The covenant between God and Man, plainly declared in laying open the first and smallest points of Christian Religion.  2. Cor. 12.9. 
My grace is sufficient for thee.  
 printer's device of Robert Robinson, featuring Christ with the lost sheep (McKerrow 207) 
PERIIT ET INVENTA EST  
text   
Printed at London by Robert Robinson for ralph jackson. 1596.   

To the right worshipful M. Maior, and the rest of the magistrates of the town and liberty of Feuersham in Kent, and also to all others there and there about that fear God vnfainedly, and continually look for the appearing of Jesus christ our Lord for their everlasting salvation, J. F. counseleth daily increase of spiritual grace in this life, and after inheritance in Gods eternal kingdom through our Lord Jesus Christ.  
THE consideration of Gods dreadful judgements powred vpon dissembling hypocrites and disobedient persons in the Church as they are mentioned in the word of God, and observed of the faithful in all ages; and the comparing of our daies with former times, whereby we may see how the same sins now reign, for which the jews long since were punished, the candlesticks of the Gospel were removed out of the seven famous Churches in Asia, & almost al other Churches planted by the Apostles are destroyed, having their lamps quenched & their lights put out by the Pope & Mahomet, by the great Turk & the Sophies of the Persians; & how the same iudgments which heretofore haue light vpon the ungodly, burn among our neighbors on each side, & of late by famine & fearful sickness haue already begun to spread themselves among us; bring often to my remenbrance that saying of the prophet Amos, Cha. 3 ver. 4. &c. will a lion roar in the foreste, when he hath no preie? Or wila Lions whelp cry out of his den, if he haue taken nothing? can a bide fall in a snare vpon the earth, where no fouler is? or will he take up the snare from the earth, & haue taken nothing at al? or shal a trumpet be blown in the city, & the people be not afraid? or shal there be evil in a city, and the lord hath not done it? Surely the lord God will do nothing, but he revealeth his secret unto his servants the prophets. The Lion hath roared: who will not be afraid? the lord God hath spoken: who can but prophesy? And this seriously pondered may make all the faithful afraid lest the fullness of us Gentiles be welneere come in, and lest our posterity and successors should be deprived of the word of GOD, the means for the salvation of all Gods elect, and so be disinherited of the kingdom of heaven, wherein only is ioy, life, and happiness for evermore. For monstrous pride, cruel oppression, crafty dealing, unsatiable coueteousnesse, uncleanness of life so aboundeth, and there is such security in all, such contempt in many, and such negligence in the best, that howsoever wee may hope for some good, so there is great cause to fear much evil. Wherefore as the Churches in former times both before and since Christ, haue always had this onely means to prevent Gods greater judgements, even to break off their sins by some rare kind of repentance, and solemnly to renew the covenant of God: so haue I according to the small talent the lord hath bestowed vpon me, endeavoured with great desire in this short treatise to lay open before the eyes of the simplo, the manner of the covenant between God and man, that our heartes being pricked with sorrow for our sins, as theirs were which heard Peter preach, Act. 2.37. and our souls melting for fear of Gods judgements, as did the heart of josiah at the hearing of the lawe, 2. King. 22.11.19. wee may be stirred up to lay hold of mercy, before the lords hand take hold on iudgement, and most solemnly to renew the covenant between God and us, as the Iewes did both, Ezr. ca. 9. & 10. and Nehem. cap. 8. & 9. & 10. For except there be some reconciliation made by our repentance, and renewing of the covenant, whiles there is time and grace offered; it is undoubtedly true, that the Lord will either weed out from among us the great sinners, & bring the rest into the bond of the covenant, as he did with the Israelites a little before they entred into the promised Canaan, Deut. 4.3.4. or else he will utterly cast us off, and give us up to reprobation, and in his secret & unsearchable wisdom reserve a small remnant according to the election of grace, as he did with the Iewes at the first coming of Christ in the flesh. And because of ourselves we are untoward to every good work, & plenty, pleasure, and security are great impediments to many, my heartes desire and prayer to God hath been and is, that he would breed in us by his holy spirit like feeling of our sins as Salomon had after his fall, and like affection as he had, that we may say as he did in the book of repentance, which commonly is called the book of the preacher, vanity of vanities, saith the preacher: vanity of vanities, all is vanity, &c. throughout that whole book, and so treading under our feet whatso ever in this world hindereth us from godliness, we may haue our minds set on heavenly things, with patience run the race that is set before us, look steadfastly unto Iesus Christ, the author and finisher of our faith, and lastly receive the end of our faith, even the salvation of our souls. In the mean space I humbly beseech all that fear God vnfainedly and from their heartes, that for the tender mercies of God in Iesus Christ, for the continuance of the Gospel among us, for our posterities and successors sakes, who shall possess the earth for their time when we are gone and swept away, that they would not cease night nor day continually to be importunate with the Lord by earnest & hearty prayer for the continuance and increase of his graces, that true godliness may dwell in our land, and abundance of peace with all prosperity whiles the sun and moon endure, knowing that the prayer of a righteous man availeth much if it be fervent.  
now right worshipful, and my dear brethren in Christ, though in needeth not to render any reasons why I dedicate this small treatise to you, notwithstanding to omit others, these two causes I think meet here to be mentioned. First that this may be a public testimony of the hearty love which you be are to the gospel of Iesus Christ, and which you haue plentifully declared many ways to the glory of God, the comfort of others, and the peace of your own souls. Secondly that by this means I may declare the love that I bear not onely to all that call on the name of the Lord in sincerity, but specially to you who haue often heard the chief points of those things pulikly delivered, which are here set down in writing. And if herein the Lord my God vouchsafe me this favor, as that I may be his instrument( though most unworthy, as he knowth very well) to minister some small comfort to any of the least of his servants, I shall obtain the thing I specially desire of GOD through Iesus Christ our lord. The God of glory, and father of all mercies continue the gospel of his son Iesus Christ among you for evermore.  
Octob. 20. 1595.   

The covenant between God and Man plainly declared in laying open the first and smallest points of Christian Religion.  
Question.  
IN what state was man created first in the beginning of the world?  
answer. 
Of mans creation.   
Man was created in a blessed state, after the image of God, Gen. 1.26.27. Thus God created the man in his image: in the image of God created he him.  
Quest. Was man created like unto God in outward proportion of his body, as with head, legs, arms, & c?  
Ans. No, not in proportion of body( for God is a spirit, John. 4.24. and not a body) but in inward graces of the mind, as in knowledge Coloss. 3.10. in righteousness and true holinesse. Ephes. 4.24. and such like.  
Quest. What? was man righteous, as God is righteous? was man good as God is good? was man holy, as God is holy? and was mans knowledge as much as Gods knowledge?  
Ans. In these and such other graces, man after some sort resembleth God, and is like unto him, but is not equal with God in any thing, for there is a double difference. First these properties are essential in God, and of his essence, so that he were no God if he wanted them: but in man they are accidental, and the most part of men now want many of them. Secondly, they are in God in all fullness, and without measure, as God is all goodness itself, all righteousness itself, all holiness, all wisdom, all mercy, and so of all the rest: but in man they are in a certain measure, according as the Lord gave them, & as was sufficient for a creature. Wherefore we make not man equal with God, though we say that he was created like unto God, and in the image of God in righteousness, holiness, wisdom, and such others.  
Quest. show me then what that image of God in man is? and wherein principally it consisteth?  
Ans. 
The image of God in man.  These graces before mentioned, and such like, are the image of God in man. And they consist partly in the mind endued with such excellent wisdom, that he could give apt and proper names to other creatures in the earth, Gen. 2.20. and spake of the woman as he did, Gen. 2.23. 
This is to be understood according to the revealed will of God.  and with such free will and power to obey God, that if he would, he might haue continued in that integrity and innocency wherein he was created, and not haue sinned; so that the fault and cause of his misery after his disobedience, is wholly and justly to be ascribed to himself, as the holy Ghost witnesseth, Ecclesiastes cap. 7.31. This haue I found, that God hath made man righteous, but they haue sought many inventions. And partly in the whole man, in whom the Lord hath set such an imperial majesty, that all inferior creatures, as beasts of the earth, fishes of the sea, and fowls of they air do reverence and obey him as their king and master.  
Quest. Whether did GOD bestow this good creation, and blessed state vpon the person of Adam onely, or so gave it to him that it should also redownde to all his posterity for an everlasting inheritance?  
Ans. 
All were created good in Adam.  When the scripture affirmeth all mankind through the disobedience of Adam to be subject to death and damnation, Rom. 5.12. By one man sin entred into the world, and death by sin, and so death went over all men: Forasmuch as all men haue sinned. It is manifest that all were created in Adam good and righteous. For else they could not haue lost that they never had.  
Quest. Whether was Adam and all his posterity to live perpetually in that most happy state of life, wherein they were created, or had they some limitation of time, which being expired they should die, and lose their blessedness?  
Ans. We do not read in the word of God, of any prescription of time for life and blessedness appointed to Adam at his first creation, but that he and his posterity were to continue blessed for ever, if they continued obedient to God. For death came not into the world, but by reason of sin, Rom. 5.12.  
Quest. Whether received Adam this blessed state to continue in it for ever, simply and absolutely, or with condition?  
Ans. Not simply, and absolutely; but with condition.  
Quest. What was that condition?  
Ans. That he should be obedient to God his creator as it was meet; and that if he disobeyed, he should then certainly die the death, Gen. 1.17. whensoever thou eatest thereof thou shalt certainly die the death.  
Quest. 
●●●●ans  Whether did Adam then keep the condition, and obey the commandment of God, or no?  
Ans. No, he kept not the condition, but disobeyed the commandement of his God, as we may red, Gen. 3.6. So the woman took of the fruit thereof, and did eat, and gave also to her husband with her, and he did eat.  
Quest. Whether did Adam onely sin in this transgression, or all his posterity sinned in him and with him? 
All sinned in Adam.   
Ans. All mankind in this first trespass sinned in Adam & with Adam. For as levi being as yet in the loins of Abraham, paid tithes in Abraham unto Melchizedek, Gen. 14.20. Heb. 7.9.10. So all mankind being then in the loins of Adam, sinned in Adam.  
Quest. What happened then to man after he had disobeyed the commandement of God?  
Ans. That death and eternal damnation, 
All men dead in Adam.  which God forewarned him of, Gen. 2.17. befell to Adam, and to all his posterity. For thus saith the Lord, Gen. 3.19. In the sweat of thy face shalt thou eat bread, till thou return to the earth, for out of it was thou taken: for thou art dust, and to dust shalt thou return. And in an other place thus: By one man sin entered into the world, and death by sin, and so death went over all men: forasmuch as all men haue sinned, Rom. 5.12. And again, In Adam all die. 1. Cor. 15.22.  
Quest. show me then mans state after his fall, and what it is.  
Ans. First, man is conceived and born in sin, 
The state and misery of man after his fall.  and cometh sinful and filthy into the world, as the prophet david saith of himself, Psalm. 51.5. Behold, I was born in iniquity, and in sin hath my mother conceived me. And job. chap. 15. vers. 14. saith thus: What is man, that he should be clean? and he that is born of a woman, that he should be just? again, who can bring a clean thing out of filthiness? job. 14.4.  
Secondlie, the whole course of mans life is wicked and wretched, as the Apostle describeth it, Ephes. 2.2.3.12. namely, that man in this state walketh according to the course of this world, and after the prince that ruleth in the air, even the spirit, that now worketh in the children of disobedience fulfilling the lust of the flesh, and of the mind: that man is the child of wrath, a stranger from the covenant of promise, without hope, and without GOD in the world. Thus far the Apostle speaketh. david also he saith, Psal. 58.3. The wicked( that is, all that are not regenerate, but lye in the sin of Adam) are strangers from the womb: even from the belly haue they erred, and speak lies. Their poison is like the poison of a serpent, &c. read Psalm. 36.1.2.3.4. and Tit. 3.3. Gen. 6.5.  
thirdly, his departure out of this short and transitory life, is most woeful and damned. For he goeth into everlasting fire prepared for the divell and his Angells, Matth, 25.41. Where the worm death not, and the fire never goeth out, mark. 9.44. Esai. 66.24. and into a lake of fire burning with brimstone, Apoc. 19.20.  
Quest. 
Of our redemption by Christ.  What then? is all mankind utterly lost and condemned for ever? is no man able to recover that fall, and redeem himself from that condemnation?  
Ans. No man of himself, is able to redeem himself from death, because he is not able to overcome death.  
Quest. Is there any other means then for mans salvation and redemption?  
Ans. There is yet some hope, 
Christ is our redeemer.  and that onely in Christ Iesus. For first GOD, seeing( Esai, 59.16.) there was no man able to redeem himself from death, of his mere mercy and grace promised Christ to bee the redeemer and saviour of all that beleeue in him, Genne. 3.15. He( that is, Christ the blessed seed of the virgin mary) shall break thine head( that is, destroy him that had the power of death, that is, the devill, Heb. 2.14.) and thou( that is, the serpent, even Satan) shalt bruise his heel. read Gen. 12.3. Esai. 7.14. And secondly in the fullness of times, he sent him, as the story of the gospel witnesseth. For God so loved the world, that he hath given his onely begotten son, that whosoever believeth in him should not perish, but haue everlasting life, John. 3.16. and 1. John. 4.9.  
Quest. What hath Christ done for our redemption?  
Ans. He hath done especially four things for vs.  
Quest. What is the first?  
Ans. 
Christ made man  First Christ being in the form of God, and equal with God, made himself of no reputation, and took on him the form of a seruant, and was made like unto men, and was found in shape as a man, Philip. 2.6.7. For he in no sort took the Angels( that is the nature of Angels) But he took the seed of Abraham. Heb. 2.16.  
Quest. 
Christ suffered death for vs.  What then? or wherefore was this?  
Ans. Secondly, because the iustice of God required, that human nature, that sinned, should bear the punishment for sin, Christ having taken our nature vpon him, humbled himself, & became obedient unto the death, even the death of the cross. Phil. 2.8. For it was meet that the Prince of our salvation, even Christ, that he might bring us to glory, should be consecrated through afflictions, Heb. 2.10. Wherefore Christ was made a curse for us, that he might redeem us from the curse of the law, Gal. 3.13. According as it was prophesied before, Esai: 53.4.1.  
Quest. What is the third thing?  
Ans. Thirdly, Christ in that our nature, which he took of the virgin mary, fulfilled the law for us, 
Christ our righteousness.  and imputeth his righteousness unto us that beleeue in him, Rom. 8.3.4 For Christ is the end of the law for righteousness for every one that believeth, Rom. 10.4. And these two latter, that is, the second thing and the third which Christ hath done for us, are plainly and briefly set down 2. Cor. 5.21. For he hath made him to be sin for us which knew no sin, 
Christ at Gods right hand maketh request for vs.  that we should be made the righteousness of God in him.  
Quest. What is the fourth thing?  
Ans. Fourthly, Christ that suffered death for us, is risen again from death, and as a glorious conqueror, is triumphantly ascended into the heauens, and sitteth at the right hand of the majesty in the highest places, Heb. 13. maketh request for us, Rom. 8.34. and is able perfectly to save them that come to GOD by him, Heb. 7.25.  
Quest. 
Christ our reconciliation.  Are we then, that through sin were separated from God, reconciled to God again by Christ?  
Ans. We are, so many of us as truly beleeue in him. For God hath set him forth to be a reconciliation through faith in his blood, Rom. 3.25. And he hath reconciled us to God, 1. joh. 2.2. Ephes. 2.16.  
Quest. 
Of mans vocation & calling  Seing then we obtain al mercy and goodness of God through Iesus Christ, who not onely now is, but also from the beginning hath always been the hope of all the ends of the tell me and of them that are far off in the sea, earth, further by what means wee that now live may come to the knowledge of these mysteries of salvation? For he that knoweth them not, cannot haue the benefit of them.  
Ans. Though I might answer you in one word, and say, that we know these things, and are made partakers of them by the ministery of the word, yet to speak more distinctly and more plainly for every mans understanding, 
Two means of our vocation  I answer at this time, and say there are two means, whereby we are made partakers of salvation in Iesus Christ. 
The word and the spirit   
Quest. What be those means?  
Ans. They are the word of God outwardly sounding in our ears, and the spirit of God inwardly working in our hearts.  
Quest. Doth God then call some men, 
The word and the Spirit both necessary for an effectual calling.  and at some times by his worde, but others and at an other time by his holy spirit?  
Ans. No, that is not my meaning. But albeit that always for the effectual calling of any, the outward work of the word, and the inward grace of the spirit do concur and may not be separated; and albeit the lord for this cause hath promised to accompany the ministrye of his word with the grace and power of his spiritte, Esai. 59.21. yet my purpose is to speak of them severally for further declaration of them.  
Quest. 
God hath called men diuers ways by his word in former times  How doth GOD call men then by his word? for I take it to be your purpose to speak of the word first.  
Ans. God in the beginning so came to men as they were able to abide his presence and spake unto them himself either by visions, or by dreams, as Elihu affirmeth job. 33.15. And as he appeared to Abraham, Gen. 15.1. to Eliphaz the Temanite job. 4.13. And to job, as he himself confesseth job. 7.14. That those patriarks might instruct their families, Gen. 18.18, 19. But afterwards the Lord writ his own will and word, Exo. 31.18. And vpon the request of the people Exod. 20.19. Deut. 5.24 &c. promised to raise them up prophets, and by them to speak to the people, Deut. 18.15.19.17.18. Wherefore after that time the Lord ordinarily appeared to his prophets by visions or dreams, as Moses saith, Num. 12.6. and they spake unto the people. moreover the Lord ordained a public ministery at the same time, even Aaron and his sons successively to be priestes, and the rest of the levites to help them. And thus God called whom he would to the knowledge of mysteries of salvation by visions, and dreams till the time that he delivered Israell out of egypt. After that time he gave his word and his will in writing, which contained the means and mysteries of saluaon, and ordained a public minysterie to red and preach the written word of God to the people, himself alway being resident among them in his own Tabernacle between the Cherubims which were over the mercy-seat and over the ark of the covenant to resolve them of all doubts, Exod 25.22. & 19.42. Num. 7.89. and Exod: 28.30. Num. 27.21. Iud. 20, 18.7.28. & 1. Sam. 22.10.15. And further spake to thē, by prophts as it pleased him.  
Quest. But God doth not speak to us now after that manner.  
Ans. 
In these last daies God hath called men by his son  God spake to the church of the Iewes after that manner till the coming of Christ in the flesh. But now in these last daies the great prophet so long since foretold, Deut. 18.18: 19. even Iesus Christ is come, and by him doth GOD speak unto us, Heb. 11. and by them whom he hath sent, first the Apostles, and then the ordinary ministers of his word. And now the whole counsel of God is written for our instruction.  
Qu. Can no man attain to the knowledge of these mysteries of salvation by natural reason, 
natural reason cannot reach to the mysteries of salvation  and by consideration of the works of God, but only by the word of God?  
Ans. No, no man. For Paul 1. Cor. 2.7. calleth the revelation of these mysteries, the hide wisdom of God, which the wise men of the world cannot attain unto. And the same Apostle in the ninth verse, alleging the prophesy of Esaias Chap. 52.14. & Chap. 64.4. saith further, that these mysteries are such things, as the eye of a natural man by light of nature and reason hath not seen, neither the care hath heard, neither came into mans heart.  
Quest. Whether doth God call all men by his word, and so reveal these mysteries of salvation unto all, or unto some men only?  
Ans. 
