A Catechism — George Gifford

A Catechism · George Gifford

A ſhort Catechiſme, conteining the Summe of Chriſtian Religion.

Queſtion. ARe there anye greater matters for men to be buſied about, then the affaires & ſtate of this life?

A. There bee farre greater things to be looked vntounto, then theſe which bee preſent. For the thinges which are ſeene, bee temporall, but thoſe whiche are not ſeene, bee eternall.a2. Cor. 4.18.

Q. Ought not the care and diligēce then for thinges eternall, to be doubled and multiplied ſo farre aboue the care for thinges temporall, as the thinges themſelues doe exceede eche other?

A. I holde him a very ſotte which will denie that poynt. For common reaſon doth teach that diligence and care is to be meaſured in proportion, to be aunſweareable vntounto the waightineſſe of the affaires.

Q. Declare this more plainely: and in particulers.

A. Looke howe much the endleſſe damnation of hell is more miſerable then pouertie, or ſickneſſe, or dangers of life: ſo muche more wary and ſlye ought men to bee for falling into that, then into theſeb.Mat. 10.28.: On the other ſide, the glory of the world to come, and the treaſures of heauen, are as farre to bee preferred in the care and deſire of the mind, as they excell the riches of the earthc.Mat. 6.33. Iohn. 6.27..

Q. Our trauell and induſtrie doth helpe vsus vntounto ſuch thinges as wee neede heere: but heauen, and heauenly things are farre aboue our reach: we muſt commit them to God.

A. So ſay the earth wormes, whoſe eies are daubed vp with clay, that they cānot ſee. But the truth is that our trauel for worldly things is in vaine, vnleſſe God bleſſe itd.Pſal. 127.1: And likewiſe, although it bee in Gods hand alone to leade vsus in the way to heauen, yet we are earneſtly called vpō to ſeeke ite.Mat. 7.13. Luke. 13.24..

Q. Where are we to ſeeke?

A. In the holy Scriptures: they are giuen by inſpiration from God to teache vsus, and to be the light to guide vsus in the wayf.Pſal. 119.106. 2. Tim. 3.16.. They are able to ſaue our ſoulesg.Iam. 1.21.: for in thē God hath ſo perfectly reuealed his will that there is no wanth.2. Tim. 3.17.. He doth inſtruct vsus how to beleeue, how to repent and obey him, and how to call vponupon him.

Q. HaueHave wee the ſumme of theſe drawne into few wordes?

A. We hauehave the briefe ſumme of theſe.

Q. Where hauehave wee the ſumme of the doctrine of faith?

A. In the articles of our beliefe. For there are gathered together the principall pointes of the Goſpel.

Q. Into howe many partes do ye deuide the articles?

A. Wee may diuide them into foure partes: firſt of God the father, the ſecond, of God y^e ſon, the third of God the holy Ghoſt: the laſt, concerning the Church, and the benefites beſtowed thereon.

Q. Yee do acknowledge God the father, God the ſonne, and God the holie Ghoſt. Are there more then one God?

A. Holy ſcripture doth teach, that there is but one Godi.1. Cor. 8.6. Deut. 4.32.39.

Q. Wherfore do yee then acknowledge three?

A. I doe ackowledge three perſons in the Godhead: and eueryevery perſon to be God, & yet but one God.

Q. Doth the word teach that Chriſt is God?

A. It doth in ſundrie places moſt plainlye affirme that Ieſus Chriſt is Godk.Iohn. 1.1. & 20.28. Rom. 9.5. 1. Tim. 3.16..

Q. How can ye proue that the holy Ghoſt is GOD: ſeeing the Scriptures doe not ſo manifeſtlye name him God?

A. Although the Scriptures doe not ſo manifeſtly ſpeake as to ſay, the holy ghoſt is God: yet by collection it may be prooued that they call him God.lAct. 5.3.4. Moreouer, the holy Scriptures doe aſcribe vntounto him thoſe thinges which belong vntounto none but God. Hee ſearcheth the deepe things of Godm1. Cor. 2.…0.. He doth diſtribute all heauenly giftes where it pleaſeth himn1. Cor. 12.11.. He did ſende foorth the Apoſtles, and appoynt them their woorkeoAct. 13.2.: the ſinne committed againſt him, ſhall neuer bee pardonedpmat. 12.31..

Q. There is but one God, and euerie one of theſe is that one God. Doe ye affirme thē, that the Father is the ſonne, or the ſonne the holy Ghoſt?

A. I doe not affirme that the father is y^e ſonne, or the ſonne the holy Ghoſt, for that is a damnable errour, which the holy ſcriptures do condemne, by teaching the diſtinction of perſons.

Q. Are the three perſons diſtinguiſhed the one from the other by the word of God?

A. The Scripture doth ſo diſtinguiſhe them, that it calleth thē three. There be three which beare record in heauen, the father, the worde, and the holy GhoſtqIoh. 5.7. we are baptiſed in the name of the father, the ſonne, and the holy GhoſtrMat. 28.: It is ſaide of Chriſt, the worde was with God, and the word was GodsIoh. 1.1., and when he was in the ſhape of God, he thought it no robbery to be equal with GodtPhil. 2.6.. The holy Ghoſt doth proceede from the father and the ſonnevIoh. 15.26.

Q. Proceede vntounto the wordes of the articles: which is the firſt part?

A. I beleeue in God the father almighty, maker of heauen and earth.

Q. In what ſenſe is heere mention of the almightye power of GOD: and that hee is the maker of Heauen and earth?

A. This is expreſſed to ſhewe that our faith is in the true God. For the Gods that made not heauen and earth, ſhal periſh from vnderunder heauenwIer, 10.1…, and this God is the Father of our Lorde Ieſus Chriſtex.Ephe. 1.3..

Q. The builder muſt hauehave ſtuffe or els he can ſet vp no frame. Of what ſtuffe did God make heauen and earth?

A. He made them of nothingy.Heb. 11.3. For hee only was without beginning & of himſelfe: and herein God doth moſt wonderfully excell al creatures, which are not able to make ſo much as an haire of nothing.

Q. When God had created al other creatures, then it is ſaide that hee made man. Whereof made hee him?

A. Hee made the body of man of clay, or as Moſes ſaith, Of the duſt of the earth,z.Gen. 2.7 Of the ſoule it is ſaide, God breathed in his face the breath of lifea.Gene. 2.7..

Q. It is ſaide that God made man in his owne likeneſſe b.Gen. 1.26.. What meaneth that?

A. It is not meant that there was any reſemblance of proportion or ſhape: for ſo neather the bodie nor ſoule of man was the image or likeneſſe of God. But in gifts and qualities of the body and minde, hee did reſemble God, and therein hee did farre excell all the creatures heere belowe, in dignitie and happineſſe, for none of them were like God.

Q. What are thoſe qualities & gifts in which hee did reſemble God?

A. A pure & cleere vnderſtanding in the knowledge of Godc.Col. 3.100., true holines, & rightteouſneſſed.Ephe. 4.24: for the law of God was written in his hearte, as in a pure booke, and hee did perfectly both vnderſtand it & keepe it.

Q. How is it to be proued that hee had the law which we now hauehave?

A. It is manifeſt by the knowledge of the law which is naturally in the heartes of all his children, which we call the law of nature: for the Gentiles which ſhewed (as the Apoſtle calleth it) the worke of the law written in their heartesRom. 2. e: had neuer the lawe written, but that which was in them, was from Adam.

Q. Ye do affirm thē that God created all things good. Shew how men became ſinners?

A. It could not be otherwiſe, for how could euill come frō him which is goodnes it ſelfe: or darkenes out of y^e moſt pure light: againe how ſhould God be an enemie vntounto euill, to hate & puniſh it, if he had brought it forth. But our firſt parēts ſinned & fell frō God, and by that meanes we are al become ſinners.

Q. By what meanes did they fal frō the dignitie of their creation?

A. The Diuell in the Serpent did ſeduce the woman, perſwading her that their eſtate ſhoulde bee bettered by eating of the fruite forbidden: ſhe entiſed the man and ſo they ſinnedfGen. 3..

Q. Were the Diuels which brought ſinne into the world, created by God?

A. God created them, yet he created thē not deuils but holy Angels.

Q. When were they created, and howe fell they?

A. For the time of their creation it is not to be doubted, but they were created whē the other creatures were: becauſe it is ſayde that in ſixe dayes GOD made heauen and earth, the Sea, and all that in them isExod. 20.. For the manner of their fall, we are to be curious no further then the Scriptures doe teach. It is ſayd that God ſpared not the Angels that ſinned, but caſt them downe into …: it is alſo ſaide they kepte not their firſt habitations.2. Pet. 2.4. Iude uer. 6.

Q. What moued the Diuels to ſeeke the deſtruction of man?

A. Malice and hatred both againſt God and man. For ſeeing they were caſt downe into miſerie from a bleſſed eſtate, and no hope of recouery lefte, they did burne in furie agaynſt God, and ſought to deface his glorie. Alſo they did enuie the happy eſtate of man, and ſought his decay.

Q. How long was it after the creation that this fall was?

A. It is not expreſſed in the ſcriptures, how long it was after the creation. But it is to bee thought that they ſtoode a verye fewe daies: becauſe there be great reaſons for that, and none to the contrary.

Q. Shew ſome one reaſon to proue it?

A. The ignorance of the woman in the ſtate of the beaſtes; that ſhe did not perceiue the Serpentes tongue to hauehave a further ſkil then his owne: doeth ſhewe a ſmall time of conuerſation. Alſo there was no generation betweene the man and the woman before the fall.

Q. When yee confeſſe that GOD made heauen & earth, doe ye therin alſo meane that he doth gouern both in heauen and earth.

A. That is moſt certaine, for hee that made all, doth gouerne all. He did not onelyonly ſhewe his power in making all thinges: but alſo he doth exerciſe the ſame in gouerning and preſeruing thē kHeb. 1.. And this is the prouidence of God, which leaueth no place vntounto fortune or chaunce, no not in the ſmalleſt thinges: as the haires of a mans head, or falling of a ſparow vponupon the groundlMat. 10..

Q. If ye take it, that this prouidēce of God ſhould extend it ſelf, ſo far as vntounto all motions and actions whatſoeuer: then what ſaie yee to al the euil and wicked deeds which are wrought by the deuils & by wicked men: is ther any further prouidence of God then a ſufferaunce?

A. There is more then ſufferance, for our God is in heauen, and doth whatſoeuer he wilm.Pſal. 115.: there is nothing done againſt his wil: & his power prouidence and will goe together.

Q. This ſeemeth to charge God to be the authour of euil, which is a moſte horrible blaſphemy: For no euill canne come from the Almightie.

A. It may ſeeme ſo to thoſe, which be of weake vnderſtanding, but in trueth the matter is not ſo. For although the prouidence, power and will of God, are ioyned in thoſe actions which are moſt ſinnefull, yet God is cleere from al blame: The actions of themſelues, as they come from God, are good: the ſin which is in them, is to be laide vppon the inſtruments which God dooth vſe, as the deuils and wicked men.

Q This then is the ſum of your anſwer, that in the ſelfe ſame actions God worketh, the deuil & the wicked worke, whom he vſeth as his inſtrumēts: & that the action as it is Gods, is holy, & good, as it is theirs, it is ſinful & wicked. Shew this by ſom exāples out of the ſcripturs?

A. The ſcriptures are plentiful in this point: but a few examples may ſuffice in this behalfe. Ioſeph was ſolde into Aegypt by a wicked hatred of his brethrē n.Gen. 37.28, & yet the holy Ghoſt ſaith God ſent him thithero.Pſa. 105.17: and hee ſaith to his brethren, you meant euil againſt me, but God meant it for goodp.Gene. 50. God in a righteous iudgement, to puniſhe Dauid for his murther and adulterie, threatned to raiſe vp the ſword in Dauids houſe, and alſo, that he would take Dauids wiues, and giuegive thē to his neighbours: He addeth, thou didſt this ſecretely, but I wil do it openly, in the ſight of Iſrael, and in the ſight of the ſunneq.2. Sam. 12 9.10.11.12.. All this was good, as God did it, but moſte abhominable in Abſolon and Achitophell, which were the inſtruments. God appointed his ſonn Ieſus Chriſt to be crucified, a moſt glorious work of God: The heigh prieſts, w^t Pilate did nothing but that whiche was the determinate counſell of GodrAct. 4.28., and yet they did commit a moſt horrible ſinn: and are iuſtly damned for it.

Q. Al the doubt is not yet taken away, for when we affirme that the will of God is executed by thoſe wicked inſtrumentes in ſuche actions as he hath in his lawe, (which is his expreſſe wil) flatly forbidden, it may ſeem that he ſhould hauehave a double wil, one ſecret, & another reuealed, which is a thing farre diſagreeing frō the nature of God.

A. That it ſeemeth there ſhould be two willes in God becauſe of this, it is to be aſcribed to the weakeneſſe and imperfection of our vnderſtanding, for looke howe a daſelled & diſturbed eye ſight, doth ſuppoſe, there be two candles when there is but one: euen ſo fareth our mynde when it looketh vppon the will of God.

Q. Yee conclude then, that not onlie the motions of things without life, or without vnderſtanding, are guided by God as ſtormes, tempeſtes, & ſickneſſes, warres, & famines, but alſo the actions of the diuel and al the wicked, are meaſured and directed by his prouidence, to proceede ſo farre as hee doth appoynt.

A. Or els it were wide with vsus: for how euill were our caſe, if the Diuels could goe any further then God letteth out the chaine in which hee hath tyed them: or the wicked coulde put in practiſe any more, then he doth let looſe the bridle with whiche hee doeth reſtraine them.

Q. The common opinion is, that the diuel doth raiſe vp great winds with tempeſts and thunders.

A. It is the common opinion, but is contrary vntounto the faith, which we muſt hauehave in Gods prouidēce and gouernment, and the Diuel doth deale craftily in the matter. For to the end that he woulde make men beleeue that he doeth beare a greate ſtroke, when the Lord doth ſende any ſtraunge and woonderfull tempeſt, he doeth conueye himſelfe into it, and come with it, that ſo they may thinke it is his.

Q. Proceede vntounto the ſecond part of our beliefe, & firſt what is the ſumme of it in generall?

A. The ſumme of it in general is, how our Lorde Ieſus Chriſte hath redeemed vsus from deſtruction, & brought vsus home againe to God.

Q. We cannot perceiue how great and wonderfull this grace of redemption is, vntil we know the greeuouſnes of our fal and decay.

A. By the fall & diſobedience of our firſt parents, we were al vtterly caſt away. For we hauehave not onelyonly loſt the glory and happineſſe of our firſt creation: but alſo we are become by nature the childrē of wrathſ.Ephe. 2.3, which is no leſſe then to be the very children of hell and deſtructiō. Q. Was the decay ſo great, that there was no help at al left in vsus?

A. It was an vtter downfall, & a perfect breach: For although there remained ſome litle ſparks of light, as it wer ſome litle peeces of a ſumptuous buylding pulled down, ſhould be found in y^e duſt: yet the ſame are no further auaileable, then to make men void of al excuſet.Rom. 10.1. Q. Then ye affirme that it is not in the power of man to recouer him ſelfe out of this miſerie?

A. I doe not only affyrme that, but alſo that man is not able ſo much as to help to recouer himſelf: nor once to moue towards it.

Q. That ſeemeth much, ſeeing ye cō feſſe, that in the decaied eſtate of man, there remaine ſome ſparkes of light, and of excellent gifts.

A. I confeſſe ſo much: but yet thoſe do not auaile ſo far as to giuegive him any help to recouer, or any motion: but he doth ſo choak and peruert this light, y^t it thruſteth him further from God, becauſe it lifteth him vp in pride: and this is the cauſe why the ſcripture dooth ſet forth the inwardes of man, which ſeeme moſt gay, to be ſo corrupt, that it doth not affoord him a good thoughtv.Gen. 6.5.. When al the thoughts of his heart are onelyonly euill frō his youth, how could he hauehave any motion to help himſelf? Q. This point is hard to perſwad ſome men in: and therefore needeth a more manifeſt declaration and proofe.

A. To ſet forth the depth of our miſerie, y^e ſcripture doth not onelyonly affirme, that we are dead in our ſinnes, but alſo ſhut vp & incloſed vnderunder the dominion of the prince of darknesw.Ephe. 2.12 Rom. 11.32. Gal. 3.22.. We are then far from any motion of life, not onelyonly becauſe we are dead, & deade men can not ſtir, but alſo y^t we are holdē vnderunder by y^e power of the deuil. For this cauſe y^e holy ſcripture ſaith, no man can enter into y^e kingdōe of God, except he be borne againx.Iohn. 3.3.. Likewiſe it affirmeth a new creationy.1. Cor. 5.1…, and that we muſt be raiſed frō the deadz.Col. 3.1.. None of theſe ſpeeches could be vſed, if there had beene any thing at al to helpe, left in man.

Q. How may this be ſaid of the ſoule which neuer dieth?

A. In reſpect of the true life, whiche is called the life of GodaEph. 4.18., the ſoule is dead, beeing ſeparated from God. The ſoule by nature hath ſtil a kind of life in it: as the diuels and damned, ſhall liue for euer, but their life is no more but a continuall death, a man hath no life in him vntill he be partaker of the ſpirite of life.

Q. You ſeeme to make the woorke of God in bringing men to ſaluation, to be euen as a Carpenter worketh vponupon a blocke.

A. Not ſo, for men differ from blockes becauſe they hauehave reaſon, wil and affections, which God frameth, for they be all againſt God, vntill hee frame them: ſo they feele the worke of God, and are moued to put to their conſent and indeuour.

Q. Now yee hauehave ſet foorth the fall and decay, ſhew the recouery?

A. The recouerie is onelie by our Lord Ieſus Chriſt.

Q. All were caſt away in Adam, ſhall all be ſaued by Chriſt?

A. All that beleeue in him ſhalbe ſaued,bIoh. 3.15., thoſe whiche doe not beleeue in him are alreadye condemned, becauſe they beleeue not y^e teſtimony which God giueth of his ſonncIohn 3.18..

Q. What doe the names ſignifie in our tongue?

A. Ieſus is a Sauiour, and Chriſte is annoynted. For he alone doth ſaue vsus from our ſinnes, and hee is our annoynted king, Prophet and Prieſt.

Q. Is eueryevery one which confeſſeth that Ieſus Chriſte is come in the fleſh, of god?

A. EueryEvery one which doth rightly confeſſe him, is of God. And S. Iohn ſaieth, that eueryevery ſpirite which confeſſeth, that Ieſus Chriſt is come in the fleſh, is of Godd.1. Iohn. 4.2.

Q. Then it doth ſeeme, that euerye man which dooth beleeue, that Ieſus is Chriſt, is of God, and ſhall be ſaued.

A. This needeth expoſition: where S. Iohn ſaith, that euerye ſpirite which confeſſeth, that Ieſus Chriſt is come in the fleſh, it is the doctrine, which he calleth the ſpirit, & not the men: for that doctrine which doth ſet forth Chriſt is of god, although y^e man which vttereth it ſhould be a reprobate. And where he ſpeaketh of the men, and ſaith, that eueryevery one which beleueth, that Ieſus is the Chriſt, is borne of Gode1. Iohn. 5.1.: He ſpeaketh of a far other thing, then a bare opinion.

Q. Doe yee then confeſſe, that the duplicate page duplicate page doctrine of the Papiſtes is of God, for they confeſſe Ieſus Chriſt?

A. So farre as the doctrine of the Papiſtes, or any other do confeſſe Ieſus Chriſt, ſo farre it is of God. But the matter doth not conſiſt in the bare titles or names: for if a manne denye anye thing, eyther in the perſonne or offyce of Chriſte, hee denyeth Chriſte. For it is but a vaine thing to confeſſe in woordes, and to denye the effect and trueth of the matter. And therefore beſides others, the Papiſtes alſo, as moſte wicked and rancke Heretikes doe denye Chriſte.

Q Sehw how both others and they denie Chriſt?

A. Some, as concerning his perſon hauehave denyed him to be GOD, and ſome hauehave denyed him to bee manne. The Papiſtes confeſſing the trueth in theſe, hauehave yet committed ſacriledge, and ſpoyled him in his office. For hee beeing our great Prophet which hath perfectly reuealed the will of his Fatherf.Heb. 1.1: yet they take authoritie ouer his word, and ſay it dependeth vponupon thē. They chaleng power to diſanull what they will, and to make lawes, which they ſay, are of as high authoritie as his. He is our Lord and king, which hath power to ſaue and deſtroy: they aſcribe the ſame to the Pope. He is our Prieſte, which offred him ſelfe a Sacrifice to God, to cleanſe our ſinnes, and is our onelyonly Mediatour to make interceſſion for vsus. They ſpoyle him of all this, when they aſcribe the purginge of ſinnes to the blood of Martyres, and to other thinges. Alſo when wee are bidde to come boldly vntounto the throne of grace, becauſe he is there our high Prieſte, they pray to Saintes and Aungels, and ſo deny him to be a mercifull high Prieſt.

Q. Then you confeſſe Ieſus Chriſte our Lord the onelyonly ſonne of God, to be the whole and perfect ſauiour. Is it then of neceſſitie, that we confeſſe him to bee both God and man?

A. If hee were not God, he could not hauehave beene able to ſaue vsus: If hee were not man, we could not come nigh him, to laye holde of lyfe. For eternall lyfe by the Godhead is in the Manhood of Chriſt: and from the manhood of Chriſt it is conueighed into vsus.

Q. Why is it mentioned, that he was conceaued by the holy ghoſt?

A. This is to ſhewe, that hee was brought forth a pure man without ſinne. For although the Virgin Marye was a ſinner, yet he tooke fleſh of her, without al ſpotte or infection of ſinne: Not beeing begotten of her by the naturall generation: but conceaued by the holy Ghoſte, who from the very moment of her conception, did ſanctifie his humane nature.

Q. Was it requiſite that he ſhould be without ſinne?

A. How could the moſt glorious godhead be cupled with ſinnefull fleſhe, to make one perſon? How coulde a ſinner bee accepted to make the attonement, and to be the ſacrifice to purge ſinne? Fynallye, howe could hee be the ſanctifier of others:g.Heb. 2, 11. & 10.9.10. vnleſſe he had beene moſte pure and holye? For all the whole lumpe of manne-kynde beeinge wholye infected and defiled with ſinne, hee tooke one portion thereof, and did perfectlye ſanctifie it, and out of it doth conueye and ſpread perfecte holynes, vponupon his whole Church.

Q. Did Chriſte then take our fleſhe?

A. Hee tooke our fleſhe, or elſe wee are neuer the neere. The holye Ghoſte ſaieth, hee tooke not the Aungelles, but hee tooke the ſeede of Abrahamh.Heb. 2.16. He was made of the ſeede of Dauid, accordinge to the fleſh.

Q. What ſaye yee then vntounto thoſe, whiche holde, that Chriſte did but paſſe through the Virgin Marye, and not take fleſh of her, but brought his fleſh from heauen?

A. Thoſe are madde beaſtes, whiche doe roote vp the whole fayth, and take away all our comforte, and denye the flatte teſtimonies of Scriptures, which affyrme, that hee was made of a Womani.Gala. 4.4., and that hee was the ſeede of the Womank.Gene. 3.15.: and therefore hee was called the Sonne of manne.l.Mat. 17.22. & 20.18.

