A catechisme conteining the summe of Christian religion, giuing a most excellent light to all those that seek to enter the path-way to saluation: Newlie set foorth by G.G. Preacher of Gods word at Malden in Essex

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 vnto , then these which bee present . For the thinges which are seene , bee temporall , but those whiche are not seene , bee eternall . a a 2. Cor. 4.18 .

Q. Ought not the care and diligence 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 vnto 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 these b. b. 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 earth c. c. Mat. 6.33 . Iohn . 6.27 . .

Q. Our trauell and industrie doth helpe vs vnto 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 cannot see . But the truth is that our trauel for worldly things is in vaine , vnlesse God blesse it d. d. Psal. 127.1 : And likewise , although it bee in Gods hand alone to leade vs in the way to heauen , yet we are earnestly called vpon to seeke it e. e. 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 vs , and to be the light to guide vs in the way f. f. Psal. 119.106 . 2. Tim. 3.16 . . They are able to saue our soules g. g. Iam. 1.21 . : for in them God hath so perfectly reuealed his will that there is no want h. h. 2. Tim. 3.17 . . He doth instruct vs how to beleeue , how to repent and obey him , and how to call vpon him .

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

A. We haue the briefe summe of these .

Q. Where haue 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 the 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 God i. i. 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 euery 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 God k. k. 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 . l l Act. 5.3.4 . Moreouer , the holy Scriptures doe ascribe vnto him those thinges which belong vnto none but God . Hee searcheth the deepe things of God m m 1. Cor. 2. ●0 . . He doth distribute all heauenly giftes where it pleaseth him n n 1. Cor. 12.11 . . He did sende foorth the Apostles , and appoynt them their woorke o o Act. 13.2 . : the sinne committed against him , shall neuer bee pardoned p p mat. 12.31 . .

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

A. I doe not affirme that the father is the 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 them three . There be three which beare record in heauen , the father , the worde , and the holy Ghost q q Ioh. 5.7 . we are baptised in the name of the father , the sonne , and the holy Ghost r r Mat. 28. : It is saide of Christ , the worde was with God , and the word was God s s Ioh. 1.1 . , and when he was in the shape of God , he thought it no robbery to be equal with God t t Phil. 2.6 . . The holy Ghost doth proceede from the father and the sonne v v Ioh. 15.26 .

Q. Proceede vnto 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 vnder heauen w w Ier , 10 . 1● , and this God is the Father of our Lorde Iesus Christe x. x. Ephe. 1.3 . .

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

A. He made them of nothing y. y. 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. z. Gen. 2.7 Of the soule it is saide , God breathed in his face the breath of life a. a. Gene. 2.7 . .

Q. It is saide that God made man in his owne likenesse b. 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 God c. c. Col. 3.100 . , true holines , & rightteousnesse d. d. 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 haue ?

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 heartes Rom. 2. e : had neuer the lawe written , but that which was in them , was from Adam .

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

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

Q. By what meanes did they fal from 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 sinned f f Gen. 3. .

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

A. God created them , yet he created them 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 when the other creatures were : because it is sayde that in sixe dayes GOD made heauen and earth , the Sea , and all that in them is Exod. 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 haue 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 onely shewe his power in making all thinges : but also he doth exercise the same in gouerning and preseruing them k k Heb. 1. . And this is the prouidence of God , which leaueth no place vnto fortune or chaunce , no not in the smallest thinges : as the haires of a mans head , or falling of a sparow vpon the ground l l Mat. 10. .

Q. If ye take it , that this prouidence of God should extend it self , so far as vnto 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 wil m. m. 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 instruments : & that the action as it is Gods , is holy , & good , as it is theirs , it is sinful & wicked . Shew this by som examples 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 brethren n. n. Gen. 37.28 , & yet the holy Ghost saith God sent him thither o. o. Psa. 105.17 : and hee saith to his brethren , you meant euil against me , but God meant it for good p. p. 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 giue them 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 sunne q. q. 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 , with Pilate did nothing but that whiche was the determinate counsell of God r r Act. 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 haue a double wil , one secret , & another reuealed , which is a thing farre disagreeing from 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 vs : 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 vnto the faith , which we must haue in Gods prouidence 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 vnto 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 vs from destruction , & brought vs 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 haue not onely lost the glory and happinesse of our first creation : but also we are become by nature the children of wrath s. s. Ephe. 2.3 , which is no lesse then to be the very children of hell and destruction . Q. Was the decay so great , that there was no help at al left in vs ?

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 the dust : yet the same are no further auaileable , then to make men void of al excuse t. t. 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 confesse , 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 giue him any help to recouer , or any motion : but he doth so choak and peruert this light , that 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 thought v. v. Gen. 6.5 . . When al the thoughts of his heart are onely euill from his youth , how could he haue 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 , the scripture doth not onely affirme , that we are dead in our sinnes , but also shut vp & inclosed vnder the dominion of the prince of darknes w. w. Ephe. 2.12 Rom. 11.32 . Gal. 3.22 . . We are then far from any motion of life , not onely because we are dead , & deade men can not stir , but also that we are holden vnder by the power of the deuil . For this cause the holy scripture saith , no man can enter into the kingdome of God , except he be borne again x. x. Iohn . 3.3 . . Likewise it affirmeth a new creation y. y. 1. Cor. 5 . 1● , and that we must be raised from the dead z. z. 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 God a a Eph. 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 vpon a blocke .

A. Not so , for men differ from blockes because they haue 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 haue 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 shal be saued , b b Ioh. 3.15 . , those whiche doe not beleeue in him are alreadye condemned , because they beleeue not the testimony which God giueth of his sonn c c Iohn 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 vs from our sinnes , and hee is our annoynted king , Prophet and Priest .

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

A. Euery one which doth rightly confesse him , is of God . And S. Iohn saieth , that euery spirite which confesseth , that Iesus Christ is come in the flesh , is of God d. d. 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 the man which vttereth it should be a reprobate . And where he speaketh of the men , and saith , that euery one which beleueth , that Iesus is the Christ , is borne of God e e 1. Iohn . 5.1 . : He speaketh of a far other thing , then a bare opinion .