The gospel sonded throughout the world.  That which the prophet david spake Psa. 19.4. of the creatures of God, and namely of the heauens, the same hath the holy Ghost affirmed also of the word of God, Rom. 10.10. that their sound went out through al the earth, and their words into the ends of the world.  
Quest. Hath the gospel then been Preached in every nation vpon earth, as we see it is preached among us at this day?  
Ans. Although the gospel was not every where preached in that plentiful manner that we haue it now, yet the Apostles commanded by Christ to go into all the world, 
Niceph. li. 3. Cap. 1. Auent li. 2  and to preach the gospel to every creature, Mark: 16.15. were dispersed throughout Asia, Europe, and Afrik, as Eusebius lib. 3. reporteth out of origen, and so preached, that by their ministery the sound of the gospel came in some measure to all people vpon earth. Whereof Paul being prisoner at Rome giveth good testimony in his epistle to the colossians Chap. 1.23. If ye continue in the faith, and be not moved from the gospel, which hath been preached to every creature which is under heaven  
Quest. Whether do all that hear these mysteries preached unto them, receive the salvation that is offered in the gospel?  
Ans. Christ shewed by a parable of seed sown in the ground, Mat. 13. That there are diuers sorts of hearers, 
Many hearers, few believers:  so that some men receive the seed of the word into their hard heartes, as if it were in the path ways, and the evil one cometh, and catcheth away that which was sown in their heartes. Some receive it as in stony ground, and assoon as tribulation cometh for the word, by & by they are offended. Others receive it as among thorns, and worldly cares choke it. Lastly other some receive it as into good ground, and they bring forth much fruit. Then of four sorts of hearers, but one only bringeth forth fruit, wherefore Christ said in an other place,( Math. 22.14.) Many are called but few chosen. And to make men with greater care and reverence to attend unto the word of God preached, that they may be saved, he saith in the end of the parable, If any man haue an ear to hear, let him hear.  
Quest. Can you tell me who those be that receive the word of God when it is preached as into good ground, and bring forth the fruit thereof?  
Ans. Those which haue not onely the word outwardly sounding in their ears, but also the holy spirit of God inwardly working in their hearts which is the other means of obtaining the mercies of God in Christ, as I noted before in answering your 23. question.  
Quest. Then, to come to the other means of our calling, which is the inward work of the spirit, is it necessary that the mercies of GOD in Christ outwardly preached by the ministery of men, should inwardly be applied and appropriated unto us by the secret work, power, and grace of the holy ghost? 
The inward work of the spirit is necessary for aneffectuall calling.   
Ans. Yea verily, it is most requisite, that to the outward ministry of the word should be adjoined the inward working of the spirit to beget faith in us, and thereby to apply, make proper, and profitable unto us, that which the word hath declared. For except a man be born of water and of the spirit, he cannot enter into the kingdom of God. joh. 3.5. And this inward working of the spirit, is that which pricked the hart of those three thousand which heard Peter preach, and were converted to the faith. Acts. 2.37, 41. And which opened the heart of Lydia. Act, 16.14. and which opened the mysteries of salvation to babes, but hide them from the wise and men of understanding Math. 11.25. and which revealed unto Peter that Christ was the son of God, Math. 16, 17 and whereby Paul could say, I live by the faith of the son of God, Who hath loved me, & given himself for me, galat. 2.20.  
Quest. Is it not possible for us to attain, to the mercies of God in Christ by the outward hearing of the word onely, except we haue also this inward grace and working of the spirit?  
Ans. No verily, for Christ saith, John. 6.44. No man can come to me except the father draw him. And again, John. 8.47. Ye therefore hear not my words, because ye are not of God. And the Apostle Paul saith, 1. Cor. 2.11. As no man knoweth the things of a man save the spirit of a man which is in him: even so the things of God knoweth no man, but the Spirit of God. And young Elihu perceiving the folly that was in three ancient grave religious men, Iobs friends, and admiring at it, at the last said, Verelit it is the Spirit in man; and the inspiration of the almighty, that giveth understanding, job. 32.8.  
Quest. Were it not good then to leave off hearing the word, as some men do, and seek by speculation, revelation, prayer, or by some other means, to obtain the grace of the holy Ghost?  
Ans. No, 
The ministery of the word and the work of the spirit go together.  that were great ignorance to forsake the word which we are warned to seek after, joh. 5.39. for God doth join these two together, and always accompany the outward ministry of the word, with the inward work & power of his holy spirit, according as he promised long since by his prophet Esaias, Ch. 59.21. My spirit that is vpon thee, and my words which I haue put in thy mouth, shal not depart out of thy mouth, nor out of the mouth of thy seed, nor out of the mouth of the seed of thy seed, saith the Lord, from henceforth even for ever. So that he which desireth the work of the spirit, must attend vpon the ministery of the word, as vpon the holy means which the lord hath appointed. And for this cause it is, that the work of regeneration, wrought both by the word and also by the spirit, is sometime attributed to the spirit as John. 3.6. that that is born of the spirit, is spirit, and sometime to the word as 1. Pet. 1.23. Being born a new, not of mortal seed, but of immortal, by the word of God, who liveth and endureth for ever. And 1. Cor. 4.15. Also faith( without which no man can please God, Heb. 11.6.) is said to be the fruit of the word, Rom. 10.14. how shall they beleeue in him, of whom they haue not heard, and the fruit of the spirit, Galat. 5.22. But the fruit of the spirit is love, ioy, peace, long suffering, gentleness, goodness, faith. Whereas it is the effect of them both.  
Quest. Whether doth the spirit inwardly work alike in all the hearers of the word?  
Ans. 
The diuers work of the word in diuers hearers.  No, for some men will not suffer the spirit to work vpon them, but oppose themselves against the word, and so want the grace of the spirit, as those did, whose heartes brast for anger, when they heard the word at Stephens mouth, and they gnashed at him with their teeth, Act. 7.54. and those which were full of envy, and spake against those things, which were spoken of Paul & Barnabas, contrarying them, & railing on them, Act. 13.45. And faith is not proper to al men, 2. Thes. 3.2. And in another place Paul saith, To the one we are the savour of death, unto death and to the other the savour of life, unto life.  
Quest. Who then are partakers of these two means effectually, that is, of the outward ministery of the word, & of the inward grace of the spirit, so that they are effectually called, that they in dead beleeue, and bring forth the fruits thereof?  
Ans. 
The elect onely effectually called.  Those which are ordained to eternal life. And as many as were ordained unto eternal life, believed, Act. 13.48. And Christ saith, John. 10.26. But ye beleeue not: for ye are not of my sheep, as I said unto you. Paul saith, Rom. 8.30. Whom he predestinate, them also he called effectually. John saith, he that knoweth God, heareth us: he that is not of God, heareth us not. Hereby know we the spirit of truth and the spirit of error, 1. John. 4.6.  
Qu. Are no others partakers of these two means the outward ministry of the word & the inward work of the spirit, but the elect of God onely?  
Ans. 
Many gifts of the spirit are common to the reprobate  There are many besides Gods elect that are in some measure partakers of both, though not effectually, and some retain both for a longer time, and some for a shorter time, as it appeareth in the parable, Math. 13. for some receiving the word into their hard harts, as it were in the path way, let it go again by and by; as it came in at one ear, so it went out at the other. Some receive both as among thorns, and the covetous desires of the world choke it. Some as among stones, but when troubles, and the very crosses of Christ come vpon him, he letteth the grace of God whither away rather then his body should suffer, Saul had the spirit of the Lord to give him much grace, & turn him into an other man. 1. Sam. 10.6. nevertheless it is said, 1. Sam. 16.14. But the spirit of the Lord departed from Saul, and an evil spirit sent of the Lord vexed him. Iudas received such grace of the spirit that he was a preacher of the gospel, yet after he had determined to betray the Lord of life, and after he had received the sop ' Satan entred into him, John. 13.27. But to let pass other gifts of the spirit, such as were in Saul, Balaam, Iudas, which were for execution of such special duties, and to pass over also the gift of the Spiritte which consisteth in knowledge and is common to divels as to men, james. 2.19. and in the gospel often did the divels confess Christ: it seemeth, Heb. 6.4. that some taste of other manner of graces, and yet fall away in the end. But the spirit of adoption, and regeneration seemeth rather to be proper to the elect onely. But this would require a larger treatise, and is of late very pithily and plentifully handled by others.  
Quest. Can you judge of these, and discern who haue the spirit of regeneration, & who want it & consequently who are elect, and who are not?  
Ans. No, 
The elect and the reprobate cannot be discerned at al times  for it is certain there willbe tares among good corn, that is to say, the hypocrites among true believers whiles the world endureth. But we must judge the best, and think most charitably of all that outwardly receive and profess the word, and yield some obedience unto it.  
Quest. Then to leave this iudgment to the Lord, to whom it belongs, I pray you tell me, what the state is of those men, whom the Lord doth effectually call with an holy calling?  
Ans. 
The blessed state of thē which are effectually called.  Although I may answer you generally, that mans state, when he is effectually called, is most happy & blessed, yet if I would descend to the particulars of this blessedness, I must confess with david, Psal. 40.5. They are more then I am able to express. For although we are partakers of the promises in Christ, Eph. 3.6. Citizens with the saints, and of the household of God, Ephes. 2.19. partakers of the godly nature, 2. Pet. 1.4. the brethren of Christ, Psa. 22.23. Heb. 2.11. a chosen generation, a royal priesthood an holy nation, 1. Pet. 2.9. the iudges of the world, 1. Cor. 6.2. called to Gods eternal glory by Christ Iesus, 1. Pet. 5.10. come to the mount Sion, and to the city of the living GOD, the celestial jerusalem, and to the company of innumerable Angels, and to the congregation of the first born, which are written in heaven, and to God the judge of all, and to the spirits of just and perfect men, and to Iesus the mediator of the new testament, and to the blood of sprinkling that speaketh better things then that of Abell. Heb. 12.22. and although now we be the sons of God, nevertheless yet it doth not appear what we shal be, 1. John. 3.2. And the Apostle Paul giveth the reason hereof, 1. Cor. 2.9. The things which the eye hath not seen, neither ear hath heard, neither came into mans heart, are, which God hath prepared for them that love him.  
Quest. When God calleth any man with an holy calling, from that miserable state of condemnation, whereof you spake in your answer to my 12. question, unto this blessed state ye haue now spoken of, I pray you tel me what condition he requireth of man, or what covenant he maketh with man?  
Ans. 
Of the covenant of God.  When God calleth man with an holy calling, and receiveth him to his mercy and favour again in Iesus Christ, then there are as it were indentures drawn between God and man, conditions on both sides agreed vpon, & so a new covenant made between God & man.  
Quest. What is that covenant, or what be the conditions, or what be the words, or where shal we find any such thing in all the scripture? 
The sum of the covenant.   
Ans. Although this covenant was made before, ever since the blessed seed of the virgin was promised, Gen. 3. yet we may see it more plainly set down afterward, Ge. 17.1. between God & Abraham in these words, I am God all sufficient: walk before me and be thou upright. In the first words, God for his part promiseth that he willbe god al sufficient unto Abraham, to bless him with al necessary blessings for this life, & for the life to come, as it is afterward in the text declared. In the latter words the Lord requireth of Abraham, obedience, that he walk uprightly before God. Likewise where this covenant is renewed again, Exod. 19.5.9. between God and the Israelites, the Lord for his part freely & of his own mere grace & favour promiseth, that he will be their God, and make them a kingdom of priests, and an holy nation unto himself. And on the other part he requireth that they should obey his voice and keep his commandements. And the condition of obedience which God requireth, and man promiseth is the chiefest thing which is urged and required of us in the scripture, as to him that will take pains to red the places, it appeareth, Deut. 7.12 & 10.12. & 1. Sam. 15.22 Ierem. 7.23. And this covenant is usually repeated in the old and new testament, and very often in these words. I willbe your God, and ye shalbe my people; as Ierem. 31.1.33. & 2. Cor. 6.18. zachar. 8.8. & Heb. 8.10. Ezek. 37.26.27. & 2. Cor. 6.16.  
Quest. I pray you show me the meaning of this covenant more fully?  
Ans. The meaning is very plain and manifest, that whereas man before through Adams fall was the child of the devil, Act. 13.10 John. 8.44. the seruant of sin, John. 8.34. & 2. Pet. 2.19. without God in the world, Eph. 2.12. now he is become the son of God. Galat. 3.26. the seruant of righteousness, Rom. 6.17.19. and an inheritor of the kingdom of heaven, Iam. 2.5. if so be that he continue in the covenant, & obey the commandements of God.  
Quest. 
The condition of the covenant, is to be obedient to God.  When man entereth into this covenant with God, doth he solemnly promise, and straitly bind himself to keep all the commandements of God?  
Ans. Yea, he doth bind himself to be obedient to al Gods commandements as I haue shewed, else there could be no covenant. And when Moses had been the second time in the mount with God, and brought with him the two tables of the covenant, then he read them to the people, who answered with one voice. Exod. 24.3, 7. All things which the Lord hath said, we will do, and be obedient. For except a man be resolved in himself to obey the commandements of God, it is to no purpose ever to think of any covenant. And Christ sheweth by two examples, of a man that purposeth to build a house, and of a king that minds to make war, Luk. 14.28. &c. That it is lost labour to enter into Gods covenant, except we be resolved to do what the Lord commandeth. 
Man breaks the covenant.   
Quest. Is there any man in the world, that keepeth this condition, and that breaketh not the commandments of God?  
Ans. No indeed there is no man that can so absolutely keep the commandments of God as he ought to do, but he daily offendeth.  
Quest. Are not all men then as deeply condemned for so many sins as we daily commit, 
Christ is our righteousness.  as ever Adam was for his first disobedience?  
Ans. No, for Christ hath not only suffered for us, and reconciled us to God again, but also fulfilled the law for vs. Ro. 8.2.3.4. & 10. imputing his obedience to us that beleeue that hereafter we should not be condemned again.  
Q. But doth God accept of Christs righteousness & fulfilling of the law, as if we our selves had fulfilled it?  
A. Paul saith 1. Cor. 1.30. That God hath made Christ to be our righteousness, that we should be made the righteousness of God in him 2. Cor. 5.21.  
Quest. What say you then for our sins which we daily commit, doth Christ answer for them all?  
Ans. 
Christ is our mediator.  I answer with the Apostle. 1. joh 2.1. If any man sin( of infirmity, not of obstinacy and malice) we haue an advocate with the father, Iesus Christ the just, who appeareth now in the sight of God for vs. Heb. 24. Who ever liveth to make intercession for us, and is able perfectly to save them that come to God by him, Heb. 7.25.  
Quest. If the case be so as you say, that Christ is our righteousness, and we the righteousness of God in him, & that he is our reconciliation, & now appeareth in the sight of God making the atonement for us, it skilleth not for our obedience it is no matter whether we sin or not, we may take our pleasures of this world for we are not under the law but under grace.  
Ans. 
We must not return with the dog to his vomit.  Not so, for then our condition should be far worse & more damnable then it was before we were redeemed by Christ, as Peter telleth us 22. Pet. 20. For if they, after they haue escaped from the filthiness of the world, through the knowledge of the Lord, and of the saviour Iesus Christ, are yet tangled again therein, and overcome, the latter end is worse then the beginning. For it had been better for them, not to haue known the way of righteousness, then after they haue known it, to turn from the holy commandement given unto them. And Christ saith, that if a man having an evil spirit, driven out of him, shall admit him to come with seven other spirits worse then himself, and return and dwell there, the last state of that man is worse then the first Luk. 11.26.  
Q. What shal we say or do thē for we al sin daily? 
Sin must not reign in vs.   
Ans. Though sin cannot utterly be abolished out of our mortal bodies, but we all sin daily: yet the Apostle teacheth us what we must do, and saith Rom. 6.12. Let not sin reign therefore in your mortal body, that ye should obey it in the lusts thereof.  
Q. Is it sufficient for us after we be reconciled to God by Christ, that we suffer not sin to reign in us  
Ans. 
The combat between the flesh and the spirit.  If we feel in ourselves a combat between the flesh and the spirit, such as Paul speaketh of, Galat. 5.17. so that we allow not the evil which we do, but desire & strive to do the good we cannot attain unto, it is no more we that do it, but sin that dwelleth in us Rom. 7 10. And then though in respect of the infirmity of the flesh we cry out with Paul Rom 7.24. O wretched man that I am, who shall deliver me from the body of this death? Yet we may likewise rejoice with the same Apostle. Rom. 7.25. and say, I thank God through Iesus Christ our Lord.  
Quest. The papists say, that after our baptism and regeneration, we must by our works merit salvation, and for our sins of infirmity make sitisfaction by our good deeds. What say you to this? for ye said before, that Christ maketh satisfaction for all, if your doctrine be true, show me the papists error.  
Ans. 
Popish il works confuted  Hereunto I answer two ways. First, if our sins committed before baptism and before our regeneration were so great that they could not be purged by any mans works, but the death and blodsheding of Iesus Christ was necessary required to wash us and make us clean; then I say that sin committed after regeneration, can in no wise be purged by works of men, but only by the blood of Christ: My reason is, because sin is always of one nature, though some sins be greater then other. And because sins committed after baptism are greater then sins committed before regeneration. For before regeneration wee walk in darkness,( though we haue so much light as is sufficient to make us excuseles) and so commit much sin through ignorance: but after regeneration we are in the light, we haue more knowledge, and greater power to resist sin. And therefore sin committed after regeneration, is greater then the sin committed before in the same degree. Wherefore if sin committed before regeneration, cannot be purged but by the blood of Christ, it is manifest that sin after regeneration can no other way be forgiven then by Christ, whose death is effectual and available as well for sins after regeneration as before. Secondly, the greatest papist of them all, yea the Pope himself, I think, can do no greater, nor no better works then did the Apostle Paul. But he after his regeneration, fleeth to the mercy of God in Christ, and saith, Phil. 3.8.9. That he counteth all his righteousness loss for Christes sake, and desireth to be found in him, not having his own righteousness which is of the law, but that which is through the faith of Christ, even the righteousness which is of God through faith. wherefore except the papists look otherwise to be saved then Paul was, or haue better works then he had, they cannot be saved by them. I might ad hereto, that the wages of sin whether it be before or after regeneration is death, Rom. 6.23. And thereon infer, that popish works may deliver thē out of popish purgatory for they are both of them popish dreams; but no works of men can deliver from death & hel. No mens works can deliver us from this death of the body, for we se all die, much less from death of body & soul in hel. But these need not: there is sufficient said before.  
Q. If works do not justify us wherefore serve they? is there any use of the? 
Four causes why we must do good works. jo. 15, 8.  serve they to any purpose?  
Ans. Christ answereth this question Math. 5.16. saying, Let your light so shine before men, that they may see your good works & glorify your father which is in heaven. For as a lewd son dishonoureth his father: so a wicked Christian dishonoureth God, and causeth all men to speak evil of God, as the Lord complaineth by his prophet Ezekiel diuers times, that the Iewes in babylon pulluted Gods name among the heathen. But by a holy conversation, there is great occasion ministered to glorify God. Besides good works serve for edification of our brethren. sometimes they may serve for to win vnbeleeuers to God, 1. Cor. 7.16. & 1. Pet. 3.1. Lastly they are notable testimonies to our consciences, that we are Gods elect, as Paul sheweth Rom. 8.1. &c: Phil. 2.12. & Peter also 2. Pet. 1.10. &. 1. jo. 3.19  
Quest. But to return to that I desired specially to know, even to the covenant of God again, for whether it hath been your answers or my questions that carried me away, I know not, I pray you now show me, whether the Israelites continued in, and kept that holy covenant, whereto they bound themselves with such sollomne consent.  