Q. Howe doe yee aunſwere vntounto thoſe Scriptures, by which they would prooue this errour? which are theſe and ſuche lyke: no man aſcendeth into heauen, but hee which came downe from heauen, euen the Sonne of man, which is in heauen m.Iohn. 3.13. Alſo ſaint Paule ſayeth, the firſte man is of the earth, earthly, the ſecond man, is of the Lord from heauen, heauenly n.1. Co. 15.4….

A. Theſe places muſt ſo be taken, that they denye not that which is moſt flatly and manifeſtly expreſſed in the Scriptures, beefore noted: but wee muſt acknowledge ſuch a ſenſe in them, as agreeth with the other.

It is not the purpoſe therefore and meaning of the holye Ghoſt, to teach that Chriſt brought his manhoode from heauen, when he ſaith the ſecond man from heauen, or the Sonne of man came downe from heauen: but beccauſe Chriſte God and Man is but one, hee aſcribeth that to the Manhoode, which did belonge to the Godhead. Which appeareth moſt plainelye in this, that although in the Manhoode hee was at that tyme onelyonly in earth: yet he ſaid the ſonne of Man, which is in heauen, becauſe in his godhead he was there.

Q. Had Chriſte both the bodye and ſoule of man together with his diuine nature? or was onelyonly the body cupled to the Godhead?

A. Hee was a perfect man, both with ſoule and bodye: he ſuffred in both, beeinge to redeeme our ſoules and bodies. And for this cauſe he ſayde, My ſoule is heauye vntounto deatho.Mat. 26.38.

Q. Was the Godhead of Chriſte turned into man, or the manhood into God?

A. No, in no wiſe: for the Godhead did retayne ſtil the properties of the diuine nature: and the Manhoode did keepe ſtill the humane qualities. And yet they are ſo ioyned together, that euen as the body and ſoule do make but one man, ſo God and man do make but one Chriſt. And for this it is ſayde, the word was made fleſhp.Iohn. 1.14.

Q. Then yee beleeue that the manhoode did retaine this nature ſtill, to be paſsible, or to feele the bytterneſſe of payne and greefe. And likewiſe, that the gloryous Godhead remayned ſtyll impaſsible, and not ſubiecte to any ſuffring.

A. I doe moſte conſtantly beleeue ſo: and they bee deteſtable Heretikes which beleeue otherwiſe.

Q. Wherefore is it expreſſed, that hee was borne of the Virgin Marye?

A. This is to ſhewe, that hee is the true Meſſias, which was promyſed of olde: which ſhoulde come of the ſeede of Dauid, of whoſe lynage Mary wasq.Luke. 2.4: and alſo ſhould be borne of a Virgin: as y^e Prophet ſaieth, behold a virgin ſhall conceaue, and ſhal bring forth a ſonr.Eſai. 7.14..

Q. What followeth next?

A. He ſuffered vnderunder Pontius Pilat: was crucified, dead and buried, deſcended into hell.

Q. What is the ſumme of all this?

A. Heere are contayned all his ſuffringes, how farre he did abaſe him ſelfe to deliuer vsus.

Q. What was the extremitie and deapth of theſe ſufferings?

A. It was euen the whole burthen which was to bee layde vppon vsus for our ſinnes. For in al this he ſet him ſelfe in our place.

Q. The holy Scriptures doe teach, that the puniſhment for ſinne, beſides al the miſeries of this life, is euerlaſting torment in hell. Then if Chriſte tooke our place, and bare that which wee ſhoulde hauehave borne, hee ſuffered the paines of hell.

A. The holy ſcriptures doe teach, that wee ſhoulde al be arraygned before the high throne of God, and receiue the ſentence of condemnation, proceeding vppon vsus from the iuſt iudge. Hee ſubmitted himſelf and was arraigned before the iudge Pilate: and although the Iudge himſelfe did pronounce him innocent, yet hee did pronounce vppon him y^e ſentence of condemnatiō vntounto death. This ſentence of Pilat was ratified by God, in as much as nothing was doone, but by his determinate councells.Act. 2.23., and the execution followed from him, as if it had been from his owne ſeate. Alſo where the ſcriptures doe teach, that Gods anger and curſe, and the bitter paines and torments of hell were due for our ſinnes: they doe alſo teach that hee tooke all theſe vponupon him. For vnderunder this condition he did offer himſelfe vntounto his father hanging vpō the croſſe: y^t with whatſoeuer the iuſtice of his father could charge vsus, hee ſhoulde charge him, and to ſtrike him as deepely with his wrath, as wee were to bee ſtricken.

Q. This is a great point of our faith, and therefore yee muſt confirme it by manifeſt proofe of the worde?

A. The worde of God doeth plentifully declare this matter: for it doth affirme that he bare our ſinnes in his body vpō the treet.Pet. 1.2.2., to deliuer vsus from the curſe, hee himſelfe was made the curſev.Ga. 3.13.. Hee was made ſinne for vsus, whiche knewe no ſinnew.2. Co. 5.21.

Q. Is it a ſufficient proofe that he deſcended into hell, or did indure there the torments of condemnation, when it is ſaide hee bare our ſinnes, hee was made the curſſe, and that he was made ſinne?

A. It is a moſt ſufficient and perfect proofe thereof. For what is it to beare ſinne but to beare the torment of it? What is it to bee made ſinne, but to hauehave the giltineſſe thereof put vponupon him, not to defile him, but to torment him? What is it to bee made the curſe, but to hauehave the bitter anguiſh of Gods wrath in his ſoule and body: which is the fier that ſhall neuer be quenched.

Q. Is there any outwarde appearance giuen in the ſufferinges of Chriſt, whereby it is euident that hee ſuffered condemnation?

A. There is moſt cleere and euident appearance of this thing. Firſt, in his agonie before hee was apprehended, where there appeareth a moſt wonderfull horrour, by the maner of his prayer, by his ſtrong crying and teares, and by his ſweate whiche was as droppes of blood. Who can bee ſo ſimple as to thinke that this coulde be in the ſonne of God, for feare of the bodily deathx.Luke. 22.44, then when hee did hang vppon the croſſe, & cryed out with a lowde voice, My God, my God, why haſt thou forſaken mey.Mat. 27.46.. Shal wee not ſee, that there was an vnſpeakeable torment which cauſed him, which had al fulneſſe and perfection of faith, to cry out as a man condemned and forſaken?

Q. Then yee affirme that our Lord Ieſus Chriſte, did indure and ſuffer paines and tormentes, which we are not able to conceiue, nor to vtter: ſeeing all the ſinnes of Gods elect were laide vponupon him and ſtriken in him: how could a man be able to indure ſuche a thing?

A. If hee had beene no more but a mā, hee coulde neuer hauehave indured it, although he had had the ſtrength of all the angels in heauen. For how can a creature ſtand vnderunder the burthen of the wrath of the Almightie? But hee was alſo God, and ſo by that power he was ſuſteined, and made able to hold out vntill he had made full ſatiſfaction, & ſo ouercame it.

Q. You beleeue and confeſſe that thus Chriſt is ſaid to hauehave deſcended into hell, becauſe hee was in this ſtate and condition: but yee do not beleeue that his ſoule went downe vntounto the place of the damned either to preach, or to fetch out ſoules from thence?

A. I beleeue ſo farre as the holy ſcriptures doe teach: I renounce that fable of heretikes and Papiſtes, which affirme that after his death he went to fetch out ſoules, or to preache there: Becauſe it is contrary to the doctrine of the ſcriptures.

Q. What Scriptures doe yee alleadge?

A. Moſes and Elias did appeare vntounto Chriſte in gloryz.Mat. 17.3.4 before hee ſuffered his paſſion, ſhall wee ſuppoſe they were fetched out of hell, and that they returned thither? Chriſte teacheth that Lazarus died and was carried by the Angels, not into hel, but into Abrahams boſom: where hee was in ioye and comfort.a.Luk. 16.22.23,.

Q. They ſay this doth confirme the matter, for Abrahams boſome was a border of hell, which appeareth by the ſpeech that paſſed betwene the rich glutton and Abraham?

A. This Diuinitie of the Papiſtes is as ſound as can be found among the Poets. How blinde are they to make abrahams boſome and hell to bee ſo nigh, as though there were but an hedge between thē, whē as it is expreſſed, that there was ſo great diſtance, that thoſe which woulde paſſe from the one to the other coulde not: and to gather it by the conference of ſpeech, is very groſſe, whē it is manifeſt that our Sauiour Chriſt doth therein, but as it were borowe his ſpeeches from outward thinges in the worlde, to ſet foorth vntounto vsus thinges ſpirituall, not that the ſoules did ſpeake one to another. For then it may as well be gathered, that ſoules hauehave eyes, tongues and fingers.

Q. If the ſpeeches of Chriſt be but in parables, then yee can bring no certaine proofe out of this place, that the ſoules of the godly before Chriſt were in ioy.

A. If all his ſpeeches were in Parables wee might ſay ſo. But that there is hell and torments in it, where the riche man was, is no parable. Abraham the father of the faithfull, and the place of ioy, and the ſoules carried thither by the angels, are no Parables.

Q. But it ſeemeth by S. Peter that his ſoule went downe into hel and preached vntounto the ſoules there b.1. Pe. 3.19.?

A. They doe wreſt and abuſe that place of Peter, when they woulde proue by it that the ſoule of Chriſte went downe into hell and preached there to the ſoules, becauſe hee ſaith, he ſuffered in y^e fleſh, but was quickened in the ſpirite, in which hee went and preached vntounto the ſpirites in priſon. For this ſpirite in which hee went and preached; was not his ſoule but the Godhead, which did quicken him, or raiſe him from the dead. For the wordes are, that he went and preached in that ſpirite which did quicken him. It was not the ſoule of Chriſte that did quicken & rayſe him to life. Further it is ſaid, that hee went to the ſpirites which are in priſon, whiche were diſobedient in the time of Noah. If he had gone downe into hell, to what purpoſe ſhould thoſe few of the damned be mentioned, which did liue in the dayes of Noah, and not rather all the whole multitude, and eſpecially the godly? It is manifeſt therefore that Chriſt in his eternall Godhead, did preach in Noah, vntounto ſpirites that are nowe in priſon, which were men liuing vponupon the earth, when they were preached vntounto.

Q. How proue yee that the Apoſtle doth cal them ſpirits, becauſe they were ſo then, when hee wrote, and not when they were preached vntounto?

A. It is plainely prooued by the like ſpeech of the ſame Apoſtle, when he ſaith, the Goſpel was preached vntounto the deadc.1. Pet. 4.6.. It is moſt manifeſt that he calleth them the dead, not becauſe they were dead when they were preached vntounto, but when hee wrote. For can this bee fulfilled in dead men, when he ſaith, it was, that they might be condemned according to men in the fleſhe, but might liue according to God in the ſpirite, are the dead called to repentance?

Q. Is ſatisfaction of Chriſte, a full & perfect diſcharge for all ſin, and is it the only way to diſcharge vsus from it?

A. It is y^e full and perfect diſcharge of all the ſinnes which God will pardon, and ther is no other thing which is able to make ſatiſfaction and to diſcharge ſinne: and therfore the Papiſts deface the glory of Chriſtes death, when they ſet vp any thing with it, to be of that ſtrength to take away, or to hauehave any part of this glory, whē he is called the lambe of God, which taketh away the ſinnes of the worlded.Iohn. 1.29. They hauehave ſo many things to take away ſinne, that by ſuche time as all are ſerued, there remaineth little vntounto Chriſte.

Q. Doe ye then account the papiſtes heretikes in this part of the articles of our belieefe?

A. They are in this matter moſt deteſtable heretikes.

Q. Shall all hauehave pardon and remiſſion of ſinnes, which doe acknowledge Chriſte curcified?

A. All thoſe ſhall hauehave pardon and remiſſion of ſinnes whiche beleeue a right in Chriſt crucified.

Q. What meane yee by beleeuing aright in Chriſt crucified?

A. It is not enough to beleeue that by the offering of himſelfe vponupon the croſſe, hee hath ſatiſfied the iuſtice of God, and appeaſed his anger: vnleſſe a man doe ſo beleeue, that hee bee alſo crucified with him: for to beleeue in Chriſte crucified, is to bee crucified with him.

Q. Declare your meaning in this point?

A. Saint Paul ſaith, that our old man is crucified with him, that y^e body of ſin might be deſtroyed: that hence foorth wee ſhoulde not ſerue ſinne, for hee that is dead is freed from ſine.Rom. 6.6.7.8.. Alſo Saint Peter doth inferre vponupon this, that Chriſte hath ſuffered fro vsus in the fleſh: wee ſhould arme our ſelues with the ſame minde, that he which hath ſuffered in the fleſh, hath ceaſed from ſinnef.1. Pet. 4.1.2.: The thing is this, Chriſte vponupon the croſſe dyd ſlay ſinne and aboliſhe it: not his owne, for hee had none, but the ſinne of thoſe whiche are coupled vntounto him by faith.

Q. What reaſon is there to bee ſhewed, that the power of the death of Chriſte, which was long ſithence, ſhould bee in vsus?

A. The power of his death in ſlaying ſinne doth continue: and all thoſe which are in him, muſt needes feele the ſame ſpred vponupon them. There is nothing in the worlde beſides this, which is able to ſlay ſinne, or to rid vsus of it.

Q. What followeth next?

A. The third day he roſe againe from the dead.

Q. What doe yee gather of this?

A. This is ſo principall an article of our faith, that the Apoſtle ſaith, the preaching of the Goſpell were in vaine, and our faith were in vaine, without itg.1. Cor. 15.14..

Q. Shew the cauſe of this?

A. If hee had not riſen againe, it muſt needes hauehave followed that he had been ouercome. But in that hee roſe, hee declared himſelfe to be a moſt mightie conquerour, & to hauehave ſpoyled and led captiue all the mightie enemies. And this victorie is moſt glorious, beeing accompliſhed by a man in our fleſhe. For as the Diuell did bring vsus all into thraldome and captiuitie by ouercommyng a man: ſo alſo a man entred euen into the very caſtle and priuie chambers of death, that by death hee might deſtroy him whiche had the power of death, that is, the DiuellhHeb. 2.14., and ſet vsus at libertie againe.

Q. Howe doth this appeare, that ſuch a conqueſt is made for vsus, ſeeing wee bee ſtyll ſubiect vntounto death?

A. That is no hiderance at all, becauſe the dominion of death and the Diuell are aboliſhed: the bitterneſſe and terrour of it are taken away, in as much as our death is but a paſſage vntounto life: and wee bee aſſured by the reſurrectiō of Chriſt, that we ſhall riſe againei.1. Cor. 15.16.

Q. Is there any further thing to be conſidered in this article?

A. Yea that there is, for as the Scripture doeth teach that we are crucified with Chriſte, ſo alſo wee muſt while wee liue heere, bee rayſed vppe with him. And for this cauſe it is ſaide that they bee bleſſed which hauehave their part in the firſt reſurrection, for the ſeconde death ſhall not hurt themk.Reue. 20.6..

Q. Expreſſe your minde more fully and plainely.

A. As the death of Chriſt doth mortifie and kill ſinne in vsus, ſo alſo wee are quickened by the power of his reſurrection vntounto holineſſe and newneſſe of life. Therefore the Apoſtle ſaith, If yee be ryſen with Chriſte, ſeeke thoſe thinges which are aboue, where Chriſte ſitteth at the right hand of God. Set your affections vponupon things which are aboue,l.Col. 3.1.2. and not vponupon things which are vponupon earth.

Q. What is then the true faithe in the reſurrection of Chriſte?

A. To bee partaker of the power of his reſurrection, and to bee rayſed with him. Therefore the bleſſed Apoſtle did ſtill couet to knowe him, and the power of his reſurrectionm.Phil. 3.10.

Q. Doe ye conclude vponupon this, that ſuche doe not beleeue the reſurrection of Chriſte, as are not indued with true holineſſe?

A. It is without all controuerſie, that thoſe bee flat infidels, which feele not the power of the reſurrection of Chriſte. All is in vaine which they holde of Chriſte: for if they were partakers of his death, to bee grafted with him in the ſimilitude of his death, they ſhoulde alſo be grafted to the ſimilitude of his reſurrectionn.Rom. 6.5..

Q. What ſaye yee to that which followeth?

A. I do beleeue that this Chriſt, in his body is aſcended into heauen.

Q. What benefite and comforte is there in this article?

A. Very great, if wee conſider it well. For hee being our great high Prieſt, is entred into the moſt holy place, euen vntounto the throne of glory, there to preſent vsus, and to deale for vsus: for ſo long as hee is there, and doth make interceſſiō for vsus, it cānot but go well with vsus: Becauſe we may nowe come boldly thither, and preſent our ſelues & our prayers: and wee are accepted, becauſe god is well pleaſed with himo.Heb. 4.16..

Q. Is there no more but this, in his aſcention into heauen?

A. Yes, hee is there exalted, and ſet at the right hande of God. For as hee is there our Prieſt, ſo alſo hee is our Lord and king, hauing the higheſt rule and power committed into his handes.

Q. How doe you gather that?

A. Becauſe it is ſaide, that he ſitteth at the right hand of Godp.Ephe. 1.20., which is as much in effect as to ſay, as that God doth by him gouerne and adminiſter all thinges both in heauen and earth.

Q. Is this thing ſet foorth plainely in the worde?

A. It is expreſſed moſt plainely. For hee ſaide, all power is giuen vntounto me in heauen and earthq.Mat. 28.18. The Apoſtle ſaith, that hee is exalted farre aboue principalities and powers, and aboue eueryevery name that is named, not only in this world, but alſo in the world to comer.Ephe. 1.21.: Alſo hee ſaith, that God exalted him, and gaue him a name which is aboue al names, that in the name of Ieſus eueryevery knee ſhoulde bowe, of thinges in heauen, thinges in earth, and thinges vnderunder the earthſ.Phi. 2.10..

Q. What ſay yee further as concerning his glory?

A. His authoritie and glory is ſuche: that hee ſhall come at the laſt day to iudge the whole worlde, both the quicke and the dead.

Q. What is the ſenſe of the words?

A. He ſhall come downe from heauen, where hee ſitteth at the right hande of God, with ſo great power and glory, that at his commandement, the dead ſhall be raiſed vp. The diuels and all the rebels ſhalbe forced by his might to come before him, and to receiue their doome: hee ſhall hauehave power in his hand to caſt them into hel, and to execute iudgement: and on the other ſide, to bring thoſe which obey him vntounto eternall gloryt.Mat. 25.34.41. Heb. 5.9..

Q. Proceede vntounto the third part of our beliefe.

A. I beleeue in the holy ghoſte.

Q. It hath bin proued that the holy ghoſte is the ſame God with the father and the ſonne, ſo that hee can, if we reſpect the Godhead bee no more a ſpirite, nor no more holy, then the father and the ſonne. Tel me therefore in what reſpect he is thus called, & diſtinguiſhed from them?

A. He is diſtinguiſhed from the father and the ſonne by theſe names not in reſpect, of that which he is in himſelfe: but in reſpect of his operation & worke, which he worketh in men, whom he doth enſpire & ſantifie.

Q. This muſt bee opened more fully, beeing ſo great an article of our faith?

A. The father hath giuen his ſonne for y^e redemption of the worlde: the ſonne hath humbled himſelfe in obedience vntounto death, & ſo hath perfourmed the ſame: but the holy ghoſt doth make vsus partakers of it, or els we are neuer the neere.

Q. What is then the worke of the holy ghoſte?

A. Hee openeth the heart, and giueth faith in the goſpel. He doth couple vsus vntounto Chriſte, and make vsus members of his body: he doth waſh vsus with the blood of Chriſt, he doth regenerate vsus, by mortifiyng in vsus, all carnall affections, by making vsus feele the power of the death of Chriſt: he doth giuegive vsus all heauenly vertues and good deſires, by the power of the reſurrection of Chriſt: hee doth ſeale vp the faith of the promiſes in our heartes, and teſtifie vntounto our ſpirits y^e we are the childrē of god: he doth teach vsus all truth. Finally, it is he which doth teach vsus to pray and to call vponupon Godv.Rom. 8.16.26..

Q. Doe none beleeue in the holy Ghoſt but thoſe that hauehave this?

A. The truth is, that none beleeue in the holy Ghoſte, neither are they partakers of Chriſte, vnleſſe they bee indued with the holy Ghoſte. For whoſoeuer hath not the ſpirite of Chriſte is none of hisw.Rom. 8.9..

Q. Doe thoſe then which are abhominable ſinners, declare themſelues to bee infidels?

A. What can bee more manifeſt? For howe can that man commit ſinne, and hauehave it raigne in him, which is ledde by the holie Ghoſte.

Q. Are yee then of their minde, which affirme, that after they hauehave once receiued the ſpirite, they ſinne no more? For as they ſay, hee is a perfect ſpirite, and becauſe hee is moſt holy hee cannot dwell in ſinfull fleſhe?

A. I am farre from the minde of ſuche abhominable heretikes, although I confeſſe, that the power of the holy ghoſte is ſuch in all thoſe whom hee doth ſanctifie, that hee doth mortifie and kil ſinne in them, ſo farre that albeit it trouble and vex them, yet it doeth not raigne ouer them, neyther doe they willingly obeye it. They fall into this deuilliſh errour, beecauſe they doe not put difference beetweene the eſſence of the ſpirite, and his giftes and graces. For it is moſt true, that if the eſſence and ſubſtance of the holy Ghoſt ſhoulde be in men, they muſt needes be perfect, for euerye ſuch man ſhoulde be a God: but wee receiue the working, and graces of the ſpirite, not in full perfection, but in ſuch meaſure, as that wee may ſtill increaſe.

Q. Can yee ſhewe by the ſcriptures that thoſe which were indued with the ſpyrit, were alſo burthened with infirmities and ſinnes?

A. I coulde ſhewe that at large, by many examples, but one teſtimonie of the Apoſtle is ſufficient, where he ſaieth to the godlye, that the fleſhe luſteth againſt the ſpirite, and the ſpirite againſt the fleſhe, ſo that yee cannot doe the thinges whiche yee wouldx.Gala. 5.17..

Q. What followeth next?

A. The fourth parte of the Articles of our faith, yet remaineth: the holy Catholike Church, the Communion of Saints, &c.

Q. What is it, which yee call the Church?

A. The whole company of thoſe, whō God hath choſen vntounto life euerlaſting.

Q. Wherfore doe yee call it the holy Church?

A. Beecauſe eueryevery member of it is holy, being ſanctified by the holy Ghoſt: for whoſoeuer hath not the ſpirite of Chriſte, is none of Chriſtsy.Rom. 8.9..

Q. Doe yee affyrme, that ſuch men, as be vngodly and wicked be not of the Church?

A. Whoſoeuer they be which holde, that although men liue an vnholye and an vncleane life, yet they be Chriſtians, and of the Church, they denye this article in this poynt, that wee beleeue the Church is holye. For if a couetous man, a drunkard, and an adulterer, or one that liueth in any ſuch vice, ſhal affirme, that he is of the church, thē he muſt ſay, y^t he beleeueth y^e vnholy church.