Q. Doe yee then confesse , that the 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 haue denyed him to be GOD , and some haue denyed him to bee manne . The Papistes confessing the trueth in these , haue yet committed sacriledge , and spoyled him in his office . For hee beeing our great Prophet which hath perfectly reuealed the will of his Father f. f. Heb. 1.1 : yet they take authoritie ouer his word , and say it dependeth vpon them . 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 onely Mediatour to make intercession for vs . 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 vnto 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 onely 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 haue beene able to saue vs : 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 vs .

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. 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 , vpon 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 Abraham h. h. Heb. 2.16 . He was made of the seede of Dauid , accordinge to the flesh .

Q. What saye yee then vnto 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 Woman i. i. Gala. 4.4 . , and that hee was the seede of the Woman k. k. Gene. 3.15 . : and therefore hee was called the Sonne of manne . l. l. Mat. 17.22 . & 20.18 .

Q. Howe doe yee aunswere vnto 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. 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. 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 onely 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 onely 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 vnto death o. o. 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 flesh p. p. 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 was q. q. Luke . 2.4 : and also should be borne of a Virgin : as the Prophet saieth , behold a virgin shall conceaue , and shal bring forth a son r. r. Esai . 7.14 . .

Q. What followeth next ?

A. He suffered vnder 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 vs .

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

A. It was euen the whole burthen which was to bee layde vppon vs 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 haue 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 vs 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 the sentence of condemnation vnto death . This sentence of Pilat was ratified by God , in as much as nothing was doone , but by his determinate councell s. s. 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 vpon him . For vnder this condition he did offer himselfe vnto his father hanging vpon the crosse : that with whatsoeuer the iustice of his father could charge vs , 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 vpon the tree t. t. Pet. 1.2.2 . , to deliuer vs from the curse , hee himselfe was made the curse v. v. Ga. 3.13 . . Hee was made sinne for vs , whiche knewe no sinne w. w. 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 haue the giltinesse thereof put vpon him , not to defile him , but to torment him ? What is it to bee made the curse , but to haue 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 death x. x. 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 me y. y. 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 vpon 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 man , hee coulde neuer haue indured it , although he had had the strength of all the angels in heauen . For how can a creature stand vnder 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 haue descended into hell , because hee was in this state and condition : but yee do not beleeue that his soule went downe vnto 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 vnto Christe in glory z. z. 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. 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 them , when 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 , when 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 vnto vs thinges spirituall , not that the soules did speake one to another . For then it may as well be gathered , that soules haue 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 vnto the soules there b. 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 the flesh , but was quickened in the spirite , in which hee went and preached vnto 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 , vnto spirites that are nowe in prison , which were men liuing vpon the earth , when they were preached vnto .

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 vnto ?

A. It is plainely prooued by the like speech of the same Apostle , when he saith , the Gospel was preached vnto the dead c. c. 1. Pet. 4.6 . . It is most manifest that he calleth them the dead , not because they were dead when they were preached vnto , 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 vs from it ?

A. It is the 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 haue any part of this glory , when he is called the lambe of God , which taketh away the sinnes of the worlde d. d. Iohn . 1.29 . They haue so many things to take away sinne , that by suche time as all are serued , there remaineth little vnto 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 haue pardon and remission of sinnes , which doe acknowledge Christe curcified ?

A. All those shall haue 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 vpon 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 the body of sin might be destroyed : that hence foorth wee shoulde not serue sinne , for hee that is dead is freed from sin e. e. Rom. 6.6.7.8 . . Also Saint Peter doth inferre vpon this , that Christe hath suffered fro vs in the flesh : wee should arme our selues with the same minde , that he which hath suffered in the flesh , hath ceased from sinne f. f. 1. Pet. 4.1.2 . : The thing is this , Christe vpon the crosse dyd slay sinne and abolishe it : not his owne , for hee had none , but the sinne of those whiche are coupled vnto 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 vs ?

A. The power of his death in slaying sinne doth continue : and all those which are in him , must needes feele the same spred vpon them . There is nothing in the worlde besides this , which is able to slay sinne , or to rid vs 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 it g. g. 1. Cor. 15.14 . .

Q. Shew the cause of this ?

A. If hee had not risen againe , it must needes haue followed that he had been ouercome . But in that hee rose , hee declared himselfe to be a most mightie conquerour , & to haue 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 vs 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 Diuell h h Heb. 2.14 . , and set vs at libertie againe .

Q. Howe doth this appeare , that such a conquest is made for vs , seeing wee bee styll subiect vnto 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 vnto life : and wee bee assured by the resurrection of Christ , that we shall rise againe i. i. 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 haue their part in the first resurrection , for the seconde death shall not hurt them k. k. Reue. 20.6 . .

Q. Expresse your minde more fully and plainely .

A. As the death of Christ doth mortifie and kill sinne in vs , so also wee are quickened by the power of his resurrection vnto 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 vpon things which are aboue , l. l. Col. 3.1.2 . and not vpon things which are vpon 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 resurrection m. m. Phil. 3.10 .

Q. Doe ye conclude vpon 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 resurrection n. n. 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 vnto the throne of glory , there to present vs , and to deale for vs : for so long as hee is there , and doth make intercession for vs , it cannot but go well with vs : Because we may nowe come boldly thither , and present our selues & our prayers : and wee are accepted , because god is well pleased with him o. o. 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 God p. p. 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 vnto me in heauen and earth q. q. Mat. 28.18 . The Apostle saith , that hee is exalted farre aboue principalities and powers , and aboue euery name that is named , not only in this world , but also in the world to come r. r. 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 euery knee shoulde bowe , of thinges in heauen , thinges in earth , and thinges vnder the earth s. s. 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 shal be forced by his might to come before him , and to receiue their doome : hee shall haue power in his hand to cast them into hel , and to execute iudgement : and on the other side , to bring those which obey him vnto eternall glory t. t. Mat. 25.34.41 . Heb. 5.9 . .

Q. Proceede vnto 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 the redemption of the worlde : the sonne hath humbled himselfe in obedience vnto death , & so hath perfourmed the same : but the holy ghost doth make vs 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 vs vnto Christe , and make vs members of his body : he doth wash vs with the blood of Christ , he doth regenerate vs , by mortifiyng in vs , all carnall affections , by making vs feele the power of the death of Christ : he doth giue vs 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 vnto our spirits the we are the children of god : he doth teach vs all truth . Finally , it is he which doth teach vs to pray and to call vpon God v. v. Rom. 8.16.26 . .