Ans. Many and the most part of them transgressed grievously, 
The Israelites transgressed the covenant of God often.  and broke their promise with God both in the wilderness before they entred into the Land of Canaan, as it appeareth in the books of the law Exod. Leuit. Numb. and deut. And Moses plainly telleth them Deut. 9.7. Remember, and forget not, how thou prouokedst the Lord thy God to anger in the willdernes, since the day that thou didst depart out of the Land of egypt, until ye came unto this place ye haue rebelled against the Lord &c. And the Lord himself complaining of their often rebellion, saith. They haue tempted me this ten times and haue not obeied my voice. Numb. 14.22. And also after they were come into the promised land, as it is to be seen in the former prophets which wrote things done & past as Iosua & the rest, & the latter prophets which also foretold things to come as Esai & they following. And the prophet david till his dayes maketh relation of all, Psal. 78.10.37.41, &c. and Psal. 106.  
Quest. What said the Lord, or what did he, when they had thus broken his covenant?  
Ans. 
Man punished for breaking his covenant with God.  He was exceeding wrath with the people, and often smote them with grievous iudgments: for when they worshipped the calf, Exod 32. The Lord minded to destroy them, had not Moses stand in the breach to turn away his wrath, Deut. 9.14.18. Ps. 106.23. When they murmured he consumed them with fire. Numb. 11.1.3. When they lusted after flesh, he slay them with an exceeding great plague, even the strongest of them and the chosen men in Israel, Numb. 11.33. Psal. 78.31. When they refused to enter into the Land of Canaan Numb. 14. The Lord swore in his wrath, that they should not enter into his rest, Psal. 95.11. when they committed fornication with the daughters of Moab, the Lord slay 24. thousand of them Num. 25.9. The books of Iudges, Samuel and kings are full of examples.  
Quest. Doth not the Lord also break his covenant and promise, when man is unfaithful & disobedient, 
Mans unbelief maketh not Gods promise void.  and so all the covenant between God and man is made void and of none effect?  
Ans. No, God forbid that we should think or say so, for the gifts or calling of God are without repentance, Rom. 11.1, 29. The Apostle saith, Heb. 6.17.18. that, God willing more abundantly to show unto the heires of promise the stableness of his counsel, bound himself by an oath, that by two immutable things( that is, his word, and his oath) wherein it is unpossible that God should lye, we might haue strong consolation, which haue our refuge to hold fast the hope that is set before us, which we haue, as an anchor of the soul, both sure & steadfast, &c. And hereupon david said, Psal. 89.34. his covenant he will not break nor alter the thing that is gone out of his lips. And Paul saith, Rom. 3.3. For what, though some did not beleeue? shall their unbelief make the promise of God of none effect? God forbid: Yea let God be true, and every man a liar. And again in another place: If we beleeue not, yet abideth he faithful, he cannot deny himself 2. Tim. 2.13. The prophet Esai he also saith, Chap. 54.10. For the mountaines shall remove, & the hills shal fall down: but my mercy shal not depart from thee; neither shal the covenant of my peace fall away saith the Lord that hath compassion on thee. And in many other places of scripture besides these, the stableness of Gods covenant is declared as Iere. 31.35. & 33.20.25.26.  
Quest. This is a most sweet and comfortable doctrine, wherefore I pray you give me some reason of it, if there be any to be rendered? for it is an unmeasurable mercy of the Lord, to perform his promise, though man break his.  
Ans. 
The covenant renewed two ways.  It cometh to pass two ways specially that God keepeth his covenant, when man doth not. First the Lord is merciful, and gracious, slow to anger, and abundant in goodness and truth, reserving mercy for thousands, forgiving iniquity, and transgression and sin, Exod. 34.6. and delighteth rather in the conversion, then in the condemnation of a sinner, Ezek. 18.23. and therefore by patience and long suffering inviteth men to repentance, Rom. 2.4. protesting that his ways are not like to our ways, that is, that he is not vnreconciliable as often time we are Esai. 55.8. that if men having broken the covenant of God, do repent, and turn to the Lord, preventing his further judgements by repentance, the Lord hath promised, Deut. 30.1.2.3. that he willbe reconciled. For if we aclowledge our sins, he is faithful and just, to forgive us our sins, and to cleanse us from all unrighteousness, 1. John. 1.9. And thus though man break Gods covenant, yet by repentance the covenant is renewed and continued, Deut. 4.31.  
Secondlie, when men continue in their sins, and do not by repentance turn to the Lord, and renew the covenant between God and them, then the lord poureth his indignation vpon them, till he haue destroyed and weeded out the chief rebels and great sinners, and then after some chastisement will he bring the rest as it were by strong hand into the bonde of the covenant, as the prophet Ezechiel sheweth, Chap. 20.33.37.38. And thus as the lord choose man at the first making of the covenant, even of his own mercy, for all men lay under the curse by reason of sin: even so doth the lord of his mercy continue the covenant, as the same prophet Ezekiel speaketh in plain words, Chap. 36. vers. 22.32. Thus saith the lord God, I do not this for your sakes, O house of Israell, but for mine own holy names sake. And in another place, I might even deal with thee as thou hast done, when thou didst despise the oath in breaking the covenant. nevertheless, I will remember my covenant made with thee in the daies of thy youth, and I will confirm unto thee an everlasting covenant, Ezek. 16.59.60. And in the verse following he plainly telleth them, that he doth renew this his covenant of his mere mercy, but not by thy covenant, that is, not because thou hast kept the covenant, for thou hast broken the covenant on thy part.  
Quest. I pray you show these two ways of the continuance of the covenant between God and man, by some examples.  
Ans. 
Examples of renewing the covenant.  When the Lord brought Israel out of egypt, there was a solemn covenant made between God & them, Exod. 19.3. &c. But whiles Moses was in the mount with God to receive the laws of the Lord, the people made a melted calf, and so broke their promise and their covenant with God. wherefore through the lords long suffering that did not presently destroy them, but invited them to repentance, and through Moses prayer to God, and reproving of them and of their idolatry, they fell to repentance and humbling of themselves before God, Exod. 33.4. &c. and the lords anger was so pacified, that he commanded Moses to hue him new tables of ston( for the first written with the finger of God were broken, Exod. 32.19.) and came up into the mountain the second time, for the Lord now pacified, would vouchsafe to renew the tables of the covenant again. Exod. 34.1. And Moses having received the lawe the second time, came down to the people again after forty daies, and then read the lawe to the people and renewed the covenant again, Exodus. 24. verse. 3. &c to verse. 9. Where all the people answered with one voice, and said. All the things which the Lord hath said, will we do, and be obedient, vers. 3. & 7.  
When Iosua waxed old, and was ready to enter into the way of all the world. josh. 23.14. and when there was some inclination to idolatry among the people, then Ioshua before his death called all the tribes of Israell to Shechem, Ioshua, 24.1. &c. and expostulating the matter with them in very many and most pithy words throughout the most part of the chapter, specially ve. 14. &c. at the last brought them to this, that they put away their strange Gods. vers. 23. and said, vers. 24. The Lord our God will we serve, and his voice will we obey.  
And so Ioshua renewed the covenant, vers. 25.  
In the book of Iudges it is written generally, chap. 2.8.11. that after the death of Ioshua and of the Elders, the Israelites forsook the Lord, and followed idols, and that when they repenting but a little, cried to the Lord, he was merciful and sent them Iudges to deliver them out of their enemies hands. And particularly it is afterward often said, When the children of Israell cried unto the Lord, the Lord stirred them up a saviour as, chap. 3.9.15. & 6.7. & 10.10. which words are sometime also to be understood, & so vpon their repentance was the covenant in those daies often renewed as in one place specially, and in stead of many, it is manifest, even, Chap. 10.16.  
In Samuels daies the people repented, and he renewed the covenant between God and Israel, 1. Sam. 7.2.3.4. &c.  
Because in Sauls daies religion was not regarded, david in assembling al Israel to setch the ark of God to jerusalem, seemeth to renew the covenant of God, 1. Chro. 13.  
Asa King of judah encouraged by Azariah the prophet, destroyed idolatry in his kingdom, restored true religion, and most gloriously renewed the covenant of the Lord their God, and revived the lawe of Deut. 13. as it is at large declared, 2. Chro. 15.12. &c.  
josiah that good young king renewed the same covenant, 2. kings. 11.17. & 2. Chro. 23.16.  
josiah that worthy king of religious memory likewise renewed this covenant, 2. Kings. 23.3. & 2. Chro. 34.31.  
And though there be not the name and word of the covenant expressed, yet it is not to be doubted but that jehosaphat and Hezekiah in reformation of religion renewed the Lords covenant.  
But after the Iewes were come out of Babylon to jerusalem again, Ezra returning the next year after the building of the Temple was finished, found that the people by marrying strange wives had broken the lords covenant, wherefore with great fear and trembling, he procured that they put away their strange wives, and so the covenant was renewed. Ezr. 10.  
About thirteen year after Ezra,( Ezr. 7.1.8. Nehem. 2.1.) came Nehemiah out of Babylon to jerusalem, and builded up the walls of the city, and abode there twelve yeares( Nehem. 5.14.) in which space among other things, he finding that the people had transgressed the covenant again by taking of strange wives, did renew this covenant again, and caused them to put away their strange wives, as the whole matter is declared in two whole Chapters, Nehem. 9. & 10. And hereto I might add very well, that which happened when Nehemiah that zealous prince returned to jerusalem the second time, Nehem. 13.3. &c. But thus I haue gone through the whole story of the old Testament, and shewed howe the people ten times by a special kind of repentance broken off their sins, prevented further judgements, and very solemnly renewed the covenant between GOD and them. And I wish with such hearty desire as I bear to Gods glory, and to the salvation of my brethren, that these few, but worthy and notable examples, might drive us all to repentance generally, and to the renewing of the lords covenant, which by our sins we haue broken, and so prevent greater judgements which hang over our heads. For the lord by famine & dearth, by diuers and strange diseases these few yeares past, even such as neither wee, norour fathers haue known, by a most terrible and fearful plague and pestilence, which made us all to tremble, by taking away many good men, even some of the best men in the land, doth even thunder from heaven his terrible voice to drive us to renew the covenant of our GOD, least if we consider not his fearful judgements, but continue still in our sins, his holy hand, which yet is stretched out still, take hold on iudgement, and he execute vengeance on his enemies, and weed out them that hate him before he will renew his covenant again. For that as I said before, is the second way of continuing GODS covenant, and whereof also I will give you one example or two. For that it is a terrible kind of renewing the coueuaunt, and there are not, as I think, many examples of it.  
When the Israelites were come to Kadesh barnea( Deut: 2.14.) in the second year after they departed out of egypt, they sent twelve men to search the land of Canaan, that they might the better know which way to enter into it, and set vpon the inhabitants Num: 13. But ten of these twelve at their return brought up an evil report of the land Num: 13.32. Whereat the Israelites murmured & rebelled grievously Num: 14. for which cause the Lords wrath so kindled against them, that he swore they should not enter into that land. But the lord made them continue in the wilderness 38. yeres afterward, till he had destroyed all those rebels and not left one of them alive Deut: 2.14. And all those also which followed Baal Peor Deut: 4.3, 4. Afterward the lord of his mercy had compassion on their posterity, and in the 40. year after their departure out of Egypt, when they were in the plain of Moab by jordan Num: 33.48.50, the covenant made at Horeb as I shewed before, was now again renewed, as it is largely set down Deut: 29.  
again though by the means of Iosua, Samuel, and many good kings the covenant was often renewed, as I shewed before, yet their sins and their rebellions so mightily increased day by day, that at the last the lord carried the Iewes captives into babylon, and there weeded from among the rest, the rebells, and the great sinners, and destroyed them Ezek: 20.38. and after twenty yeres had compassion of the rest, and of his mere mercy, not of their deserts, brought them to jerusalem again, and renewed his covenant with them, even of his mercy Ezek: 16.61. & 36.22, 32. And that we may thoroughly see this covenant was renewed of Gods free mercy only, both ieremy before the captivity began, saith, It is the Lords mercies that we are not consumed, because his compassions fail not Lament: 3.22. and also Malachi after the captivity saith, Because I the lord change not, therefore ye sons of Iaccob are not consumed Malach: 3.6.  
Lastly, when the Iewes were returned out of captivity, and the covenant of grace was renewed, yet for all that Zerubbabel or Iehoshua, that Haggai or Zachariah, that Ezra, Nehemiah or Malachi could do, they waxed worse and worse, and to fill up the full measure of all their sins, they finally crucified the lord of life, even the lord Iesus Christ our alone saviour: wherefore the lord hath now rejected them as reprobates, and scattered them vpon the face of the earth, as fearful spectacles of his heavy wrath every where. All this notwithstanding the faithful God, which keepeth covenant and mercy to a thousand generations, hath still continued his covenant to a few of the Iewes, as Paul sheweth Rom: 11.1. I demand then, hath God cast away his people? God forbid: for I also am an Israelite, of the seed of Abraham &c. and to teach us that this proceedeth of the lord free mercy, he saith Vers: 5. even so then at this present time is there a remnant through the election of grace.  
Quest. By this you haue said, it appears to be a most fearful thing to enter into Gods covenant. Were it not better to be out of the covenant?  
Ans. It is not onely a fearful thing, but also a most damnable thing to be out of Gods covenant, for they that be out, haue no hope of salvation. And to be in the covenant, is only blessedness, if man continue therein. As the magistrate is not to be feared for good works, but for evil, Rom. 13.3. so the Lord is not a terror to them that keep his covenant but to them that break it.  
Quest. I see, and it is too manifest to be deried, that there was continually a covenant made between God and man under the law before Christ came. But now in the time of the Gospel is there, or ought there to be any such covenant?  
Ans. 
The covenant of God under the gospel.  Yea, there ought to be, there hath been, and is at this day, and shall be to the end of the world. When John the baptist began to preach the gospel, and gather a new Church, a new people for Christ, he renewed this covenant with all those whom he baptized. For when the scripture Math. 3. witnesseth, that he admitted none to baptism, but vpon confession of their sins, which was both a renouncing of them, and also a promising of amendment of life, and of obedience of God; and that many voluntarily submitted themselves to his order, which was the ordinance of God, and received the sacrament of baptism, which is the sign of the covenant, and to be ministered to none, but only to them that are in the covenant: it is more then manifest, that John gathering a holy people to the Lord out of that corrupt and disordered state of the Iewes, renewed the covenant of God. when Peter converted so many at one sermon Act. 2.38. He admonished them of repentance, and so after they had yielded themselves to the covenant of God, and promised to do what the Lord commanded, they received baptism, which is the sign of the covenant. The same is to be affirmed of those whom Paul converted, Act, 19.17.18. And afterward when the Apostle planted Churches in diuers places, it appeareth many ways that they at the first made the covenant between God and them; else they could haue planted no Church. For declaration hereof mark what Paul speaketh of the Church which then was at Rome, Rom. 6.17. But God be thanked, that ye were the seruants of sin, but ye haue obeied from the heart unto the form of doctrine, fireship ye were delivered. The same commendation he also giveth of some other Churches as of the Church at Corinth 2. Cor. 9.13. Which by experimente of this ministration, praise God for your voluntary submission to the Gospel of Christ. And of the Church of Macedonia, 2. Cor. 8.5. They gave their own selves first to the Lord and after unto us by the will of God. And of the Church at Philippi Phillip. 2.12. Wherefore my beloved, as ye haue always obeyed, not as in my presence only, but now much more in mine absence &c. Out of these and diuers such other places, it is evident, that where the Apostles planted any Churches, they caused all the believers to promise to do whatsoever the Lord commandeth. But I will conclude with one word. When Christ the mediator renewed this new covenant between God and man, the Apostle Heb. 8.10. rehearsing the covenant, mentioneth the very words wherein it was first made, and wherein it hath so often been renewed, even these; I will be their God, and they shalbe my people. Which general words the Apostle Paul applieth to the Church at Corinth, 2. Cor. 6.16.  
Quest. Can you show by examples how this covenant hath been continued, & renewed under the Gospel, as you did before under the law?  
Ans. 
The continewance of the conenant under the Gospel  Although the history of the gospel in the new testament contain in it but a short time, that from the time when John Baptist began to preach, to the end of the acts and writings of the Apostles there is not full four score year( I except the prophesies) that we might show the repetition of the covenant from time to time, as we did out of the old testament, which containeth a history of things done in that Church from the beginning of the world almost till Christ came in the flesh, even till the dayes of Alexander the great who lived about 330. yeares afore Christ came: nevertheless that which is written Deut. 29.14.15. Neither make I this covenant, and this oath with you on ly, but aswell with him that standeth here with us this day before the Lord our God, as with him that is not here with us this day,( that is, with the posterity which is yet unborn) and Deut. 31.10. of the repeating of the covenant every seventh year more solemnly, must be taken more generally then for the posterity of jacob only, and being rightly compared with my last answer before will prove sufficiently that the covenant hath been renewed often under the Gospel, as it was under the Law. Besides, that which is wanting, in the new testament by reason of the shortness of the story, is somewhat touched and in part supplied by ecclesiastical writers, which haue recorded some of the practices and customs of the churches in their dayes.  
Qu. What hath any ecclesiastical inventor spoken hereof? or what hath been the custom of the Church herein?  
Ans. ecclesiastical writers make mention of two manners of catechizing, which differed both in regard of time, and in respect of persons: the one was before baptism: the other was after baptism: the one was catechizing of them that were strangers from the covenant; the other was of them that were in the covenant: the one was of heathens before they were received into Gods covenant and into the fellowship of the Church; the other was of the children of the faithful.  
Quest. What is there written of the former manner of catechizing, that we may therein see the continuance or renewing of the covenant?  
Ans. 
●●e former maner of catechizing.  justine, sometimes a heathen Philopher, but after a famous martyr of Christ, reporteth in his second apollogie of Christians that if any heathen man desired to be received into the fellowship of the Church, he was first catechized in the principles of reliligion, and then hearing further the word of God as it were the conditions of the covenant, afterward came into the face of the congregation & confessed that he did beleeue, & promised that he would obey the word of God, whereupon he was baptized & received into the fellowship of the Church. Now when the Church observed this order, it is clear that they continued the covenant of God among them. And that this order might be the better observed, the church appointed sometimes, and in some places a longer space, at other times and in other places a shorter time for catechizing of heathens before they were baptized. Socrates lib. 7. Cap: 30. writeth that the Burgonians werseauen daies inlearning their catechism, and then baptized the eight, jerome ad pammachiam saith, the custom in his days was to catechize them forty daies, and then to baptize them. Tertullian de baptismo writeth that there were two times in the year, ●●ster and whitsuntide specially 〈◇〉 the Church for baptism, and strangers: 〈◇〉 the covenant were instructed in the principl● of religion all the rest of the year against these two times. And thus far the covenant was continued, that no stranger was admitted into the society of the saints, but he first solemnly entred into Gods covenant, and promised to do what the lord commanded in his word.  
Quest. You haue sufficiently shewed me that the Church was so mindful of the covenant that they received none into their fellowship, but those onely that submitted themselves to the ordinances of God, which is a thing worthy good consideration. But my desire was and is to know if the faithful themselves being of the covenant, did at any time repeat it or renew it.  