Q. In what reſpect do yee call the Church Catholike?

A. In that it is vniuerſall, for Catholike is that whiche goeth through out the hole.

Q. Hath it reſpect vntounto time or place?

A. It reſpecteth both, for the Churche hath beene alwaye in the woorlde from the beginning, and ſhalbe to end: and in all places of the world, while it pleaſeth God, to call any.

Q. Then that is not the Catholike Church, which is but in ſome countries, and at ſome time?

A. It is but a company of Heretikes and Schiſmatikes, how many ſoeuer they be, or how long ſoeuer they continue. For thoſe whiche bee of the Catholike Church, are ſuche as are coupled vntounto that Mother Church, which hath beene from the beeginning.

Q. What ſay yee to the Church of Rome, which doth chalenge this title, to bee called the Catholike Church?

A. They doe falſly vſurpe the name: both beecauſe theyr fayth is newe, and ſuch as Moſes, and the Prophetes neuer did knowe: For they cannot ſhewe, that the holye Patriarches, Abraham and the reſte did beleeue as they doe. They teache doctrine quite contrary to Chriſt and his Apoſtles: and alſo, becauſe many nations of the world, where the Ghoſpell hath bin taught, hauehave neuer acknowledged their Pope, nor obeyed their doctrine. Therfore it doth follow, that ſeeing they be thus departed from the true Church, they be but a ſwarm of waſpes, and a rout of Heretikes.

Q. By what reaſons can ye ſhewe that wee bee of the true Catholyque Church? For they call vsus Heretiques?

A. Wee hold that doctrine and faith, which is moſte auncient and olde, taught by Moſes and the Prophetes, and alſo by the Apoſtles: we beleeue it in eueryevery poynt, and none other: and therfore being ioyned with them in the vnitie of fayth, we be alſo of the ſame body that they be: and therefore of the Catholike Church.

Q. Yee ſaye that the Church is Catholike, beecauſe it hath beene at all tymes in the woorlde, although at ſome time in ſmall number, as in the dayes of Noah: then it followeth, that thoſe bee not of the Catholike Churche, of whom it may be ſayde, that there was a tyme, when theyr Churche was not in the world.

A. That is out of controuerſie, that there hath neuer beene ſo much as one day, in the which the true Church hath not beene in the world, although at many times, in very ſmall number.

Q. The Papiſtes doe demaunde, where our Churche was an hundred yeeres a-gone, and ſo for the ſpace of fiue or ſixe hundred yeeres before.

A. At ſuche time as the Man of ſinne was exalted, and did ſitte in the Temple of Godz2. The. 2.3., and all kinredes, and people, and tongues did wonder and worſhip the beaſta.Reue. 13.8, then the woman perſecuted by the Dragon, which is the Church, was driuen into the wilderneſſe, and was ſecrete, but yet not altogether deſtroyed: For the remnaunt of her ſeede, which had the teſtimonie of Ieſus, were perſecutedb.Reuel. 12.. This therefore I anſwere, that our Church, which is the true Catholike Church, did lye, as it were buryed and hidde in the Papacy, euen as a fewe wheate Corns in a great heape of Chaffe: Yet ſome of them did euer appeare, and were perſecuted by the Beaſt, and the Dragon.

Q. What proofe hauehave ye of the word to confirme al this?

A. Euen thoſe places which I hauehave already recited. Antichriſte ſhould ſit in the Temple of GOD, and there beare ſuche rule, that he ſhould boaſt himſelf to be God, by taking that power and authoritie, which doth belong onelyonly to God: yet it remaineth ſtil the temple of God, which could not bee, vnleſſe the Church were there ſtill.

Q. Yea, but you muſt ſhew that the Catholike Church, ſhoulde at anye tyme be without a viſible gouernment.

A. The place cited doth moſt playnelye prooue it: for the woman driuen into the deſarte, and yet her ſeede remaininge, doeth ſhewe that the outwarde face of the Churche was gone, while the glorious trimme whoore was gotte into her place. And yet ſhee coulde not bee deſtroyed: for the remnaunt of her ſeede coulde neuer bee rooted out.

Q. Howe doe yee vnderſtande the next woordes? the Communion of Saintes?

A. This clauſe is added as a declaratiō of the other: in this wiſe: I beleeue there is an holy Catholike Church, which is the Communion of Saints.

Q. In what ſenſe is the Church called a Communion?

A. As there is one head Ieſus Chriſt, ſo are al the faithful knit together by one ſpirite, and made one body in him. This is the cauſe, that there is ſuch a Communion and fellowſhippe amonge them, one with an other, as there is betweene the members of the natural body.

Q. What is the effecte of this Communion or fellowſhip?

A. The entire louelove and ſincere affection which they beare one towardes an other, euen as the members of the ſame body. And out of this alſo doth ſpring the making common of all good thinges, which they hauehave, and the care to defend each other. For looke what good thing any member of the bodye hath, it doth willingly imploy it to the benefit of all the reſt: and the louelove is ſuche, that eueryevery member doth cheerfully apply it ſelf to relieue the reſt, and no one of them doth hurt or ſeeeke to deſtroy an other. Euen ſo is it in this Communion of Saintes, which are al the members of one bodyc.Cor. 12.12 14..

Q. Do ye meane, that no one doth poſſeſſe any thing by himſelfe, but the poſſeſſion in commune, when yee ſaye they make all good thinges common among them?

A. That were abſurde, the poſſeſſion is priuate, the vſe of the good things, which they inioye, is made commone, while euerye one doeth know he poſſeſſeth them not for his owne priuate commoditie alone, but for the benefit of all other. This thinge is cleerelye to bee diſcerned in the members of the bodye: For the eye alone doth poſſeſſe the ſight, and yet it dooth ſee for the whole body.

Q. Doe yee take it to bee an infallible proofe, that a man is indued with the ſpirite of God, and is a true member of the Church, when he dooth louelove the godly?

A. It is a perfect proofe. Hereby wee knowe that wee be tranſlated out of darkeneſſe into light, if wee louelove the brethrend.1. Ioh. 3.14. It is alſo a perfect argument, that a man is not of that fellowſhippe and bodye, when he doth hate and ſtomacke them ſo, that he cannot brooke them. For if he were of them, hee ſhoulde louelove them, although he but heare of them.

Q. Are all the true Children of the Church Saintes, while they be in this life: or is the Church called the Communion of ſaints, becauſe they ſhalbe Saints in the life to come?

A. All that ſhal be ſaued, are ſanctified in this life. For except a man be regenerate, or borne againe, hee ſhall not enter into the kingdom of heauene.Iohn. 3.3.. For this cauſe y^e ſcriptures both in the old and new Teſtament do call the children of God Saintes, euen while they be here in earthf.Pſal. 16.3 Pilip. 1.1.. And eueryevery one which maketh account to be of that number, muſt behaue himſelfe as a Sainte: and doe the thinges which become Saintesg.Ephe. 5.3..

Q. What ſay yee then vntounto thoſe, which hold ſtifly, that none are Saintes, while they liue?

A. They doe deny an article of our faith, and that very groſly.

Q. But they doe it of humilitie, becauſe they dare not preſume to take thē ſelues to be Saintes.

A. If it be humilitie to denye the fayth, they may then be commended. But let them not, becauſe themſelues be vnholy, denye the graces of God in others. This is no humilitie, when they mock at the faith: and when in diſdaine they reproch men on this wiſe: you be holy men, you be Saints. They ſay they be chriſtians: why? becauſe they can ſay their Creede: and yet they flatly deny that, which they profeſſe.

Q. While men liue here amonge men, muſt they not faſhion them ſelues like vntounto other men?

A. Wee muſt conſider our highe calling, and walke woorthy of ith.Ephe. 4.1.2. Wee muſt hauehave no felloweſhippe with the vnfruitefull woorkes of darkeneſſei.Ephe. 5.11., hauing fellowſhippe with GOD, and with his Sonne Ieſus Chriſtk.1. Ioh. 1.3., and being called to be ſaintsl.Rom. 1.7., we muſt keepe our ſelues vnſpotted of the worldm.Iam. 1.27.. We are commaunded to ſeperate our ſelues, and to come out from among the wickedn.2. Co. 6.17: becauſe there can be no felowſhip betweene light and darknes.

Q. Wherfore is there ioyned vntounto this article, the forgiueneſſe of ſinnes?

A. Becauſe there is no pardon, but vntounto thoſe which bee of the Church. For as there is no condemnation to thoſe, whiche are in Chriſteo.Rom. 8.1.: beecauſe they be ſo in him, that they be members of his body, and called Chriſtp.1. Cor. 12.12.. God cannot be angry with Chriſt, nor condemne him, and therefore he cannot condemne them. So contrariwiſe there is nothing but condemnation to all that be not in him, becauſe there is no pardon or forgiuenes of ſinnes but in him.

Q. Can there bee no ſaluation, but in the forgiuenes of ſinnes?

A. Our bleſſedneſſe is onelyonly in the couering of our ſinnes, and pardon of our iniquitiesq.Pſal. 32.1.. Without this there is nothing but miſerie: beecauſe God dooth ſo abhorre ſinne.

For there is no fowle Toad ſo loathſom vntounto vsus: nor the moſt ſtinking caryon is not ſo abhorred of vsus, as the ſinner is loathſome and abhominable vntounto God: there can no vncleane thing ſtande beefore him, but hee muſt needes remoue it away with deteſtatiō and curſe.

Q. Doe yee deny the ſatiſfaction for ſinnes?

Q. Thoſe which holde, that men muſt make ſatiſfaction for their ſinnes, doe denye this Article of our fayth: For theſe two things be quite contrary, to make ſatiſfaction, and to hauehave pardon. If a man ſhould ſay vntounto his debtor, yee owe me ſuche a ſum of money, I will forgiue it, but ye ſhal work ſo many dayes, and earne it out, this were ridiculous. The Papiſts therfore, which affirme that they beeleeue the forgiuenes of ſinnes: and yet teach that Chriſte hath taken awaye Originall ſinne, and for actuall ſinne, menne muſte make ſatiſfaction: are not onelye ridiculous, but alſo ranke Heretikes, becauſe they deny ſo great an article of the fayth, concerning whiche the Scripture ſaieth, the bloud of Ieſus Chriſte his Sonne cleanſeth vsus from all ſinner.1. Iohn. 1.7.

Q. What is required in vsus to obtaine pardon?

A. True repentaunce, which conſiſteth in the mortification of ſinne, and puttinge on true holineſſe. For the penitent ſinner, who onelyonly ſhall be ſaued, hath a wounded and bleeding heart for his ſinnes, and doth hate the filthineſſe of them: and the graces of the ſpirite, to repleniſh him with vertues, are as a moſt precious oyle, to refreſhe his wearie ſoule.

Q. Dooth not a man beleeue the forgiueneſſe of ſinnes aright, vnleſſe hee knowe his ſinnes be forgiuen?

A. To beeleeue that there is pardon for ſinne, is little: but for a man to hauehave aſſurance that his ſinnes are forgiuen, that is the thing.

Q. Yee ſpeake of a matter which ſeemeth to bee farre beyonde a mannes reache, for to hope that his ſinnes are forgiuen hee maye: but to knowe it for certainetie, that ſeemeth vnpoſsible.

Q. A man which hath true and vnfaigned repentaunce; dooth know for certeintie y^t he hath it, and then he muſt needes knowe alſo for certeintie that hee is forgiuen, vnleſſe hee will doubt of the trueth of God. A manne whiche hath not repentaunce, or but an haulting repentaunce, hath but a doubting opinion that hee is forgiuen, which is not agreeinge to the nature of fayth. It is no meruaile though they wauer, and bee vncertain, whether ſinnes be forgiuen them, which hauehave no repentaunce: For they may be ſure they are not. He therfore which wold be glad to be pardoned, let him beleeue the forgiuenes of ſinnes.

Q. Howe ſhal a man knowe, when he hath true repentaunce?

A. Hee cannot but knowe when hee hath it, by the woorking of Gods ſpirite in renewing his heart. For if he feele his hearte chaunged, and the luſts of ſinne killed in him, ſo that hee dooth hate euill, and ſhunne it: and louelove and delyght in that which is good, then hee hath repentaunce.

Q. There is no man ſo renued, but that hee doth abide in ſome ſinnes: and therfore may ſeeme not to hauehave repented.

A. I confeſſe repentaunce is not in full perfection in anye, nor yet ſo greate, but that they may goe a great way further: Neuertheleſſe it is vnfeigned repentaunce, when a manne hath a full and ſetled purpoſe of hearte, to ſtriue and labour, to come out of his ſinnes, and when the remnantes of ſinnes, which in tyme paſt hee thought merueylous ſweete, doe nowe ſtinke as a dead caryon, that ſhoulde lye and rotte in him.

For the godlye minde is as much anoyed with the ſtinke of the deade carkaſſe of ſinne, which is ſlaine in a man: as the body is with the ſtinke of deade caryon, when it cōmeth where it is, and for this cauſe it doth vex him, when he ſeeth it in other.

Q. What followeth?

A. The reſurrection of the body: and life euerlaſting.

Q. Do ye beleeue that al men ſhal riſe againe at the laſt day?

A. I doe beleeue that al, both ſmall and great, good and bad, ſhal riſe againe, & come before the Iudges.Reue. 20.1….

Q. The bodyes of ſuche as dyed many hundreth yeeres agone are conſumed to nothing, that we can ſee. Some hauehave ben eaten and deuoured by foules, and ſome by fiſhes, and their fleſhe caryed, who can tell whether: is it poſsible that theſe ſhoulde riſe againe?

A. There is nothinge vnpoſſible with GOD: It is as eaſie for him to rayſe the dead bodyes out of the duſte, as it was to create all of nothinge. And howſoeuer the ſubſtaunce of mennes bodyes bee diſperſed, and mingled together we knowe not where, yet they remain in his knowledg, and in his hand, to diſceuer them, and to giuegive eueryevery one his owne?

Q. Do ye then beleeue that eueryevery one ſhall ſtande vp with the ſame bones and fleſhe, which hee liued in here, or ſhall God giuegive new bodyes?

A. It ſhall bee the verye ſame fleſhe and the ſame boanes: otherwiſe howe ſhoulde wee bee ſayde to ryſe againe: Yea what woonder ſhoulde the Reſurrection bee? With what iuſtice ſhould GOD make newe bodyes, which hadde neuer ſinned, and caſte them into hell? It is the very ſame fleſh which hath ſinned here, that ſhall be caſt into hell. And the ſame fleſhe which hath in this life glorified God, and ſuffred for the Goſpel, ſhalbe raiſed vp, and be glorified for euer.

Q. Saint Paule writing of the reſurrection, doth make great difference beetweene the bodies of men here, and thoſe which ſhal ryſe agayne. But eſpeciallye in this, that hee ſaieth, it is ſowen a naturall bodye, but it ſhall riſe a ſpirituall bodyt.1. Cor. 15.4.

A. The difference whiche Saint Paule maketh is in the qualities, and not in the ſubſtaunce. And when hee ſayeth, it ſhall ryſe a ſpirituall bodye, hee dooth not meane but that it ſhall bee fleſhe and bones: For elſe how ſhoulde bee call it a bodye? But it ſhall lyue not by the power of the ſoule, with outwarde helpes: as meat, ſleepe, and ſuch like: but by the ſpirite, as it were a ſpiritual life.

Q. Then the reſurrection of the bodie vntounto life eternall, is the ende of our fayth?

A. It is euen the drift and ende of all our faith, and the eyes of the faithfull mind are fixed vponupon this, euen as vponupon the finiſhing and ſhutting vp of all.

Q. What is the meaning of the ſcripture, where it ſaith, wee be iuſtified by faith, and not by the workes of the lawe? Is it not contrary vntounto this, when wee ſay that wee are iuſtified by Chriſte? And doeth it not ouerthrowe good workes?

A. The Scripture ſaith, wee bee iuſtified by Chriſtev.Act. 13.21 39.. and it ſaith, we be iuſtified only by faithw.Rom. 3.28., and no contrarietie at al. For our ſinnes being reckoned to Chriſt, and laide vponupon him, hee only was able to beare them, in him wee hauehave our diſcharge: alſo his innocencie and holineſſe, or perfect obedience, beeing giuen vntounto vsus, wee are founde righteous in full perfection. So the matter is only in Chriſte. Nowe becauſe wee bee coupled vntounto Chriſte by faith, it is ſayde, that faith doth iuſtifie, not as the matter, but as the inſtrument, and hande whiche layeth holde of Chriſt.

Q. Yee hauehave not yet anſwered vntounto eueryevery part of the queſtion. What ſay yee further?

Not transcribed in the source: a duplicate page, 1 page.

A. I ſay that to bee iuſtified by faith, & to be iuſtified by workes are ſo flat contrary, that the one doth ouerturne the other. For the one doth fixe righteouſnes in our ſelues, and the other goeth out of our ſelues, and doth fetch it from Chriſtex.1. Cor. 1.30: but yet this doth not ouerthrow good workes: for thoſe which are in Chriſte bee newe creaturesy.2. Cor. 5 17.: created vntounto good workesz.Ephe. 2.10. They bee regenerate by the holy Ghoſtea.Iohn. 3: and led by himb.Rom. 8.14. And therefore he beeing ſo holy, they cannot but bee holy, in hating ſinne and louing goodneſſe.

Q. Are all good works then excluded frō iuſtifiyng: both thoſe whiche goe before faith, and thoſe whiche followe?

A. All are excluded. For before a man bee in Chriſte, and made aliue by his ſpirit, although hee ſeeme to hauehave good thinges in him: yet God which hath the iuſt waightes, doeth not afoorde him ſo muche as a good thoughtc.Gen. 6.5. After hee is in Chriſt, regenerate in the higheſt degree that any come vntounto in this life, becauſe the remnants of ſinne abide in hymd.Rom. 7: And all his beſt workes bee mingled and ſpotted with ſome ſinnee.Eſay. 64.6: he can not be iuſtified by them: But muſt needes confeſſe that none which liueth, can be iuſtified in his ſightf.Pſal. 143.1 Rom. 3.20.

Q. How can the good graces of the holy Ghoſt bee mingled with any ſinne or bee vnperfect? Seeing he is moſt perfect.

A. In themſelues they bee not, but wee doe mingle them. For looke howe ſweete wine put into a fuſtie barrell, doeth taſt of the veſſell, when it is drawen foorth: euen ſo fareth it with vsus, for y^e graces which are put into vsus: we cauſe them to ſauour of the fleſhe.

Q. Doe yee holde then that a man cannot be ſaued without good workes? and yet, they doe not iuſtifie and ſaue him?

A. I doe holde that moſt conſtantly: For a man cannot bee ſaued, vnleſſe hee be in Chriſte: and it is vnpoſſible for that man whiche is in Chriſte to bee vnfruitefull in good workes. The Spirite of Chriſt doth mortifie and kyll his carnall luſtes. So that hee doeth not walke in the fleſh, to fulfill the luſtes, & to commit the deedes of y^e fleſhg.Rom. 8.1. Alſo the ſame ſpirite doth quicken him, and fill him with heauenly vertues: and ſo leade hym vntounto all good workes. If a man therefore bee voide of the fruites of the ſpirite, and committe the deedes of the fleſhe, it is certaine, that man is the childe of death, and hath no part in Chriſt, becauſe hee is not led by the ſpirite of Chriſteh.Rom. 8.13..

Q. Yee affirme a neceſſitie of good works, although they doe not nor cannot ſaue vsus, beeing ſpotted: for if a man will ſtande to claime life at Gods hande for his owne deſartes: the Lord needeth not to lay to his charge, his adulteries, theftes, murders and ſuche like: but he may finde ſinne enough in his prayers and almes deedes, and other his beſt workes, to caſt him into hell. Doth not this imperfection, as it ouerthroweth all merite, ſo alſo ouerthrowe all rewarde?

A. It doth not ouerthrowe reward, for God hath promiſed and bounde himſelfe, of his free grace, to couer the imperfection of the good workes of his ſeruauntes, and to rewarde with eternall glory that whiche is good in themHeb. 6.10..

Q. Let vsus ſee then to what vſe good workes are?

A. God is glorified by the good works of his ſeruantsk.Phil. 1.9.10 11.: The Goſpel is adorned by theml.Titus. 2.10. They bee profitable vntounto menm.Tit. 3.8.: Men receiue commoditie by good deedes done vntounto them, both for this bodily life: and alſo they which are ignorant of the truth, are drawen to louelove the goſpell, when they ſee the pure and holy conuerſation of thoſe which profeſſe itn.1. Pe. 3.1.. By the fruites of the ſpirite man doth alſo knowe that hee is called and choſen of Godo.1. Ioh. 4.1 Gal. 5.22.23. Finally, there is no good worke which a man doth, but it ſhalbe crowned with eternall glory.

Q. Which is the rule of good works, whiche wee are to walke after, to ſhewe our repentance, and fruites of faith, in true obedience?

A. The ten preceptes of the lawe are a ful and perfect rule: for in them is commanded eueryevery good worke, which God doth require of man to be performed, either towards his maieſtie, or towardes men: and there is no euill but it is by the ſame condemned.

Q. How doe yee proue that there is ſuche full perfection in the lawe, when as it is expreſſed in ſo fewe wordes?

A. Although the Lord hath compact it of fewe wordes, yet the ſame doe containe all righteouſneſſe. Which is manifeſt both by the ſumme of the lawe, which is, thou ſhalt louelove the Lorde thy God with all thy hearte, with all thy minde, with all thy ſtrength, and thy neighbour as thy ſelfep.Mat. 22.37.…9., For there can bee no ſinne where this is: And alſo becauſe the lawe doth promiſe life vntounto thoſe which performe it, which cannot bee without perfection: for no vnperfect thing, or that hath ſinne in it, can enter into life.

Q. Doth the law conteine in it ſuche perfection of righteouſnes, that if a man could fulfill it, he ſhould be as righteous as God?

A. It is an abhominable hereſie to think ſo: for the holineſſe of God is infinite: which cānot be in any creature. The righteouſnes of the lawe whiche is the full perfection of that which God requireth of man, is but a little ſtreame deriued from the maine fountaine. the bleſſed Angels in heauen are perfect in that holines, which is required of thē: but if they be compared with God, it ſhalbe found which the ſcripture ſaith, hee hath put folly in his angelsq.Iob. 4.18. The angels are not able to comprehend nor behold the vnſearchable holineſſe & maieſtie of our great God: & therefore they be brought in of the Prophete couering their facesr.Eſay. 6.2.

Q. HaueHave we any thing to doe with the law, being vnderunder the Goſpel?

A. I hold him accurſed which doth ſeparate the lawe and the Goſpel, or that ſayth wee hauehave nothing to doe with the lawe: or that the lawe is not to bee opened and preached.

Q. S. Paul ſeemeth not only to ſeparate them, but alſo to make them quite contrary the one to the other, & wholy to ſet vsus free from the law.

A. Whatſoeuer Saint Paul ſeemeth to do, this is moſt certain, that if he be rightly vnderſtood, it doth agree with this that hee ſaith, Doe we make the law of none effect, therefore through faith God forbid, nay we eſtabliſh the lawes.Rom. 3.31..

