resurrection, to put away our sins, and to make us righteous, Rom. 4.25. 2. sitting at the right hand of God to make intercession for us.

CAP. 12. Of the Kingdom of Christ, and namely before, and until the last judgment.

Ephes. 4.11, 12, 13, 14, 15, 16. Here is the kingly office of Christ described. 1. He is head of his church, who nourisheth it, and furnisheth it in all things, verse. 16.

2. This furniture is in the applying of the works of his priesthood, both before, and until the last judgment, and at the judgment, verse 11.12.13.

3. Before the judgment, in two things: first, the outward policy and administration of his Church, verse. 11.12. Secondly, the inward work of his spirit, verse. 11.16.

4. The outward policy is administered, by officers; who are men furnished with gifts, to work in the building of the Church, verse 11.12. and these are of two sortes: first, such as teach knowledge, unto which are most commonly joined the administration of public prayers and Sacraments, as Act. 6.4. Matth. 28.19. And these I find to be either extraordinary, as Apostles, the founders of the church, Ephe. 2.20. and their assistants, prophets and Evangelists, Colos. 1.1.2. Tim. 4.5. or else ordinary, as pastors to teach by exhortation, and teachers, to utter doctrine, Rom. 12.2.8. Secondly, such as are for practice of life, namely, elders to be governors, 1. Cor. 12.28. and Deacons to look to the poor, Act. 6.1, 2, 3. and for this cause he hath ordained the eldership, Matth. 18.17. 1. Tim. 4.14.

5. The inward work of his spirit, is faith unfeigned, and knowledge, verse 13. and the fruits of faith, which be our growing into Christ; increasing by his grace; love to edify each other, verse. 15.16.

Rom. 5.1, 2, 3, 4, 5. Here we be taught further fruits of faith, wrought by the spirit: first, that we be justified, to have peace towards God, ver. 1. Secondly, adopted, to have access to God, ver. 2. so opened, Rom. 8.14. & of this cometh joy unspeakable, verse. 2. with patience, verse. 3. and hope by the feeling of God's love, to make us bold, verse 4, 5.

CAP. 13. Of the seals of the covenant or Sacraments.

Ephes. 5.25, 26, 27. & 1. Cor. 10.17. These two places teach y ^e doctrine of the sacraments.

1. A sacrament is a sign to represent, and a seal to apply unto all believers, the covenant of mercy: out of both, and is expounded, Rom. 4.11.

2. There be two, Baptism and the Lord's supper.

3. Baptism is a sign and seal of our admission into the covenant, by the new birth and renewing of the holy ghost, this is in the first place, to which agreeth, Tit. 3.5.

The Lord's supper, is a sign and seal for the continual confirming of us in the same covenant, this is in the latter place.

CAP. 14. Of the last judgment.

Matth. 25.31, 32. &c. This shadoweth out the second part of the administration of Christ's kingdom, which is the last judgment. Where we may learn two things.

1. The manner of Christ's coming unto judgment, namely in glory with all his holy Angels, verse. 31.

2. The judgment it self which is in two points: 1. The wonderful meeting; first of the judge Christ sitting in the throne of his glory, verse. 31. Then of the persons to be judged; All nations, verse. 32. That is, all the dead raised in their bodies, and all the living changed, 1. Corm. 15.52. 2. In the Sentence Judicial, which is general or common, that euerly one shall be rewarded according to his works, verse. 35.42. with 2. Cor 5.10. and also special or peculiar, for some are pronounced, Blessed, to inherit everlasting life; ver. 34.46. & some cursed, to go into eternal pain, verse. 41.46,

1 Cor. 15.24.25.26.27.28. This text teacheth, 1. Thereshall be an end when all rule, authority, and power is put down, verse. 24.

2. Christ kingdom lasteth, till all enemies to him and his Church be destroyed, ver. 25.

3. The last enemy is death, which shall be swallowed up of life, verse. 26.

4. At the end he shall give up his kingdom to God his father, and so (touching his manhood) he shall be subject himself, that God may be all in all, verse. 24.27.28.

A short and plain opening of the ten Commandments.