Ans. The second manner of catechizing, 
The second manner of catechi●sing.  whereof I spake before, and which now is to be declared, sheweth the continuance of the covenant even among the faithful. For the place, Deut. 26.14.15. whereof I spake a little before, teacheth us that when the Lord receiveth any into his covenant, he doth not receive that party alone which then in his own person doth promise to do what the Lord commandeth, but also 〈◇〉 his infinite mercy he receiveth that mans ●●●teritie though then unborn, even for ●housandes of generations, 
●●e former manner of cachis●.  as also it appeareth, Gen. 17.7. I will establish my covenant between me and thee and thy seed after thee in their generations for an everlasting covenant. And the other place of Deut. 31.10. before mentioned also, as touching the solemn repeating of the lawe and covenant: even both these places teach us that there ought to be a continual repeating of the covenant, which thing hath well been observed in this other kind of catechizing. For the children of the faithful which were baptized in their infancy, when they came to yeares of discretion haue been taught both privately at home, and publicly in the congregation, what great things the lord did for them and for their forefathers when he received them into his covenant: which things when the children of the faithful had learned, and were able sensibly to render a reason of their faith, then they in the presence of the congregation did openly declare their faith, and promised to obey the commandments of God, and so in their own person renewed Gods covenant, and were then confirmed to be of the covenant. And this is that which in ancient times was casled confirmation, howsoever the detestab●● two horned beasts and antichrist●●● Rome haue abused it. Also that the ●●●●dren of the faithful might be religiou●●●structed in the principles of religion, 
Two chief ticles of  and know what great things God had done for them, and be able thereof to render a sound reason and sensible, before they were confirmed: there were in the primitive Church catechisers which instructed both heathens before they were baptized, and also the children of the faithful before they were confirmed. Such catechisers or doctors were Pantenus( Euseb. lib. 5. cap. 9.) Clemens( Euseb. lib. 6. cap. 6. origen( Euseb. lib. 6. cap. 8.) and others after them in the Church of Alexandria in egypt. And such a catechiser was Optatus at Carthage in Ciprians daies, cyprian. lib. 3. Epist. 22. And by these and such other means was Gods covenant repeated, renewed, and continued from generation to generation, even to these our daies as you see.  
Quest. Was there any other custom in the primitive Church to declare the continuance of this covenant?  
Ans. The Church then so diligently kept this holy covenant, that if any man performed not his promise of obeying Gods commaun●●●entes, but transgressed, neither vpon due ●●●●●ition amended his fault as Gods laws ●●●houd; the same person was banished & ex●●reth unicated out of the company and fe●●●wship of the faithful till he amended. And you see excommunication continueth to this day, so that you need no more to let you understand what care the Church of Christ hath had of the continuance of Gods covenant.  
Quest. It is most true and evident which you say, and I am therewith satisfied. But as excommunication is continued in the Church, so I wish catechizing were also continued, that though there be few or no heathens at all which desire to be of Gods covenant( so near is the fullness of the gentiles come in, and so near may we fear least our rejection bee at hand, whereof Paul long since admonished us, Rom. 11.22.25.) yet the children of the faithful might be instructed, and so continue the covenant of God, why is not this catechizing now used?  
Ans. 
catechizing continued.  It is continued amongs us or else the fault is in the preachers, who are enjoined to catechize the youth of their parish every lords day in the after noon. And the children of the faithful thus catechized and taught the principles of religion, are to come into the face of the congregation assembled in the Church, and there to confess their faith, and to promise obedi●●●● unto the commandments of Go●●●●●●ding to that little and short 〈◇〉 forth by authority, 
Two chief ●●ticles of  wherein the holy practices of the primitive Church are most worthily and lively expressed as touching this thing speak of, even the continuance and renewing of the covenant. For therein the child openly promiseth in his own person three things: first to forsake the flesh, the world and the divell; secondly to beleeue all the articles of the christian faith; thirdly to keep God holy commandments.  
Quest. What are the principles of religion that long since were, and now are, or ought to be taught in the Church of Christ?  
Ans. 
Of the principles of Christian religion.  Those which are set down by the holy Ghost, Heb. 6.1.2. as for example. 1. First, repentance from dead works, that is, both true sorrow for former sins, and also in regard of the time to come, a renouncing of the works of the flesh, the world and the divell. 2. Secondly, faith towards God, that is, a confession of the trinity, and of our salvation by the mercies of God in Iesus Christ our Lord. 3. Thirdly, the doctrine of baptism, that is, the mystery and the meaning of the sacramentes. 4. Fourthly, laying on 〈◇〉 hands, that is, that the children of the 〈◇〉 being catechized, should make open 〈…〉 of their repentance, of their faith, 〈◇〉 sacramentes of God, and so haue hands laid vpon them, and be confirmed to be of the covenant of God, and of the visible Church. 5. Fiftly, the resurrection from the dead, that is, that albeit they should die and their bodies be laid in the earth, yet at the last day they should be raised up to life again. 6. sixthly, eternal iudgement, that is, that God the eternal judge, who will then condemn the wicked to eternal condemnation, will give them that are thus received into his holy covenant, and accordingly continue therein, an everlasting crown of glory in his heavenly kingdom for evermore.  
Quest. Why are not our children now a daies taught these principles of religion?  
Ans. They be. For when they are taught the Lords prayer, the articles of Christian faith, the ten commandements, and the meaning & use of the sacraments, then do they learn these principles of religion before mentioned. And if you consider well the questions propounded and answers made by children in our churches where there is a godly and painful minister, ye shall see that these things are both taught and learned. For when our children in answering the minister, solemnly renounce the flesh the world, and the divell; when they conf●●● the articles of christian faith; and wh●●● promise to obey Gods commandment 〈◇〉 that little catechism established by authority requireth: 
Two chief articles of  then they plainly show they haue learned these principles of religion, and keep the custom of the primitive Church, & so the covenant between God & man is renewed & continued from generation to generation.  
Quest. I pray you declare and lay open these principles of religion more fully, and first for their order, secondly for the sum of them.  
Ans. That order I think best, 
The order to be observed in the principles of religion.  which is most natural and most agreeable to the covenant of God. For where there is no covenant between God and man, there these principles of Christian religion are not regarded. But where there is a covenant made between God and man, God first requireth that his gracious promises should be believed, & secondly that his commandements should be obeyed. again as the fire is before the heat, the sun before the light, the fountain before the river that runneth from it, and generally as the cause efficient is before the effect, so is faith before the law. For good works are the fruits of faith. Thirdly without faith neither the sacramentes can be comfortable unto us, nor our obedience see ptable to God, nor yet our prayers be hard 〈◇〉 granted. For without faith it is impossible 〈…〉 God. Heb. 11.6.  
●●●st. Then your meaning is, that the first place of right belongeth to faith, the second to the commandements.  
Ans. Whether we respect the time in the making of the covenant, or the natural order of causes, or the express word of God, faith must needs be set before the works of the Law.  
Quest. But what say you to the other priuciples of religion, as prayer, and the sacramentes? what place will you assign to them?  
Ans. The order agreed vpon for faith and for the law, there needs no great question to be made for the rest. For the sacraments are as necessary annexed to faith, as the seal to an obligation. And prayer likewise followeth the commandements, that what wants soever we find either in our faith, or in our obedience to the commandements by reason of our manifold infirmities, we should by earnest & often prayers crave of God that he would minister unto us some supply by the powerful presence of his Spirit, & specially that through the obedience of Iesus Christ we may be accepted.  
Quest. I understand then it is your meaning to observe this order; to speak first of faith & of the sacraments, secondly of the commandements and of prayer. I pray you therefore let me hear what the chief articles of faith be, which we ought to beleeue.  
Ans. 
Two chief articles of faith.  The holy ghost setteth down two principal articles of our faith Heb. 11.6. in these words, He that cometh to God must beleeue 1. that God is, and 2. that he is a rewarder of them that seek him.  
Q. Concerning the former of these two articles, is there any man which denieth that there is a God?  
Ans. The Apostle saith not, he that cometh to God must beleeue that there is a God, as though he had to deal with Protagoras who doubted whether there were any God or no, or as though he had to deal with Diagoras Melius, Theodorus, Cyrenaicus, Eumenes, Tegeates, and such like who denied flatly that there was any God: but he saith, he that cometh to God, and so professeth God, must beleeue that God is, that is, that he is such a God as the word describeth him to be, omniscient, omnipotent, just, righteous, merciful, gracious &c. and not to say in hart, God seeth me not when I commit iniquity Psal. 10.11.13. and Psal. 50.21. or, though I commit these abominations yet God willbe merciful unto me and not punish me according to his word Deut. 29.19. Rom. 2.3 or to haue any other such imagination in his heart. He I say that cometh to GOD must not haue any of these, or any such other cogitation in his mind, but must faithfully & firmly beleeue that God is even such a God, as he sheweth himself in his word. Yea he that cometh to God must not hypocritically confess him with his mouth, and most impiously deny him in his works Tit. 1.16.  
Quest. Do you not then condemn many men in these dayes,, who say they are gospelers, and if ye demand of them whether they beleeue that God is, will answer you angrily, and say ye abuse thē to ask any such question, and yet in their deeds God wots are wicked men, as usurers, drunkards, gluttons, whormongers, cruel oppressors, theeues, bribers, covetous, murderers, crafty deceivers and such like, as without repentance shall never enter into the kingdom of heaven.  
Ans. No if there be any such, I condemn them not, but it is their own deeds 1. Cor. 6.9. Rom. 8.23. Galat. 5.19. It is the word of God John. 12.48. and their own consciences Rom. 2.15. Tit. 3.11. that shall condemn such hypocrites at that day. Who nothing regarding the terror of the Lord( 2. Cor. 5.11.) do abuse his majesty in a high degree of presumptuous sin, which is most dangerous and dreadful. For the Lord hath said Deut. 29.19. That he will not be merciful to such.  
Quest. But to leave such to God, what say you more concerning faith in God?  
Ans. 
Of faith  It is first requisite that we know what faith is, before we can show what faith in God is.  
Quest. What is faith then how do you define it, or what do you call it?  
Ans. 
Two sorts of faith  Before we can define it and declare what it is, it must of necessity first be distinquished or divided. For there are two sorts of faith so diuers in their nature, that they cannot both possibly be comprehended in one definition or description.  
Quest. Which be those two kindes of faith?  
Ans. There neither is, neither can there be any faith, but where two persons are, the one promising some thing, and the other receiving and believing that promise. And in either of these two persons there is a several faith differing either from other, even one in him that promiseth, and an other in him to whom the promise is made. But the faith of the one is so diuers and differing from the faith of the other that they cannot both be contained in one definition.  
Quest. What is his faith that maketh the promise?  
Ans. It is truth, faithfulness, constancy in performing that he promised. This faith is specially in God, who is always true in all his doings, and faithful in all his promises, as the scripture every where witnesseth. And this faith ought to be in every man truly and saith fully to perform all his promises made either to God or man. And the prophet david saith, it is one of the marks whereby Gods elect are known and discerned from others Psal. 15.4. to perform that he promiseth though it be to his loss.  
Quest. What is his faith to whom any thing is promised, and which receiveth and believeth the promise?  
Ans. It is a sure, a certain, a full persuasion that in due time and maner we shall enjoy the things which are promised.  
Quest. Now then to go forward with your purpose, 
Of the person of God  what is it to beleeue that God is?  
Ans. It is to beleeue that God is such a God as he hath promised to be unto us, and such a God as the word describeth him to be both in respect of his person, and also in respect of his properties or essential qualities, if I may so speak.  
Quest. I pray you show me these two things you spake of the person and the property of God, and first what saith the scripture touching the person of God?  
The scripture sheweth these things, 1. that there is one God only in essence or substance: 2. that there are three persons, the Father, the son, and the holy Chost: 3. that every one of these three persons is God: 4. that there are not three Gods, but one God only.  
Quest. These are deep mysteries and difficult matters whereof you speak, yet I desire to bear somewhat of them, and first show me that there is one God alone.  
Ans. That there is one God only it is proved first by testimony of the scripture Deut. 6.4. 
There is but one God.  hear O Israell the Lord our God is Lord only. Secondly by the creation of the world Ierem: 10.10.11.12. The Gods that haue not made the heauens and the earth, shall perish from the earth, and from under the heauens. And david saith Psal. 96.5. The Gods of the people are idols, but the Lord made the heauens. Thirdly by his providence, as it appeareth Esai 45.5.6.7, 8. the words I omit for brevity fourthly by the miracls which he wrought in egypt and for deliverance of Israel as Moses sheweth that the Lord is God alone. Deut. 4.34.35.36. And Christ also proved himself to be God by the miracles he did John. 5.36. & 10.25.38.  
Quest. show me also that there are three persons. 
There are three persons.   
Ans. This is manifest Esai 63.9.10. For there is first the Lord, that was troubled in their troubles: secondly, there is the Angel of his presence, which is Iesus Christ: thirdly, there is his holy spirit, which the Israelites vexed. And if you red the text, you shall see it plainly. Also when John baptized Christ Math. 3.17. there is first Christ baptized: Secondly, there is the voice of the father from heaven: Thirdly, there is the holy ghost descending like a dove. again Math. 28.19. Christ commandeth that baptism be ministered in the name of the Father, of the son & of the holy ghost you may read also 2. Cor. 13.13.  
Quest. Can it likewise be proved, that each of these three persons, is God?  
Ans. 
The Father is god  First concerning the father, I suppose there is no doubt, there fore it shall suffice to say with John 3.16. God so loved the world, that he gave his only begotten son &c.  
Secondly; of the son thus speaketh the Prophet Esai. 
The son is God.  9.6. But unto us a child is born, and unto us a son is given: and the government is vpon his souldiers, and he shall call his name wonderful, counsellor. The mighty God, the everlasting father, the Prince of peace &c. Paul saith Rom. 9.5. of whom came Christ, who is GOD over all blessed for ever. And in an other place it is said Heb: 1.8. But unto the son he saith,  O God, thy throne is for ever &c. 
Thirdly, 
The holy Ghost is God.  of the holy Ghost thus saith Peter act: 5.3. Why hath satan filled thine heart, that thou shouldst lye unto the holy Ghost. And in the next verse, thou hast not lied unto men, but unto GOD. Paul saith 1. Cor: 6.19. know ye not that your body is the temple of the holy Ghost. and 1. Cor: 3.16. know ye not that ye are the Temple of God, and that the spirit of God dwelleth in you?  
Quest. 
There are not three Gods, but one God alone.  Lastly it remaineth yet that you show there are not three Gods, but one God alone.  
Ans. In the sixth chapter of Esai, the prophet saw the Lord in a vision ver: 1. and the Angels cried one to an other, Holy holy holy is the Lord of hostes vers: 3. and the Lord commanded Esaiah to go and prophesy unto the people vers: 8, 9. now if it be demanded who this Lord was that appeared to Esaiah, and bad him go and prophesy, I suppose all men will easily grant it was the Father. And that it was the son it appeareth John: 12.41. These things said Esaias when he saw his glory( that is, Christs glory) and spake of him, that is, of Christ. And Paul witnesseth that it was the holy Ghost act: 28.25. For in citing that sixth chapter of Esaias, he saith thus: Well spake the holy ghost by Esaias the Prophet &c.  
Also the Apostle John in his first epistle Chap. 5. Vers. 7. speaketh thus: There are three which bear record in heaven, the Father, the word, and the holy Ghost: and these three are one.  
Quest. Now that you haue declared these four things concerning the person of God, I desire to hear something also of the properties of God, as you promised before?  
Ans. 
The properties of God  We must first consider the properties of God generally as he is one God in Essence, and secondly the properties of every person by himself.  
Quest. What say you then of the properties of God in general?  
Ans. He that cometh to God must beleeue that God is, that is, such a one as the word describeth him to be, as for example, that he is omniscient Prou. 15.3. The eyes of the Lord in every place hehold the evil and the good. That he is omnipotent Psal. 115.3. Our god is in heaven: he doth whatsoever he will. That he is eternal Psal. 90.2. from everlasting to everlasting thou art our God. That he is infinite 1. King. 8.27. behold, the heauens, and the heauens of heauens are not able to contain thee. That he is good, Math. 5.45. & 19.17. That he is merciful, Exod. 34.6. That he is just, Psal. 97.2. &c. And as they that come to God must thus beleeue that God is, so must they not say when they commit iniquity, The Lord shall not see: neither will the God of jacob regard it, Psal. 94.7. Nor in their distress, despair of the power and goodness of God, as the Israelites did, Psal. 78.19. nor in prosperity say as the Edomites did, Obadi. vers. 3. nor when they haue satisfied the desires of the flesh, wipe their mouth and say with the harlot, Pro. 30.20. I haue not committed iniquity, nor when they are threatened with Gods judgements say contemptuously, Let him make speed, let him hasten his work that we may see it. Esat. 5.19. nor seek deep to hid their counsel from the Lord when they do evil secretly, Esai. 29.15. nor desperately say, We haue made a covenant with death, Esay. 28.15. nor deny the Lord and say, it is not he, Ierem. 5.12. nor give the Nazarites wine to drink: nor command the prophets saying, prophesy not, Amos. 2.12. Mich. 26. nor swear by the sin of Samaria, Amos. 8.14. nor generally they must not think, speak, or do any thing, which the Lord forbiddeth in his word. But they must reverently fear and obey the Lord and his ministers, and all his ordinances. Thus must they beleeue that God is, which will come to him to be of his house and family.  
Quest. What say you now touching the special properties of every person by himself?  
Ans. 
The Father  The Father is said to beget the Son, the Son is begotten, the holy Ghost proceedeth from them both, but the maner of the begetting of the Son and of the proceeding of the holy Ghost is unsearchable and vncomprehensible, and therefore we may not be curious to inquire too far of the majesty least we be oppressed of the glory. Then to speak within the bounds of the scripture and of our own measure, the Father is said to be Almighty, &c as was said before generally, not because those properties are peculiar to the first person only, but because the first person is as it were the fountain and the wellspring of the deity.  
Quest. What say you of the son?  
Ans. 
The person of the Son.  The Son is specially to be considered as he is the mediator between God and man, and therfore as he is both God and man. wherefore we must first consider his person, then his office.  
Quest. What say you of this person?  
Ans. He being God equal with the Father, assumed and took to his deity human nature and was born of the virgin Mary, Math. 1.18. &c. Luk. cap. 1. & 2. & 3. and so was one person consisting of two natures, the divine and the humane.  
Quest. Wherefore did he take our nature vpon him, and became man also as we bee?  
An. Because he must be the mediator between God and man, and by his own death satisfy Gods iustice & reconcile us to God again.  
Quest. Could he not haue done this being God onely, except he also took our nature?  
Ans. No, for if he had been only God, he could not haue suffered death for us: and if he had been man onely, he could not haue overcome death. Therefore that he might suffer death for us to satisfy the iustice of God, who would not be reconciled to us but by death, Gen. 2.17 it was necessary that he should be man & that he might overcome death, & so deliver us from death, & the ransom paid might be answerable & sufficient, Act. 20.28. & 1. Pe. 1.19. it was necessary that he should be God also  
Quest. Seeing then Christ is both God & man in respect of his person, what say you of his office?  
Ans. 
The office of Christ.  Christ our mediator being both God and man in one person, is in respect of his office anointed with the holy Ghost,( Act. 10.38.) to be a Prophet, a Priest and a King.  
Quest. How is he a Prophet, or what is his office in that he is a Prophet?  
Ans. 