Q. Wherein is that contrarietie thē betweene the law, and the Goſpell, that they cannot ſtand together?

A. There is no contrarietie at all in themſelues, for they come both from y^e ſelfe ſame God which is vnchangeablet.Mal. 3.6 Iam. 1.17 The righteouſneſſe whiche they offer, if wee conſider it in it ſelfe is the ſame. For the righteouſnes of our Lord Ieſus Chriſte, is the perfect obedience vntounto the lawe whiche was in him. But nowe the contrarietie is when it commeth vntounto vsus, in this wiſe: to fixe righteouſneſſe in our ſelues, by our own deedes in the lawe, (for the righteouſneſſe of the lawe ſaith, do this, and thou ſhalt liue) and to fetche righteouſneſſe out of an other by faith, being deſtitute of it in our ſelues, for the Goſpell ſaith, Beleeue and thou ſhalt be ſauedv.Rom. 10.9. Ioh. 3.15.16.. Theſe then be the contraries, to bee righteous and iuſt in our ſelues, by our owne deedes: and to bee made righteous by the merites of Chriſte, which wee obteine by faith, yee ſee theſe are ſo contrary, they cannot ſtande together.

Q. If there bee no contrarietie at all betweene the law and the Goſpell, how doeth the Scripture teache that the olde Teſtamente is aboliſhed, of which the lawe of the commaundements, is a part?

A. Wee muſt wiſely vnderſtande the minde of the holy ghoſte, when he doth teach that the olde Teſtament ceaſeth. For many by miſtaking it doe fall into very wicked errours. The olde Teſtament in ſubſtance of matter is all one with the newe: for the fathers in the time of the lawe had Chriſte, & the Sacramentes of Chriſtew.1. Cor. 10.1.. And wee ſee that the doctrine of the olde Teſtament is alleadged for to confirme the new. Thoſe therefore are fooliſhe which ſay, that is in the olde Teſtament, but ſhew it in the new: for if they will ouerthrow the one, they ouerthrowe the other. But herein is the matter wherein the olde teſtament is aboliſhed, for the forme & maner of diſpenſation, they had the promiſes of the Goſpellx.Heb. 11.: We hauehave them perfourmed: they had figures and ceremonies which did ſhadow out Chriſte, we hauehave him manifeſted in the fleſhe, and thoſe ſhadowes ceaſey.Col. 2.16.17. Heb. 10.1..

Q. But the Apoſtle ſpeaketh not of ceremonies when he ſaith, Wee are not vnderunder y^t law, but vnderunder grace z.Rom. 6.14.: And that the law is not giuen to a righteous man. For he ſpeaketh of the ten commandements, which are the morall law a.1. Tim. 1.9.

A. It is very true that the Apoſtle ſpeaketh of the morall lawe, when hee ſaith, Wee are not vnderunder the lawe. And that the lawe is not giuen to a righteous man. But this is not to be taken ſimplie, but for ſome reſpectes. For wee are bounde ſtill to this which the lawe requireth, that we louelove the Lorde our God, with all our heart: and our neighbour as our ſelfe: and therfore we may not commit idolatrie, abuſe Gods name, nor murder, or ſuch like.

Q. Which then are thoſe reſpectes which are to bee had?

A. In the one place where he ſaith, The lawe is not giuen for a iuſt man, the ſenſe is this: that it is not giuen againſt him which conſenteth with it. In the other place, wee are not vnderunder the lawe, but vnderunder grace: is to be reſtrayned vntounto this, that we are not vnderunder y^e law as it is the ſtrength of ſinb.1. Cor 15.56.. And ſo the Apoſtle coupleth them together: ſin ſhal not hauehave dominion ouer yee, for yee are not vnderunder the lawe but vnderunder grace.

Q. How is that to bee vnderſtood?

A. Saint Paul compareth the law to the huſband, our corrupt nature to the wife, the affections of ſinnes which are brought foorth betweene them vntounto the childrenc.Rom. 7..

Q. Doe yee not charge and accuſe the law, and blame it, when ye make it to be the ſtrength of ſinne, and to bring foorth ſinne.

A. The Apoſtle ſheweth that there is no blam at al to be laied vpō the law: for the law (ſaith he) is holy, & the commandement is good: but our corrupt nature taketh occaſion by the law to bring foorth euilld.Rom. 7.8. For y^e law ſhewing & manifeſting ſin, & giuing no power to rid vsus from it, is called y^e dead letter which killethe.2. Cor. 3.6.: and the heat of ſin being kindled by it, to become more ſinnefull, it is called the ſtrength of ſinne. But when a man is vnderunder grace: that is to ſay, regenerate & led by the ſpirite, then doth he conſent vntounto the law, & his nature doth not take occaſion any longer by the law to bring foorth ſinne.

Q. If we be not freed from the law, but in ſuch ſort, then doe thoſe wickedly whiche woulde not hauehave the law opened?

A. Doubtles they doe it of a very wicked mind: euen becauſe they louelove to walk at libertie, & to fufill the luſts of the fleſh, which the law ſharply rebuketh. Their doctrine is libertie to the fleſh, when as they onelyonly ſpeake of redemption in Chriſt: let ſinne abound, ſo they holde that.

Q. Ye ſay we cannot be iuſtified by the law, becauſe wee are of a corrupt nature, and cannot fulfill it: to what purpoſe then ſhould it be preached, ſeeing it doth but curſe and condemne vsus?

A. There is great cauſe why the lawe ſhould bee ſeuerely & ſharply preached euen to that ende, that men may ſee them ſelues to bee accurſed and condemned in thēſelues and ſo bee forced and driuen to ſeeke helpe els where: for looke howe a man careth not for the Phiſition ſo long as hee feareth no daungerous diſeaſe: euen ſo no man feeleth the ſweetneſſe of Chriſte and his Goſpell, vntill hee feele himſelfe, by the knowledge of the law to be vtterly loſt and condemned. This is the cauſe why Chriſte ſaide, The hole neede not the Phiſition, but the ſick: I came not to call the righteous but ſinners to repentancef.Mat. 9.13.14. Mark. 2.17. Luk. 5.31.32.. Likewiſe hee calleth none vntounto him, but ſuch as trauell and be heauie ladeng.Mat. 11.28.. Thoſe which vnderſtande not the law, thinke themſelues iolly fellowes and in good health, and care little to knowe the Goſpel.

Q. This vſe of the lawe is chieflye before a man be in Chriſte, but to what purpoſe is it when we know and beleeue the goſpel?

A. When a man doth knowe and beleeue the goſpel, then is he called by repentance vntounto true holines, & godlineſſe of life: euen ſo farre that he ought to ſtriue hard for perfection, & to indeuour himſelf to come as nigh it as he canh.Phil. 3.13.13.. And therfore now hee is deepely to ſearch into the law, which doth conteine the perfect doctrine of obedience.

Q. Yee hauehave ſhewed the vſe of the lawe vntounto thoſe whom God doth conuert, but is it for any purpoſe to the reprobate?

A. It is to this purpoſe in them, that it maketh them void of all excuſe: for whereas they cannot performe any part of it, they are hardened, and ſinne doth more abound in themi.Rom. 1.20. & 5.20. & 7.9..

Q. Yee confeſſe that thoſe whome God leaueth vntounto themſelues, hauehave no power at all, to performe any part of the law. The law being ſpirituall, & they carnall, altogether ſold vnderunder ſin k.Rom. 7.14.. How cā they thē be iuſtly condēned vntounto eternal fier? Shal they be caſt away for breaking thoſe lawes, which they were not able to keepe? If the prince ſhould commaund a ſubiect vnderunder paine of death to doe a thing vnposſible, as to remoue a mountaine: and then put him to execution for not doing the ſame: who would not ſay this were extreeme tyrannie? it is as poſſible for a man to remoue a moū taine, as to keepe the law. And yet God doth damne him both bodie and ſoule for breaking it.

A. The anſwere vntounto this is eaſie, God doth iuſtly require at mans hand, the perfect obedience vntounto his law, becauſe in his firſt creatiō, he made him perfect, & gaue him power to fulfil it. We muſt not conſider what we hauehave now, but what was giuen vsus in our firſt parents.

Q. Our firſt parents in whō we were created, & with whoſe fleſh we are cloathed: did looſe all, we cannot doe with it. We be vncleane before we are borne, & are caſt into a necesſitie of ſinning: and ſo it may ſeeme ſtill great rigour to condemne where there is a neceſſitie of trāſgreſſion?

A. The neceſſitie doth not excuſe, becauſe mā caſt himſelf into the bands thereof. And becauſe men do willingly & with a glad conſent cōmit ſin, before they be regenerate: if it did greeue him, if he did hate vncleanneſſe, & ſtruggle againſt it, there were ſom pitie to be had. But whē he doth ioy & take delite in it: & greedily ſwallow it vp, euē as a ſweete poyſon, what cōpaſſiō is to bee ſhewed?

Q. Let vsus proceed vntounto the words of the law, how do ye deuide it?

A. The whole law of y^e ten precepts was deliuered vntounto Moſes, written in two tables of ſtonel.Exod. 31.18: the one table in 4. cōmandements containing al duties which are required towards god himſelfe: And the other in 6. commandements, all things towards mē.

Q. Do yee affirme that God neuer required any duty of mā ſaue that which he requireth in the ten cōmandements?

A. God hath neuer required more of any man, then to walke in thoſe duties which are conteined in theſe commandements.

Q. How ſay ye then vntounto thoſe precepts, which were giuen vntounto certain perſons, as to Abrahā to ſlay his ſon m.Gen. 22.2.3: To the Iſraelites to rob the Aegyptiās nExod. 3.22: to the yoūg man which came vntounto Chriſt to ſell away al that he had, & to giuegive to the poore o.Mat. 19.2… 21.22.

A. There was no more commanded vntounto anye of theſe, but that which the lawe did binde them to ſhew their obedience in.

Q. The lawe is giuen generallie vntounto all men: and therefore, if the law did binde Abraham, it bindeth others: if the law did bind the young man to ſell all, and to giuegive to the poore, it bindeth all others.

A. This is conteined in the lawe, that a man ſhall louelove the Lorde with all his hart, and all his ſtrength, and therefore the lawe doth binde him to doe whatſoeuer God doth commaund him, whether it bee a generall precept, or a particuler precept only to him, as theſe former were. If God ſhoulde giuegive the ſame commandement to any whiche hee gaue to Abraham, to the Iſraelites, or that Chriſt gaue to the rich man, he is bound by the law to obey God therein. Becauſe the Lorde is to lay what particuler commandement he will vponupon any man.

Q. Then the law may ſeeme to cōtein things contrary in it: Becauſe God doth forbid to kill or to ſteale?

A. There is no ſhew of things cōtrary in y^e law, if we cōſider how generally we are bound by y^e ſame to obey God: & what ſoueraigne authoritie god hath to cōmaund. For thereby we ſhall ſee, y^t although the thinges cōmanded be ſuch as be not in the law: yet our obedience vntounto god in y^e law, bindeth vsus to performe y^e ſame. God hath forbidden to kil or to ſteale, & therfore when he cōmanded Abrahā, to kill his ſonne, and y^t Iſraelites to rob y^e Egyptiās: theſe things were not in y^e law: but yet y^e obedience vntounto them, was in the lawe. A man is moſt ſtraightly bounde by the preceptes of the Lawe, to heare the doctrine of the Goſpell preached, and to giuegive credit vntounto it: but yet it dooth not follow, that the Goſpel and faith are therfore conteined in the law.

Q. Proceede vntounto the wordes of the lawe: which is the firſte Commaundement.

A. I am the Lorde thy God, whiche brought thee out of the lande of Aegypt, out of the houſe of bondage. Thou ſhalt hauehave none other Gods before my face.

Q. Wherefore are theſe words put in, that he brought them out of the land of Aegypt?

A. In deliuering them out of Aegipt, with ſo mightie a hand, with ſignes & wonders, and a ſtretched out arme, hee declared himſelfe to be the only true God, in heauen and earthp.Deut. 4.39., and alſo to be the God of Abraham, Iſaake and Iacob. For this cauſe they are forbydden, to hauehave anye other Gods.

Q. Doe thoſe then performe al obedience required in this precept, which doe verelye thinke in their heart, that there is but one only God, which made all?

A. There is a farre deeper matter required then ſo: for he doth not ſay, thou ſhalt thinke there is none other: but thou ſhalt hauehave none other.

Q. Howe canne menne thinke there is but one, and yet hauehave other?

A. When they giuegive awaye that to other thinges, which dooth onelyonly beelonge vntounto GOD. As namelye, when a man giueth his heart to any thing, hee maketh it his GOD. The heart is to be giuen vntounto God, and therefore he complaineth: that the people did draw neere him with their mouth, and honour him with their lyppes, but their heart was farre from himq.Eſai. 29.13., & that he was neere in their mouth, but farre from their rainesr.Iere. 12.2..

Q. Declare then by particulars, howe men breake this Commaundemente, and departe from the true God.

A. When they giuegive away the inward affections of the minde. As for example, the man which ſetteth his care to ſeeke ryches, more then hee ſeeketh God: and dooth reſt and ſtay vppon them, as the maintayners of his life: maketh money his God, becauſe his heart goeth after it. Hee which delighteth and ioyeth with greater pleaſure in worldly and fleſhly luſtes, then hee dooth in the holy doctrin of God: & like an outlaw followeth his own appetites, to fill himſelfe with them: little caring for the other, where GOD is to bee ſought: maketh his belly, and the verye Deuill his GOD: for where his louelove is ſette, there is his God.

Q. It ſeemeth hard, that any ſhould be thought, to worſhip and honour the Deuil for God.

A. It will not ſeeme harde, if we conſider the doctrine of Gods word, which as it tearmeth Couetouſneſſe, Idolatries.Ephe. 5.5 Col. 3.5.: becauſe the couetous worldly man ſetteth money in that place of his hearte, where hee ſhoulde ſet God: and ſo maketh it an Idol or a falſe GOD, and ſaieth that ſome make their belly their GOD. So alſo it tearmeth the Deuill the GOD of the worldt.2. Cor. 4.….

Q. Howe canne hee bee GOD vntounto thoſe, which in theyr heart defie him?

A. They are fooliſhlye blinded: for ſo longe as they louelove that which hee loueth, and ſhewe obedience vntounto his will, and performe his luſtes: although they ſuppoſe and ſaye, that GOD is theyr father: yet Chriſt ſaith, ye are of your father the deuilv.Iohn. 8.44. Hee that committeth ſinne, is of the deuilw.1. Ioh. 3.8.

Q. Are there anye other wayes, by which men breake this law?

A. Some praye to Saintes, and Aungelles, and ſo giuegive that vntounto them, which belongeth vntounto God: ſome feare men more then GOD: when they will rather ſinne againſt God, then offend men. They ſaye they cannot beare the diſpleaſure of men: whether God bee pleaſed or diſpleaſed they weigh not, and ſo men are lifted vp, and god is ſette at naught: contrarye to that which Chriſte commaundeth: Feare not thoſe which kill the body, and hauehave no power to kill the ſoule: but feare him which is able to deſtroy both bodye and ſoule in hellx.Mat. 10.28.

Some ſeeke helpe of Witches and Coniurours, when theyr bodyes, their Children, and cattel are hurt: which is to ſeeke at the deuil.

Q. What muſt a man do, when hee repenteth in this Commaundement, or how ſhal he know which way to walke in obedience vntounto it?

A. He muſt ſet his ſtudie and delight in the word of God: there to ſeeke God, and to giuegive him his hearty.Pro. 2.10., by drawing it from the louelove of earthly thinges, and by cuttinge downe pride. For a man ſhal knowe howe much he loueth and delighteth in God, by his zeale and louelove to the word of God. For that which a man loueth beſt, that dooth hee moſt ſeeke after, and his minde thinketh moſt vponupon it. And therefore it is moſte certaine, that thoſe dull men, which hauehave no zeale nor louelove vntounto the word, hauehave giuē their hart away, and do worſhip the world, and the prince thereof.

Q. What ſay ye to the ſecond Commaundement?

A. In the ſecond Commandement we are forbidden the ſinne of Idolatrie, which is both the making of Images, & the worſhipping of them.

Q. He forbiddeth to make anye Image or ſimilitude of thinges in heauen or earth, or in the ſea. Is it therefore againſt this Commaundement to make the picture of a man, or of a flower, or ſuch like?

A. It is not vnlawful to make the picture of a man, to reſemble a man: nor of any other creature, which we ſee. But to make the picture of any thing in heauen, as of the Sunne, Moone or Starres, or of any thing in earth, as of man or beaſt, or of any thing in the ſea, as of fiſhes: and to ſay it is like God, or that it is the picture of GOD, this is abhominable, and forbidden in this Precept.

Q. It is thought of many, that the making is not forbidden, vnleſſe it bee with an intent to worſhip.

A. Thoſe which thinke ſo, are vnſkilful in a very plaine matter: for the woordes are thus, Thou ſhalt not make.

Q. If the wordes ſhould ſo bee taken, then it ſeemeth no picture maye be made: which is an abſurditie.

A. That dooth not followe: for this Commaundement is of the firſt Table, and pertaineth onelyonly to diuine woorſhippe. It doth not meddle with pictures which are for common vſe. But the pictures, whiche are brought into Gods woorſhippe: & therfore the Papiſtes which picture God the father like an olde man, are abhominable Heretikes, and foule Idolaters. There can no likenes be made of GodzEſal. 40.18.. The image is the doctrine of vanitie and lies.

Q. Can not a man bow before them or worſhip thē, but he renounceth god?

A. That is out of all queſtion, that he that doth worſhippe Idolles, although hee perſwade him ſelfe, that he doth worſhippe God in them, yet he doth worſhip Diuelles, and therefore renounceth the true God.

Q. He that worſhippeth the Image for God, or any falſe God, as the Gods of the heathen, he worſhippeth Deuils. But the Papiſtes excuſe themſelues, that their intent is to worſhip the onelyonly true GOD, and therefore theirs is not the worſhip of Deuils. They worſhippe not the Image it ſelfe: and therefore they commit no Idolatry.

A. Whatſoeuer they pretend, it is but vaine: they that breake the commandement, & worſhip him after the wil of y^e deuill, their intent doth not excuſe them, but y^t they worſhip the deuill in ſteede of God: for him they worſhip, which is the author of the worſhip, & whom they obeya.Rom. 6.16.. Moreouer, when they ſay, they doe not take the Idol for God, nor worſhip it, they lie. For doe they not take it to be more holy then other creatures? If it bee golde, doe they take it to bee as other golde? or if it be wood, is it as other wood? If not, is it not a diuine holyneſſe, which they aſcribe vntounto them? And ſo they make it God in effect.

Q. Are thoſe to be counted Idolaters, which do but with their body, with cappe or knee, or ſuch like, giuegive reuerēce to Idolles: not meaning any ſuch thinge in their heart, but doe keepe their heart to God?

A. Manye blynde them ſelues that waye, ſuppoſing that in time of perſecution, for to ſaue their lyfe or goodes: or for occupying merchandiſe in Idolatrous countries for their gaine, they maye diſſemble theyr conſcience, perſwading them ſelues, that beecauſe they doe not religiouſlye reuerence that woorſhippe, they are to bee excuſed. But they vnderſtande not the ſayinge of Chriſte, Hee that denyeth mee beefore menb.Math. 10.. They doe not vnderſtand, that both their bodyes and ſoules are the Lordes, and that neather of them muſte bee giuen to the diuell.

Q. It is not a giuinge themſelues vntounto the Deuill, but in ſhewe, beecauſe they meane not anye ſuche thing?

A. The Corinthes meant nothing leſſe, then to giuegive honour to the Idolles, when they went into the Idoll temple, and did ſit at table there with Idolaters, and eate of meat which had bin ſacrificed to Idols: And yet S. Paul threatneth them as Idolaters, willing them to flie Idolatrie: ſaying, that they could not bee partakers of the table of the Lorde and the table of Deuils, yee cannot drinke of the Cup of y^e Lord and the Cup of Deuilsc.1. Cor. 8.9. & 10..

Q. Is there any Idolatry, beſides that which is committed in the making and worſhipping of Images?

A. Men doe commit Idolatry, when they thinke and imagine of GOD after their owne fantaſies. For although they confeſſe a God, yet is it not the true God, but a God of their owne framing: and therfore it is written, That the foole (whiche is the vngodly) hath ſayde in his heart, there is no God.d.Pſal. 14.1. For hee giueth not credit vntounto the promiſes, neyther dooth hee beleeue the threatninges: and thereby maketh God neither true nor iuſt: which is to deny God. In many other things hee conceiueth wrong of God, & denieth him, & ſo al his thoughts and meditations of God are but vponupon an Idoll.

Q. Is there any other ſinne condē ned in this Commandement beſide the ſinne of Idolatrie.

A. This rule is to bee obſerued in the Commaundementes, that where God forbiddeth any one ſinne, hee forbiddeth all that are of that kinde: he forbiddeth all that are acceſſaries vntounto that ſinne: all thinges wherby it is bred and nouriſhed: ſo y^t he condemneth both roote and branche.

Q. What ſinnes are of the ſame kind that Idolatrie is?

A. All ſortes of counterfeite and falſe worſhip.

Q. What call yee counterfeite and falſe worſhip?

A. All the inuentions and deuiſes of men in the ſeruice of GOD. For the true worſhippe is preſcribed by God him ſelfe in his word: and it is perfectly ſet downe, that no peece of it is left vntounto the deuice of man. For that were a great diſhonour to God, if hee ſhoulde ſet downe his ſeruice ſo vnperfectly, that men muſt finiſhe it, and ſo in effect be wiſer then he.

Q. When men deuiſe any thing to be done towards God of a good intent, of deuotion, of louelove, or ſuch like, muſt it not needes pleaſe God?

A: Yee maye tearme it a good intente, deuotion, and louelove: becauſe it is ſo in mans imagination, but in verye trueth it is nothing ſo: For GOD doth abhorre it, both becauſe it is ſo iniurious to him, and alſo becauſe it is ſo contrary vntounto him: for all that is in manne is corrupte: therefore GOD ſayeth, they woorſhippe mee in vaine, teachinge for doctrines the Preceptes of mene.Eſai. 29.13..

Q. Are there anye examples in the ſcripture to make it plaine?

A. There be examples in the ſcripture of menne, whiche hauehave doone thinges of good intent, of louelove and zeale, and yet the thinges verye abhominable beefore God, beecauſe the affections of menne are corrupte. Who coulde hauehave a better meaning or greater louelove then Peter had vntounto Chriſt, when hee tooke him a ſide and ſayde, ſpare thy ſelfe Maiſter, &c? And yet Chriſt anſwered, goe beehinde me Sathan, thou art a ſtumbling block vntounto me: thou ſauoureſt not the thinges of God, but the thinges of menf.Math. 16.. Alſo the people had, as they thought, a good intent, and aloue to Chriſt, when they wold hauehave taken him, & made him a kingg.Iohn. 6., therefore yee may ſee that all ſuperſtitions, and Ceremonies of mens framing are vtterly condemned.

Q. What is then commanded to be done by this Commaundement?

A. Wee are commaunded to keepe our ſelues pure and chaſte vntounto GOD in his woorſhippe: which is to cleaue to euerye poynt of that, which hee hath in his woorde preſcribed: and to keepe our ſelues cleane both in bodye and ſoule, from y^e Idolatrous & ſuperſtitious inuentions of men.