Q. Doe none beleeue in the holy Ghost but those that haue 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 his w. w. 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 haue it raigne in him , which is ledde by the holie Ghoste .

Q. Are yee then of their minde , which affirme , that after they haue 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 would x. x. 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 , whom God hath chosen vnto life euerlasting .

Q. Wherfore doe yee call it the holy Church ?

A. Beecause euery member of it is holy , being sanctified by the holy Ghost : for whosoeuer hath not the spirite of Christe , is none of Christs y. y. 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 , them he must say , that he beleeueth the 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 vnto time or place ?

A. It respecteth both , for the Churche hath beene alwaye in the woorlde from the beginning , and shal be 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 vnto 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 , haue 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 vs 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 euery 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 God z z 2. The. 2.3 . , and all kinredes , and people , and tongues did wonder and worship the beast a. a. 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 persecuted b. b. 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 haue ye of the word to confirme al this ?

A. Euen those places which I haue 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 onely 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 declaration 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 loue 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 haue , 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 loue is suche , that euery 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 body c. c. 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 loue the godly ?

A. It is a perfect proofe . Hereby wee knowe that wee be translated out of darkenesse into light , if wee loue the brethren d. d. 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 loue 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 shal be 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 heauen e. e. Iohn . 3.3 . . For this cause the scriptures both in the old and new Testament do call the children of God Saintes , euen while they be here in earth f. f. Psal. 16.3 Pilip . 1.1 . . And euery one which maketh account to be of that number , must behaue himselfe as a Sainte : and doe the thinges which become Saintes g. g. Ephe. 5.3 . .

Q. What say yee then vnto 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 them 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 vnto other men ?

A. Wee must consider our highe calling , and walke woorthy of it h. h. Ephe. 4.1.2 . Wee must haue no felloweshippe with the vnfruitefull woorkes of darkenesse i. i. Ephe. 5.11 . , hauing fellowshippe with GOD , and with his Sonne Iesus Christ k. k. 1. Ioh. 1.3 . , and being called to be saints l. l. Rom. 1.7 . , we must keepe our selues vnspotted of the world m. m. Iam. 1.27 . . We are commaunded to seperate our selues , and to come out from among the wicked n. n. 2. Co. 6.17 : because there can be no felowship betweene light and darknes .

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

A. Because there is no pardon , but vnto those which bee of the Church . For as there is no condemnation to those , whiche are in Christe o. o. Rom. 8.1 . : beecause they be so in him , that they be members of his body , and called Christ p. p. 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 onely in the couering of our sinnes , and pardon of our iniquities q. q. Psal. 32.1 . . Without this there is nothing but miserie : beecause God dooth so abhorre sinne .

For there is no fowle Toad so loathsom vnto vs : nor the most stinking caryon is not so abhorred of vs , as the sinner is loathsome and abhominable vnto God : there can no vncleane thing stande beefore him , but hee must needes remoue it away with detestation 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 haue pardon . If a man should say vnto 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 vs from all sinne r. r. 1. Iohn . 1.7 .

Q. What is required in vs to obtaine pardon ?

A. True repentaunce , which consisteth in the mortification of sinne , and puttinge on true holinesse . For the penitent sinner , who onely 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 haue 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 that 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 haue 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 loue 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 haue 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 commeth 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 Iudge s. s. Reue. 20 . 1● .

Q. The bodyes of suche as dyed many hundreth yeeres agone are consumed to nothing , that we can see . Some haue 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 giue euery one his owne ?

Q. Do ye then beleeue that euery one shall stande vp with the same bones and fleshe , which hee liued in here , or shall God giue 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 , shal be 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 body t. t. 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 vnto 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 vpon this , euen as vpon 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 vnto 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 Christe v. v. Act. 13.21 39. . and it saith , we be iustified only by faith w. w. Rom. 3.28 . , and no contrarietie at al. For our sinnes being reckoned to Christ , and laide vpon him , hee only was able to beare them , in him wee haue our discharge : also his innocencie and holinesse , or perfect obedience , beeing giuen vnto vs , wee are founde righteous in full perfection . So the matter is only in Christe . Nowe because wee bee coupled vnto 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 haue not yet answered vnto euery part of the question . What say yee further ?

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 Christe x. x. 1. Cor. 1.30 : but yet this doth not ouerthrow good workes : for those which are in Christe bee newe creatures y. y. 2. Cor. 5 17. : created vnto good workes z. z. Ephe. 2.10 . They bee regenerate by the holy Ghoste a. a. Iohn . 3 : and led by him b. b. 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 from 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 haue good thinges in him : yet God which hath the iust waightes , doeth not afoorde him so muche as a good thought c. c. Gen. 6.5 . After hee is in Christ , regenerate in the highest degree that any come vnto in this life , because the remnants of sinne abide in hym d. d. Rom. 7 : And all his best workes bee mingled and spotted with some sinne e. e. Esay . 64.6 : he can not be iustified by them : But must needes confesse that none which liueth , can be iustified in his sight f. f. 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 vs , for the graces which are put into vs : 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 the flesh g. g. Rom. 8.1 . Also the same spirite doth quicken him , and fill him with heauenly vertues : and so leade hym vnto 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 Christe h. h. Rom. 8.13 . .

Q. Yee affirme a necessitie of good works , although they doe not nor cannot saue vs , 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 them Heb. 6.10 . .

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

A. God is glorified by the good works of his seruants k. k. Phil. 1.9.10 11. : The Gospel is adorned by them l. l. Titus . 2.10 . They bee profitable vnto men m. m. Tit. 3.8 . : Men receiue commoditie by good deedes done vnto them , both for this bodily life : and also they which are ignorant of the truth , are drawen to loue the gospell , when they see the pure and holy conuersation of those which professe it n. n. 1. Pe. 3.1 . . By the fruites of the spirite man doth also knowe that hee is called and chosen of God o. o. 1. Ioh. 4.1 Gal. 5.22.23 . Finally , there is no good worke which a man doth , but it shal be 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 euery 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 loue the Lorde thy God with all thy hearte , with all thy minde , with all thy strength , and thy neighbour as thy selfe p. p. Mat. 22.37 . ●9 . , For there can bee no sinne where this is : And also because the lawe doth promise life vnto 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 cannot 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 them : but if they be compared with God , it shal be found which the scripture saith , hee hath put folly in his angels q. q. 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 faces r. r. Esay . 6.2 .