Christ our prophet.  He is our Prophet in that the lord hath appointed him to reveal unto us & teach us the will and the counsel of God so far as concerneth our salvation.  
Quest. How then did they that died before Christ came, had they no prophets? or knew not they the means of salvation? For I take it your meaning is, that Christ is our onely prophet.  
Ans. It is true, Christ is our only doctor or prophet, 
Christ our Prophet from the beginning  and we are forbid to aclowledge any other, Mat. 23.8. But as the messenger or inferior magistrate sent from the king with commission & authority to execute some duty, doth not make that therfore there is no king, or that there are two kings: so other prophets being men and sent by Christ, do not make that Christ is not our prophet, or that we haue moprophets then Christ. And that Christ hath been the great prophet to reueil the mysteries of salvation to Gods elect from the beginning of the world, I mean since the first fall of Adam, it may be proved by the testimony of Peter, who 1. Pet. 3.19. witnesseth that even Christ though then he had not taken our nature, went by his deity and preached in Noe before the flood to those disobedient persons which are mentioned, Gen. 6. and which perished in the waters for not obeying Christ their Prophet, and now are, as Peter saith, in prison, that is in bell. And that Christ preached afterwards in the other prophets it appeareth, in that he gave commandement to that great prophet Moses Exod. 3.2. Act. 7.30. &c. And as the Lord said of Christ since he took our nature, Mat. 17.5. hear him: so the same Lord said of Christ long since, even when Israel was newly come out of egypt, Exod. 23.21. Beware of him, and hear his voice, and provoke him not, &c. And whosoever will not harken to my words, which he( that is, Christ) shall speak in my name, I will require it of him saith the Lord, Deut. 18.19. as it is plainly expounded, Act. 3.22. &c. & 7.37. &c  
Quest. But seeing Christ hath been the prophet since the beginning, & now in these last daies took our nature & came and preached in his own person, after died, & rose again, & is ascended into heaven, & sitteth at the right hand of the father, doth he not cease to do the office of a prophet?  
Ans. No, as before his coming in the flesh he preached in the former prophets; so he now preacheth in the ordinary ministers of his word & saith of thē. He that heareth you, heareth me: & he that despiseth you, despiseth me, Luk. 10.16.  
Quest. Then it is your opinion that there ought as great reverence and obedience to be given to the word of God preached in these daies by silly poor men & sinners, as if Christ himself preached  
Ans. Yea, For Christ saith, John. 20.21. that as the father sent him, so he sendeth them. Which words lest any man should think to be spoken to the twelve Apostles onely, Paul telleth us, Ephes. 4.12. that Christ gave aswell ordinary pastors and teachers, as extraordinary Apostles. Also preachers teach the same doctrine that Christ did, and that Christ commanded them, Mat. 28.20. and hath promised to be with them always unto the end of the world. Wherefore as it was said to the rich man in hell of Moses and the prophets, Luke. 16.29.31. so I say of the preachers of the world which teach nothing but that Christ commandeth them, that those which will not beleeue the word of God preached by men called to that office, will not beleeue though Christ came again and preached. John saith, he that knoweth God heareth vs. 1. John. 4.6.  
Quest. What say you more concerning Christ our prophet?  
Ans. 
four observations  In his office of prophesy I observe these four things. 1. First, that Christ hath revealed, and daily doth reveal unto us the whole counsel of God, so far as concerneth us and the means of our salvation. For Christ himself saith, John. 15.15. All things that I haue heard of my Father, haue I made known to you. 2. Secondly, that the ministers of the word are the ambassadors of Christ: as paul sheweth, 2. Cor. 5.20. Now then are we ambassdours for Christ: as though God did beseech you through us, we pray you in Christes stead, that ye be reconciled to God. 3. Thirdly, they that in these daies of the clear light of the gospel, are ignorant of the means ofsaluation, shal be excuseles at the day of iudgement. For if our gospel be hide, saith Paul, 2. Cor. 4.3. it is hide to them that are lost. wherefore he saith in an other place, if any man be ignorant, let him be ignorant, 1. Cor. 14.38. 4. Fourthly, they that contemn salvation so plentifully offered, shal perish for evermore.  
Quest. What say you now of his other office, of his priesthood?  
Ans. 
Christ our priest.  That he was ordained of God from the beginning to be our priest, even our high priest after an other order and after a better order then that priesthood of Aarons was, as it appeareth, Psa. 110.4. The Lord swore and will not repent, Thou art a priest for ever after the order of Melchizedek which sheweth that he was perfigured in Melchizedek from the be ginning, Gen. 14.  
Quest. What difference between Christ and Aaron, and their priesthoods?  
Ans. Very great. 
Differences between Christ and Aaron.  First in regard of their parentage they differ, for Aarons lineage & stock is known and recorded in the scripture, Exo. 6.16.18.20. and elsewhere. But Christ answerably to the type of Melchizedek, is without father, touching his humanity, and without mother, concerning his deity, Heb. 7.3. Also Aaron came of the tribe of levi, but Christ of the tribe of Iuda, Heb. 7.13.14.  
Secondly, the manner of their consecration was diuers, whereby it is evident that their priesthoodes are not all one. For Christ was consecrated priest with an oath, as it is, Psa. 110.4. The Lord swore, &c. but Aaron without an oath, Heb. 7.20.21. again, Aaron was made priest after the Law of the carnal commandment, but Christ after the power of the endless life, Heb. 7.16. Also material oil was powred vpon Aaron at his consecration, lieu. 8.12. but Christ was anointed with the holy Ghost,( Act. 10.38.) who at his baptism descended like a dove and light vpon him, Math. 3.16.  
Thirdly their offices and the execution therof, differ in many things, as for example.  
The levitical priesthood was unperfect, but Christs priesthood was and is perfect, He. 7.11.  
The levites died and had successors, and al their priesthood was temporary; but Christ, priesthood is eternal, and he liveth for ever, Heb. 7.23.24.  
Aaron and his successors were priests only, but Christ is both king and priest, Heb. 7.1.2.  
As Melchizedek was greater then Abraham, in that he received tithes of him and blessed him( for the less is ever blessed of the greater) so Christ and his priesthood is greater then Aaron and his priesthood Heb. 7.4. &c. Aaron and his successors offered the bodies and the blood of beasts, but Christ offered his own body and his own blood Heb. 9.12. & 10.5:  
Aaron and his successors were sinners, and offered sacrifices as well for themselves as for the people; but Christ being without sin( 1: Pet. 2.22.) offered himself for the people only Heb: 5: 3. &. 7.28.  
Aaron and his successors offered oftentimes one manner of sacrifice; but Christ offered himself once only Heb. 10.11.12.  
Aaron and his successors entred into the tabernacle made with hands; but Christ is entred into very heaven Heb. 8.6. & 9.11.24.  
Aaron and his successors were but ministers, but Christ is the Author of salvation Heb. 5.9. And there are many more differences between the priesthood of Christ and of the Ieuits, mentioned Heb 7. & 8. & 9. & 10.  
Quest. I pray you show me briefly what Christes office is, in that he is our priest.  
Ans. In one word to answer you, it is to pray for us, and to offer up sacrifice for vs.  
Quest. What was the sacrifice he offered for vs.  
It was his own body Psalm. 40.7. Heb. 10.5. Sacrifice and offering thou wouldest not but a body hast thou ordained me: 
Christes sacrifice  And his own blood Heb. 9.12. by his own blood entred he in once unto the holy place, and obtained eternal redemption for vs. And from all things, from which we could not be absolved by the law of Moses, by Christ every one that believeth, is discharged act. 13.39. Heb 10. Verse. 1. &c. For he is the lamb of God that taketh away the sins of the world John. 1.29.36.  
Quest. do you then comprehend the whole story of his passion in this oblation of his self?  
Ans. The history of his passion is at large set down in the gospel, namely that he suffered in his body when he was hungry, 
Christes sufferings  when he was evil spoken of, when he was persecuted, beaten, buffeted, reviled, crwoned with thorns, crucified vpon the cross, thrust into the side with a spear, so that at the last he gave up the ghost, died, and was butted: and that he suffered in soul when he said to his disciples that his soul was heavy even to the death, when he kneeled down three times and desired that cup might pass from him if it were possible, when in this his prayer he was in such agony that his sweat was like drops of blood trickling down to the ground, when he cried vpon the cross, my God, my God, why hast thou forsaken me, when he offered prayers and supplications with strong crying & tears unto him that was able to save him from death, and was also heard in that he feared Heb. 5.7. I say the story of the gospel declareth these and others of his sufferings plentifully. But you required but the chief points of his suffering which was seen best in his sacrifice which he our priest offered for us, and so accordingly I answered you, purposing but briefly to touch that which others haue handled at large.  
Quest. What prayers did he offer to God for us?  
Ans. 
Christs prayers for vs.  We heard but now what earnest prayer he offered, when the curse of God due to us for our sins, was laid vpon our nature in his body, that he having taken vpon him our nature, even human nature, and being consecrated the prince of our salvation through affliction, might bring us to glory Heb. 2.10. But besides this he offered most sweet incense, a most comfortable prayer to God for us John: 17. and it is worth the reading a thousand times. Also he being now entred into very heaven, appeareth in the sight of God for us Heb: 9.24. and is able perfectly to save them that come to God by him, seing he ever liveth to make intercession for them Heb. 7.25.  
Quest. What use and comfort cometh to us by his priesthood?  
Ans. First, we that beleeue in Christ, are delivered from the wrath of God, and from the punishment or curse of the law, because Christ was made a curse for us, Gal. 3.13.  
Secondly, we that beleeue in Christ are made righteous before GOD, because Christ hath fulfilled the Law for us Rom. 8.3.4. & 10.4. & 1. Cor. 1.30.  
Thirdly, we that beleeue in Christ may boldly go unto the throne of Grace, and receive mercy, and find grace to help in time of need, Heb. 4.16. John. 14.13.  
Fourthly, we that beleeue in him, ought therfore by him to offer the sacrifice of praise alway to God, Heb. 13.15.  
Quest. Now that you haue shewed how Christ is our prophet, and our priest, let us hear also his third office, and howe he is a king. 
Of the kingdom of Christ.   
Ans. Christ was ordained of God even from the beginning to be a king,( Micah: 5.2.) and therefore to haue a kingdom, as we see he was prefigured in Melchi-zedek gen. 14.18 and as it is declared Heb. 7.1 and as it is manifest in the kings of judah who were types of Christ, as in david; 2. Sam 7.14. Psal. 2.7. & 89.20, 26. in Salomon, 2. Sam. 7.45. Ps. 45. Heb. 1.8. And in others that succeeded till Christ came. For although the regal dignity after the people were carried captives into Babylon, was never in that glorious estate that it hath been in before, according to the prophesy of Ezekiel Chap. 21.27. yet Iacobs prophesy Gen, 49.10, was verified, and the sceptre or some show thereof continued in judah till Christ came.  
Quest. Was it then known to the Iewes before his incarnation, that he should be aching?  
Ans. 
Christ acknowledge knowledged to be a king.  As they knew before that he should be a priest, so did they know that he should be a king, for as his priesthood and kingdom were both prefiguted in Melchizedec Gen 14. Heb. 7.1. as we haue heard before, so also his kingdom and priesthood were prefigured in Iehoshua the high priest Zechar 6.11.12.13. And therefore ieremy Ch. 23.5. Ezekiel Chap, 37.22.24. and Zechariah Chap. 9.9. in express words called him a king. In the new testament he is acknowledged to be the king of the Iewes Math. 2.2. & 21.5. John. 1.50, When Pilate asked Christ whether he were the king of the Iewes, he himself denied it not John. 18.34.36.37. And this superscription did Pilate writ over his head when he was crucified, This is Iesus the king of the Iewes Math. 27.3.7.  
Quest. Seing then he is our king, show me his kingdom. 
Christs kingdom not of this world.   
Ans. Christ not denying himself to be a king, told Pilate that his kingdom was not of this world John. 18.36.  
Quest. If his kingdom be not of this world, whence then is it? or what is it?  
Ans. 
The church is Christes kingdom  It is the Church of God that is Christes kingdom, and it is from above, that is, from heaven.  
Quest. What is the Church of God? or how do you define it?  
Ans. It cannot easily be declared in one word, because under this name are comprehended sometimes all the elect of God, whether they be deade and departed out of this life, or they be now living here vpon the earth, or they be yet unborn, and thus the word, Church, is used Ephes. 1.22.23. sometime by the name of the Church is ment the whole visible company of them that outwardly profess Christ and his Gospel in this world, as 1. Cor 12.28. sometime it is used for some particular company of those which profess the gospel, as the company that professed the gospel in the region of Galatia, the Church of England, the Church of France, the Church of Germany &c. And sometimes for the professors of the Gospel in one city, as at Ephesus, at Alexandria, at Corinth, or of one parish as we now usually speak. Now though I might justly term any of these the kingdom of Christ, yet this place specially requireth that we understand the whole militant Church here vpon earth, and as it is visible.  
Quest. What do you mean then by the Church in this place?  
Ans. 
The Church  Both the whole multitude of the professors of the gospel in this world and specially the several companies of professors, and each of them, which haue the word of God preached among them, and the sacraments of Christ administered unto them by Ministers thereunto called.  
Quest. How cometh it to pass now that those which profess the gospel in this worlde, are the Church and kingdom of Christ? for you said a little before that Christes kingdom was not of this world.  
Ans. I said before that Christes kingdom was not of this world and so I say still. Nenerthelesse Christes kingdom is in this world though not of this world.  
Quest. How can that be?  
Ans. 
The faithful are strange in this life.  very well: for he that is an English man born, and a free denizen of England, may vpon occasion travell into France or italy, yet when he is in Italieor France, he is not of France or of Italy, but of England stil, and therefore retaineth the name of an English man when he is in France. He is only a stranger in other countries, his home is in England: And so the professors of the gospel in this world are as strangers, yet they are not of this world, but are of the kingdom of heaven.  
Quest. How can that be? this seemeth to me more strange then it was before. For they were born in this world, were they not? they never came as strangers into this world out of any other new world, here they were born, here they haue been brought up, here they live, and shall till they die. Did they ever come out of heaven? or what say you to this?  
Ans. I can answer you this difficult and strange question very easily, and by a familiar similitude. If any man free born in England, and partaker of the freedom and liberty of the land, do at any time renounce his freedom and liberty, he may well live in England afterward, but he is none of the land, nor to be counted as one of England, but as a stranger. again if any man that is a free denizen of London, or of any other place of liberty, and privilege, do at any time disclaim his freedom and renounce his liberty, he is no longer a citizen of London, or a free denizen of that place and liberty which he hath renounced, and if he remain there afterward, 
The faithful renounce this world  he is but as a stranger and a forener. So the faithful that profess the gospel of Christ, though they were born in this world, yet because they haue renounced the world they are none of the world, but are strangers in this world.  
Quest. Haue they that beleeue in Christ and profess his gospel rencunced this world & the privileges thereof at any time?  
Ans. Yea they haue renounced it either when they were baptized, if they were heathens before, or else at their confirmation, if they were the children of the faithful, as I haue shewed before in the first part when I spake of the covenant of GOD, and especially in answering your 60. and 63. questions; as also in the beginning of this second part in answering your second question.  
Quest. I pray you repeat it here again in a word.  
Ans. All men by nature are the children of Adam the children of their natural parentes, born into this world, and so by nature also the children of wrath, Ephes. 2.2. wherefore that we may be the children of God, and citizens of the kingdom of heaven, there are two things required, first that we be born again the second time, and secondly that we renounce this world.  
Quest. show me these two things more plainly?  
Ans. 
The faithful are regenerate.  Christ saith John. 3.3. except a man be born again, he cannot see the kingdom of God.  
Quest. How shall a man be born again?  
Ans. 
Of our second birth  To speak familiarly and plainly of this second birth or regeneration, I observe these three things.  
First the Church is our spiritual mother in whose womb we are conceived, and of whom we are born, as it is manifest in sundry places of the scripture. Esai. 51.18. & 66.7. Canticles cap. 3.4. & 8.2.5. Galat. 4.26.  
Secondly, the fathers that beget us are the ministers of the word, 1. Cor, 4.15. Galat. 4.19. and 2. Cor. 6.13. And for this cause the Church and the fathers in the Church, are often called by the name of father and mother throughout the book of the proverbs of Salomon, and they that are thus begotten in the Church are called children and sons in the same book, in these and such like words, My son, keep thy fathers commandment, and forsake not thy mothers instruction.  
Thirdly, the manner howe the children of God are begotten, regenerate, and born a new, is by the outward preaching of the word, and by the inward working of the spirit, 1. Cor. 4.15. & 1. Pet. 1.23. If any man desire more curiously to know this mystery of regeneration, then the scripture doth reveal it, let him hear what Christ saith, John. 3.8. The wind bloweth where it listeth, and thou hearest the sound therof, but canst not tell whence it cometh, and whither it goeth: so is every man that is born of the spirit. Concerning our natural generation no man can tell howe some part groweth into bones, some into gristles, some into sinews &c. much less can any man conceive of the spiritual regeneration.  
Quest. Then to come to the second point, how do the faithful renounce the world? do they not stall keep their privileges and liberties of their first birth and of this world?  
Ans. No, they haue not the freedom and the privileges of two cities, or of two kingdoms, but when they are regenerate & made citizens of the new Ierusalen, of the kingdom of heaven, then they renounce & forsake the freedom of their first birth and of this world.  
queen. I pray you show me this more manifestly.  
Ans. I will make it manifest four ways. First, by the practise of the Church and of them that are regenerate. For when any heathen man is converted to the faith and baptized, and when any of the children of the faithful are confirmed, then they, the Church requiring it, do openly before the Church renounce the flesh, the world, and the divell, as hath been shewed before.  
Secondly, by the action of baptism. For in baptism a man is put into the water as if he were drowned, dead, and quiter gone out of this world, and so dead with Christ: but immediately he riseth up again out of the water, as being raised up with Christ unto a new life. And so Paul expoundeth this mystery, Rom. 6.3. know ye not, that all we which haue been baptized into Iesus Christ, haue been baptized into his death? we are butted then with him by baptism into his death, that like as Christ was raised from the dead by the glory of the father, so we also should walk in newness of life.  
Thirdly, by the scripture, which saith that we haue forsaken this world, and are no longer of this world. John. 15.19. If ye were of the world, the world would love his own: but because ye are not of the world, but I haue chosen you out of the world, therefore the world hateth you. Heb. 13.14. here we haue no continuing city, but we seek one to come. red also, 1. Pet. 2.11.  
Fourthly, by the confession of the faithful themselves for david confesseth, Ps. 119.19. saying, I am a stranger vpon earth, &c. Abraham and his predecessors confessed that they were strangers and pilgryms on the earth, Heb. 11.13 Paul maketh like confession, 2. Cor. 5.1.2.3.  
Quest. If the faithful be strangers here in this world, what freedom or privilege haue they in the kingdom of heaven whereof they are? 
The freedom of the faithful.   
Ans. They are no more strangers and foreigners( as they were before their regeneration, and as all unregenerate persons are) but they are citizens with the saints, and of the household of God, Ephes. 2.19. and being raised up together with Christ, are made to sit together in heavenly places in Christ Iesus Ephes. 2.6. and haue their conversation in heaven, Philip. 3.20. that is to say, as worldly men are continually occupied in their mindes, and in all their labours about earthly things: so faithful haue their mindes and cogitations set on heavenly things. And so Paul admonisheth us to do, Colos. 3.1.2.  