Q. So that a man doe not ſuperſtitiouſly abuſe the things, which Idolaters hauehave deuiſed: it ſeemeth that the things of them ſelues being indifferent, a man may communicate with them?

A. That is not ſo, for the free vſe of the things is taken away, becauſe God wil not hauehave his ſeruauntes to be like vntounto the ſeruauntes of the Deuill, nor to be partakers with them, otherwiſe why ſhould not y^e meat offred vntounto Idols be indifferent to bee eatē?

Q. Then the things which hauehave bin abuſed, are vtterly to be aboliſhed?

A. We are to put difference: for there are thinges which were ordayned by God for neceſſary vſe: al the abuſe in the worlde cannot aboliſh theſe: but they are to be reformed. There are other things, which god neuer appoynted, but were inuented by men: & theſe can neuer be waſhed ſo clean, but there wil be ſome ſpot in them. And therefore the true reformatiō, is y^e vtter aboliſhing of thē?

Q. What is meant by the wordes which folow in this commaundement?

A. The firſt parte of the words which follow, when he ſaith, I thy Lorde thy God am a Ielous God, and viſit, &c. do containe a very ſharpe threatning againſt Idolaters. For he doth affirme, that as he is a ſtronge God, ſo alſo he is iealous, and wil not beare the ſpiritual whoredome in thoſe that cōmit it, but wil puniſh thē, & their ſeede after thē.

Q. Is not this contrary vntounto that which God ſaieth by the Prophet Ezechiel, that the ſonne ſhall not beare the fathers offence h.Ezech. 18..

A. It is not contrary, for there y^e Prophet is ſent to reprooue thoſe, which did vſe this properbe, The fathers did eate ſower grapes, and the childrens teeth are ſette on edge. Which was as much as to ſay, our fathers committed the ſinne, & we their childrē do beare the puniſhmēt & ſmart for it. Thus they did cleere them ſelues, and blame theyr fathers: but god doth ſhew, y^t he doth not puniſh the children of wicked fathers, vnleſſe y^e children themſelues be alſo wicked. Now in this God doth as much as if he ſhould threaten y^t he wil leaue the children of Idolaters in the ſinnes of their fathers, and depriue them of his graces, that ſo they may be damned. For God doth ſeuerely viſit y^e ſins of y^e fathers vpō the children, whē he doth reiect the children, as the curſed ſeede of curſed parents.

Q. What is the other part of the words?

A. A ſweete promiſe which God maketh vntounto thoſe which louelove them, y^t he will bleſſe their ſeede after thē vntounto a thouſand generations. Q. Hath God tyed him ſelfe in this vntounto eueryevery perticular?

A. Not ſo, for God hath beſtowed his graces vppon ſome children of very wicked parentsi.1. Sam. 19.. And ſome of the children of right godly fathers hauehave beene graceleſſek.2. Sam. 16..

Q. What ſay you to the third commandement? Thou ſhalt not take the name of the Lord thy God in vaine &c.

A. The ſum of the Commaundement is, that wee ſhoulde by no meanes abuſe or prophane the name of God: but as it is moſt glorious ſo to giuegive al due honour & reuerēce vntounto it. Q. What do ye vnderſtand by the name of God? only the words which we ſpeak, when we call him God or Lorde?

A. Wee may not reſtraine it into ſo narow a compaſſe: for the name of God is in al things, which ſet forth his maieſtie, & the renoume of his excellencie. As for example, the glory, the greatnes, the power, the wiſdome, & the goodnes of the diuine maieſtie, which ſhine in the heauens, in the earth, & in the ſea: Alſo in his word he hath ſhewed him ſelf more perfectly. Likewiſe his noble acts which he hath wrought in the gouernment of the world, & of his Church, do publiſh his name: for he ſaith he would get him a name in al the earth, when he dealt againſt Pharaol.Exod. 14.4. Alſo when Dauid in the Pſalms and other do cal vponupon men to magnifie the name of god: or do ſet forth his name, they declare his workes and his iudgementsm.Pſal. 102. Pſal. 106..

Q. Then expreſſe ſome particulars, by which men doe abuſe the holy name of God. A. Men take his name in vain, when they behold the heauens and the earth, without admiration and woondermente of the God of glory, which hath framed them. Alſo when they heare of his great iudgmenets, and worthy actes, and their heart not ſtriken with reuerence & feare. Likewiſe when they heare his word, think of it, or talk of it vnreuerently, to make a light matter or a ieſte of it: or to myngle it with light Ieſtes: as in ſtage playes, or ſuch like. Moreouer, when men call on God in prayer, and doe it not as it ſhould be: as to pray they knowe not what: to aſke according to their luſtes and fantaſies: to ſpeake with their mouth, & their harts wander in by-thoughts, or when they profeſſe Gods word, and liue not thereafter: for they cauſe the name of God to bee blaſphemed, whereas they ſhoulde by theyr profeſſion purchaſe honour vntounto it.

Q. Are theſe all the wayes, by whiche men take the name of God in vaine?

A. There are many wayes, whereby men take the name of God in vaine: A man cannot recite them al, though he ſhould ſtudie long. Men do fowly prophane this excellent name: when they are periured: when they ſweare raſhly: when they curſe: when they vſe the words of the ſcriptures, and the name of God in charmes and coniurations.

Q. What doe you call raſh ſwearing?

A. When men ſweate without cauſe: no matter of waight to mooue them: or no neceſſitie to enforce them.

Q. Men ſuppoſe that they do not offende, when they do not ſweare falſly: and beecauſe they will not take the name of God to abuſe it, they ſwere by ſmall thinges, as by cocke and pye, by the mouſe foote: and many other ſuche like, doe theſe offend?

A. Our Sauiour Chriſt doth confute both theſe things, for whereas the Scribes and Phariſees had taught thus, Thou ſhalt not forſweare thy ſelfe, hee ſaith, Sweare not at all. And whereas they thought by taking the creatures to let the name of God goe free, hee proueth, that hee that ſweareth by any creature doth ſweare by the Lorde: The heauens are his throne, the earth is his footeſtoole: Ieruſalem is the Citie of the great king. Thou ſhalt not ſweare by thy head, for thou canſt not make one haire white or blackenMat. 5.33.34.35.36..

Q. What is then the reaſon whereby hee proueth that thoſe which ſweare by creatures take the name of God in vaine?

A. Becauſe the name of God is vppon all his creatures, euen the ſmalleſt, for there is a glorious power and wiſdom in the leaſt thing which wee ſee: and ſuch as farre paſſeth the capacitie of all the creatures in heauen and earth: for they cannot all make ſo much as an haire of nothing.

Q. What doe yee thinke then when men ſweare by their faith & other ſuche like othes?

A. I affirme that they doe greeuouſly ſinne by taking the name of God in vaine. Chriſt ſaith, Hee y^e ſweareth by heauē, ſweareth by the throne of God, and by him that ſitteth thereono.Mat. 23.22. Then muſt it needes bee, y^t he which ſweareth by his faith, ſweareth by y^e word of God vpō which it is grounded, by the holy ghoſt w^c is y^e worker thereof, by god y^e father & by Chriſt, vpō whō it laieth holde.

Q. Some ſweare by the Diuell, ſome by the maſſe, by the roode and ſuch like, do theſe offend againſt this commandement?

A. They doe offend greuouſly againſt this precept, in as much as they giuegive away the glory of Gods name vntounto thoſe thinges which are abhominable? It is a part of the due honor which we owe vntounto god, to ſweare rightly by his name: & therefore God complaineth as iniured, whē he ſaith they ſweare by thoſe that are no Godsp.Ier. 5.7..

Q. What meane the wordes which followe, for the Lorde will not hold him guiltleſſe whiche taketh his name in vaine?

A. Theſe woordes are a very vehement threatning, by which the Lord would terrifie men, that they bee not bolde to abuſe his name.

Q. What needeth this, when there is a general curſe pronounced?

A. There is great neede of this, as experience teacheth, becauſe mē ſet exceeding light by the name of God: and count it either no ſinne, or at the leaſt a very ſmall ſinne: and this you may ſee in the wordes of many, who abuſing Gods name by raſhe ſwearing, or otherwiſe, tell them of it, and they anſwere, I pray God we doe no worſe, and then we care not.

Q. What is the cauſe that men thinke ſo light of the breach of this lawe, when God maketh it ſo waightie?

A. The very cauſe is this, that mens heartes are ſtuffed full of prophane ignoraunce of Gods glory: for if they did ſee the moſt precious glory of Gods name, they coulde not ſo tread it vnderunder their feete as a thing of naught.

Q. Let vsus proceed to the fourth cō mandement, which is the ſanctifiyng of the Sabboth. Wherefore doth he ſay, remēber thou keep holy the Sabboth day?

A. By this ſpeeche, when God ſaith, Remember, hee doth put vsus in minde of our dulneſſe: for it is as much as to ſay, yee are ſo addicted to your owne worke, and your mindes ſo ſet vponupon worldly things, that yee forget all holy exerciſes, and paſſe them ouer.

Q. Is this commandement in eueryevery reſpect with vsus, as it was before the comming of Chriſte?

A. It is not. For one part of this commaundement was ceremoniall and ceaſed with other ceremonies: another part of it was morall, & that was from the beginning, and muſt be to the end.

Q. What is it in the Sabboth which was ceremonial?

A. They were commaunded that day to reſt from all bodily worke: whiche was a ſigne of ſanctification: for thereby was ment, that they ſhoulde ceaſe from ſinne, and ſinnefull affections, which are called their owne woordes and woorkes, and giuegive vp themſelues to be led by the holy ghoſte, to worke the workes of God.

Q. Is the ſubſtance of this aboliſhed?

A. No in no wiſe, for wee hauehave it accompliſhed in Chriſte, by whom wee doe enter into the reſt of God,q.Heb. 10.19 Ephe. 2.18 ceaſing frō our owne workes as God did from his, this is the continuall Sabboth, which we muſt keepe all the dayes of our life vntounto God.

Q. It ſeemeth then by this doctrine of the Sabboth that there is nothing in man, which is not contrary vntounto God, and alſo abhominable in his ſight.

A. That is moſt manifeſt. For if there were any goodneſſe left eyther in our will or in our affections, wee ſhoulde not bee willed to ceaſe from it. But this continuall Sabboth is for to ceaſe from all our own workes, which is to denie our ſelues.

Q. If the ceremonie bee aboliſhed and the Sabboth continuall, then it ſeemeth that the ſeuenth day is no more to bee regarded then another day?

A. In reſpect of any ſuch ſignification of holineſſe, it is to bee regarded no more then another day. But yet it differeth from other dayes in reſpect of the other vſe of the Sabboth, which was from the beginning, & which muſt continue to the end. For from the beginning God bleſſed the ſeuenth day, and did ſeparate it from other dayes.

Q What is then that other vſe of the ſeuenth day which we muſt be mindfull of?

A Men are to ſet their wordly buſines apart that day, and to giuegive them ſelues vntounto holy exerciſes, as the hearing of the woorde preached in the publike aſſembly: to praye with the congregation to communicate in the miniſtration of the Sacramentes: to meditate vponupon the worde, for the increaſe of faith, knowledge and godlineſſe.

Q. Are not men for to heare the worde of God preached in the weeke daies? For ſome reaſon thus, ſixe dayes ſhalt thou labour: & therefore vnlawfull to goe to a Sermon on theſe dayes?

A. Theſe are very ignoraunt and prophane, which reaſon after that ſort. For doth God ſay they ſhall labour eueryevery houre of thoſe ſixe dayes. Can they not find one ſpare houre in the weeke to play a game at the cardes or bowles, or to hunt and to ſit & talk merily together? can men ſpare ſome time for theſe, and not to ſeeke God, and yet not bee of thoſe wicked, which the Apoſtle ſaith are louers of pleaſure, more then louers of of Godr.2. Tim. 3.4.? Theſe alſo are not the beſt obſeruers of the Sabboth day, which are ſo careleſſe to ſeeke God in the weeke dayes. Hee is bleſſed which doth meditate in the lawe of the Lorde day and nights.Pſalm. 1.1.2..

Q. Tell mee then how men offend God in breaking this commandemente of the Sabboth?

A. Men doe breake this holy law many waies, & go vnderunder the diſpleaſure of God, as committing a greuous ſinne. But firſt in generall they offende, which doe ſo neglect the time, that they doe not profite in knowledge, faith, and godlines by the day: Alſo thoſe which occupie thēſelues in any thing, which doth hinder them from profiting by holy exerciſes. In particuler, thoſe whiche are idle, thoſe which go to viſit their friends in feaſting, y^t occupie their trade of worldly buſines: that ſende abrode their ſeruants to gather vp their dets or ſuch like. Much more thoſe which runne to playes, bearbaytings, Maygames, or y^e ſpend y^e time in drinking, carding, dicing, or other ſuch vanities.

Q. Yee ſay thoſe breake this cōmā demēt which do not profit in faith, knowledge & godlines, by the day: How ſhall thoſe do which hauehave not the means, but are vnderunder an vnlearned, or an inſufficient miniſter of the worde?

A. They are not excuſed, becauſe they hauehave not the meanes at home, for they ought to trauell and ſeeke where they may bee edified: for if theyr Cattell did want water at home, they woulde driue them to water at another Towne, and them ſelues woulde trauel two or three myles for meate that day, rather then bee without. Alſo men are without excuſe, becauſe they like better to ſpend y^e day in their luſtes thē for to hauehave the holy exerciſes of the worde. For doubtleſſe if they did earneſtly deſire it and long for it, God would ſend them faithfull ſhepheards which ſhould feede them vntounto life eternall.

Q. Theſe foure commaundements are the firſt table of the law: the reſte whiche followe are the ſecond table. Is there any thing to bee obſerued in this order which God vſeth?

A. Yea no doubt: for looke howe the Lord excelleth men, ſo alſo the duties which doe immediately belong vntounto him are more excellent, then thoſe which belong vntounto mē. And this is to bee obſerued againſt thoſe groſſe men (if they be worthie the names of men) which regarde no more then outwarde deedes towardes men: if hee bee an Idolater, or ſuperſtitious, or an heretike, or a blaſphemer of the Goſpel, or a ſwearer, or a miſpender of the Sabboth: if hee wil keepe tuche in bargaine and bee true of his word: or if hee keepe a good houſe, or giuegive almes or ſuche like: they will ſay hee is a good man: and if hee goe not to heauen, they knowe not who ſhall. But we muſt learne that none are good men, but thoſe whiche regard to walke in all duties, both in the firſt table of the Lawe and alſo in the ſecond.

Q. When God rebuked the Iſraelits by the Prophetes, hee findeth fault with them for want of dutie in man towards man: and commendeth merciemercy & pitie, iuſtice and iudgement t.Mich. 6.8: as though they were the ſpeciall things required.

A. That is very true, that God by his Prophets ſundrie times doth ſo vrge the duties of man towardes man, as though they were the ſumme of all: But this was not to preferre the ſecond table of the lawe before the firſt: but to detect hypocrites which vaū ted much of zeale towards God, for hee proueth that they had no louelove of God, ſeeinge they dealt ſo wickedly one againſt another.

Q. Let vsus then proceede vntounto the firſt commandement of the ſecōd table: Honour thy father and mother.

A. This commandement is great, as it may appeare, not onelyonly becauſe it is ſet in the toppe, or cōmeth in the forefront of preceptes towardes men: but alſo by the greeuous penaltie which was ſet vppon it: that the diſobedient childe vntounto father and mother ſhoulde die the death: he that did curſe father or mother, he that did ſtrike father or mother, ſhould alſo die the deathv.Exo. 21.17. Leuit. 20.9.. And moreouer, as S. Paule gathereth, it is the firſt commandement with promiſew.Ephe. 6.2.: For the promiſe of the bleſſing which God annexed vntounto it, doth ſhew how precious a thing it is before God, that children ſhould honour their parents.

Q. How is it ſaid that this cōmandement is the firſt with promiſe, when as there is a promiſe annexed alſo vntounto the ſecond commandement?

A. This is the firſt commandement, which hath a ſpeciall or particuler promiſe by it ſelfe: For that which is added to the ſecond cōmandement is general to all. For he ſaith, I will ſhew mercy vntounto thouſandes of them that louelove me, & keepe my commandements.

Q. What doe yee take to be meant by the honour which children are commāded here to yeeld vntounto their parents?

A. All the duties they owe, are cōpriſed in this one worde honour: how they are to obey them, to louelove, reuerence, & cheriſh thē, eſpecially when they growe to bee poore, or weake, or aged. For this was a common ſaying of parents, that their children ſhould bee the ſtaffe of their age,

Q. Is there onelyonly the dutie of children to be conſidered in this cōmandement?

A. Heere is alſo the duetie of parentes towardes their children contained: and not onelyonly that, but alſo the duetie of all inferiours, as the wife to the huſband, the ſubiects to their prince, the ſeruants to their maſters, the people to their teachers, the young to the aged: And contrariwiſe of all thoſe ſuperiours towardes their inferiours.

Q. What reaſon hauehave yee to ſhewe this, Seeing here is ſet downe expreſly no more but that which children owe to their parents?

A. There is great reaſon and manifeſt: firſt for Parents, when God willeth children to honour them: they are alſo bounde to doe thoſe thinges for whiche they are to bee honoured. Alſo for all Superiours they are fitly repreſented by the titles of fathers and mothers in reſpect of the affections which ſhoulde be in them vntounto their inferiours.

Q. Then let vsus briefly conſider the ſeuerall dueties whiche are required in each of theſe: and firſt ſhew wherein parents are bound vntounto their children.

A. The father and mother are bound as concerning this bodylie life to make honeſt prouiſion for the ſuſtenaunce of theyr children. And therefore the vnchriftie Dycers and drunkardes, whiche waſt away their goods, whoſe children may well bee counted fatherleſſe, & their wiues widdows, doe very vnnaturally ſinne, and breake this commandement of God.

Q. Is there no further thing required at their hands then this?

A. Yes they are to care not only for the body in this life, but alſo moſt eſpecially for both ſoule & body in the life to come, & therefore they are inioyned to bring vp their children in the nurture and inſtruction of the Lordex.Ephe. 6.4, whereby wee may ſee not onelyonly how theſe are deceiued, whiche when they hauehave brought vp their children, and prouided well for them in the world, wil ſay they hauehave done their parte, although they hauehave not taught them to know god: But alſo what a greate account they hauehave to make before God for the ſoules of their children. By whiche alſo wee may iudge howe cruell thoſe are, euen more then ſauage beaſtes, who not onelyonly by negligence in not teaching their children the feare of God: But alſo by corrupt example doe leade them into euill, and ſo murther their ſoules: for the childe inſteede of a godly inſtruction doeth heare his father, ſweare, lye, ſclaunder and rayle: doth ſee him deale deceitfully and vniuſtly, and to walke in euerie euill way.

Q. Then you do not account thoſe fathers to hauehave diſcharged their whole duetie, which doe teach theyr children to ſay the tenne commaundements, the Lordes prayer, and the articles of the faith: and ſay they hauehave done what they can.

A. It is moſt ſure they hauehave to render account vntounto God for a farre greater matter then the teaching them to ſpeake theſe thinges: for they are to ſee that they vnderſtand them: they are to inſtruct them in all points of true religion: they are to ſhewe them the ſteppes of godlineſſe, they are to exhort them w^t all diligence, yea & to charge them to feare God: and to walke in his wayes.

Q. All men are not able to doe this you ſpeake of?

A. The more ſhame for them, that they will be fathers, before they can do that which is the duetie of fathers, and the more heauie iudgement tarryeth for them, for caſting away and ſpilling the ſoules of their children.

Q. What is required at the handes of the wife to her husband?

A. It is the dutie of the wife to bee in ſubiection to ſhew all obedience, and reuerence, and louelove, vntounto her head: and that with a meeke and quiet ſpiritey.Ephe. 5.22 23. 1. Pet 3.1.2.3.4..

Q. What is the part of the husband vntounto his wife?

A. The huſband ought to louelove & cheriſh his wifez.Ephe. 5.25.: And becauſe ſhe is the weaker, and ſubiect to infirmities, hee is to put away all bitterneſſe, and tyrannicall roughneſſe: and to guide her with wiſedome and diſcretion: to couer her infirmities, and to heale them: and for ſuche knowledge as ſhee wanteth hee is to inſtruct her.

Q. Howe if the husbande bee an vngodly and a frowarde man and not meete to bee an head to gouerne, being rather like a mad bedlim then a diſcrete guide?

A. The wife is to doe her dutie notwithſtanding, for why did ſhee make ſuche a choyce, when ſhee ſhoulde hauehave been moſt carefull to marry in the Lorde? And ſhee is to bee the more heedefull: that by her godly and chaſte conuerſation ioyned with meekeneſſe, her huſbande may bee wonne from his naughtie life. Likewiſe, the man which is coupled with an euill wife, is to vſe all godly meanes, and diſcretion to draw her to the Lord.

Q. What owe the ſeruants vntounto their maſters?

A. The ſeruants ought to louelove, reuerence, and obey their maſters, to doe their worke faithfully, both in ſight and out of ſighta.C. 3.3.22.23.: To ſee nothing goe to wracke, nor to ſpoyle any thing, nor to pilferre: But to ſhewe all faithfulneſſe and diligence.

Q. What muſt the maſters doe vntounto their ſeruants?

A. They are bounde in duetie before God, not only to deale kindly and louingly, and to doe them no wronge, neither by defrauding nor oppreſſing themb.Ephe. 6.9.: but alſo to inſtruct and teach them the true knoweledge of God.

Q. What proofe can you ſhewe that maſters are bounde to teach their ſeruants?

A. There can be no reaſon ſhewed againſt it: for when it is plaine by the ſcriptures that eueryevery man is bound in conſcience to admoniſh and inſtruct his neighbour, whē hee goeth aſtrayc.Heb. 3.13.: Who can doubt but that a man is much more bound to doe it to thoſe that are vnderunder his charge, and of his own familie.

Q. What doe you thinke of thoſe men which doe not this?

A. Howeſoeuer they take themſelues, it is manifeſt that they hauehave not ſo muche as the ſhewe of Chriſtianitie, nor of any godly minde: For can thoſe bee good whiche ſuffer their family (whiche ſhoulde bee a little Churche) to bee ſo full of wickedneſſe, as royſting, ſwearing, rayling, lying, quarrelling, and all other filthineſſe, that is euen a little hell: and neuer goe about to examine and inſtruct them in any goodnes. So that they hauehave their woork wel done in the weeke day, they care not where they become vppon the Sabboth day: They neuer examine them how they profit by the worde.

Q. What is the duetie of ſubiectes to their Prince?

A. The Subiecte is to louelove, honour and obey the Princed.1. Pet. 2.17, and becauſe he is defended both in his life and poſſeſſions by the Prince, hee is to be ready with his body and goodes to defende his Prince: and with a ready & cheerefull mind to pay tribute, and ſuch likee.Ma. 17.24.25 Rom. 13.6..

Q. What is required of Princes and gouernours?

A. It is their duetie for to ſeeke the benefit of their ſubiects, to cheriſh and maintaine the good, and to puniſh euil doers. And this muſt bee by ſuch lawes for temporall matters, as be equall, and for ſpiritual matters, as do maintaine ſound religion.