THe ten Commandments teach and command all duties belonging to God and man, in two tables. The first table is of our duty to God, in four precepts, showing what we must do to his person, and in his outward worship.

1. The first precept teacheth, that we owe unto the person of God, to set him only up as the true God, first in our hearts, by true knowledge of his divine nature, attributes, Trinity, Gal. 4.8. and by a sure confidence in him, to hope, love, delight, reverence and fear him above things, Phil. 3.19. Eph. 5.5. and secondly, by our outward profession, as Ion. 1.9. and in all our works. Pro. 3.6. His outward worship is in two things: 1. The means. 2. The right applying of the means.

2. The second precept teacheth the means, which being negative and naming but one thing of man's devise, forbiddeth all man's inventions, in the outward worship of God: & commandeth only that which God prescribeth, which is either ordinary means: as divine adoration, Psal. 95.6. The use of his name either simply, Psal. 68.4. or in an oth, Exod. 22 11. meditation on his creatures, Psalm. 145.1. prayer & thanksgiving, Psal. 50.15. the Sacraments, Mat. 28.19. and his order in his church, Coloss. 2.5. or extraordinary, as fasting, Joel. 2. feasting, Ester 9. vowing, Gen. 28.20. and in a lot, Prover. 16.33.

The right applying of the means of God's worship, is either in the right use every day, or else in the use of one day in seven.

3. The third precept, commandeth us every day to use reverently the outward means of God's worship, putting a part which is his name, for the whole being of the sam • kind, and by forbidding the evil commanding the good, which is to be observed before and in the action, and after the action with profit. Levite. 24.11. 1. Cor. 11.28.34. Ezech. 33.30.31.32.

4. The fourth precept teacheth the use of one day in seven, to be put apart from all our own works, to be dedicated to the worship of God. In the congregation by the work of the ministry, and at home in applying the same to the family. Act. 20.7. Deut. 6.6.

The second table is of our duty to man, in six precepts, which either regard the outward action with consent of will in 5. or else of desire only in the last.

The 5. are either special duties, or else general.

5. The fifth precept teacheth special duties; by a part for the whole, and by proportion, commanding all duties of superiors to inferiors and contrary, and of equals, where this any special bond or respect, requiring a special duty. 2. Sam. 15. 1. Pet. 3.1.7.8. Love as brethren. General duties belong either to a mans person, or the things pertaining to him.

6. The sixth precept teacheth duties to our neighbors person: commanding by a negative of evil, to procure the safety of our neighbors • erson. Gen. 4.8. Rom. 16.4.

The things belonging to his person, are either in him, or without him.

7. The seventh precept, teacheth our duty to the things in our neighbor, as his body, 1. Cor. 6.18. by a negative of ill commands the pure and undefiled using of our neighbors body. 2. Sam. 11.2.3.4. Gen. 39.8.9. Without a man, are his goods and name.

8 The eight precept teacheth by a negative, that we ought to preserve our neighbors goods. Exod. 23.4.5.

9. The ninth precept teacheth by a negative, to tender our neighbors good name. Gen. 39.17. Psal. 15.3.

10. The tenth precept teacheth, that we ought to do all the former special and general duties, with all our thoughts and desires. 1. King. 21.12. I am. 4.1. 1. Thess. 5.23.

A brief and easy opening of the sense of the Lord's prayer, which pertaineth to the second Commandment, and is to be learned after the ten Commandments.

THe Lord's Prayer containeth six petitions, teaching us to ask three requests pertaining to God's glory: and three for our own necessities.

Concerning God's glory we ask two things: that God be honored; & the means.

1. The first petitiō teacheth us to •• ay that God may be honored in all things, Psa • 19.1. 1. Cor. 10.31.

The means of God's honor are in regard of his kingdom and will.

2. The second petition teacheth us to pray for the advancement of God's kingly regiment in all things, and specially in his Church. Psal. 93.1.2.3. and Psal. 145.

3. The third petition teacheth us to pray for the advancement of God's royal will in his decree in all things, and his word in his Church. Psal. 147.15.19.

Concerning our selves, we ask things for the body and for the soul.