Q. Haue we any thing to doe with the law , being vnder the Gospel ?

A. I hold him accursed which doth separate the lawe and the Gospel , or that sayth wee haue 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 vs 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 lawe s. s. Rom. 3.31 . .

Q. Wherein is that contrarietie them 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 the selfe same God which is vnchangeable t. t. 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 vnto the lawe whiche was in him . But nowe the contrarietie is when it commeth vnto vs , 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 saued v. v. 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 Christe w. w. 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 Gospell x. x. Heb. 11. : We haue them perfourmed : they had figures and ceremonies which did shadow out Christe , we haue him manifested in the fleshe , and those shadowes cease y. y. Col. 2.16.17 . Heb. 10.1 . .

Q. But the Apostle speaketh not of ceremonies when he saith , Wee are not vnder that law , but vnder grace z. 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. a. 1. Tim. 1.9 .

A. It is very true that the Apostle speaketh of the morall lawe , when hee saith , Wee are not vnder 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 loue 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 vnder the lawe , but vnder grace : is to be restrayned vnto this , that we are not vnder the law as it is the strength of sin b. b. 1. Cor 15.56 . . And so the Apostle coupleth them together : sin shal not haue dominion ouer yee , for yee are not vnder the lawe but vnder 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 vnto the children c. c. 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 vpon 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 euill d. d. Rom. 7.8 . For the law shewing & manifesting sin , & giuing no power to rid vs from it , is called the dead letter which killeth e. e. 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 vnder grace : that is to say , regenerate & led by the spirite , then doth he consent vnto 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 haue the law opened ?

A. Doubtles they doe it of a very wicked mind : euen because they loue 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 onely 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 vs ?

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 themselues 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 repentance f. f. Mat. 9.13.14 . Mark . 2.17 . Luk. 5.31.32 . . Likewise hee calleth none vnto him , but such as trauell and be heauie laden g. g. 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 vnto 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 can h. h. 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 haue shewed the vse of the lawe vnto 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 them i. i. Rom. 1.20 . & 5.20 . & 7.9 . .

Q. Yee confesse that those whome God leaueth vnto themselues , haue no power at all , to performe any part of the law . The law being spirituall , & they carnall , altogether sold vnder sin k. k. Rom. 7.14 . . How can they then be iustly condemned vnto 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 vnder 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 mountaine , as to keepe the law . And yet God doth damne him both bodie and soule for breaking it .

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

Q. Our first parents in whom 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 transgression ?

A. The necessitie doth not excuse , because man cast himself into the bands thereof . And because men do willingly & with a glad consent commit 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 when he doth ioy & take delite in it : & greedily swallow it vp , euen as a sweete poyson , what compassion is to bee shewed ?

Q. Let vs proceed vnto the words of the law , how do ye deuide it ?

A. The whole law of the ten precepts was deliuered vnto Moses , written in two tables of stone l. l. Exod. 31.18 : the one table in 4. commandements containing al duties which are required towards god himselfe : And the other in 6. commandements , all things towards men .

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

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 vnto those precepts , which were giuen vnto certain persons , as to Abraham to slay his son m. m. Gen. 22.2.3 : To the Israelites to rob the Aegyptians n n Exod. 3.22 : to the young man which came vnto Christ to sell away al that he had , & to giue to the poore o. o. Mat. 19 . 2● 21.22 .

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

Q. The lawe is giuen generallie vnto 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 giue to the poore , it bindeth all others .

A. This is conteined in the lawe , that a man shall loue 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 giue 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 vpon any man .

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

A. There is no shew of things contrary in the law , if we consider how generally we are bound by the same to obey God : & what soueraigne authoritie god hath to commaund . For thereby we shall see , that although the thinges commanded be such as be not in the law : yet our obedience vnto god in the law , bindeth vs to performe the same . God hath forbidden to kil or to steale , & therfore when he commanded Abraham , to kill his sonne , and that Israelites to rob the Egyptians : these things were not in the law : but yet the obedience vnto 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 giue credit vnto it : but yet it dooth not follow , that the Gospel and faith are therfore conteined in the law .

Q. Proceede vnto 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 haue 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 earth p. p. Deut. 4.39 . , and also to be the God of Abraham , Isaake and Iacob . For this cause they are forbydden , to haue 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 haue none other .

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

A. When they giue awaye that to other thinges , which dooth onely beelonge vnto GOD . As namelye , when a man giueth his heart to any thing , hee maketh it his GOD . The heart is to be giuen vnto 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 him q. q. Esai . 29.13 . , & that he was neere in their mouth , but farre from their raines r. r. Iere. 12.2 . .

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

A. When they giue 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 loue 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 , Idolatrie s. s. 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 world t. t. 2. Cor. 4. ● .

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

A. They are foolishlye blinded : for so longe as they loue that which hee loueth , and shewe obedience vnto 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 deuil v. v. Iohn . 8.44 . Hee that committeth sinne , is of the deuil w. w. 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 giue that vnto them , which belongeth vnto 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 haue no power to kill the soule : but feare him which is able to destroy both bodye and soule in hell x. x. 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 vnto it ?

A. He must set his studie and delight in the word of God : there to seeke God , and to giue him his heart y. y. Pro. 2.10 . , by drawing it from the loue 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 loue to the word of God . For that which a man loueth best , that dooth hee most seeke after , and his minde thinketh most vpon it . And therefore it is moste certaine , that those dull men , which haue no zeale nor loue vnto the word , haue giuen 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 onely 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 God z z Esal . 40.18 . . The image is the doctrine of vanitie and lies .

Q. Can not a man bow before them or worship them , 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 onely 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 the deuill , their intent doth not excuse them , but that they worship the deuill in steede of God : for him they worship , which is the author of the worship , & whom they obey a. a. 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 vnto 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 , giue reuerence 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 men b. b. 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 vnto the Deuill , but in shewe , beecause they meane not anye suche thing ?