Q. The ſubiecte is to obeye the Prince and the childe his father: Is this obedience to be ſhewed in all thinges?

A. They are to obey them in the Lord, and not further: for if they commaund that that God forbiddeth, wee muſt obey God ratherf.Act. 5.29. & 4.19.. If the Prince ſhould ſet vp falſe religion, the people muſt not receiue it. If the Father would match his Sonne with a wicked woman, or his Daughter with an euill man, voyde of true religion, they are to refuſe, beecauſe they are commaunded to marry onelyonly in the Lordg.Deu. 7.2.3.4 1. Cor. 7.39..

Q. What are the people bound to ſhewe vntounto their Paſtors?

A. They are bounde to eſteeme them, as the Meſſengers of the Lorde of hoſtsh.Mal. 2.7., and diſpoſers of Gods gracesi.1. Cor. 4.1, they ought to ſubmitte themſelues vntounto them, to bee taught and guyded, and to obeye them in the doctrince whiche they teache: And to followe theyr ſteppesk.He. 13.7.17. They muſte alſo prouide things neceſſarye for their ſuſtentationl.1, Tim. 5.17.

Q. And what muſt they doe to their flockes?

A. They are moſt ſtraightly bound to watch ouer the flocke, and to feede themm.Ioh. 21.15 16.17. 1. Pet. 5.2., to open vntounto them all the counſels of God, and to doe it faythfullyn.1. Act. 20.27. &. Pet. 5.2.: They muſt alſo be patterns and examples in al goodly conuerſationo.1. Pet. 5.3.. For if they fayle in eyther of theſe, they bee not true Shepheardes, but Woolues and Hyrelinges.

Q. What muſt be the behauiour of youth to the aged?

A. They muſt honour and reuerence the gray headep.Leui. 19.32

Q. What muſt they ſhewe vntounto the younger ſorte?

A. As they be aboue them in yeeres, ſo muſt they excell in knowledge, wiſdome, ſobrietie, and ſtaydneſſeq.Tit. 2.2., ſo that their very countenaunce muſt bee as a brydle vntounto the luſtes of youth, that they maye bee aſhamed to bee wanton and lyght in theyr preſence. And there is no greater ſhame, then to ſee olde perſons fooliſhe, ignoraunt, vaine, giuen to boyiſhe trickes, and lightneſſe: which ſpoyleth them of all reuerence, and cauſeth them to bee condemned.

Q. The promyſe ſeemeth to hauehave little force in it: for if wee conſider the miſeries and daungers of this life, wee will eaſilye confeſſe it to be farre better to bee out of the worlde.

A. Longe lyfe in it ſelfe is not ſuche a bleſſinge: for to the vngodlye it is a greeuous curſe, beecauſe it had beene farre better for him to hauehave dyed in his cradle: But yet it is a great bleſſing, when GOD giueth it as a token and pledge of his fauour, and when a man is ſo guided in it, that it is to the increaſe and heaping vp of his euerlaſting glory.

Q. The next commaundement forbiddeth to commit murther.

A. This precepte is of great waight, for the ſheddinge of mans bloud is a thinge which God much abhorreth, as it may appeare by the penaltie, y^t the murtherer ſhuld without al pity be put to deathr.Num. 35.16.

Q. Is there no other murther here forbidden then, when a man dooth kyll with a weapon, or is the cauſe by anye meanes to take away life?

A. Yes, this Commaundement is expreſſed in one woorde, but yet it extendeth it ſelfe very largely, which will more euidentlye appeare, if we conſider certaine rules whiche are generallye to be obſerued in the law.

Q. Which are thoſe?

A. Firſt, that the law of God is not as the lawes of Princes, that a man can ſay, thought is free: but it bindeth as well the inwarde partes of the mind, as the outward partes of the body: Alſo where God forbiddeth any thing, he commaundeth the contrary. Likewiſe that which wee noted in the ſeconde Commaundement, that where god forbiddeth any one ſinne hee forbddeth all other, that are of that kind, he forbiddeth all things that are acceſſaries vntounto it, al things that doe nouriſhe and breede it, and ſo condemneth both the roote and braunch.

Q. Shewe then howe men commit murther?

A. Our Sauiour Chriſt in the 5. Cha. of Math. dooth affyrme, that anger, taunting, and reproachfull ſpeeches are murder.sMat. 5.21.22.. S. Iohn ſaieth, that hee which hateth his brother, is a murderer, and no murtherer hath eternall life, abiding in himt.1. Ioh. 3.15.. Then crueltie, vnmercifulneſſe, oppreſſion, fighting and quarrelling muſt needes bee murther.

Q. Then it appeareth, if theſe and ſundry other ſuch like be murder, beecauſe murder is bred and cheriſhed by them, that many men bee murtherers, which doo not take them ſelues to bee ſo.

A. This Commaundement doth ſitte higher vntounto men then they ſuppoſe: For by nature wee bee all murderers: And if there were no chaunge by regeneration, nor no outwarde penaltie to reſtraine, it woulde breake out, and menne in theyr anger, furye, and hatred, would ſlea one another without pitie: Nowe GOD dooth iudge of theſe, as they lye in the heart.

Q. Doe not theſe kindes of murthers caſte men out of the kingdome of God?

A. No Murtherer ſhall hauehave euerlaſting lyfe: No mannes prayer canne bee hearde, ſo longe as hee hath a murtherers minde.

For the Lorde ſaieth, when yee ſtretch forth your handes, I will turne away mine eyes, for your handes are full of bloudv.Eſai. 1.15. The Apoſtle willeth to lifte vppe pure handes without wrathw.1. Tim. 2.8. If a manne bee fierce in anger and furye, cruell in malyce and hatred, boyſterous in reuenge, and full of reuiling and reproach: This man beefore GOD is a ranke murderer, with a cruell heart, and bloudye handes: and his prayer is as acceptable vntounto God, as if hee ſhould offer a Dogge in ſacrifice.

Q. What are wee then to looke vntounto, in our repentaunce in this Commaundement?

A. Wee muſt ſeeke to hauehave all bloudy & cruell affections killed in vsus: as anger, hatred, deſire of reuenge, pryde, contempte, and ſuch like: and we muſt put on, and deck our mindes with gentleneſſe, lowelyneſſe, meekeneſſe, kindeneſſe, and longe ſuffering, for theſe thinges are here commaunded.

Q. Proceede vntounto the nexte Commaundement, Thou ſhalt not commit adultery.

A. For the breach of this law GOD did appoynt deathx.Deut. 22.22, to declare in what great deteſtation he hath adulterers. It is ſette alſo before thefte, beeing worſe then it: As Solomon dooth make compariſon, and prooueth, that the adulterer is more abhominable then the Theefey.Pro. 6.. And the cauſe why menne make ſo ſmall accounte of this ſinne, is, that the adulterer, and the adultereſſe, hauehave not theyr braynes daſhed out.

Q. There was ſuch puniſhment appointed in the lawe, but many ſuppoſe that this rygour is taken away now vnderunder the Goſpell, whiche is the tyme of grace.

A. Thoſe are greatly deceiued: for looke howe a man is more to bee blamed, which goeth out of the waye in the cleare Sunne at midde daye, then hee which goeth by night with a Candle: euen ſo are men more to be punyſhed for ſuch foule ſinnes in the cleere light of the Goſpell, then in the time of the law.

Q. Some thinke it great pitie they ſhould be dealt withal, becauſe they may repente, and beecome honeſte: Alſo Chriſte willeth to let the tares growe with the Wheate, leaſt in plucking vppe the tares, the plucke vp the Weate alſo z.Mat. 13.29.30..

A. Some indeede make ſuch reaſons, but without all reaſon: for ſo they maye ſay of Theeues and Murderers, It is pyttie, they may repent. Alſo when they alleadg that the Tares muſt be let alone, that is not meant of open offendors, but of cloſe Hypocrites, which are like good men: for it is Darnell, which Chriſt ſpeaketh of, which is ſo like wheate, that it can hardlye be diſcerned, vntil it ſhoote forth the eare.

Q. They do alleadg alſo that Chriſt did not condemne the woman to death, which was taken in adultery, & brought before him a.Ioh. 8.3.10 12..

A. They doe alleadge it very vnſkilfully, not conſidering, that Chriſte came not to take vponupon him ciuil power, as a iudge to put to death: but to preache the Goſpel, and to call men to repentaunce: and therefore when one prayed him to commaund his brother to deuide the land, he anſwered: Mā, who made me a Iudge, or a deuiderb.Lu. 12.13.14?

Q. Come then vntounto the wordes of the Commaundement: Doe yee thinke there is here any thing condemned, but the outward acte of fornication, adulterie, inceſt, or ſuch abhominations?

A. Our Sauiour Chriſt ſaith, that hee which looketh vppon a woman, and luſteth after her, hath committed adulterie in his hearte. Alſo this muſt needs bee confeſſed, that all things, which do nouriſh and breede vncleane luſts are condemned here: as ſōges of ribaldry, filthy and light communication, enticing apparell, gluttony, drunkenneſſe, vncleane, and vnchaſte lookes, daunſing and ſuch like.

Q. The Scripture doth mention, that dauncing was vſed and alowed.

A. The ſcripture doth not ſhew, that euer anye holye man or woman did vſe this wanton kinde of daunſing of men and women together, whereby their inward luſtes are ſtirred vp and increaſed. There was an other kind of daunſing, w^c was alowed.

Q. What is here then commanded to the ſeruants of God?

A. All chaſtitie and pureneſſe, both of bodye and minde, ſobernes in meate, drinke and apparell, with ſuch like: Men muſt alſo take heede to their eies, leaſt they come to hauehave eies full of adulterie, by viewinge the beautie of women.

Q. It followeth in the Commaundements: Thou ſhalt not ſteale: How far doth this extend?

A. It extendeth thus farre: firſte that a man ſhall not wrong his neighbour in his goodes, by taking ought from him, or hurting him in the thinges he poſſeſſeth. Then on the contrary part, he is commaunded to be carefull for the wealth and proſperitie of his neighbour.

Q. Shewe then the particulars, in which men offend in the firſt part.

A. Men doe not onelyonly commit theſe, when they laye violence handes vppon the goodes of others: but alſo by extortion, vſury, briberie, and all kinde of Coſinage and deceites in buying and ſelling: by deſtroying their corne, and hurting their cattell. Likewiſe when they inwardly ſo couet the goodes of their neighbour, y^t they ſeeke to win it from him by cardes, dice, or bowles.

Q. Do ye iudge that theft for men to increaſe their goodes by gaming?

A. There is theft firſt in the heart, both of him that winneth, and of him that loſeth: for ech doth deſire to gaine by the hurt of y^e other. Then there is theft in both outwardly committed, in him that winneth, becauſe he ſeeketh riches by a meane which GOD hath not ſanctified, becauſe a man by it doth neuer benefit him ſelfe, without the hurte of others. The leeſer cōmitteth abhominable theft, becauſe by this meanes he robbeth his wife and his children, or the poore: or dooth not imploy his riches to good vſes, for which God hath giuen them.

Q. Is a man bound in conſcience, when hee ſelleth anye thing vntounto his neighbour, to diſcloſe the faultes of it: and ſo to take no more for it, then it is worth?

A. That is without all doubt: for y^e generall rule is, that whatſoeuer yee woulde that men ſhould do vntounto you, euen ſo do you vntounto themd.Mat. 7.12. There is no man that woulde be hurt & hindered by the deceit of an other: Therfore when hee deceiueth & hurteth the wealth of his neighbour, he doth cōmit theft.

Q. Then it appeareth, that there be a number of menne, which are arrant theeues, & yet diſdain to hauehave the title.

A. It is euen ſo: for they which finde their neighbours goods when it is loſt, and conceale it: They which defraud, and which ſeeke by ſleighes of lawe to defeat true owners: alſo thoſe which do mibble, & pilfer the valew of a peny at a time: hauehave al of thē ſuch theeuiſh hearts, that if it were not, that they feared the gallowes more then God, they would breake out into al violent theft.

Q. Are al theſe thefts to be repented of, and rooted our of the heart, before a man can enter into the kingdōe of god? and is a man to reſtore the thefte?

A. No theefe ſhal enter into the kingdom of heauen, although he ſhould be but a theefe in heart. Moreouer, he which dooth repente in deede, if he be able to reſtore, hee will, leaſt hee ſhould be like a cutte-purſe, whiche ſhoulde craue pardon of the Iudge, and keepe faſt the purſe which he had cut in his hand.

Q. What is the other parte, which we are on the contrary commaunded?

A. Wee ought ſo to louelove our neighbour, that we be carefull of his proſperitie, and ready to cheriſh and ſaue his goods, if we ſhould ſee any thing of his in danger to he loſt: as his oxe or his Aſſe, although hee be our enemie wee ought to driue it home, when we ſee it goe aſtraye.Deu. 22.1.: Alſo wee are bound if our neighbour be poore, and wee rich, to miniſter vntounto his neceſſitief.1. Ioh. 3.17..

Q. The ninth Commandement ſaith, Thou ſhalt not beare falſe witnes againſt thy neighbour: what puniſhment was appoynted for the lying witneſſe?

A. It was ordayned by God, that if the falſe teſtimonie were foundout, that then he which did wrong euidence ſhould beare the ſame puniſhment, that he woulde hauehave broughte vppon his neighbour: if hee bare falſe witneſſe in a crime of death, thē he him ſelf died for it: if it were to bee whipped, or beaten with roddes, then was he beateng.Deu. 19.17.18.19..

Q. What are the ſinnes againſt this commaundement?

A. Fyrſt the giuing falſe teſtimonye againſt any before the Iudges, or ſuche as were to decide matters: Then the raiſing & ſpreading of falſe tales, lyes and ſclaunders: Alſo the ready minde and open eares to receiue euill reportes againſt other men.

Q. It cannot bee denied, but that ſuch as doe raiſe vp and ſpread falſe tales, to defame others, doe committe a wicked ſinne: beecauſe they ſpoyle a man of his good name, which is a precious thing: But what reaſon is there, that ſuch ſhould be blamed, as hauehave not bin the deuiſers of the ſclaunder, but hauehave only heard & reported it vponupon the wordes of others?

A. There is great reaſon whye they ſhoulde bee blamed: for if they had anye louelove in them, how could it delight them to heare euil report of others, with ſuch a deſire to hauehave it true: for the carnall minded men, which hate the light, are right gladde whē they heare any euil of thoſe, which profes godlines: which doth holden ſclaunderers to tel thē ſuch lies, as hauehave no colour of truth. But a godly mind is grieued to heare of euil in a other, and if it be true, yet he will not blaſe it abroad to defame him.

Q. Is it then an offence, and a breach of this commandemēt, for a man which doth know an euil vice in an other, and doth tel it abroad?

A. The end why a man doth a thing is much: for if he do it of a grudge to y^e man, he doth ſinne: but there may be profit in doing it, both to further Gods glory, and alſo to benefit men: for if there be a man whiche is of good eſtimation for truth and honeſty, which is an enemie to the trueth: a good manne ought in ſuche a caſe to diſcloſe his faultes, and to diſgrace him, leaſt his credite hinder the trueth, and keepe others from it. This rule did Chriſte obſerue againſte the Scribes & Phariſes, in laying open what Hypocrits they were, and ſo ſpoyling them of their good name and eſtimationh.Mat. 23.2.

Q. There remaineth, Thou ſhalt not couet thy neighbours houſe, Thou ſhalt not couet thy neighbours wife, nor his man ſeruant, nor his maide ſeruant, nor his oxe, nor his Aſſe, or any thing that is thy neighbours. Is al this but one commandement?

A. It is al but one Commaundement, albeit there be diuers branches, yet they ſet forth but one ſinne.

Q. Dooth this Commaundemente containe in it any thing ſeuerall, or is it onelyonly a repetition of the former. For he that dooth inwardlye wiſhe to hauehave his neyghbours goodes is a theef: and here hee ſaieth, Thou ſhalte not couet thy neighbours houſe: Hee which luſteth after a woman, is an adulterer. And here he ſaith, Thou ſhalt not couet thy neighbours wife: It may ſeeme therfore to be but a bare repetition of the former.

A. That were a great abſurditie, for then they coulde not bee called tenne Commaundementes, beecauſe there ſhoulde bee but nine, if this laſt were a repetition.

Q. Shew then the difference beetweene this precept and the other.

A. True it is, that y^e vncleane luſtes of the hearte bee adulterie, the deſires and intentes of the minde to get other mennes goodes are thefte: and ſo in the other Commandementes, beecauſe God is a ſpyrituall Lawe-giuer, his lawe bindeth the ſpirit and the ſoule, as well as the body: But yet there is a difference beetweene the laſt Precept, and the other: for this is more inward, and toucheth more deepely, and ſitteth nigher then they.

Q. This ſeemeth hard, for howe can any thing bee more inwarde then that which reſtraineth and bindeth the inwarde deſires and intentes of the ſoule. Declare this thing therefore more plainly?

A. The other commaundements doe reache to all the inwarde motions of the hearte, which go with deliberation and conſent: But this reacheth vntounto thoſe motions before they come vntounto any conſent, yea it reacheth vntounto the roote, or fountaine it ſelfe of all euill thoughtes: and ſo it goeth deeper then vntounto the thoughts. What teſtimonies of the Scripture are there to declare this thing?

A. The Apoſtle Paule ſetteth foorth howe cloſe a ſinne it is, when hee ſaith, I coulde not tell that concupiſcence were ſin, but that the lawe hath ſaid, Thou ſhalt not luſti.Rom. 7.7.. Alſo S. Iames doth make it to bee the mother or the wombe, whiche doth conceaue and breed euill thoughtsk.Iam. 1.14..

Q. Thoſe which take it then that couetouſneſſe is forbidden in this precept becauſe he ſaith, Thou ſhalt not couet: and thoſe which take it that Saint Paule and Saint Iames in the places cited, doe ſpeake of the groſſe luſt, are deceiued.

A. They are greatly deceiued, whiche commeth to paſſe through the barrēneſſe of our language, which lacketh wordes to expreſſe theſe things: for the worde which wee tranſlate in the commandement, Thou ſhalt not couet: in the tongues which the Scripture was firſt written in, is nothing neare y^e worde which doth ſignifie couetouſnes. Alſo that which is tranſlated luſt, in S. Paule, and Iames, doth not in thoſe places, (beeing the word which is vſed in this cōmandemēt) ſignifie the groſſe luſt of the heart, which goeth with liking & conſent: for naturall vnderſtāding doth take that to be euil. But S. Paul did not know that this was ſinne.

Q. What is it then which is heere forbidden, to ſpeake more fully?

A. Heere is the naturall infection of originall ſinne forbidden: out of which all other ſinnes doe ſpring in vsus. And therefore in this commandement children are founde guiltie. For the Apoſtle proueth them to be ſinners, becauſe they diel.Rom. 5.14.. Now it is certain that the childe newe borne, or before it is borne cannot ſin in word, deed, nor thought: But this concupiſcence is in his nature, which conceiueth & hatcheth diuers ſinnes, which we ſee the buddes of, ſo ſoone as they hauehave any diſcretion.

Q. What hauehave we thē to note in this commandement, that it reacheth vntounto both the tables of the law, or that it conteineth the whole concupiſcence?

A. I do not thinke ſo, for although it be not mētioned in the firſt table of the law, yet when Chriſt giueth y^e ſūme of it thus, Thou ſhalt louelove the Lord thy God with al thy hart, with all thy minde, with all thy thought, it forbiddeth & leaueth no place to any inward infectiō. Alſo the Lorde in this laſt precept doth mētiō nothing but toward y^e neighbor.

Q. What do you gather for our repentance in this commandement?

A. As this cōmādemēt noteth vntounto vsus, y^e root & fountain of ſin, & frō whence it is bred in vsus, ſo muſt it lead vsus to begin our repentance at y^e ſame: for ſo long as cōcupiſcēce is not killed in vsus, although we be reformed in our outward doings, yet wee are neuer the neare: for our heartes being vncleane ſtill we looſe all our labour.

Q. This being ſo ſecrete a poiſō in our nature, how ſhal we know whē it is killed

A. A man ſhall eaſily know that it is killed, by the changing of his thoughtes, for looke howe fruitefull his minde is ſtill in vaine, and corrupt motions, and looke howe farre he delighteth ſtill in them, ſo far there remaineth life ſtill in this wombe of ſinne, which conceaueth them.

Q. Wee may perceiue by the opening of the lawe, that when we are regenerate, yet we come farre ſhort of doing any thing perfectly, according to the ſtraight rule: and therefore it may ſeeme that it is to ſmall purpoſe that wee doe?

A. It is moſt true that eueryevery one of the regenerate ſo long as they liue heere, may ſay with the bleſſed Apoſtle: The lawe is ſpirituall, and I am carnall, ſolde vnderunder ſinnem.Rom. 7. Alſo there is no good woorke which wee doe, but there is ſome leauen of infection mingled with it: but yet it is vntounto great purpoſe that wee indeuour to ſhewe foorth good workes, becauſe God is highly pleaſed when we ſtraine with all our might to attaine as nigh perfection as may been.Heb. 6.1. Phil. 3..

Q. Doe yee allow then of their ſayinges, which ſpeake thus, wee are weake and fraile, wee cannot but ſinne in eueryevery matter, wee doe well as nigh as God doth giuegive vsus grace, more we cannot doe.

A. Theſe ſayinges are true in them ſelues to bee allowed: but yet the great abuſe of them which is common, is in no wiſe to be liked. For when an euill diſpoſed perſon to excuſe himſelfe and to couer his ſinne doth anſwere thus, wee are all ſinners, wee cannot but ſinne: It is a foule abuſe. Alſo when an ignorant and ſlouthful perſon vntounto all goodneſſe ſhall ſay, I doe well as neere as God will giuegive mee grace: It is naughtily ſpoken, for God is readie to giuegive and beſtowe his graces in plentiful meaſure, if they woulde ſeeke and vſe all the holy meanes and exerciſes that hee hath appointed.

Q Let vsus come now vntounto the Sacraments of the newe Teſtament: and firſt how many bee there?

A. There bee only twoo.1. Cor. 1.: that is, Baptiſme and the holye Supper of the Lorde.

Q. To what ende and purpoſe are they ordeined?

A. They ſerue to confirme and ſtrengthen faith, and to further repentance.

Q. Faith commeth by hearing p.Rom. 10.17.: & ſo repentance is wrought.

A. Yea but God vſeth two ſortes of teaching, to drawe vsus nigher vntounto himſelfe. The one by the opening of the word, which doth diſplay and offer vntounto vsus, all the treaſures which are in the ſonne of God: The other by the Sacraments, in which hee doth offer and ſet before vsus the ſame thinges, in a kinde of teaching applyed vntounto our dul nature. For whereas wee beeing lumpiſhe and heauie, our faith and minde doth not ſo readily mount vp into heauen, GOD doeth moſte louinglye reache foorthe his hande, and ſo ſet vsus ladders to creepe vpp by.

Q. Howe ſhoulde theſe earthlie creatures hauehave ſuche power in them, as to carrie mens mindes vp into heauen?

A. The thynges of them ſelues hauehave no ſuche power: but the inſtitution of God, who hath appoynted them, to repreſent and ſet before vsus Spirituall and Heauenlye thynges, and alſo the truthe of GOD which doth aſſure vsus, as well of that which is ſignified, as of the ſigne: hauehave great force and power in them.