Quest. Doth the scripture anywhere speak as you do, and call the Church the kingdom of God, or of Christ, or of heaven.  
Ans. 
The church called the kingdom of heaven.  It is a great honor which the Lord giveth to the Church of the Iewes, Exod. 19.6. calling it a kingdom of priestes, an holy nation, which Peter applieth to us, 1. Pet. 2.9. and John saith we are kings and priests, Apoc. 1.6. But the Church is plainly called a kingdom in Daniel, Chap. 2.44 & 7.18. and the kingdom of heaven often in the gospel, as Mat, 11.11. the least in the kingdom of heaven is greater then John Baptist. And the kingdom of heaven is like to a man which sowed good seed in his ground, Mat. 13.24. the kingdom of heaven is like to a draw net, Mat. 13.47. the kingdom of heaven shal be likened to ten virgins, Ma. 25.1. the faithful are called the children of the kingdom, Mat. 13.38.  
Quest. Now that you haue shewed that Christ is a king, & hath a kingdom, & that the Church is his kingdom: let me hear also how he ruleth and governeth his kingdom.  
Ans. 
The church ruled by the word of God.  Christ sitting at the right hand of God, ruleth in the midst of his enemies, Ps. 110.2. that though the world rage against him and his Church or kingdom, more then ever it did against Dauids kingdom, yet he stil prevaileth against them, & defendeth his Church, for he shall crush his enemies with a rod of iron, and break them in pieces like a potters vessel, Psal. 2.9. Apoc. 19.15. he shall wound kings in the day of his wrath, and shall judge among the heathen, and fill all with dead bodies, and smite the head over diuers countries, Ps. 110.5. Apoc. 14.14.20. But in his own Church or kingdom he hath ruled, doth, and will rule by the sceptre of his word, & by the guidance of his holy spirit to conduct the elect safely through the wilderness of this world into the land of everlasting life. And thus Christ God and man doth and must reign till he haue put all his enemies under his feet. 1. Cor. 15.24.  
Quest. How doth Christ rule his Church, which is his kingdom by the sceptre of his word?  
Ans. As earthly kings rule the kingdoms by good laws established, by magistrates to execute these laws and keep the common people in peace and quietness, & by providing for things necessary at all seasons: so Christ governeth his church and kingdom by his laws which are expressed in his word, and by such persons as he hath ordained to rule his church under him and he himself by his providence watcheth over his church that nothing is wanting to them that lead a godly life.  
Quest. Needeth not the Church then other laws, as the Popes canon law, as it is called to govern his Church?  
Ans. No. For the holy scriptures given by inspiration of God, are sufficient as Paul saith, 2. Tim. 3.16.17. And we are forbidden either to add any thing to the word, or to take any thing from it, Deut. 4.2. Prou. 30.6. Apoc. 22.18.  
Quest. Then it is your meaning that all the Church be subject to the laws of God expressed in his word.  
Ans. As kings will not suffer, neither it is meet they should suffer any of their subiects to be governed by the laws of a foreign prince or king: so Christ will not abide that his church should be governed by any mans laws, but onely by his own word. And if any man will not be obedient to his laws, hear what he himself saith, Luk. 19.27. Those mine enemies which would not that I should reign over them, bring hither, and stay them before me  
Quest. What say you to the laws of Christian magistrates, is not the Church governed by them?  
Ans. 
〈…〉.  Christian magistrates make no new laws for the government of Christes church, but by their authority and by their laws is the word of GOD defended, and spread abroad, and men are commanded to obey God, so that the laws of magistrates do establish and countenance, the laws of God, that wicked men do not at their pleasure contemn the laws of God.  
Quest. What use do you now make of this doctrine, that Christ is our king, and that the Church is his kingdom?  
Ans. First as Christ hath triumphed and doth triumph, 
The use of this doctrine.  so shall we triumph over satan, sin, death, and hel, Rom. 6.14. & 1. John. 2.13. & 4.4.  
Secondly, as Christ was consecrated Prince of our salvation through affliction, so must we also suffer with him that we may be glorified with him Rom. 8.17. Coloss. 1.24. & 2. Tim. 2.12.  
Thirdly, our kingdom and city which we look for, is neither of this world nor in this world Heb. 13.14. but we are strangers and Pylgrimes here in this world and daily through patience look for a city having a foundation, whose builder and maker is God Heb. 11.10.  
Fourthly, all they that are Christs disciples indeed, they haue already renounced this present evil world, and while they continue here on earth as strangers, solong they use this world as though they used it not 1. Cor. 7.31.  
Fiftly, they are blessed and thrice happy that live in such a kingdom, in Christs kingdom, and under such a king. Blessed are the people that be so, yea blessed are the people, whose God is the Lord Psal. 144.15. for when Christ cometh to Iudgement, they shall meet him in the air; and so ever be with the Lord 1. Thes. 4.17.  
Quest. Hitherto you haue spoken of the Father and of the son, I pray you proceed, and let me hear somewhat of the holy Ghost?  
Ans. 
The effects of the holy Ghost.  I will only show you some of the effects of the holy Ghost, which are many and comfortable, as for example: First, when we were by nature the children of wrath and our bodies no better then swinsties for divels to dwell in, and we were ruled by the devil Ephes. 2.2. then as the Lord outwardly called us by the ministers of his word to resign up that our filthy house and harbour of unclean spirits, and to make our bodies holy temples for Gods spirit to dwell in, the holy Ghost inwardly worketh vpon our souls to breed in us a loathing of the devil and of his works, and a love of God and of his graces.  
Secondly, the holy Ghost that beginneth his first motion in us, and stirreth us up to a desire of God and of his graces, doth also go forward, illuminateth our blind and dark understanding, mollifieth our hard heartes, reformeth our froward wils, and so regenerateth us and maketh us new creatures clean vessels, holy tabernacles, and cometh and dwelleth in us, having before dispossessed the devil, and driven him out of vs.  
Thirdly, the holy Ghost being now come unto us, and having taken up his lodging in us( 1. Cor. 6.16.) he assisteth us to keep out the devil that fain would re-enter and possess us again Math. 12.43.44. and worketh in us every good grace which we haue.  
Quest. What be those graces which he worketh in us?  
Ans. Whereas the father sheweth al things to the son, John. 5.20. and the son declareth to us whatsoever he hath heard of the Father John. 15.15. the holy Ghost openeth our ears to hear, and enlargeth our heartes to beleeue the glad tidings of salvation 1. Cor. 2.10. Also the same spirit doth strengthen us in our grievous temptations. For if satan suggest into our mindes our former wretchedness when he possessed us, the holy Ghost will tel our consciences that we are washed, and sanctified, 1. Cor. 6.11. Tit. 3.4. And if the devil suggest to us our sins committed since we were purged, the holy Ghost will tel our consciences that there is no condemnation to them that are in Christ Iesus, and walk not according to the flesh, but according to the spirit Rom. 8.1. that though in respect of our infirmities we do the thing we would not, and cry out with Paul, who shall deliver me from this body of death, Rom. 7.24. yet because it is not we, but sin that dweleth in us, Rom. 7.17. we may likewise rejoice with Paul. and say, I thank God through Iesus Christ our Lord. again if we be in distress of body or soul or both, that we know not which way to turn us, or what to say, then the holy Ghost helpeth our infirmities, and maketh request for us according to the will of God with sighs which cannot be expressed Rom. 8.26. and if we be persecuted and brought before rulers for the testimony of Iesus, this our comforter will at that instant put into our mindes what to answer Luk. 12.11.12. Math: 10.19. finally there is no grace of God in any faithful Christian, but it is this holy Ghost, this comforter, that worketh the same in them, and leadeth them into all righteousness Psal. 143.10. This holy Ghost opened the mouths of the Apostles to speak the wonderful things of God Act. 2.4. And gave such wisdom to steven as al his aduersaries were not able to resist Act. 6.10. & emboldened so many martyres that no distress no death could make them shrink from the lord Iesus Christ: and as the Apostle witnesseth, there are great variety and diversity of gifts, so he saith it is one and the same spirit that distributeth them to every man severally as he will. 1. Cor. 12.1. &c.  
And to note one thing more, which I had all most forgotten, because we are strangers in this world, and walk by faith and not by sight( 1. Cor. 5.7:) the holy Ghost is the earnest of our inheritance, which hereafter we shall haue in heaven 2. Cor. 1.22. &. 5.5.  
Quest. What profit or use redoundeth to us of this doctrine?  
Ans. First, 
Hatred of sin.  it bringeth to remembrance our former state and misery, to make us to loathe sin as the poison of our souls. And they that consider deeply of it willbe as loth to commit sin, or keep company with notorious sinners, as weak stomaked men, or dainty dames are loathe to come nere any stinking carrion or filthy puddle. 
Ioy in the holy Ghost.   
Secondly, it will make the true believers so to rejoice in God, and in the blessed state of their calling to a better and more glorious life, that nothing can take their ioy from them, 
Good works.  or make them despair, Rom. 8.35.  
Thirdly, it will breed newenesse of life, and bring forth many good works as fruits of faith, to the glory of God, and the good of others, and the comfort of their own conscience. Heb. 12.1.2.  
Fourthly, 
Peace of conscience  it will bring peace of conscience and certainty of salvation to them that truly beleeue and are regenerate.  
Quest. Now that you haue spoken of the first article of faith, 
The second article of faith.  that we must beleeue that God is, I pray you go forward and declare the other article, that we must beleeue that God is a rewarder of them that seek him. For these two articles you set down before in answering my sixth question. And first I would know who those be that seek God.  
Ans. Those whom God first sought, & found, 
Who seek God  and called, and brought to himself, when before they were gone astray with the rest of all Adams posteririe.  
Quest. do none seek after God before he seek, and find, and call them?  
Ans. 
God first seeketh man.  No, none, no more then the malefactor and the murderer seeketh for the judge. For Adam so sone as he had sinned, ran away and hide himself among the bushes or behind a three from the presence of GOD Gen 3.8. And so do all sinners Apoc. 6.15. they dare not abide the Presence of God the just judge against whom they haue sinned. Abraham was an Idolater as his parents were Iosua 24.2. and sought not God, but God first sought him, and called him Gen. 12.1.2. &c.  
Quest. do you then make this a general lesson, and true in all men?  
Ans. Yea, for Christ saith none can come to me except the father draw him John. 6.37.44.45. And in an other place John saith, Herein is love, not that we loved God, but that he loved us John. 4.10. and a little after Vers. 19. We love him because he loved us first. Hereof it cometh that some men give heed to the word of God when it is preached, and love it, and follow it, whereas others care not for it, but follow after pleasures and pastimes and vanities. 1. John. 4.6.  
Quest. Seeing then none come to GOD but whom he seeketh and draweth to him, I pray you what is the reward that he giveth them, that seek him. 
The reward of them that seek God.   
Ans. The same reward which of his mercy and grace he promised, when he first sought them and called them.  
Quest. What is that reward he promised?  
Ans. He promised to be their God, and the God of their posterity, that is, to give them and their posterity after them, all things necessary for this life and for the life to come, as it appeareth when he called Abraham Gen. 12.1: &c. & Gen. 17.1. &c. red Psal. 24.5. & 34.9. & 1. Tim. 4.8. Heb. 11.9.10.  
Quest. What be the promises of this life?  
Ans. Both earthly and heavenly.  
Quest. 
Earthly blessings.  What be the earthly promises?  
A. Those which are mentioned Leuit. 26. from the third Vers. to the 14. Verse, & Deut. 28. from the beginning to vers. 15. And Exod. 23.25. Psal. 128. and in many other places. And those which the Israelites enjoyed when the obeied the voice of the Lord, as in the dayes of Salomon 1. King. 10.27. in the dayes of Asa 2. Chro. 14.6. &. 15.15. in the dayes of jehosophat 2. Chro. 17.5. in the dayes joash 2. Chro. 23.21. &. 2. King. 11.20. in the dayes of uzziah. 2. Chro. 26.5.8.15. And in the dayes of Hezekiah. 2. King. 18.7. & 2. Chro. 31.5.10. read jereme. 31.12. Malach. 3.10.  
Quest. What be the heavenly blessings which God promiseth in this life?  
Ans. They are many and great, and to name some few particulars, he giveth them;  
First, peace of conscience between God and them, Rom. 5.1. 
heavenly blessing in this life.  which is more worth then the Gold of Ophir. He giveth them his holy spirit to conduct them the right way to heaven, to be their comforter in all adversities, and the pledge of their inheritance till they come to take possession of it themselves:  
Secondly, he grafteth them into the body of Iesus Christ, so that they are members of his body, they are of his flesh and of his bones, Ephes. 5.30. and as the branches receive life and nourishment from the vine: so in that they now live in the flesh, they live by the faith in the son of God, who loved them and gave himself for them, Galat. 2.20. whereby they are made partakers of the godly nature, 2. Pet. 1.4. in that they are in some measure renewed and restored to the image of God, wherein they were first created in Adam, and so haue fellowship with the father and with the son, 1. John. 1.3.  
Thirdly, God hath so united and conjoined all the faithful together into one body, that they haue one head Iesus Christ, one spirit, one faith, one bapaisme, one God, and Father of all, which is above all, and through all and in them all, Ephes. 4.4.5.6. and therefore they mourn together as did Daniel, Chap. 9.3. & 10.2.3. Ezra, Chap. 9. Nehemiah, Chap. 1.4. the prophets and others. Also they rejoice together, Rom. 12.15. And here is the catholic Church, and communion of saints, whose sins are forgiven in Iesus Christ.  
Quest. What be the blessings which God hath promised them after this life is ended?  
Ans. The Apostle declareth it in one word, Coloss. 
The blessings of the life to come.  3.4. When Christ which is our life shall appear, then shall we also appear with him in glory. For when the son of man shall come with power and great glory to the iudgement of the world, and all his holy Angels with him, Math. 24.30. & 25.31. then shall the dead be raised up. 1. Thes. 4.16. Apo. 20.12.13. and all shall appear before the tribunal seat of Christ, Rom. 14.10. & 2. Cor. 5.10. and we that beleeue in him shalbe taken up into the clouds, to meet the Lord in the air and so shall we ever be with the Lord, 1. Thes. 4.17. Apoc. 21. & 22. where shalbe fullness of ioy for evermore, Psal. 16.11. Whereas the wicked ones and the vnbeleeuers shalbe punished with everlasting perdition, from the presence of the Lord, and from the glory of his power, 2. Thes. 1.9.  
Quest. And is this the reward which God giveth them that seek him?  
Ans. You see the scripture sheweth that it is. And seeing it is of the mere mercy of God that calleth and seeketh up men that are unworthy to come before him, and afraid of his presence; it is manifest that the reward promised is of the mere mercy of God. For as the son can deserve nothing at his fathers hands, because whatsoever he can do it is but his dudy: so sinful man can deserve nothing at the hands of God, but when he hath done all he can, he must say, as Christ teacheth us, Luk. 17.10. we are unprofitable seruants.  
Quest. Thus far you haue spoken of faith, 
Of the sacraments.  and of two special and general articles of faith: now go forward I pray you and speak of the sacraments which you said before in the beginning of the second part, were annexed unto faith.  
Ans. 
Three things requisite to make a sacrament.  The sacraments are as it were seals annexed to the covenant of God for to confirm our faith in that which God promiseth. And there are three things requisite in a sacrament.  
Quest. What be those three things?  
Ans. 
1 1. A spiritual grace.  First there must be a spiritual and a heavenly thing promised by God. For where God promiseth nothing, there can be no outward sign or element, no more then a seal set to a blank. And when God promiseth earthly things which are subject to our senses, then our senses are sufficient witnesses to persuade our mindes. But when the Lord promiseth spiritual and heavenly things, which our senses cannot reach unto, then we haue need, and the Lord having compassion on our infirmities, helpeth our weakness, and by convenient sensible things, setteth before our senses spiritual and heavenly things.  
First therefore it is requisite that to make a sacrament there be some special grace promised, and that by God himself. For no man hath spiritual graces in his power to promise them to whom he will.  
Secondly, 
2 2. A sensible thing  there must be some outward and sensible thing that may lively represent unto us, and set before our senses that heavenly grace which is promised; that our outward senses perceiving it, may conueygh the truth and certainty thereof unto our mindes. For as light cometh into the house at the windows, so al the knowledge and understanding which we haue, cometh into our mindes at the windows of our outward senses, & specially in at our ears and at our eyes.  
Thirdly, the Lord himself must both choose out that sensible thing which shall represent the spiritual grace, 
3 The institution of God.  and also by his own word and institution ordain it, and all the manner of it, to that end and purpose. For as man cannot make a heavenly promise, because heavenly things are not in his power to give them to whom he will: so man may not without very great sin presume to ordain any outward thing to represent a heavenly thing, but this must be done by the Lord onely.  
Quest. I understand these three things very well, I pray you now let me see what you call a sacrament, and how you define it?  
Ans. 
Definition of a sacrament.  A sacrament is a sensible thing representing a spiritual grace, instituted of God to confirm our faith and assure our consciences in the spiritual grace which the Lord hath promised.  
Quest. Before you called a sacrament a seal; is it no seal now?  
Ans. I said so, and I haue not yet denied it, for when I said it was a seal, 
A sacrament is a seal.  I used a metaphoricall speech, because it is fitly compared to a seal. For as a seal set to the conditions that are agreed vpon by both parties, doth ratify & confirm the truth of them for both parties, and especially to him, to whom the promise is made: so a sensible thing instituted of God doth confirm the certainty of the spiritual grace which God hath promised, and specially to man to whom it is promised. Wherefore as the holy Ghost speaketh of the oath of God, Heb. 6.17. so may I in some sort say of a sacrament, that God willing more abundantly to show unto the heires of promise the stableness of his counsel( or of his promise,) bound himself by his seal or sacrament, that by two immutable things) the word or promise, and the sacrament of God) wherein it is unpossible that God should lye, we might haue strong consolation.  
Quest. How doth a sensible thing instituted of God to be a sacrament, differ from itself before it be instituted, or from an other thing which is of the same kind, but not yet ordained of God for that purpose?  
Ans. As wax put to a writing and sealed differeth from that it was before, and from other wax, which is not used for a seal: so doth the sensible thing in the sacrament differ from itself as it was before, and from other things of the same kind, as for example: Water when it is ordained by the institution of God for baptism, remaineth water stil, as wax in the seal is still wax; but in respect of the use it is put to by Gods ordinance, it differeth from that it was before, and from other common water. The same may be said of the bread and wine in the Lords supper.  
Quest. Whose seal, or signs, or sign is the sensible thing in the sacrament, when it is so ordined of God to be a sacrament, and to represent a spiritual grace? is it the seal of God that promiseth spiritual grace? or is it the seal of the faithful, to whom the spiritual grace is promised?  
Ans. 
The sacrament is the seal both of God & man.  Though there be no question but that it is the seal of God; yet it shall not be a miss so say it is the seal of the faithful also. For as the Lord of mercy promiseth spiritual blessings, and writeth them down in the bible, and thereto for our infirmities sake putteth his seal, the sacrament to confirm our faith, and this the Lord doth when he instituteth the sacrament: soon the other part man promiseth his faith & his obedience, and likewise setteth thereto his seal by receiving of the sacrament. For when man receiveth the sacrament, he doth for his part as it were set to his seal and bindeth himself by a further testimony then his word was, to beleeue and to obey God. Wherefore Paul saith, Coloss. 2.14. that the Iewes by using the ceremonies of the old lawe( which were as sacraments) did as it were subscribe their hands & set to their seals that they were sinful and unclean. And in like maner every faithful man by receiving of the sacrament, subscribeth and setteth to his seal that he will perform that which he promised for his part. again as Christ saith, John, 3, 33. that he which receiveth his testimony that God is true: so he that receiveth the sacrament setteth to his seal that God is true and will certainly perform the spiritual grace which he promiseth, and setteth to his seal that he will perform his promise which he hath made to God.  