A. The Corinthes meant nothing lesse , then to giue 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 the Lord and the Cup of Deuils c. c. 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. d. Psal. 14.1 . For hee giueth not credit vnto 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 vpon an Idoll .

Q. Is there any other sinne condemned 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 vnto that sinne : all thinges wherby it is bred and nourished : so that 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 vnto 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 loue , or such like , must it not needes please God ?

A : Yee maye tearme it a good intente , deuotion , and loue : 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 vnto him : for all that is in manne is corrupte : therefore GOD sayeth , they woorshippe mee in vaine , teachinge for doctrines the Preceptes of men e. e. 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 haue doone thinges of good intent , of loue and zeale , and yet the thinges verye abhominable beefore God , beecause the affections of menne are corrupte . Who coulde haue a better meaning or greater loue then Peter had vnto 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 vnto me : thou sauourest not the thinges of God , but the thinges of men f. f. Math. 16. . Also the people had , as they thought , a good intent , and aloue to Christ , when they wold haue taken him , & made him a king g. g. 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 vnto 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 the Idolatrous & superstitious inuentions of men .

Q. So that a man doe not superstitiously abuse the things , which Idolaters haue 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 haue his seruauntes to be like vnto the seruauntes of the Deuill , nor to be partakers with them , otherwise why should not the meat offred vnto Idols be indifferent to bee eaten ?

Q. Then the things which haue 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 reformation , is the vtter abolishing of them ?

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 commit it , but wil punish them , & their seede after them .

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

A. It is not contrary , for there the 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 children do beare the punishment & smart for it . Thus they did cleere them selues , and blame theyr fathers : but god doth shew , that he doth not punish the children of wicked fathers , vnlesse the children themselues be also wicked . Now in this God doth as much as if he should threaten that 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 the sins of the fathers vpon the children , when 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 vnto those which loue them , that he will blesse their seede after them vnto a thousand generations . Q. Hath God tyed him selfe in this vnto euery perticular ?

A. Not so , for God hath bestowed his graces vppon some children of very wicked parents i. i. 1. Sam. 19. . And some of the children of right godly fathers haue beene gracelesse k. k. 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 giue al due honour & reuerence vnto 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 Pharao l. l. Exod. 14.4 . Also when Dauid in the Psalms and other do cal vpon men to magnifie the name of god : or do set forth his name , they declare his workes and his iudgements m. m. 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 vnto 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 blacke n n Mat. 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 the sweareth by heauen , sweareth by the throne of God , and by him that sitteth thereon o. o. Mat. 23.22 . Then must it needes bee , that he which sweareth by his faith , sweareth by the word of God vpon which it is grounded , by the holy ghost which is the worker thereof , by god the father & by Christ , vpon whom 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 giue away the glory of Gods name vnto those thinges which are abhominable ? It is a part of the due honor which we owe vnto god , to sweare rightly by his name : & therefore God complaineth as iniured , when he saith they sweare by those that are no Gods p. p. 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 men 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 vnder their feete as a thing of naught .

Q. Let vs proceed to the fourth commandement , which is the sanctifiyng of the Sabboth . Wherefore doth he say , remember thou keep holy the Sabboth day ?

A. By this speeche , when God saith , Remember , hee doth put vs 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 vpon worldly things , that yee forget all holy exercises , and passe them ouer .

Q. Is this commandement in euery respect with vs , 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 giue 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 haue it accomplished in Christe , by whom wee doe enter into the rest of God , q. q. Heb. 10.19 Ephe. 2.18 ceasing from our owne workes as God did from his , this is the continuall Sabboth , which we must keepe all the dayes of our life vnto God .

Q. It seemeth then by this doctrine of the Sabboth that there is nothing in man , which is not contrary vnto 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 giue them selues vnto 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 vpon 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 euery 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 God r. r. 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 night s. s. 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 vnder 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 themselues 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 , that 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 the spend the time in drinking , carding , dicing , or other such vanities .

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

A. They are not excused , because they haue 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 the day in their lustes than for to haue 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 vnto 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 vnto him are more excellent , then those which belong vnto men . 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 giue 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 mercie & pitie , iustice and iudgement t. 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 vaunted much of zeale towards God , for hee proueth that they had no loue of God , seeinge they dealt so wickedly one against another .

Q. Let vs then proceede vnto the first commandement of the second table : Honour thy father and mother .

A. This commandement is great , as it may appeare , not onely because it is set in the toppe , or commeth in the forefront of preceptes towardes men : but also by the greeuous penaltie which was set vppon it : that the disobedient childe vnto 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 death v. v. Exo. 21.17 . Leuit. 20.9 . . And moreouer , as S. Paule gathereth , it is the first commandement with promise w. w. Ephe. 6.2 . : For the promise of the blessing which God annexed vnto it , doth shew how precious a thing it is before God , that children should honour their parents .

Q. How is it said that this commandement is the first with promise , when as there is a promise annexed also vnto 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 commandement is general to all . For he saith , I will shew mercy vnto thousandes of them that loue me , & keepe my commandements .

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

A. All the duties they owe , are comprised in this one worde honour : how they are to obey them , to loue , reuerence , & cherish them , 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 onely the dutie of children to be considered in this commandement ?

A. Heere is also the duetie of parentes towardes their children contained : and not onely 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 haue 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 vnto their inferiours .

Q. Then let vs briefly consider the seuerall dueties whiche are required in each of these : and first shew wherein parents are bound vnto 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 Lorde x. x. Ephe. 6.4 , whereby wee may see not onely how these are deceiued , whiche when they haue brought vp their children , and prouided well for them in the world , wil say they haue done their parte , although they haue not taught them to know god : But also what a greate account they haue 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 onely 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 haue 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 haue done what they can .

A. It is most sure they haue to render account vnto 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 with 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 loue , vnto her head : and that with a meeke and quiet spirite y. y. Ephe. 5.22 23. 1. Pet 3.1.2.3.4 . .

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

A. The husband ought to loue & cherish his wife z. z. 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 haue 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 vnto their masters ?