Q. Then yee are not of theyr minde whiche aſcribe the power to the outwarde woorke: neither yet of theirs, whiche count them baſe and needeleſſe?

A. Wee muſt beware that wee giuegive not that to creatures which is proper only to God. For ſuch as by grace vntounto the ſigne (as though the woorke wrought dyd the deede) doe like blinde Aſſes rob God: Againe, thoſe proude men, which are ſwollen ſo fat that theyr eyes are cloſed vp from ſeeing themſelues: ſuppoſing their faith to be ſo ſtrong & their mindes ſo heauenly, that they neede not the vſe of the Sacramentes: are much to be miſliked. Euen as thoſe whiche take vponupon them to know better what is fit for them, then God doth.

Q. What may the Sacraments bee likened vntounto, that we may more fully ſee the vſe of them?

A. The Apoſtle calleth circumciſion the ſeale of the righteouſneſſe of faithq.Rom. 4.11.: and it is without controuerſie that other Sacraments are ſo alſo: looke then what vſe there is of a ſeale in temporall thinges, the like vſe is there of the Sacramentes, in ſpirituall things.

Q. Declare then more fully that point?

A. When a man hath a promiſe of any good thing: hee thinketh it better when hee hath it in writing, but ſureſt of all when it is ſealed. Euen ſo God to make vsus more ſure, hath not onelyonly giuen his worde written, but alſo hath ſet to his ſeale.

Q. If men were conſtant and true of their worde, there ſhoulde neede no ſeale to bee ſet thereto to confirme it. Doth it not therfore accuſe the word, that the ſeale muſt bee put to it, for to make it ſure?

A. There is no doubt but that the inconſtancie of mans woorde was the cauſe why the ſeale was added. But the thing is farre otherwiſe beteweene God and vsus: for it is not for any reſpect of the worde it ſelfe that ſeales ſhoulde bee added thereto. (For the word of it ſelf is infallible.) But it is the wonderful kindeneſſe of God whiche doeth yeelde ſo muche vntounto our vnbeliefe: that rather then wee ſhoulde hauehave any doubte of the truth of his vnchangeable woorde, hee woulde ſet to his ſeale alſo to confirme the ſame.

Q. May it bee gathered by this, that the Sacramentes are to no purpoſe without the worde?

A. It is out of doubt a moſt foule abuſe and prophanation of the Sacramentes, to miniſter them vntounto thoſe which are not firſt inſtructed in the worde. For were it not a very fooliſh and ridiculous matter, for to put ſeales, and annexe them vntounto a parchment without writing. What vſe hath y^e ſeale, ſo long as there is a blancke?

Q. There is the ſame reaſon in both the Sacramentes: and yet Baptiſme is giuen vntounto thoſe whiche are without knowledge?

A. It is miniſtred vntounto infants when they cannot knowe any thing at all: But yet they are bounde to knowe ſo ſoone as they come to yeeres of diſcretion, For ſuch as continue in blinde ignorance, hauing byn baptized in their infancie, do carrie aboute a ſeale ſet vntounto nothing. For this cauſe the Apoſtles are willed to teach, & thē to Baptizer.Mat. 28.19..

Q. How many parts do yee cōſider in a Sacrament?

A. There bee two in generall to bee conſidered: that is to ſay, the outward and viſible ſigne: and the inuiſible grace whiche is ſignified.

Q. What is that inuiſible grace, which is repreſented in both the Sacraments?

A. That which wee obteine in Chriſte: for in both the Sacraments our Lord Ieſus Chriſt is ſet before vsus, with the riches of his grace: euen painted out, vntounto our outwarde ſenſes.

Q. Proceed vntounto the holy baptiſme: and firſt ſhew the doctrine which it doth ſeale.

A. The doctrine is this, y^t wheras we were borne vncleane, euen a lumpe of ſin, & therfore ſtrangers frō god, & childrē of his wrath: He doth incorporate vsus into y^e body of his ſonne, & waſh vsus from all vncleannes & filthineſſe, and receiue vsus into his owne family, to be heires of eternall life.

Q. How is this figured vntounto vsus?

A. By the water. For by it is ſet before vsus, how we are baptized into Chriſt, euē into his death, burial, & reſurrection. Alſo y^e waſhing with y^e water, which purgeth away the vncleanneſſe of the fleſh: doth ſhew how the holy ghoſt doth inwardly waſh away our ſinnes in the blood of Chriſte.

Q. Is Baptiſme only the ſeale in gods behalfe: by which hee doth aſſure vsus of this newe birth and regeneration in his ſonne?

A. It is the ſeale ſet to in the couenant betweene both parties as wel in our behalf, as in the Lordes. For as God doth thereby binde himſelfe vntounto vsus to bee our God, by ſetting to his ſeale: So alſo doth it bind vsus as the ſeale of our vowe, which we hauehave there ſolemnely made, to be his people, by renouncing the Diuell, and his workes.

Q. What ſay yee then of thoſe which are not mindfull of this: but walke in al the luſtes of the Diuell?

A. They hauehave vnfaithfully & traiterouſly broken ſo great a promiſe made vntounto god. And ſo are become giltie of ſuch a ſin as ſhal turne to their greater damnatiō. For it had been better for them neuer to hauehave voweds.Deut. 23.21.22. Eccle. 5.3.4.. For howe greeuous a ſinne is it ſo to dally and diſſemble with God?

Q. Let vsus come vntounto the other Sacrament. Shew alſo that doctrine which it doth ſeale?

A. The doctrine is plentifully ſet downe by our Sauiour in the ſixt of Iohne when he ſaith, I am the bread of life which came downe from heauen, Hee that eateth this bread ſhall liue for euer. My fleſhe is meate in deede, my blood is drinke in deede: hee that eateth my fleſhe and drinketh my blood hath eternall life. Hee that eateth not my fleſhe hath not lifetIoh. 6.51.54 …5..

Q. Do yee then take this to be the doctrine of Chriſte, that his very naturall fleſhe, and blood, and the very ſubſtance of it muſt bee receiued: and that none ſhall liue, but thoſe which eate and drinke the ſame?

A. Wee can hauehave no benefit by Chriſt, vntill wee be partakers of Chriſt himſelfe: And that in ſuche ſort, that wee doe become fleſh of his fleſh, and bones of his bones, as the Apoſtle ſpeakethv.Ephe. 5.30.: and therefore ſuche as ſhalbe ſaued, doe eate his very naturall fleſhe, and drinke his very naturall blood.

Q. Is not God onelyonly the fountain of life? And then howe can it be aſcribed vntounto the fleſh of Chriſte to giuegive life?

A. It is moſt certaine & without gainſaying, that God only is the fountain of life. And yet it is rightly aſcribed vntounto the fleſhe of Chriſte to hauehave in it life, and to giuegive it, vntounto all that doe eate thereof. Becauſe his fleſh is ioyned vnſeparably vntounto the Godhead, and from thence hath life alſo in it ſelf. Which thing he plainely ſheweth, when hee ſaith: As y^e liuing ſent me, ſo I liue by y^e father, and he that eateth my fleſh, ſhall liue by meew.Ioh. 6.57..

Q. Seeing we muſt eate the very fleſh of Chriſt, and drink his blood, or els we can hauehave no life. Doe yee beleeue that the bread is turned into the fleſhe of Chriſt, and the wine into his blood?

A. That is a moſt abhominable error: For our Lorde is only in heauen, & thither muſt our faith aſcend and lay holde on him, to eate ſpiritually that fleſhe of his whiche was crucified, and to drink that blood of his which was ſhed. This beeing ſo great a miſterie, and we ſo dull to conceiue, the Lorde to helpe vsus, hath choſen bread and wine as a ſeale and pledge that hee doth giuegive vsus the ſame. For the bread broken doth ſignifie the crucified body of Chriſte, and the wine powred foorth, his blood that was ſhed. Now becauſe the Lord doth feed vsus in deed with the fleſhe and blood of his ſonne: & not giuegive vsus bare ſignes, the bread is called his body and the wine his blood. For the true receiuer doth as verilie and vndoubtedly receiue the fleſhe and blood of Chriſte with the mouth of his ſoule, as hee doth receiue the bread and wine with the mouth of the body.

Q. There bee reaſons which ſeeme to proue that there is not after conſecration the ſubſtance of bread & wine, but onelyonly the accidents (as they cal thē) which are the proportion, the colour, & taſte, with ſuch like.

A. It is very truly ſpoken, that the reaſons vſed for this matter doe ſeeme to proue: but doe not proue, as being alleadged, they ſhall eaſily bee anſwered.

Q. Chriſte brake the bread, and ſaid this is my body.

A. If it were not called his body, becauſe it was a Sacrament of the ſame, wit becauſe it was his very fleſhe in deede: then had Chriſte beene crucified before hee was betraied, for hee deliuered the bread before: Or we may ſay that the bread was crucified. For it is the crucified fleſhe of Chriſt, which wee receiue by faith: and the ſame whiche the Lorde gaue vntounto them in the night hee was betrayed, the ſame is alſo nowe deliuered vntounto vsus.

Moreouer, if the bread bee chaunged becauſe hee ſaith, This is my bodie: then was the rocke alſo changed, for the Apoſtle ſaith, They did all drinke of the ſpirituall rocke that followed them, & the rock was Chriſtx.1. Cor. 10.4.. This blaſphemie ſhoulde alſo followe, that the vncleane reprobate ſhoulde eate the fleſhe of Chriſt. But Chriſt ſaith, That whoſoeuer eateth his fleſhe, ſhall liue for euer.

Q. They ſay that is to bee taken of thoſe which eate his fleſh and drinke his blood worthily: for all ſuch ſhal liue for euer. But ſay they, ſome doe eate his fleſhe and drinke his blood vnworthilie, or els how ſhoulde the vnworthie receiuer bee giltie of the body and blood of Chriſte. If it bee bread & wine ſtill, then ſhoulde he bee giltie but of bread and wine: and not of the body and blood of Chriſte, which hee doth not touche nor come nigh.

A. In ſo ſaying they ſhew themſelues to bee impudent and blind in the ſcriptures. For howe holdeth the reaſon of Chriſte, by which he proueth that manna was not the true bread of life, becauſe their fathers had eaten of it, and yet were deady.Ioh. 6.59.: If the reprobate may eate the fleſhe of Chriſte. Alſo where they ſay if it bee bread ſtill, a mā ſhould not be giltie of y^e bodie of Chriſt, but of bread, y^t is abſurde: for it is not common bread: but a Sacrament of Chriſtes body: and God doth offer the fleſhe of his ſonne vntounto thoſe which receiue it. Alſo it is a ſeale and pledge of the holy myſteries. If a man contemptuouſly breake and deface the Princes ſeale, ſhall hee not bee guiltie of treaſon againſt the perſon of the Prince? Shall it bee ſaide that hee hath defaced but a peece of waxe? Becauſe in ſubſtance it is ſtill but waxe.

Q. Make that reaſon of our Sauiour Chriſte more plaine: Becauſe it doth fully and flatlye ouerthrowe the cauill of the Papiſtes of eatyng the naturall fleſhe of Chriſte vnworthilie. For they like blaſphemous wretches, to defend theyr tranſubſtantiation, doe affirme, that the wicked doe eate the very fleſh of Chriſte. And ſo they ioyne Chriſte and Belial, Heauen and Hell, GOD and the Diuell togeather: and this they muſte doe, or els denie the bread and the wyne to bee the verye fleſhe, and the blood of Chriſte. For the very Reprobate doe receyue the Sacrament.

A. The reaſon of our Sauiour is moſt euident, to ſhewe that the reprobate do not eate his fleſh: Becauſe he proueth y^e manna was not the true bread of life, ſeeing the mē which did eate it were dead. He ſpeaketh of the ſpirituall death, for hee dooth not promiſe to ſet thoſe free from the bodily death, which eate his fleſhe. If the wicked and damned might eate the true bread of life, and yet die in their ſinnes, it might be then obiected, that Chriſtes wordes were of no force to proue the Manna not to be the very bread of life.

For a man may aunſwere, and ſaye, that it might bee the true breade of life, but they did eate it vnworthely, and ſo it profited not them.

Q. What charge dooth the holye Ghoſt inioyne thoſe, which come vntounto this Sacrament?

A. Hee willeth that a man try himſelf, and ſo let him eate of that bread, and drinke of that Cupz.1. Co. 11.2.

Q. What cauſe is there ſhewed, whye they ſhould doe ſo?

A. The cauſe is rendred, that he which eateth and drinketh vnworthily, eateth and drinketh to him ſelf damnation. And therof alſo there is a reaſon giuen, namely, y^t he is guyltie of the bodye and bloude of the Lorde.

Q. Are not men damned, vnleſſe they eate vnworthily?

A. A man is ſubiect vntounto damnation, although he neuer doe prophane theſe holy miſteries: but the Apoſtle dooth ſpeake of greater and ſorer damnation, whiche thoſe doe draw vponupon them ſelues, which are defilers of the Sacramentes.

They deſerue hell, which commit adulterie, and other ſuche ſinnes: but thoſe ſhall bee caſt into deeper horrour, whiche commit a ſinne ſo foule aboue many ſinnes. For whereas the body of our Lord, and his bloud are the moſte precious of all other thinges: ſo muſte GOD needes be moſt hyghlye diſpleaſed, and his wrath in greater meaſure kyndeled againſte all thoſe, which receyue vnwoorthily, and pollute the ſame.

Q. Wherein is a manne to examine and trie himſelf, that he may come worthily?

A. Seeing we are to come euen vntounto the moſte holye fleſhe, and precious bloud of Chriſte it ſelfe: wee are to diſcerne the Lords body: that is, we ought to come with reuerence and feare, not with vncleane and filthy harts. For the vncleane are no meete gueſtes to come to that table.

Q. Shew then how each man is to deale with him ſelfe.

A. Hee is to looke into him ſelfe, whether hee hauehave the true and liuely fayth in Chriſte, which is knowne by true repentaunce, which it bringeth forth. For if a man doe not bring Chriſt in him, he ſhal not there receiue him.

Q. Is the fayth of Chriſte in none, but ſuch as dwell in Chriſt, and Chriſt in them?

A. We are by fayth made members of Chriſte, euen fleſhe of his fleſh, and bones of his bonesa.Epheſ. 5.30.. And for the ſame cauſe the Church is called Chriſteb.1. Co. 12.12: it is alſo Chriſte crucified, whoſe fleſhe we eate, and which dwelleth in vsus. And therefore thoſe whiche are in Chriſte are newe creatures: theyr carnall luſtes and ſinnefull affections are mortified, by the vertue and power of the crucified fleſhe of Chriſte. And alſo they are rayſed by him vntounto true holyneſſe.

Q. Doe yee then denye the true faith in Chriſt vntounto thoſe in whom ſinne liueth and beareth ſway?

A. They ſpoyle the paſſion of our Lorde, of al power and glory, which ſay they beleeue in him, and eate his fleſh, and yet are abhominable ſinners. For what doe they leaue vntounto him, if he doe not by his fleſh crucified ſlay ſinne where he commeth.

Q. Doe not menne remaine ſinners ſtill, when they hauehave eaten the fleſh of Chriſte, and drunke his bloud?

A. The Scripture ſaith, that he which committeth ſinne, hath not ſeene him, nor knowne himc.1. Iohn. 3.6: but yet it is one thing to commit ſinne, and to liue vntounto ſinne, and an other to hauehave the remnaunts of ſinne abyding in vsus, which thoſe that be in Chriſt hauehaved.Rom. 7..

Q. How ſhal a man know then, ſeeing ſin remaineth ſtill in him, whether it be aliue or dead?

A. Hee may eaſily know that by his heare. For if ſinne ſtincke, and be loathſom vntounto him: and hee is diſpleaſed, and miſlyketh, and condemneth him ſelfe for it: And if it were poſſible, hee would vomit it vppe, as a thing that doth annoy the ſtomacke of his ſoule: Hee dooth abhorre it whereſoeuer it doth appeare, eitheir in him ſelfe, or in others: Then is the bodye of ſinne as a rotten caryon in him, which hath from chriſt crucified receiued a deadly wounde. But if hee take ioy and delight ſtill in ſinne, and thinke it ſweete and pleaſaunt: then is ſinne aliue in him ſtil, & he is dead, becauſe Chriſt doth not liue in him.

Q. There is no man liuing, but taketh delight in ſome ſinne or other.

A. I graunt that the moſte godlye are ſometime deceiued, and take pleaſure in doing or ſpeaking that, which they conſider not to bee ſinne: whiche they are greatlye grieued for, when they perceaue they did offende. Alſo in the heate of tentation, the corruption of fleſhe dooth ſometime preuaile, and take ſome delight in one ſinne or other, which he knoweth to be ſinne. But yet afterwarde it bringeth more griefe of hearte, then it hadde pleaſure in it. And ſo there is great difference, betweene the faithful and the infidel, in the manner of ſinning.

Q. What ſay yee then to the common ſaying, wee be all ſinners, and ſhall be to our lyues end: we muſt repente ſo nigh as God will giuegive vsus grace. But yet wee cannot leaue thoſe thinges, whiche we hauehave bin accuſtomed vntounto? are theſe worthy receiuers?

A. Theſe are not woorthy receiuers, howſoeuer they flatter themſelues, becauſe they neuer fealt the power of godlines, nor knowe not true repentaunce. They are greatly bewitched with thoſe general ſpeeches, which in ſome ſorte be true. They doe not perceiue what work God worketh in his children, to draw them out of the filthines of the worlde, that they be not ſpotted with it.

Q. What is the practiſe then of the godly in which they excell thoſe other?

A. The godly man at all times, but eſpecially whē he prepareth him ſelf to come to the holy table of the lord, doth go through al the Commaundements of the lawe, to ſearch and ſpy out what ſin there is in him againſt any of them. But moſt of all hee doth make narow ſearch for thoſe ſinnes, w^t hauehave a deepe & ſecret roote in our nature: as pride, vaine glory, & couetouſnes. And when he findeth himſelf faulty, then he crieth vntounto God, to hauehave his ſpirit, to mortifie the fleſh. He is humbled at the ſight of his corrupt nature, he doth euen vow to God ſolemnly, w^t a ful & ſetled purpoſe of hart, not for a day or two, but al his life long, to trauel in al holy exerciſe of prayer, hearing & meditating in the word, & carefull practiſing the ſame: & ſo to waight paciently & attend, when God wil ſuccour him. Q. This diligēce is required at our hands. But that it may be the better known, ſhew the negligence of the other. A. The other ſorte of men doe not rightly conſider the worthines, and dignitie of the fleſh and bloud of Chriſt: but come raſhly & vnreuerently, in the filthy ragges of their ſinnes. They do not purpoſe in theyr hart to turne from wickednes, but to liue as they hauehave done, euen in thoſe things, which they know to be vngodly. And as for other foule ſinnes which ſwarme in them, y^t they vnderſtand not to be ſinnes, they are ſo farre from the deſire to finde them out, by the true knowledge of the law: that they couet & labour to defend them to be no ſins. And therfore they are wonderful glad, when they cā get any colour of matter, to proue that to be lawful, which their fleſh luſteth after, & findeth ſweetnes in. And for this cauſe they do not cal vponupon God to hauehave power to ouercōe their ſinnes. Q. They confeſſe when they heare of that which is euill, that they ſhould leaue it, and they ſay, God graunt we may leaue it.

A. They cannot but confeſſe, that men ought to forſake wickedneſſe: they hauehave alſo a deſire that they coulde ſo doe: but in this they fayle, that they neuer labour about it. They hauehave the witte to ſay, that if a man be fallen into a ditch, hee may cry long enough Lorde helpe me, if hee do not ſtriue to come out, and take hold of ſuch things as he may clamber vp by. And yet they are not ſo wiſe as to conſider the meanes, by which GOD dooth reache foorth his mightie arme vntounto them, to drawe them out of the puddle and mire of ſinne. For God doth reach downe his arme, to drawe men vp to heauen, and to ſaue them by the preaching of the Goſpele.1. Cor. 1.21: which is the power of God to ſaluation vntounto eueryevery one which doth beleeuef.Rom. 1.16. 1. Cor. 1.18.. But who beleeue this preaching, or to whome is the arme of GOD reuealedg.Eſai. 53.1? They doe not ſeeke to lay holde of it: But contrariwiſe, they caſte them ſelues headlonge into the ſnares of tēptation, by ioyning in felowſhip with the workers of iniquitie.

Q. Is that ſo great a hinderaunce vntounto true repentaunce, when men accompanie them ſelues with ſuch as liue and walke in ſinnefull wayes? There bee ſome, which ſay, I thanke God, I hauehave ſuch a ſtrong faith in Chriſte, that I can keepe company with the worſt, and yet they cannot hurt me: I hope to do them good.

A. Such men are euen as wiſe, and hauehave as good a fayth, as that man whiche ſhoulde ſkippe downe from the toppe of a houſe, and ſaye, I truſt ſo in God, that I fear not any daunger, of breaking my legges or my necke: Or that ſhal cry out, & ſay, Lorde keepe me from drowning, and ſkip into the ſea. For when a man hath heard the word, and doth call vponupon God to ſaue him, he muſt auoide all occaſions of euill: and therefore God doth command al his ſeruants to come out from among the wicked, and to ſeperat them ſelues. He pronounceth thoſe bleſſed, which ſhunne their counſel, and their way.

Q. Doe yee eſteeme thoſe to bee worthy receiuers then, which ſtriue and labour to returne home vntounto God, and vſe al good meanes which hee hath appoynted, although they be ſtil but weak and ful of infirmities?

A. They are worthy receiuers, and the Sacraments are ordayned for ſuch: For if mens faith and repentaunce were perfect, then ſhould not ſtand in neede of ſuch helpe: But becauſe they ſeeke to come vntounto God, & are not able to aſcend, he commeth down vntounto them, to lift them vp.

Q. Then yee take thoſe men to be in good caſe, which carefully and thankfully imbrace the meanes, which GOD hath ordayned to draw them vntounto eternall life.

A. Thoſe are in moſt happy caſe: for although they ſeeme to trauell in vaine, yet it is far otherwiſe: for GOD is faythfull, and cānot caſt away thoſe which ſeeke him. If they craue of God to be taught the truth, and to abide in it, they cannot miſcary: but the proud minde which doth ſwell, ſhall obtaine no fauour nor grace.

Q. Let vsus proceede now to ſpeake of prayer, which is a ſpeciall meane which God hath ordayned, to helpe our ſelues withall, and firſt ſhew what thoſe things are, which we obtaine through true and hearty prayer?

A. Wee are by prayer to ſeeke in generall for all thinges, which ſet forth Gods honour, and aduaunce his trueth here below in earth. We are alſo to ſeeke for al things which we ſtand in neede of, either for body or ſoule, for this life, or for the life to come.

Q. HaueHave we the ſumme of all theſe in one prayer?

A. Our Sauiour Chriſt hath in very fewe woordes compriſed the ſumme of all theſe: in that prayer which he taught his Apoſtles, which wee call the Lordes prayer. For the whole prayer dooth conſiſt of ſixe petitions, whereof the three firſte concerne God him ſelfe, and the other three, our own eſtate.