Quest. What is the spiritual grace which God hath promised?  
Ans. 
The spiritual grace that is promised.  Where as al mankind sinned in Adam, and by reason of sin was subject to Gods eternal curse and to condemnation, Rom. 5.12. the Lord( that hath mercy on whom he will, Exod. 33.19.) of his unspeakable mercy called vpon some, as he did vpon Abraham, & promised him; first forgiveness of his sins, & a celestial inheritance in the kingdom of heaven as we red Gen. 12.1.2, &c. for it appeareth, Heb. 11.10. that both God promised, & Abraham by faith hoped for the kingdom of heaven. Secondly, God( who is not foolishly pitiful to forgive men their sins contrary to iustice, for Gods iustice requireth the death of a sinner, promised also the means whereby Abraham should haue his sins pardonned and yet with iustice) and whereby he should be made righteous, & consequently an inheritor of the kingdom of heaven.  
Q. It seemeth to me that you speak of two promises first of forgiveness of sins & of eternal life, which ye join together; & secondly of the means whereby sins are forgiven, & happiness is purchased.  
Ans. I would make the promise, that is, the grace promised, to be but one grace or blessing: but because it is so ample of itself, & for our better conceiving of it, my desire is to lay open the several branches of it. And for that cause haue I used more words, as for example; Because all men are sinners Eccle. 7.31. and sinners shall not stand before God Ps. 5.5. nor inherit the kingdom of God, 1. Cor. 6.9. Therefore it is necessary that our sins be perdonned and done away, that we may be acceptable to God and capable of the kingdom of heaven. And because God hath given this general law, Gen. 2.17. That whensoever man sinned, he should certainly die the death: and to satisfy his own iustice gave his only begotten son to take our nature of the virgin Mary and be man as we are in all things( sin only except Heb. 4.15. and laid vpon him the iniquity of us all, Esai. 53.6. That is the punishment which was due to us for our sins. And because Christ hath fulfilled the whole law for us, and imputeth his righteousness to us that believe in him, therefore I comprehend under that spiritual grace, the means which God ordained for our salvation and redemption. If I could in fewer words comprehend the spiritual grace, which I said was the first of the three things that make a sacrament, I would very gladly do it. But I had rather use many words then not declare the thing itself.  
Quest. What is the outward and sensible thing, that representeth that spiritual grace? It may be that the heavenly grace that is promised, will better appear in the visible thing.  
Ans. 
Of the outward element.  Because God hath ordained more sacraments then one, I must necessary speak first of the number of sacraments, and then orderly of each sensible sign which representeth the spiritual promise; and in speaking of them severally, we shall see the institution also which is the third thing required to make a sacrament.  
Quest. How many sacraments do you say there are?  
Ans. 
Two sacraments.  There are onely two sacraments: the first is baptism; the second is the Lords supper.  
Quest. It may be then that there are two promises, as I said before, and so now two sacraments according to those promises. Is it not so?  
Ans. No, there is but one promise consisting of diuers and specially of two branches. And the visible sign in either of these two sacraments, representeth the whole promise. If any man will say that baptism representeth more fully the former branch of the promised grace; and the Lords supper, the latter, I will not greatly contend.  
Quest. What is the visible thing in baptism, which representeth the spiritual grace? 
Of baptism   
Ans. It is water, as all men may see.  
Quest. Al men in deed see it is water which is used in baptism. But did God ever make choice of water to be the sensible element in the sacrament of baptism? or did he at any time institute and command this sacrament to be ministered in water?  
Ans. 
The sign in baptis. me is water.  John the baptist administered this sacrament in water Mark. 1. Math. 3. & it may appear Luke. 1.8. & 3.2. &c. That he had an express commandment for all that he did, though every thing be not particularly set down in the word. And Christ in plain words commanded this sacrament to be ministered in water, Math. 28.19. when he said Baptizing them in the name &c.  
Quest. John in deed baptized in water: but that Christ Math. 28.19. commanded this sacrament to be ministered in water, or wine, or oil or sand, or any other thing, I cannot perceive.  
Ans. If this word, Baptizing, had been translated by any english word, you should haue seen it: for the word signifieth washing, and it might haue been translated washing them &c. And so the word is translated Mark. 7.4. Where it is said, that the pharisees when they come from the market except they wash, they eat not. Thus the word is also expounded, Act. 22.16. Arise and be baptized, and wash away thy sins. For when he had said arise and be baptized, he interpreteth in the next word the signification and meaning of this word baptized and, saith wash away &c. Wherefore you may hereby see that Christ commanded water for the sensible sign in baptism. For it is and always hath been the common custom to wash in water.  
Quest. I Pray you show me then how water in baptism representeth the spiritual grace which is promised. 
The sign representeth the grace.   
Ans. Before I laid out the spiritual promise, or the promised grace, specially in two branches whereof the one was forgiveness of sins and eternal life; the other was the means whereby this blessedness should be performed, or if you please so to take it, the author of this happiness, which is Christ Iesus crucified for our salvation. Now, to answer you directly, when our bodies are washed with water, in this sacrament of baptism, it teacheth us that so also we, even our bobies and souls are washed from sin, and that of unclean, we are become clean, and that of deade men in sins and trespasses, we are made alive to God; and that this cometh by the means of Iesus Christ, who suffered death and  shed his blood vpon the cross for our redemption.  
Quest. I pray you repeat this again.  
Ans. God promised unto us the forgiveness of our sins, he promised also to give us eater nall life, & all this by the death of Iesus Christ our Lord. This promise is already performed, Christ is deade for us, our sins are done away and we are made partakers of eternal life, so much as may be in this present life. Now in baptism, the water washing away the filthiness of our bodies, as our senses are witnesses, doth represent the washing away the filthiness of our sins, and teacheth us that it is the blood of Christ, which purgeth our consciences from deade works to serve the living God.  
Quest. Because you said afore that the sacrament is also the seal of man, I pray you show me how man setteth to his seal to confirm his promise in this sacrament. 
Man receiving the sacrament bindeth himself to perform his promi●   
Ans. When man is called by the word of God to hope of salvation by Iesus Christ, and when man joyfully receiving and accepting of this grace offered, entereth into Gods covenant, then man, the Lord so requiring, doth promise to forsake the flesh, the world, and the devil, to beleeue in God, and to obey his commandments. And when he receiveth baptism vpon the former conditions, he goes into the water, and there is under the water, as if he were gone out of this world, and had forsaken this world, then he comes up again as a new born man to serve God in newness of life. And this very action is as it were a seal, or the setting to of his seal, to testify that he believes the promise of God, else he would never do so, and it testifieth his obedience in that he so receiveth this sacrament as God commandeth him.  
Quest. By whom ought this sacrament to be administered?  
Ans. 
baptism must be ministered by the ministers of the word.  By the ministers of the word, for this office was first committed to John Baptist, secondly to the Apostles Math 28.19. and consequently to all the ministers of the word so that others may no more lawfully challenge authority to baptize then to preach. Also it is a part of the ministry, and when the sacrament of baptism is administered, then ought the covenant to be laid open and declared. For as men will not set their seals to a blank not yet to a paper wherein the conditions are written, except they first hear or read the conditions themselves: so is it not meet that baptism, the seal of the covenant between God and man be administered, except the covenant and the conditions of the covenant be first manifested that the church may see the ministers haue the warrant of the word for that they do, and so all may be edified. Seeing then the covenant is to be declared before the sacrament is to be administered, it is not for others, that haue no commission to expound the covenant, to enterprise to minister the sacrament.  
Quest. To whom is baptism to be ministered unto?  
To those which haue made a covenant with God, that is, to those, 
baptism ministered to them only that are in the covenant.  to whom God is gracious and hath promised that spiritual grace, whereof I spake before.  
Quest. How shall we know who those be?  
Ans. Those which make profession of the covenant of God, and of their faith. 
Who are in Gods covenant.  For God hath called a few here on earth into his covenant, and joined them together in a holy fellowship, and committed to them his oracles, his word, the tables of the covenant, the old and the new testament. And al they whom God doth call and offer, grace unto, when they accept of that grace offered, then they come into the Church, and profess their faith and their covenant with God, & crave to haue their names enrowled and registered in the church, which is the kingdom of Christ, and so are made partakers of the manifold graces of God which are distributed in the Church by the ministers, which are appointed to be stewards of the manyfould mysteries of GOD 1. Cor. 4.1. And thus shall you easily know them.  
Quest. Are no other entred into Gods covenant, but those that outwardly profess it?  
Ans. None to mans knowledge, but they and their children.  
Quest. 
Children of the faith full are in the comenant.  Are the children of the faithful in Gods covenant?  
Ans. Yea they are in the covenant. For God saith Gen. 17.7. to Abraham, and so to all the faithful that he will be their God and the god of their posterity, and that his covenant shalbe as well with their posterity as with them.  
Quest. May all the children of the faithful be baptized in their infancy, because they are the children of the faithful, and therefore in the covenant?  
Ans. Yea, that is reason sufficient, and we need no more. And for this cause the Israelits circumcised their men children the eight day after their birth, 
Children of the faithful baptized.  and Christians haue always been accustomend to baptize their children in their infancy.  
Quest. Wherefore then serve God-fathers and God-mothers? or what is the reason why there are any? for if your former words be true, and your reasons good, I think there needs none. Onely it is sufficient to baptize them because they are the children of the faithful.  
Ans. I suppose the Church appointeth not God-fathers and Godmothers for any necessity, 
Of God fathers.  as though children could not be baptized truly and fully without them, but for order, for edification, or for some other good cause, as that if the parentes die before the children come to know the mysteries of baptism and of salvation, then these Godfathers and God-mothers may be in steede of parents and bring up the children in the fear of God. Or if at any time those children be vpon some occasion doubted of, whether they be bapsed or not, then God-fathers and God-mothers may give in their evidence, and testify that they are baptized.  
Quest. When or vpon what occasion were they first in the Church? For I think the children of the Iewes had none when they were circumcised, nor the children of the faithful when they were baptized in the daies of Christ, of the Apostles, nor in the first age of the Christian Church.  
Ans. I confess freely that I know not certainly the first original cause and occasion, nevertheless because you move this question I will show you so much as I know, and leave it to the learned to judge of. There seem to me to be two causes whence this custom may come into the Church, but of whether of them twain, or of neither of them, but rather of some other I will not determine. I will onely report them, and so leave them to the consideration of the godly and the wise.  
The first cause is commonly in every mans mouth, and it is this: In former times of the primitive Church when infidels were converted to the faith of Christ, they came into the congregation, and openly renounced the flesh, the world, and the divell, then made confession of their faith in GOD, and promised obedience to the commandments of God, and so finally were baptized, as diuers ancient writers do record. now some men are of opinion, that from this custom was taken this order in the Church, that the children of the faithful should haue Godfathers and Godmothers to answer for them when they were baptized, because they could not answer for themselves. Whether it were Hyginus of Rome that first brought up this order about the year of Christ 140. as Platina and others writ, or some other, it is not greatly material. The reasons which moved the first authors to ordain this custom, as Gratian the marrer of the popes laws( Auent. lib. 6.) hath set them down C. 13. Q. 1. C. quod autem, &c. and de consecratione, dist. 4. in many Chapters, I will not at this present rehearse, but refer myself and the reader to the iudgement of M. Bucer in his censure vpon this question. For he was a man that loved our nation, and came out of germany to help us, and though he builded us not a synagogue, yet he commended to King Edward the sixth, in his books de regno Christi the platform of the spiritual house of God, and how it ought to be builded.  
The second cause I gather by conjecture out of the fifth counsel of Carthage, Chap. 6. and it is this. About Carthage and specially further westward in that continent among the Moriscos or Moores, it often happened through hostile invasions and troubles of the barbarous people, that many christians were taken captives, and some of them being young children. But when the Christians long after redeemed such as were taken captives in their infancy, there grew a question, whether those were baptized before they were carried captives or not. At Carthage about the year of christ, 430. there were 73. learned men, Aurelius of Carthage being a chief man among them, assembled in a council to determine of the causes of the Church & among other things they consulted of this also, what was to be said or done touching those of whom there was no certainty whether they were baptized or no. This question they handled the rather, because the christians among the Moores sent their messengers to Carthage for counsel in that case. hereon I comecture that the worthy fathers of the Church to prevent such doubts afrerward, ordained that there should be special witnesses at the baptism of every christians child, which thing if they did, I suppose it was a very laudable decree, though at this day, the Lord be praised, there is no such cause, except among them of Hungaria, Austria, Slauonia and others bordering vpon the Turkes dominions, or vpon some other insidell nation.  
Quest. Then you think it is not meet to haue any witnesses at this day amongs us when our children are baptized.  
Ans. Not so. For though I will not certainly affirm what was the very cause of the first beginning of this custom, yet there may bee good causes rendered why there should be. Also do you not see that all reformed Churches observe it as a convenient order? And the Church of England doth ordain it, the authority whereof must be observed.  
Quest. Then I will demand no more of you concerning this matter. But seeing Pelagians long since. and Anabaptistes at this day deny that the children of the faithful should be baptized before they come to understanding, and make confession of their own faith; I would gladly hear some other reason why they should be baptized in their infancy.  
Ans. 
baptism of children.  The reason I rendered before may be sufficient, and I will repeat it again thus. With whomsoever God hath made a covenant, they ought to haue the sacrament of the covenant. But God hath made a covenant with the children of the faithful, Gen. 17.7. Therefore they ought to haue the sacrament of the covenant which is baptism. Secondly the children of the faithful belong to the kingdom of heaven, Math. 19.14. and therefore ought to be baptized. Thirdly if the reasons seem too too general in that manner I haue delivered them( for I confess a wrangling sophister may take exception against them) I will reason as Peter doth Act. 10.47. Can any man forbid water, &c. that is, those which haue received the holy Ghost as well as we ought to be baptized. But children of the faithful haue received the holy Ghost. This I prove first because they are in Gods covenant, Gen, 17.7. Secondly because they are holy( that is to say, are sanctified, and haue received the holy Ghost) if but one of their parentes be faithful 1. Cor. 7.14. and much more when both their parents are faithful. Thirdly, because that if the first fruits be holy, so is the whole lump also: and if the roote be holy, so are the branches also, Rom. 11.16. And therefore I conclude that the children of the faithful ought to be baptized.  
Quest. Why do we not now baptize our infantes the eight day after their birth, as the Iewes did circumcise their children?  
Ans. 
baptism ministered the eight 〈◇〉  The Iewes were bound to the observation of the ceremonial, law which taught them that a woman was unclean seven daies after she was delivered of a man child, and the child proceeding from her was for those seven daies counted unclean also, and therfore could not be circumcised before the eight day, as you may red, levit, 12.1.2.3. But the ceremonial law was abolished at Christs coming, and bindeth nor us to obeserue it. Wherefore we are rather to learn this lesson from thence, that as the children of the Iewes were circumcised so soon as could be after their birth, and that was the eight day, which they might not pretermitte, and so were straightly charged to circumcise their children that day, without any delay: so the children of the faithful ought to be baptized so soon as conveniently may be after they are born, and specially the next Lords day after, if there be not convenient opportunity sooner.  
Quest. And may not baptism be deferred for many daies, or for a month, or longer?  
Ans. 
baptism not to be deferred.  The children of the Iewes were not deferred one day, but so soon as possibly it might be done, which was the eight day, so soon were they circumcised by the express commandment of the lord, Genesis. 17.12.14. And I know no privilege granted to us under the gospel.  
Quest. Some make great hast, and if the child be weak baptize it at home by the midwife: and others stay very long till their friends be come from far, and that is sometime a month, sometimes two months, or longer, what think you of that?  
Ans. I can say nothing to it, because I know no warrant out of the word of God for either of them both. But because they shalbe judged by the word, joh. 12.48. therfore I wish all men to be careful what they do in so weighty a cause, and that they dally not with God.  
Quest. do not infantes go to hell, if they die vnbaptised?  
Ans. God forbid that we should either speak or think so, 
Contempt or neglect of the sacrament, not the want depriveth men of Gods favour.  seeing the Lord never said so. But contrariwise the scripture witnesseth that they are in the covenant of God, and so in state of salvation, so soon as they are born. And baptism doth not make them Christians that were none before, but is the sacrament, the seal, the sign, the badge of them that are Christians before. As men become not servants to great personages by putting on their coat with their badge, but first are received of some great parsonage into his service and then after put on his coat and wear his badge as an outward token to show whose seruants they are. So men are first reconciled to God, received into his favour, into his covenant, into his service, and so become Christians, then afterward do they receive baptism as it were the coat, the badge and testimony of their profession. Besides it is not the want of the sacrament that depriveth a man of Gods favour. For the children of the Israelites were not circumcised all those forty yeares which they lived in the wilderness. The reason whereof was, because they were ever to remove and journey whensoever the pillar of the cloud, that was their guide ascended & went forward Num. 9.18. &c. so that they were always to attend vpon the cloud both night and day, not knowing when it would remove, and therefore could not circumcise their children in the wilderness, as ye may read josh. 5. Vers. 2. And the rest following to the ninth verse. And I wish you to read the place. But it is the contemning or despising of the sacrament that depriveth men of Gods favour, when they make no more account of it then Esau did of his birth-right, Gen. 25.32. then Ahaz did of the Lords help Esay. 7. and it is also the neglecting of it, when God offereth time & opportunity that we might haue it. And as many neglect the hearing of the word & say they can hear it when they list: so many neglect to offer their children to the Church in the Lords due time, and think they may haue them baptized when they will. again the Lord never said, that whosoever died uncircumcised, or vnbaptised should be wiped out of the book of life: but he hath said, Gen. 17.12.14. That whosoever contemneth or carelessly neglecteth the sacrament, shal be cut off from among his people. As if a master should say of his seruant, if he despise my cloth, or if he will not put it on when I bid him, thrust such a fellow out at the doors, let him tarry no longer in my house. Wherefore there is no danger to them that die before they can conveniently be baptized. But they had need to take heed which neglect and pretermit the time when God doth offer it, and will tarry for their friends, as though the presence of their friends were to be preferred before the pleasure of God. And for this cause it seemeth that God now and then shows great tokens of his wrath by taking out of this life lusty and strong children without baptism, because their parents neglect the time which God offered.  
Quest. Whether would you haue children baptized in the Church the congregation being assembled together, or in a private house? 
public baptism.   
Ans. These matters are not to be ruled by mens desires, but by the word of God. When a child is baptized, he is received into the fellowship of that congregation as a member thereof, and hath his name registered among the saints. Wherefore it seemeth most requisite it should be done openly in the face of that congregation that all may take knowledge of him. Otherwise if it should be done secretly in a corner in hugger mugger, we know not who or what might creep in the Church, which hath no interest in it. And the Churches to prevent inconveniences, do not only appoint children to be brought into the congregation to be baptized in the presence of all, but also as if that were not enough, haue further appointed special witnesses for every child that is baptized.  
Quest. One question I would ask you more, and it is this. You said very well afore, that in baptism men were put under the water to resemble the death of Christ, and to show they died with him, John the Baptist baptized in jordan Math. 3.6. and in Enon besides Salim, because there was much water John. 3.23. and Philip went down into the water to bap tise the Eunuch Act. 8.38. and the custom hath been of late yeres to put children into the water, why is not this custō now observed? & why do they now only sprinkle a little water vpon the child?  