A. The seruants ought to loue , reuerence , and obey their masters , to doe their worke faithfully , both in sight and out of sight a. a. 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 vnto 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 them b. b. 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 euery man is bound in conscience to admonish and instruct his neighbour , when hee goeth astray c. c. Heb. 3.13 . : Who can doubt but that a man is much more bound to doe it to those that are vnder 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 haue 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 haue 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 loue , honour and obey the Prince d. d. 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 like e. e. 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 rather f. f. 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 onely in the Lord g. g. Deu. 7.2.3.4 1. Cor. 7.39 . .

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

A. They are bounde to esteeme them , as the Messengers of the Lorde of hosts h. h. Mal. 2.7 . , and disposers of Gods graces i. i. 1. Cor. 4.1 , they ought to submitte themselues vnto them , to bee taught and guyded , and to obeye them in the doctrince whiche they teache : And to followe theyr steppes k. k. He. 13.7.17 . They muste also prouide things necessarye for their sustentation l. l. 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 them m. m. Ioh. 21.15 16.17 . 1. Pet. 5.2 . , to open vnto them all the counsels of God , and to doe it faythfully n. n. 1. Act. 20.27 . & . Pet. 5.2 . : They must also be patterns and examples in al goodly conuersation o. o. 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 heade p. p. Leui. 19.32

Q. What must they shewe vnto the younger sorte ?

A. As they be aboue them in yeeres , so must they excell in knowledge , wisdome , sobrietie , and staydnesse q. q. Tit. 2.2 . , so that their very countenaunce must bee as a brydle vnto 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 haue 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 haue 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 , that the murtherer shuld without al pity be put to death r. r. 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 vnto 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 . s s Mat. 5.21.22 . . S. Iohn saieth , that hee which hateth his brother , is a murderer , and no murtherer hath eternall life , abiding in him t. t. 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 vnto 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 haue 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 bloud v. v. Esai . 1.15 . The Apostle willeth to lifte vppe pure handes without wrath w. w. 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 vnto God , as if hee should offer a Dogge in sacrifice .

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

A. Wee must seeke to haue all bloudy & cruell affections killed in vs : 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 vnto the nexte Commaundement , Thou shalt not commit adultery .

A. For the breach of this law GOD did appoynt death x. x. 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 Theefe y. y. Pro. 6. . And the cause why menne make so small accounte of this sinne , is , that the adulterer , and the adulteresse , haue not theyr braynes dashed out .

Q. There was such punishment appointed in the lawe , but many suppose that this rygour is taken away now vnder 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. 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. a. Ioh. 8.3.10 12. .

A. They doe alleadge it very vnskilfully , not considering , that Christe came not to take vpon 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 : Man , who made me a Iudge , or a deuider b. b. Lu. 12.13.14 ?

Q. Come then vnto 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 songes 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 , which 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 haue 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 onely 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 , that 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 the 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 committeth 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 vnto 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 the generall rule is , that whatsoeuer yee woulde that men should do vnto you , euen so do you vnto them d. d. 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 commit theft .

Q. Then it appeareth , that there be a number of menne , which are arrant theeues , & yet disdain to haue 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 : haue al of them 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 kingdome 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 loue 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 astray e. e. Deu. 22.1 . : Also wee are bound if our neighbour be poore , and wee rich , to minister vnto his necessitie f. f. 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 haue broughte vppon his neighbour : if hee bare false witnesse in a crime of death , them he him self died for it : if it were to bee whipped , or beaten with roddes , then was he beaten g. g. 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 haue not bin the deuisers of the sclaunder , but haue only heard & reported it vpon the wordes of others ?

A. There is great reason whye they shoulde bee blamed : for if they had anye loue in them , how could it delight them to heare euil report of others , with such a desire to haue it true : for the carnall minded men , which hate the light , are right gladde when they heare any euil of those , which profes godlines : which doth holden sclaunderers to tel them such lies , as haue 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 commandement , 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 the 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 estimation h. h. 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 onely a repetition of the former . For he that dooth inwardlye wishe to haue 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 the 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 vnto those motions before they come vnto any consent , yea it reacheth vnto the roote , or fountaine it selfe of all euill thoughtes : and so it goeth deeper then vnto 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 lust i. i. Rom. 7.7 . . Also S. Iames doth make it to bee the mother or the wombe , whiche doth conceaue and breed euill thoughts k. k. 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 barrennesse 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 the 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 commandement ) signifie the grosse lust of the heart , which goeth with liking & consent : for naturall understanding 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 vs . And therefore in this commandement children are founde guiltie . For the Apostle proueth them to be sinners , because they die l. l. 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 haue any discretion .

Q. What haue we them to note in this commandement , that it reacheth vnto both the tables of the law , or that it conteineth the whole concupiscence ?

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

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

A. As this commandement noteth vnto vs , the root & fountain of sin , & from whence it is bred in vs , so must it lead vs to begin our repentance at the same : for so long as concupiscence is not killed in vs , 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 poison in our nature , how shal we know when 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 euery 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 vnder sinne m. m. 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 vnto 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 bee n. n. 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 euery matter , wee doe well as nigh as God doth giue vs 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 vnto all goodnesse shall say , I doe well as neere as God will giue mee grace : It is naughtily spoken , for God is readie to giue 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 vs come now vnto the Sacraments of the newe Testament : and first how many bee there ?

A. There bee only two o. o. 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. p. Rom. 10.17 . : & so repentance is wrought .

A. Yea but God vseth two sortes of teaching , to drawe vs nigher vnto himselfe . The one by the opening of the word , which doth display and offer vnto vs , all the treasures which are in the sonne of God : The other by the Sacraments , in which hee doth offer and set before vs the same thinges , in a kinde of teaching applyed vnto 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 vs ladders to creepe vpp by .

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

A. The thynges of them selues haue no suche power : but the institution of God , who hath appoynted them , to represent and set before vs Spirituall and Heauenlye thynges , and also the truthe of GOD which doth assure vs , as well of that which is signified , as of the signe : haue 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 giue not that to creatures which is proper only to God . For such as by grace vnto 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 vpon them to know better what is fit for them , then God doth .

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

A. The Apostle calleth circumcision the seale of the righteousnesse of faith q. q. 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 vs more sure , hath not onely 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 vs : 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 vnto our vnbeliefe : that rather then wee shoulde haue 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 vnto 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 vnto a parchment without writing . What vse hath the seale , so long as there is a blancke ?