Q. Shal not al thoſe be ſaued, which cal vponupon the name of the Lord? and pray the ſame prayer?

A. It is out of controuerſie, that eueryevery one which doth call vponupon the name of the Lord ſhall be ſaued: for ſo God ſaieth by the Propheth.Ioel. 1.32: But yet this is to be added, that they he ſuch as call vponupon him in truethi.Pſa. 145.18: for otherwiſe their prayers are turned into ſint and they doe in moſte fearefull manner procure the vengance of God againſt their own foules, which do not pray rightly. For prayer being a thing moſt excellent & precious, y^e abuſe therof muſt needes be a moſt fearful ſin. God ſaith, y^t when they ſtretch forth their hāds, he wil turn away his facek.Eſai. 1.15. He calleth ſuch praiers y^e ſacrifice of foolesl.Eccle. 40.: He ſaith y^t y^e ſacrifice of y^t wicked is abhominable vntounto him.m.Prou. 15.

Q. What are the things which are required in prayer, to make it to bee in trueth, and right before God?

A. There be diuers thinges required, which go together in true prayer: which if they be wanting, al is marred. And therfore our Sauiour doth vſe a few wordes, to put vsus in minde of the ſame, when hee teacheth vsus to ſay, Our Father, which art in heauen. For in theſe woordes we are taught, to make our prayers onelyonly to GOD, reconciled vntounto vsus in Chriſte, and become our father.

Alſo when we come, as children to theyr father, which dooth louelove and pittie them, we muſte aſke in aſſuraunce and boldeneſſe of fayth. For he which doth not aſke in fayth, but wauereth and doubteth, ſhal receiue nothingn.Iam. 1.6.7.. Our hearts muſt alſo be lifted vp into the heauens, with great reuerēce of the glorious maieſtie of our God, vntounto whome we ſpeake.

Q. Shewe howe men breake theſe rules in prayer, and faile in them?

A. Thoſe which cal vponupon Angels, and the ſoules of men departed, thinking to find more pitie and mercy at their hands, then at the hands of God: bewray a wicked conſcience, & deny the throne of grace, vntounto which we are willed to come boldly, to obtayne mercy and graceo.Heb. 4.1…. Thoſe which doo not ground their prayers vpō the promiſes of y^e word: nor cannot perſwade their hearts, y^t God is indeed their moſt louing father: and therefore to be out of doubt, that he heareth them, and ſure they ſhal obtaine all that he hath promiſed them: do but ſpeak with their mouth, and not thinke it in their heart, when they call GOD father. For canne they take him to bee their Father, and not to louelove them? Canne hee louelove them, and not giuegive them all good things, which they beg of him.

Q. How ſhall a man come vntounto this aſſuraunce, to knowe that God heareth him, and wil ſaue him, becauſe he dooth continually beg it of God?

A. No man can come vntounto this aſſuraunce of him ſelfe. For it is the ſpirite of adoption, which doth perſwade men to call God their Father, and that dooth witneſſe vntounto their ſpirite, that they be the children of Godp.Rom. 8.1…: and therefore the guiltie conſcience of the wicked man, doth cauſe him, that hee cannot pray, being without the ſpirit of god: which only teacheth men to pray, & maketh interceſſion for them with ſighes & grones, which cannot be expreſſedq.Rom. 8.26.. What is the vngodly man therefore the better, if he lye at the poynt of death, and the guiltineſſe of ſinnes cauſe him to tremble, ſo that he cry out with bitter teares: if for wante of the holye ſpirite of adoption to regenerate him, hee doubte whether God heare him?

Q. It is not in the power of man, to obtaine ſuch a treaſure.

A. That is moſte ſure, but thoſe which begge of GOD to hauehave his ſpirit, ſhal hauehave himr.Luk. 11.13: and thoſe whiche labour to obtayne the fayth to call vppon GOD, ſhal finde its.Mat. 7.7..

Q. Which way ſhal they labour, and what meanes ſhal they vſe?

A. They muſt ſeeke for the true vnderſtanding of the will of GOD: and meditate vponupon the faythfulneſſe and trueth that is in him, to perfourme his promiſes, and cleanſe their heartes and their handes from euill, for the holye Ghoſt dooth affirme, that hee which turneth awaye his eare from hearing of the lawe, his prayer ſhall bee abhominablet.Pro. 28.. Alſo hee willeth a manne to take heede vntounto his foote, when hee commeth into the houſe of God, and to be ready to heare, rather then to offer the ſacrifice of foolesv.Eccle. 4..

Q. What waye doe menne bewraye the wante of reuerence in prayer?

A. When they praye but for cuſtome and faſhion. When they doe but bable with their mouth, their thoughtes wandringe, theyr hearts not lyfted vp into heauen: and when they praye ſo coldelye, that they doe not ſighe, and grone in the ſpirit: euen with thoſe ſighes and grones which are vnſpeakable, with whiche the holye ſpirite dooth make interceſſion for vsus, as the Apoſtle ſaithw.Ro. 8.2..

Q. What is to bee doone in this thing?

A. Men are throughly and aduiſedly to conſider, into howe great and glorious a preſence they come: and what high maieſty there is in the God of heauen, vntounto whom they ſpeake: and before whom they preſent them ſelues.

They are alſo to remember howe vile and vncleane they bee of them ſelues: that ſo they maye come with humbleneſſe of minde and feare. Further they are alſo to looke into them ſelues, to ſee how beggerly and miſerable they are, and ſo to deale earneſtlye and vehementlye, euen as thoſe, whiche are vtterly vndoone and loſte, vnleſſe they bee hearde, and obtayne theyr ſuite.

Q. Come now vntounto the peticions. What doe ye obſerue in the order, by which they are placed?

Q. The order of the prayer is agreeable vntounto the order of the law: Where the dueties vntounto God beeing the chiefeſt, are ſet in the firſt place. For wee craue thoſe thinges firſt and principally, which concern Gods honour: becauſe that ought to be dearer vntounto vsus, and more precious then our owne ſoules: Becauſe GOD is worthy all glory and honour, we are to care moſt for his name, and to delight more when it is hallowed and ſanctified, then in life it ſelfe. And ſo aboue all thinges to ſhewe our deſire, and wiſh, that this moſte woorthye and moſt precious honor of his may be aduaunced.

Q. Whereby ſhall we know, when men hauehave this tēder louelove vntounto the name of God?

A. The grief, which a man doth conceaue when he ſeeth Gods name troaden downe, is a manifeſt declaration of his good will vntounto it. For when the holy Prophet ſaith, That riuers of teares did flowe out at his eyes, becauſe men kept not y^e law of Godx.Pſal. 119.136.: Hee declareth a wonderfull louelove of Gods honour, by the greatneſſe of the ſorrowe which hee conceaued, to ſee it defaced.

Q. Who are thoſe then which abuſe this prayer, meaning or deſiring no ſuch thing as they ſpeake?

A. All thoſe which are proude & ſeeke glory vntounto themſelues: Beeing ſo iealous ouer their owne honour, that to magnifie and lift vp them ſelues, they will treade downe the name of God. All thoſe which profeſſe the Goſpell, and ſtaine it with their wicked life. And likewiſe ſuch as delight to rayſe vp, and ſpreade ſclaunders againſte the profeſſion of godlineſſe. For all theſe ſay and babble with their mouth, Hallowed bee thy name, but their heart neuer careth for any ſuch matter.

Q. Open the meaning of the ſecond petition, which is in theſe wordes, Thy kingdome come.

A. It is manifeſt by the plaine words of this petition, that although God alone is the king of all nations, if wee reſpect his abſolute power: yet becauſe men are fallen from him, there is an other kingdom, which is contrary vntounto his euen the kingdome of y^e Deuil, which is the prince of darknesyEphe. 6.12.. vnderunder whom, as vnderunder a moſt fierce tyrant, all men are by nature. The ſumme therefore of this petition is, that we deſire y^e Lord to deſtroy the power and kingdome of the Diuell in vsus, to ſet vsus free from his tyranny, and that wee may obey him in holineſſe and righteouſneſſe as our ſoueraigne and gracious LordzLuke 1..

Q. Yee confeſſe then, that there is no power to deliuer our ſelues from the ſubiection and tyrannie of the Diuell?

A. There is no power able to ſet vsus free from this captiuitie, but only the power of God, and therefore we ſue vntounto him to do it, the Diuell hath his throne and ſcepter in the hearte of man, where hee ſitteth with great power. And therefore our Lorde doth compare him to a ſtrong man armed, which keepeth his pallace, which cannot be driuen out vntil a ſtronger then he come vponupon him, and ouercome himaMat. 12.28.29..

Q. Wherein doeth the kingdom of the Diuell conſiſt?

A. It conſiſteth in darkeneſſe and in ſinne. For he is the prince of darkneſſe, and his power is onelyonly in ſin: and thoſe things which followe ſinne. It is of neceſſitie that whereſoeuer ſinne doth beare ſway, there he doth raigne. For he can not bee ſeparated from ſinne, being the authour thereofb1. Iohn. 2..

Q. Wherein doth the kingdome of God conſiſt?

A. In righteouſneſſe, and peace, and ioy of the holy ghoſtcRom. 14.17.. For when we are ſet free from the bondage of our ſinnes to obey God in righteouſneſſe, then is the throne of God ſet up in our hearts, and he doth raigne in vsus as our king, & wee are his ſubiects.

Q. By what way and meanes doth God deſtroy the kingdome of the Diuell, and ſet vp his owne kingdome in vsus.

A. The Goſpel is called the kingdome of GoddMark. 1.14.: it is called y^e ſcepter of his powerePſal. 110.2.: it is called the arme of Godf.Eſay 53.1. Becauſe by it hee doth ouerthrowe and deſtroy the power of darkneſſe. By it he doth ſet vp his throne in the heartes of men. And by it hee doeth drawe men vntounto heauen, as with a moſte mightie arme.

Q. Let vsus ſee then who they bee which pray this prayer in truth: & who they bee that babble they knowe not what?

A. Thoſe doe pray this prayer aright which mourne and lament to ſee the dominion and power of the Diuel to be ſo great. And therefore they deſire vehemently to bee deliuered themſelues, and alſo that God would multiplie the number of his childrē, by ſpreading the light of his glorious goſpel. And finally, they long for that day when hee ſhall put downe all rule, and all authoritie and power: and when hee ſhall put all his enemies vnderunder his feeteg.1. Cor. 15.25.. Contrariwiſe, thoſe doe but babble they knowe not what, which ſay, Thy kingdome come, and yet ſeeke to keepe it awaye as muche as they can: by defending and vpholding wickedneſſe, and hindering the Goſpel. For wee may ſee howe doting madde men are, which glory in this prayer, and ſay it is the beſt prayer (as no doubt it is) but they doe wiſhe quite contrarie vntounto that which they ſpeake.

Q. The third petition followeth. Thy will bee done in earth as it is in heauen. What ſay yee of this?

A. The wil of God is ſo holy, ſo right, and pure, that all our louelove ought to be vponupon it. And our vehement deſire ought to bee that it myght bee perfectly perfourmed by men in earth, euē as it is by the holy angels in heauen.

Q. How can wee praye this prayer with faith, ſeeing wee hauehave no promiſe, that it ſhalbe ſo?

A. Although we hauehave no promiſe * that it ſhall bee ſo: yet the will of the Diuell ought to bee ſo abhominable vntounto vsus, that we ſhould wiſhe it were vtterly deſtroyed: the will of God is ſo excellent, that our heartie deſire ought to bee to ſee it wholy accompliſhed. This deſire and louelove of ours is not in vaine, although wee come ſhort of that we wiſhe. For God doth accept our good will. Thoſe are wicked fooles which ſpeake the woordes, and deſire no ſuch thing in theyr hearte. Whiche appeareth by the louelove they beare vntounto vanitie, and ſinnefull wayes.

Q. What followeth next?

A. The ſecond part of the prayer, wherein wee beg for our ſelues: all things whiche wee ſtande in neede of both for this life, and the life to come.

Q What meaneth the firſt petition of this ſecond part in which wee craue our dayly breade?

A. As God is the authour and nouriſher of our life, ſo our life, ſo our Sauiour doth teache vsus to craue of him all thinges whereby it is maintained. For this petition doth plainely teach, that wee muſt depend vponupon God for this mortal life. And that it is not only lawfull but alſo our dutie, to aſke of him al ſuch things, as ſhall maintaine the ſame. It is not bread (by which is meant all ſuſtenāce) whereby man liueth onlyh.Mat. 4.. But it is the ordinance of God which hath giuen that power vntounto foode to nouriſhe vsus. And therfore hee ſaith it is by eueryevery word which proceedeth out of the mouth of God, we trauaile in vain vnleſſe god bleſſe our laboursi.Pſal. 127.. We poſſeſſe all in vaine vnleſſe hee giuegive vsus the vſe therof. For no mans life doth ſtand in y^e abundance of things which he doth poſſeſſe as Chriſte ſaithk.Luk. 12.15.

Q. Wherefore is the prayer framed in this wiſe? this day, our dayly bread?

A. This maner of compoſing the wordes of the petition, is to cut of, & bridle all inordinate care, & immoderate deſire of riches. For although wee be willed to aſke riches of God: Yet wee may not aſke to ſpend them vponupon our luſtesl.Iam 4.3. Neyther may wee make prouiſion for the fleſhe to fulfill the deſires there ofm.Ro. 13.14. But we muſt be content with moderatiō, depending wholy vponupon God.

Q. Is it then vnlawfull to craue of God to giuegive vsus great riches? or to trauel with an earneſt deſire to gette ſtore of wealth?

A. It is manifeſt by this petition how vnlawfull it is. The bleſſed Apoſtle alſo ſaith, that thoſe which deſire to be rich, fal into temptation, and a ſnare, & into many fooliſh and noyſome luſts which drowne men in deſtruction and perditionn.1. Tim. 6.9..

Q. Men are not (as you hauehave ſaide) to deſire great wealth, that they may beſtowe it vponupon their luſtes. But many hunt after riches that they may bee able to doe good.

A. This is a vain excuſe of blind men, which knowe not their own weakenes. For they neuer came to the ſight of that, whiche the excellent ſeruant of God ſpeaketh: giuegive me neither pouertie nor riches, feed me with my ſtint of food: Leaſt if I be full, I ſhould lye, and ſay who is the Lorde? Or leaſt I be poore, and ſteale, and abuſe the name of my god.o.Pro. 30.7. He maketh his prayer agreeable vntounto y^t which Chriſt doth teache vsus in this petition. Hee confeſſeth the weakeneſſe of mans nature, which can neither beare extreeme pouertie, nor yet great aboundance of wealth.

Q. The couetous man then doeth not vſe this petition?

A. The greedie minde of worldlings, which cānot be ſatiſfied, is far frō the deſire of that which they ſpeake: for the moderation which they in heart deſire, is the infinite abundance of riches. And therefore they do but dally and mocke with God.

Q. What are the words of the next petition?

A. Forgiue vsus our treſpaſſes, as wee forgiue them that treſpaſſe againſt vsus.

Q. Doth this prayer belong vntounto al the godly?

A. There is no man ſo holy but that hee ſhinethp.1. Kin. 8.46: yea the beſt are ſo weake, that the holy Prophete ſaith, Who can tell how oftē he offendethq.Pſal. 19.? And for this cauſe wee are to craue pardō cōtinually. Becauſe alſo our bleſſedneſſe doth conſiſt in the couering of our ſinnesr.Pſal. 32.: We are to begge earneſtly of God, to giuegive vsus free pardon.

Q. What meaneth the other clauſe of the ſentence? As we forgiue them that treſpaſſe againſt vsus?

A. This is put into our mouth when wee begge merciemercy at the hands of God: to bring vsus in remembrance, that wee are to ſhewe merciemercy vntounto men. We muſt bee mercifull as our heauenly father is mercifulls.Luke. 6.36.: or els how are we his children?

Q. Is there then no mercy to be obteined at the hands of God, for thoſe which ſhew no merciemercy vntounto men?

A. Our Lord doth teach, that except we forgiue from the hearte the offences of our brethren, we cānot be forgiuen of godt.Mat. 18.35.: and in ſaying this prayer, we craue to be no otherwiſe pardoned, then as we pardon. For it is reaſon that with what meaſure wee meate, with the ſame ſhoulde bee meaſured vntounto vsus againev.Mat. 7.2.. If wee be ſo cruell y^t wee cannot forgiue the offences which men commit againſt vsus, which can be no more but as the debt of an hundred pence: with what face can wee require of God to bee forgiuen y^e offences which wee hauehave cōmitted againſt him, which are as the debt of ten thouſande talentsw.Mat. 18.3…. Looke how ofen therefore a man doth vtter this petition, with a minde deſirous of reuenge: ſo often doth he call vntounto the Lorde to take vengeance vponupon him, for his ſinnes.

Q. Do ye take it that we are bound to forgiue both the godly and the wicked? or are we onelyonly to ſhew this mercy vntounto the good?

A. We are to louelove our enemies, to pray for them which hate & perſecute vsus, to bleſſe thoſe which curſe vsusx.Mat. 5.44.

Q. Are wee bounde then to ioyne in familiaritie with the wicked? To like them, or to thinke well of them?

A. Wee muſt in our heartes wiſhe and deſire that GOD woulde conuert and turne them from their ſinnes, and giuegive them euerlaſting glorie. But ſo long as they bee wicked, we muſt not like well of them, vnleſſe wee will miſlike the Lord God. We muſt take heed that it be not ſpoken againſt vsus, when the Prophete ſaith, Woe bee to them, which call euill good, and good euill, ſweete ſowre, and ſowre ſweete, light darkneſſe, and darkneſſe lighty.Eſay. 5.. Wee are commaunded to ſeparate our ſelues from the vngodlyz.2. Cor. 6.. Therefore they peruert the doctrine of this petition which alleadge it, to make an hotch potch of all. Yee muſt forgiue ſay they, and therefore ye muſt ioyne in familiaritie with them.

Q. Wee are willed to forgiue, howe can a man when hee hath wrong, ſeeke remedie by the lawe, but hee faileth in this?

A. When a man is iniuried in his poſſeſſions, in his body or in his name, hee may relieue and ſuccour himſelf, & defend his right by law: but yet he may not doe it with a reuenging minde, and deſire to hurt. The power is ordeined of God, & the magiſtrate doth beare the ſworde to puniſh the euill doers, and to maintaine the gooda.Rom. 13. Whē god hath ordeined ſo excellent a remedie, wee ſhould greatly ſinne, if we ſhoulde not take the benefit of it.

Q. Doe not thoſe breake the rule of this praier, which doe not onelyonly ſeek the defence of them ſelues from iniuries, but alſo to bring the offendours, being wicked men vntounto puniſhment: can a man forgiue and yet doe that?

A. The minde with which a man doth a thing is all. If a man bee fouly ſlandered, and being one which is to ſet out and maintaine the Goſpel: although hee ſhoulde not delight in the puniſhment of any, nor in reſpect of himſelfe is to ſeeke it, Yet if the ſlander which cannot be taken away otherwiſe, be to the defacing or hindering of the truth, to the diſhonouring of God, and the hurt of mens ſoules, hee is to ſeeke it: beecauſe theſe thinges of all other are the moſt precious.

Moreouer the correction by the Magiſtrate, is a ſingular meanes which GOD vſeth, to bringe menne to better order of life, and in that reſpect a man may couet to hauehave them puniſhed, with a charitable mind. If a man be iniuried, and ſeeke the puniſhement of the moſt wicked, of an hatred and reuenging minde, he dooth declare himſelfe not to be of God.

Q. Who are they then, whiche offend in this petition?

A. Al thoſe which fetle not the burthen of their ſinnes, nor do not repent hartily for them. All thoſe which are lead with hatred and deſire of reuenge. And ſuch as do not pray for the conuerſion of their enemies.

Q. Come to the laſt petition: Lead vsus not into temptation: but deliuer vsus from euyll. What ſay ye of this?

A. As in the former petition wee deſire pardon of our ſinnes: ſo in this we intreate the Lorde to defende and keepe vsus from the handes of the temptor: leaſt we fall againe into them, or into greater. For what are we the better, if we ſhould be releaſed, and then fall from God into all abhominable ſinnes, which we ſhoulde doe, if the Lorde ſhoulde let Sathan hauehave his full deſire, to ſift vsus.

Q. Then it appeareth we are in great daunger?

A. We paſſe continually through wō derful daunger: and if the mighty power of God did not keepe vsus, we ſhould be ſwallowed vp. For the deuill goeth about as a roring Lion, ſeeking whō hee may deuourb.1. Pet. 5.: and multitudes he doth ouercome, and leade into ſinne, and ſo careith them to the pit of hell.

Q. Our ſtrength then is not able to match with him?

A. We hauehave no power at all to reſiſt him. And ſo we confeſſe in this prayer, when we intreat the Lord to deliuer vsus from him. for the ſame cauſe alſo we are willed to bee ſtrong in the Lord, and in the might of his power, and to put on al the armour of God: and to watch in prayer continuallyc.Ephe. 6..

Q. Do ye ſay, Lead vsus not into tēptation, or ſuffer vsus not to bee lead into temptation?

A. God doth not only giuegive leaue vntounto the deuil to tempt, and doth take awaye his graces from the wicked, and leaue them in the ſnares of the deuill: but alſo when men hauehave deſpiſed his giftes, and ſet light by the help which he offreth in his Goſpel: he doth blind their eies, & harden their heartsd.Eſay. 6., and giuegive them vp into a reprobate minde.Rom. 1.: that the deuil may lead them into moſt foule ſins: And for this God is ſaid to lead into temptation. We make ſuite therfore vntounto the lord, that he will keepe vsus from ſinning againſt him in ſuch ſort, that he ſhould be ſo diſpleaſed, as to giuegive vsus vp into the hands of Satā. For that is a dreadful vengeance of GOD: which men doe prouoke, when they begin to ſinne againſt their own conſcience.

Q. How are we then to vſe this petition aright?

A. Conſidering how weake we are, and how ſtrong the enemie is, we muſt take heede, that we driue not the Lorde from vsus by any filthy ſinne of pride or ſuch like. We muſt alſo ſhunne and auoyde all occaſions of the temptation: for if a man ſhall deſire the Lord to keepe him, that the deuill may not tempt him vntounto adultery, then muſt hee alſo take heede to his eyes, as Iob didf.Iob. 30.. When he dooth giuegive ſcope vntounto his eies to wander, he is worthily giuen ouer of God. And Sathan doth tempt him ſo far, that he commeth to be of the wicked, which hauehave eyes ful of adulterie, which cannot ceaſe to ſinne, as the holy Ghoſte ſaiethg.2. Pet. 2.14..

Q. What meaneth this, that is added? For thine is the kingdome, the power and glorye, for euer and euer, Amen.

A. This is the concluſion of the praier, wherein there is firſte a reaſon rendred, wherefore wee ſhoulde obtayne, not onelye to be deliuered from the power of the deuil, but alſo receiue all good things from God: euen becauſe he is king ouer all, and the might and power is his. Then alſo it doth ſhew, that God is to hauehave all the prayſe and glory of our ſaluation. For they hauehave not a right minde, which are not as ready to giuegive honour and glory vntounto GOD, for the good things they obteine: as to call for that they neede.

FINIS.

A Catechism, Catechism

A ſhort Catechiſme, conteining the Summe of Chriſtian Religion.