4. The fourth petition under the name bread, teacheth us to ask whatsoever is necessary for this bodily life, as health, wealth, liberty, &c. Isaiah. 〈…〉 . For the soul we need forgiveness of • inns, and protection against Satan. 〈…〉 of a •• 5. The fifth petition te •• earn of them to 〈…〉 the letter • inns then in eight days they have all the ••• ings but it must be in this order 〈…〉 , to know them wheresoever 〈…〉 be, in the book, which therall our ghostly ein a quarter 〈◊〉 26.41. Eph. 6.18.

The conclusion of the last order.

AFter you have passed thorough all these Catershismes, then is to be continued the daily rea • ing of holy • cripture in order: beginning at the first chapter of Genesis and of Matthew: one chapter every day of the old Testament, and another of the new. In reading whereof mark two things. First, what words are for the confirmation of any point of doctrine before learned. And secondly, if anything be hard to understand, dispute not about it, but ask your pastors help, or else some other godly minister of grave judgment and grounded knowledge: so shall you increase with great ease and joy, and avoid the rock, of perverting the Scriptures, to your own destruction. And as leisure will serve, direct them to read some other Catechisms and godly books. But above all things you must 〈…〉 family to go to the public preaching: for that hath the 〈◊〉 the 〈…〉 promise and blessing. And as oft as a 〈…〉 every day till three •• meth into 〈◊〉 family, if 〈…〉 thorough; and last of all the is to 〈…〉 six, or eyght lines at 〈…〉 g • ea keep the 〈…〉

Now last of 〈…〉 quest to all governors of 〈…〉 holders of all sorts, poor and rich, that they would cause all their household, mē, women & children, to be able to read the English tung. For this is a worthy means to 〈◊〉 much good in this so weighty a cause, & G • d hath given a marvelous blessing of printing to further his Gospel: and we are very foolish, if we let slip any blessing or comfort, which is given us of our loving and gracious father. First therefore such as be able I would entreat, that they would also help their servants in this knowledge, and rich men shall make it a laudable and holy usury, to lay out some hundredth part of their superfluities towards the helping of poor servants, and poor men's children to learn to read, and God will pay them again a double and treble interest. But to such as have no other help or means, I thought good to teach an order, how they might learn with ease, because I would not willingly leave out anything that might further this holy purpose. If they can find either 〈…〉 be, in the book. which 〈◊〉 shall easily do in a quarter of an hour, & I would not have them 〈◊〉 anymore. Then after they know the letters, •• t them bestow the like time, in like order to learn three several words, to spell th •• distinctly, to read them, and to point to every syllable, and to know them in any other place, being shown by the teacher, now one and then another, and this to continue at the least three weeks, or a month: and herein not to covet anymore but three several and new words at one time, and that in this manner: if his first lesson be, In the name, and the next words be of the father, he must count the word, the, to be learned in his first lesson, therefore the second lessō must be, of father and: & where the next words are, of the holy Ghost, Amen, he must account, he hath learned the two first words, of the, in his former lessons, therefore his third lesson must be, holy Ghost, Amen. so keeping in mind what he hath learned, and learning new, he should quickly learn to read. Now after three weeks or a month, let him learn, in 〈…〉 and to keep the points, 〈…〉 and by this time he 〈…〉 teacher, only let him 〈…〉 make himself perfect, by 〈…〉 when he meeteth with a 〈…〉 out of himself by spelli •• 〈…〉 and ask someone th •• 〈…〉 cher. And whosoever 〈…〉 ently follow, and cons • a ••• 〈…〉 himself to this order, 〈…〉 time attain to read •• 〈…〉 nes, or any toil to 〈…〉 or other, 〈◊〉 any great cost. Then hath he • jewel, which once in his life may be move comfort to him, then all he hath, or all he travaileth for beside. And so I commend you to the Lord our God, whom I beseech to make this my labor profitable and acceptable to his church for Jesus Christ's sake: and that we may be fulfilled with knowledge of his will, in all wisdom and spiritual understanding; that we may walk worthy of the Lord, and please him in all things, and increasing in the knowledge of God. To whom be all honor, praise and glory forever and ever, Amen,

FINIS.