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

A. It is ministred vnto 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 vnto nothing . For this cause the Apostles are willed to teach , & then to Baptize r. r. Mat. 28.19 . .

Q. How many parts do yee consider 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 vs , with the riches of his grace : euen painted out , vnto our outwarde senses .

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

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

Q. How is this figured vnto vs ?

A. By the water . For by it is set before vs , how we are baptized into Christ , euen into his death , burial , & resurrection . Also the washing with the 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 vs 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 vnto vs to bee our God , by setting to his seale : So also doth it bind vs as the seale of our vowe , which we haue 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 haue vnfaithfully & traiterously broken so great a promise made vnto god . And so are become giltie of such a sin as shal turne to their greater damnation . For it had been better for them neuer to haue vowed s. s. Deut. 23.21.22 . Eccle. 5.3.4 . . For howe greeuous a sinne is it so to dally and dissemble with God ?

Q. Let vs come vnto 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 life t t Ioh. 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 haue 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 speaketh v. v. Ephe. 5.30 . : and therefore suche as shal be saued , doe eate his very naturall fleshe , and drinke his very naturall blood .

Q. Is not God onely the fountain of life ? And then howe can it be ascribed vnto the flesh of Christe to giue life ?

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

Q. Seeing we must eate the very flesh of Christ , and drink his blood , or els we can haue 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 vs , hath chosen bread and wine as a seale and pledge that hee doth giue vs 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 vs in deed with the fleshe and blood of his sonne : & not giue vs 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 onely the accidents ( as they cal them ) 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 vnto them in the night hee was betrayed , the same is also nowe deliuered vnto vs .

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 Christ x. x. 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 dead y. y. Ioh. 6.59 . : If the reprobate may eate the fleshe of Christe . Also where they say if it bee bread still , a man should not be giltie of the bodie of Christ , but of bread , that is absurde : for it is not common bread : but a Sacrament of Christes body : and God doth offer the fleshe of his sonne vnto 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 the manna was not the true bread of life , seeing the men 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 vnto this Sacrament ?

A. Hee willeth that a man try himself , and so let him eate of that bread , and drinke of that Cup z. z. 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 , that 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 vnto damnation , although he neuer doe prophane these holy misteries : but the Apostle dooth speake of greater and sorer damnation , whiche those doe draw vpon 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 vnto 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 haue 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 bones a. a. Ephes. 5.30 . . And for the same cause the Church is called Christe b. b. 1. Co. 12.12 : it is also Christe crucified , whose fleshe we eate , and which dwelleth in vs . 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 vnto true holynesse .

Q. Doe yee then denye the true faith in Christ vnto 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 vnto him , if he doe not by his flesh crucified slay sinne where he commeth .

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

A. The Scripture saith , that he which committeth sinne , hath not seene him , nor knowne him c. c. 1. Iohn . 3.6 : but yet it is one thing to commit sinne , and to liue vnto sinne , and an other to haue the remnaunts of sinne abyding in vs , which those that be in Christ haue d. d. 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 vnto 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 giue vs grace . But yet wee cannot leaue those thinges , whiche we haue bin accustomed vnto ? 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 when 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 , with haue a deepe & secret roote in our nature : as pride , vaine glory , & couetousnes . And when he findeth himself faulty , then he crieth vnto God , to haue his spirit , to mortifie the flesh . He is humbled at the sight of his corrupt nature , he doth euen vow to God solemnly , with 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 diligence 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 haue done , euen in those things , which they know to be vngodly . And as for other foule sinnes which swarme in them , that 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 can 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 vpon God to haue power to ouercome 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 haue also a desire that they coulde so doe : but in this they fayle , that they neuer labour about it . They haue 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 vnto 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 Gospel e. e. 1. Cor. 1.21 : which is the power of God to saluation vnto euery one which doth beleeue f. f. Rom. 1.16 . 1. Cor. 1.18 . . But who beleeue this preaching , or to whome is the arme of GOD reuealed g. g. Esai . 53.1 ? They doe not seeke to lay holde of it : But contrariwise , they caste them selues headlonge into the snares of temptation , by ioyning in felowship with the workers of iniquitie .

Q. Is that so great a hinderaunce vnto 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 haue 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 haue 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 vpon 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 vnto 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 vnto God , & are not able to ascend , he commeth down vnto 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 vnto 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 cannot 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 vs 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. Haue 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 vpon the name of the Lord ? and pray the same prayer ?

A. It is out of controuersie , that euery one which doth call vpon the name of the Lord shall be saued : for so God saieth by the Prophet h. h. Ioel. 1.32 : But yet this is to be added , that they he such as call vpon him in trueth i. i. 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 , the abuse therof must needes be a most fearful sin . God saith , that when they stretch forth their hands , he wil turn away his face k. k. Esai . 1.15 . He calleth such praiers the sacrifice of fooles l. l. Eccle. 40. : He saith that the sacrifice of that wicked is abhominable vnto him . m. 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 vs in minde of the same , when hee teacheth vs to say , Our Father , which art in heauen . For in these woordes we are taught , to make our prayers onely to GOD , reconciled vnto vs in Christe , and become our father .

Also when we come , as children to theyr father , which dooth loue 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 nothing n. n. Iam. 1.6.7 . . Our hearts must also be lifted vp into the heauens , with great reuerence of the glorious maiestie of our God , vnto whome we speake .

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

A. Those which cal vpon 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 , vnto which we are willed to come boldly , to obtayne mercy and grace o. o. Heb. 4 . 1● . Those which doo not ground their prayers vpon the promises of the word : nor cannot perswade their hearts , that 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 loue them ? Canne hee loue them , and not giue them all good things , which they beg of him .

Q. How shall a man come vnto 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 vnto 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 vnto their spirite , that they be the children of God p. p. 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 expressed q. q. 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 haue his spirit , shal haue him r. r. Luk. 11.13 : and those whiche labour to obtayne the fayth to call vppon GOD , shal finde it s. s. 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 vpon 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 abhominable t. t. Pro. 28. . Also hee willeth a manne to take heede vnto his foote , when hee commeth into the house of God , and to be ready to heare , rather then to offer the sacrifice of fooles v. v. 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 vs , as the Apostle saith w. w. 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 , vnto 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 vnto the peticions . What doe ye obserue in the order , by which they are placed ?

Q. The order of the prayer is agreeable vnto the order of the law : Where the dueties vnto 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 vnto vs , 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 haue this tender loue vnto 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 vnto it . For when the holy Prophet saith , That riuers of teares did flowe out at his eyes , because men kept not the law of God x. x. Psal. 119.136 . : Hee declareth a wonderfull loue 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 vnto 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 vnto his euen the kingdome of the Deuil , which is the prince of darknes y y Ephe. 6.12 . . vnder whom , as vnder a most fierce tyrant , all men are by nature . The summe therefore of this petition is , that we desire the Lord to destroy the power and kingdome of the Diuell in vs , to set vs free from his tyranny , and that wee may obey him in holinesse and righteousnesse as our soueraigne and gracious Lord z z Luke 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 vs free from this captiuitie , but only the power of God , and therefore we sue vnto 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 vpon him , and ouercome him a a Mat. 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 onely 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 thereof b b 1. Iohn . 2. .

Q. Wherein doth the kingdome of God consist ?

A. In righteousnesse , and peace , and ioy of the holy ghost c c Rom. 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 vs 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 vs .

A. The Gospel is called the kingdome of God d d Mark . 1.14 . : it is called the scepter of his power e e Psal. 110.2 . : it is called the arme of God f. f. 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 vnto heauen , as with a moste mightie arme .

Q. Let vs 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 children , 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 vnder his feete g. g. 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 vnto 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 loue ought to be vpon it . And our vehement desire ought to bee that it myght bee perfectly perfourmed by men in earth , euen as it is by the holy angels in heauen .

Q. How can wee praye this prayer with faith , seeing wee haue no promise , that it shal be so ?

A. Although we haue no promise * that it shall bee so : yet the will of the Diuell ought to bee so abhominable vnto vs , 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 loue 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 loue they beare vnto 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 vs to craue of him all thinges whereby it is maintained . For this petition doth plainely teach , that wee must depend vpon 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 sustenance ) whereby man liueth only h. h. Mat. 4. . But it is the ordinance of God which hath giuen that power vnto foode to nourishe vs . And therfore hee saith it is by euery word which proceedeth out of the mouth of God , we trauaile in vain vnlesse god blesse our labours i. i. Psal. 127. . We possesse all in vaine vnlesse hee giue vs the vse therof . For no mans life doth stand in the abundance of things which he doth possesse as Christe saith k. k. 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 vpon our lustes l. l. Iam 4.3 . Neyther may wee make prouision for the fleshe to fulfill the desires there of m. m. Ro. 13.14 . But we must be content with moderation , depending wholy vpon God .

Q. Is it then vnlawfull to craue of God to giue vs 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 perdition n. n. 1. Tim. 6.9 . .

Q. Men are not ( as you haue saide ) to desire great wealth , that they may bestowe it vpon 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 : giue 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. o. Pro. 30.7 . He maketh his prayer agreeable vnto that which Christ doth teache vs 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 cannot be satisfied , is far from 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 vs our trespasses , as wee forgiue them that trespasse against vs .

Q. Doth this prayer belong vnto al the godly ?

A. There is no man so holy but that hee shineth p. p. 1. Kin. 8.46 : yea the best are so weake , that the holy Prophete saith , Who can tell how often he offendeth q. q. Psal. 19. ? And for this cause wee are to craue pardon continually . Because also our blessednesse doth consist in the couering of our sinnes r. r. Psal. 32. : We are to begge earnestly of God , to giue vs free pardon .

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

A. This is put into our mouth when wee begge mercie at the hands of God : to bring vs in remembrance , that wee are to shewe mercie vnto men . We must bee mercifull as our heauenly father is mercifull s. s. 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 mercie vnto men ?

A. Our Lord doth teach , that except we forgiue from the hearte the offences of our brethren , we cannot be forgiuen of god t. t. 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 vnto vs againe v. v. Mat. 7.2 . . If wee be so cruell that wee cannot forgiue the offences which men commit against vs , which can be no more but as the debt of an hundred pence : with what face can wee require of God to bee forgiuen the offences which wee haue committed against him , which are as the debt of ten thousande talents w. w. Mat. 18 . 3● . Looke how ofen therefore a man doth vtter this petition , with a minde desirous of reuenge : so often doth he call vnto the Lorde to take vengeance vpon him , for his sinnes .

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

A. We are to loue our enemies , to pray for them which hate & persecute vs , to blesse those which curse vs x. x. 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 giue 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 vs , when the Prophete saith , Woe bee to them , which call euill good , and good euill , sweete sowre , and sowre sweete , light darknesse , and darknesse light y. y. Esay . 5. . Wee are commaunded to separate our selues from the vngodly z. z. 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 good a. a. Rom. 13 . When 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 onely seek the defence of them selues from iniuries , but also to bring the offendours , being wicked men vnto 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 haue 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 vs not into temptation : but deliuer vs 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 vs 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 haue his full desire , to sift vs .

Q. Then it appeareth we are in great daunger ?

A. We passe continually through wonderful daunger : and if the mighty power of God did not keepe vs , we should be swallowed vp . For the deuill goeth about as a roring Lion , seeking whom hee may deuour b. b. 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 haue no power at all to resist him . And so we confesse in this prayer , when we intreat the Lord to deliuer vs 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 continually c. c. Ephe. 6. .

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

A. God doth not only giue leaue vnto 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 haue despised his giftes , and set light by the help which he offreth in his Gospel : he doth blind their eies , & harden their hearts d. d. Esay . 6. , and giue them vp into a reprobate mind e. e. 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 vnto the lord , that he will keepe vs from sinning against him in such sort , that he should be so displeased , as to giue vs vp into the hands of Satan . 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 vs 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 vnto adultery , then must hee also take heede to his eyes , as Iob did f. f. Iob. 30. . When he dooth giue scope vnto 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 haue eyes ful of adulterie , which cannot cease to sinne , as the holy Ghoste saieth g. g. 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 haue all the prayse and glory of our saluation . For they haue not a right minde , which are not as ready to giue honour and glory vnto GOD , for the good things they obteine : as to call for that they neede .

FINIS .