Ans. That practise was holy and good, and may very well be used, 
baptism ministered by sprinkling on of water.  and rather then sprinkling on of water in hote countries. But in these northeren and could climates it might be dangerous to the young and weak infant, as perhaps it hath been to some, and that is the cause why now water is rather sprinkled on children, then they put into the water. And least you should think this to be human reason repugnant to the word of God, I would haue you to consider; First, that in the old ceremonial law there was purgation as well by sprincling, Num. 19.9. as by washing Exod. 30.18.19. Leuit. 14.6.16.4. Secondly, that Cornelius & a great number with him were baptized in his house as it seemeth Act. 10.47. Paul was baptized in the house of one Iudas of Damascus Act. 8.11 18. the keeper of the prison at philippi with all that belonged unto him, were baptized in his house about midnight Act. 16.33. And these had no riuers running through their houses, as I suppose but rather had water powred or else sprinkled vpon them. Lastly consider that in the primitue Church, when heathens converted to the faith, fell sick whiles they were learning their catechism, and before they were baptized, if the sickness grew dangerous they were baptized in their beds by sprinkling of water vpon them, as that worthy martyr of Christ Capryan, a man of great zeal, learning and iudgment in religion sheweth and approveth, Lib. 4. Epist. 7. Q. Now I pray you show me likewise the Lords supper, & declare what the spiritual grace is, what the outward sign, & by whom it was instiuted,  
Ans. All these things you demand, 
Of the Lords supper.  and mo also, are set down in one place Math. 26.26. wherefore in laying open that place I shall answer all your desires.  
Quest. What order will you observe in opening that scripture?  
Ans. The same which the text offereth.  
Quest. What do you observe out of the first words?  
Ans. 
The time of the institution.  And whiles they were eating) these words show the time when this sacrament was first instituted, that is, the night before Christ suffered, at his last supper, when he and his disciples were eating the passeouer. So that when the old sacrament of the passover ceased, which was a representing of Christ to come, then was the other, even the Lords supper instituted for a memorial of his death, and to show that he is already come.  
Quest. 
The author.  What do you note besides out of the text?  
Ans. Iesus) this word sheweth the author who instituted the Lords supper, that it was God and not man, even the Lord Iesus Christ.  
Quest. What observe you more?  
Ans. took the bread) in these words, and in others following, 
The visible creatures.  even these, also be took the cup, is contained the outward and sensible thing which Christ made choice of to represent the heavenly grace which was promised. The visible sign or sensible thing was bread and wine. The spiritual grace promised was remission of sins and eternal life by Iesus Christ our Lord.  
Quest. show me how the bread and wine represent the spiritual grace? 
The comparison between the sign and the thing signified   
Ans. You must remember that I  told you before, how baptism principally doth represent the former branch of the spiritual grace, and the Lords supper specially resembleth the latter. Wherefore as Christ was promised for our salvation and redemption, and that he should suffer death for us: so these sensible signs do notably represent the same to our senses, to assure our souls of the certainty of it. For the bread broken before our eyes, sheweth Christ was broken vpon the cross, I mean crucified and put to death. Forotherwise there was not a bone of him broken. And the wine powred out before our eyes sheweth that Christs blood was  shed for vs. again as our senses taste the bread and wine, & we feel and find comfort and nourishment to ourbodies thereby; so our souls inwardly by faith taste of the benefits of our redemption by Iesus Christ, and our inner man is cheered & comforted. And we remember Christs death continually to our great comfort till he come to iudgment: and thus liuelilie do these outward signs represent the spiritual grace to vs.  
Quest. What followeth in the text?  
Ans. 
The consecration.  And when he had given thankes) these words are spoken both of the bread and of the wine, and the meaning of them is, that whiles they were yet eating the passeouer, in the latter end of the supper, Iesus having taken to him first the bread, then the wine, and having them in his hands or present before him, gave thankes, that is, by prayer to God did consecrate and institute these creatures of bread and wine severally to this use, even to be sacraments or outward signs of the promised grace. And this is the institution and consecrations as we speak commonly. The very words of Christes prayer when he consecrated those sensible creatures of bread and wine are not expressed, and therefore the Church useth her liberty in this prayer when this sacrament is to be ministered.  
Quest. What followeth?  
Ans. He broke it) these words are spoken of the bread severally, and the like also must be understood of the wine also severally, that it was powred into the cup. The meaning is plain, that after Christ had taken to him these creatures and by prayer consecrated them to this holy use, then he broke the bread, and powred out the wine for the disciples there present.  
Quest. 
To whom it belongeth.  proceed I pray you with the text  
Ans. He gave it to the disciples) in these words, as also in those following which are spoken of the wine, he gave it them, he shewed to whom this sacrament is to be given, that is, to all the disciples of Christ, and to no other. For the sacraments belong not to them that haue made no covenant with God.  
Quest. Doth the lords supper belong to all Christes disciples as baptism doth?  
Ans. Yea to all aswell as baptism, but in due time, and after a due manner.  
Quest. What exceptions be these you make? or what difference is there, that the two sacramentes do not appertain to all alike?  
Ans. The sacrament of baptism is ministered to every one that entereth into Gods covenant, and he cannot be received into the fellowship of the saints but by baptism. Also baptism is ministered but once, whereas the lords supper is ministered often. Wherefore as every one in the Church is baptized at his first entrance, but with certain conditions of renouncing the world, and of believing in God, as hath been shewed afore: so every one after he is entred into the Church, is often made partaker of the lords supper but with certain conditions.  
Quest. What be those conditions?  
Ans. The Apostle, 1. Cor. 11.28. putteth this caveat or condition, that every man try and examine himself before he come to the lords table, whether they know what they do, whether they understand that mystery, whether they come with pure heartes and clean hands. Now if you see any in the Church that cannot, or will not, or do not examine themselves, they may not be permitted to come to the lords table.  
Quest. Who be those that cannot or will not examine themselves?  
Ans. There are diuers, as first infantes, idiots, lunatic persons, for want of discretion, and of the use of reason cannot examine themselves, and therefore may not receive the lords supper whiles they are in that state. Also there are diuers of discretion and iudgement in worldly affairs, but yet are blind and ignorant of the mysteries of salvation, and therefore cannot examine themselves nor discern the lords body, neither may be permitted to come to the lords table. again there are some that are able to examine themselves, but notwithstanding live and continue in some known sin and will not, or at the least do not repent, nor satisfy the congregation whom they haue offended, and for that cause are to be kept from the Lords supper.  
Quest. What be the next words then in the text?  
Ans. 
All partakers of both creatures.  And said, take, eat) these words are spoken of the bread, and the like of the cup, drink ye all of it, the meaning whereof is so manifest, that there needeth no exposition. We learn here that all were partakers both of the bread and of the winealso.  
Quest. What then be the last words of the text?  
Ans. 
The exposition.  The last words for the bread are these, this is my body, and for the cup thus, this is my blood of the new testament that is  shed for many, for the remission of sins. In which words he expoundeth all that went afore, for when the disciples saw Christ extraordinarily take bread, and bless it by prayer after an unaccustomed manner, and the cup likewise, and give to them commanding them to eat that bread and drink that cup for another purpose then for feeding of their bodies onely, as it might well be perceived by the whole action, they might marvel what the meaning of all that might be. therefore Christ when he delivered them the creatures, declared also the meaning, and said of the bread, this is my body, that is, this bread which I haue thus consecrated by prayer, and given to you commanding you to eat it, it is the sign and sacrament of my body which is broken for your salvation, the same also is understood of the cup.  
Quest. Is not the bread turned into flesh, and the wine into blood?  
Ans. 
The dotage of the papistical transubstantiation.  No. For that were contrary to the nature of a sacrament. I told you before that to make a sacrament, there must be a spiritual grace promised, and an outward sensible creature to represent that heavenly grace and the commandment of the Lord to appoint that creature to represent the invisible grace. Now the outward thing here is bread and wine, the heavenly thing which is represented thereby is Christes body broken and his blood  shed vpon the cross with all the benefits of his death. But if there were any such gross changing of the bread or wine, where were the creature which Christ instituted? where were the invisible grace that should be represented? and where were the sacrament? and where were Christes institution? moreover all sacramentes are of one nature, but there was never yet so much as any doting man that dreamed at any time of the change of the outward signs into the things represented and signified in any sacrament of the old or new Testament. For who ever heard that any man said that circumcision, or the paschal lamb, or the water in baptism were changed into those things which they represent. Wherefore this dotage, if I ought not rather to say, blasphemy of the papists in this point, is more a great deal then gross and absurd, for it is a monstrous and horrible impiety. Thirdly, it is but the usual phrase of the scripture to term the visible sign by the name of the thing signified, as circumcision is called the covenant, Gen. 17.10.11. Christ is called our passeouer, 1. Cor. 5.7. baptism is called the fountain of regeneration, Tit. 3.5.  
Quest. 
Of the law  now that you haue spoken of faith and of the sacramentes, I pray you proceed to the lawe and open that also, for this order you propounded before.  
Ans. After the covenant made between God and man, wherein man first professeth his faith, and then promiseth his obedience to God; the lord giveth his laws and his commandments, that man may know howe and wherein to obey him. And when all Israell had promised to do what the lord commanded, Exodus. 19.5. then the Lord gave his laws from the top of mount Sinai, Exod. 20.  
Quest. gave the lord no more laws but those tencommaundementes onely?  
Ans. He gave also the civil or political lawe, as it is called, and the ceremonial lawe, but the ten commandments given by voice from the top of mount Sinai out of the midst of the fire,( Deut. 5.22.) are the principal and chief sum of all, and abide for ever, whereas both the political and the ceremonial were for the most part but temporal and served for the moral lawe.  
Quest. What is the civil or political law? and wherefore serveth it?  
Ans. 
The political law  It serveth for the moral lawe to strengthen it and uphold it that it be not contemned nor broken; for the lord hath ordained the magistrate and given him civil authority over all persons and in all causes, that if any man of what calling soever do violate the first or second table of the ten commandments, and so offend against God or against man or against both, then the magistrate that beareth not the sword in vain is to punish him. And because the magistrate may not in execution of his office follow his own affection nor other mens humors, the lord that inuesteth the magistrate, doth give him the book of the law, even this political and civil law for his commission to tell him what and whom he shall punish, and whom he shall protect and defend. For as inferior magistrates receive their commission from their king and supreme governor, by virtue whereof they execute their office, not declining therefrom either to the right hand or to the left: so kings and supreme gouernours receive from God the great king of all the world their commission which they may not exceed. And the political lawe is the commission which God delivereth into the hand of the magistrate that he may proceed to execute his office according unto it. wherefore Moses the supreme magistrate among the Israelites, gave the same commission to the magistrates which were under him, that he had received of GOD, and charging them faithfully to execute their office, giveth them the reason, and saith, Deut. 1.17. For the judgement is Gods, as if he had said, look to your duty, and though you be inferior iudges set under me, yet do nothing in my name, neither follow your own affections, for I am but under another, even under God, and his laws I give you by which ye must judge, and not any of mine own making, and what sentence you pronounce, what iudgement you give, it is neither in your own name, nor in my name, but in the name and authority of GOD, and when you give sentence, it is as if the Lord gave sentence. Therefore take heed to yourselves that ye make not the Lord a liar and in giuing false iudgement say, this is the will and commandment of God, for he will not suffer his majesty to be so foully abused, the iudgement is the lords. After the same manner did Ichoshaphat, charge the iudges and magistrates that were under him, and said unto them, 2. Chro. 19.6. Take heed what ye do: For ye execute not the judgements of man, but of the lord. And as inferior magistrates brought hard and difficult causes before Moses, when they were not able to decide them, Deut, 1.17. so if there were any cause so dfficult that Moses himself could not determine, he brought it before the lord to be discoursed, Leuit. 24.11.12.13.14. Numb. 9.8. & 27.5. and Deut. 1.22.23. compared with, Num. 13.2.3.  
Quest. Whether is the judicial lawe now abrogated and repealed since the coming of Christ?  
Ans. 
How far the civil law is a brogated.  So far as it serveth to preserve and maintain the moral law, it remaineth and shall abide for ever. For the gospel disableth not the magistrate, but giveth him as much power and authority as ever he had under the lawe. neither yet doth the gospel set the magistrate at liberty to do what he list, but would haue him as well now obedient to God, as ever he was under the law. But concerning the judicial and political law which God gave to the Israelites, it doth not so bind the magistrate now under the gospel, as before it did under the Law. For there are many things, in it peculiar to those times, to that nation of the Iewes, and to that land of Canaan, which now concern not us, neither bind the magistrate to see them executed, as dividing of their inheritance by Lots, keeping of every mans inheritance within the same family and kindred, marriages of women that were inheritrixes within the same tribe, with diuers such others. Also there were diuers things in the civil laws of the Iewes; the equity whereof only now remaineth and the very thing itself according to the letter is not to be urged, as they had diuers punishments appointed diversly for diuers offences, which they were straitly bound unto; but the very same are not now to be urged, and executed precisely according to the words and letters of the Law; but according to a general equity, that sin be always punished. whosoever among the Iewes did steal an ox or a sheep the magistrate was bound to make the thief to restore five Oxen for one ox, and four sheep for one sheep Exod. 22.1. but now the magistrate is not bound to the letter of this law, but to the equity, that sin be punished, and some reasonable satisfaction be made.  
Quest. What is the ceremorial law?  
Ans. 
The ceremonial law.  It is the ordination of such things as belong to the worship of God, and that in outward significant ceremonies, which generally and most espicially represented two things; First, the condition of mankind as it is both by corruption of nature in Adams fall, and by grace in Iesus Christ. Secondly the spiritual worship of God. The condition and state of mans corrupt nature appeato be polluted in that they had so many washings, sprinklings, and cleansings, and to be damnable in that bruit beasts were slain for their offences and sins, as themselves witnessed by laying their hands vpon the heads of the beasts when they were to be slain. Their state by grace was shewed to be most hap and blessed in that the beasts, which were slain for their sins, did represent and foreshow christ the immaculate lamb of God, which should be slain for their redemption and salvation. And how all the ceremonies of the Iewes did represent the true and spiritual worship of God, which now is under the gospel, the epistle to the Hebrewes declareth at large especially in three Chapters 8.9. & 10.  
Quest. Whether is the ceremonal Law abrogated?  
Ans. Al the outward ceremonies of it are abrogated, but the true spiritual worship signified by them remaineth and shall abide for ever.  
Quest. What is the mortal law?  
Ans. It is an eternal law of truth, 
The moral law.  teaching man his duty both to God and to his neighbour, whereunto are annexed, first a promise of eternal life to them that keep it, secondly a commination and threatening of condemnation to them that break it in any one point.  
Quest. whether were these conditions of life and death annexed to the law when it was first given to Adam( for you call it one eternal law) or since when it was given and written at mount Sinai?  
Ans. At both times; for the first is manifest Gen. 2.17. and the second likewise appeareth Deut. 30.15.19.  
Quest. All man kind sinned and was dead and condemned in Adam by reason of his disobedience, how cometh it then to pass now that they haue life and death set before them again? or how happenneth it that there is life set before man if he keep the law? Can man now by his works recover his first fall, and here after keep the Law better then he did in his innocency?  
Ans. In Horeb the covenant of grace, made with their forefathers long before ever since the blessed seed of the woman was promised, was renewed, and the people having all their sins original and actual freely pardonned in Iesus Christ, & being newly entred into Gods covenant, were as new bome babes, and so had life and death set before them again.  
Quest. I thought the law had propounded death only to all men, because all men sin, & not life to any, because no man keepeth the law.  
Ans. The law given at the time of the covenant of grace, containeth in it aswell the righteousness of saith as the righteousness of the law, as Moses sheweth Deut. 30.11.12.13.14. and Paul expoundeth it Rom. 10.6. for when the covenant of grace is made, Christ is the mediator, who of God is made unto us wisdom, and righteousness and sanctification, and redemption, 1. Cor. 1.30.  
Quest. Whether is the moral abolished now?  
Ans. Partly it is & partly it is not, for it commandeth obedience, and that remaineth for ever, because all men are bound to obey the moral law. But where there is a promise annexed of eternal life, this promise remaineth for the faithful, who fulfil the law in Christ, but it appertaineth not to the reprobate. Also the curse denounced against the breakers of the law remaineth for the ungodly, but shal not touch the godly who are justified and saved by Christ.  
Quest. Whether is it your purpose to speak of the judicial, ceremonial, and moral law or of some one of these only?  
Ans. It is my purpose to speak of the moral law contained in the ten commandments specially, and to the end of every precept to ad the punishment appointed in the civil law for them that transgress it. As for the ceremonial law it is quiter abolished, and therefore at this present I will say nothing of it.  
Quest. What order will you observe in speaking of the moral law?  
Ans. The same order they stand in. For they are divided into two tables, and into ten commandments Deut. 4.13. Math. 22.37. But this must generally be understood of them all, and of every one of them.  
First, that wheresoever any virtue is commanded, we must understand the contrary 'vice is forbidden; & again where any 'vice is forbidden, there the contrary virtue is commanded.  
Secondly, because it was the lords purpose to comprehend much matter in few words for our benefits, we must not rest vpon that particular thing only which is either commanded or fordidden, but take with it all the causes, branches, and fruits of it and whatsoever accompanieth it.  
Thirdly, though the things mentioned in every commandement be external, yet we must make the exposition to reach to the counsels, intents, and desires of the heart, as al so to he words of the mouth, as Christ plainly sheweth, Math. 5.21. &c. in expounding the 6. &, 7. commandments.  
Quest. 
The first commandement. 15.  Theu to come to the commandements, which is the first?  
Ans. I The Lord am thy God, thou shalt haue no other Gods before me, Exod. 20.2.3.  
Quest. Which of these two sentences containeth the cemmaundement.  
Ans. They both make but one commandment. For I told you before, that where any thing is commanded, there the contrary is forbidden. And where any thing is forbidden, there the contrary is commanded. Wherefore I say the former sentence containeth the commandement, I the Lord am thy God, and the latter sentence forbiddeth the contrary. Thou shalt haue none other Gods before me. So that if either were wanting, yet it must necessary be understood. And these two sentences are else where often joined together as they be here, as Deut. 4.35 &. 6.4. Esai 43.11. Then whereas in all the other commandments there is one thing only commanded or forbidden, and the contrary left to be understood, this commandment expresseth both.  
Quest. What is the sum and the meaning of this commandment?  
Ans. The meaning I take to be very manifest, that whereas other people and nations frame and take to themselves innumerable gods, as the Ammonites choose Molech Milcen to be their God Leuit. 18.21. &. 1. king. 11.5. The Zidonians Ashteroch judge. 2.13. The philistians Dagon judge. 16.23. the Moabites Chemosh Num. 21.29 the Syrians Rimnon. 2. king. 5.18. The Assyrians Nisroch 2. king. 19.37. The Ecronites beelzebub. 2. king. 1.2. The Babylonians Bell Esai 46.1. The Persians the Fire Socrat. lib. 7. Chap. 8. the Barbarous Masagete the sun, Herodot. lib. 1. the egyptians almost all kind. of beasts and birds Herodot. 
Epiphan. in Ancora ●0.  lib. 2. the Grecians haue taken dead men for their gods Cicer. lib. 3. de natura deorum, the romans haue taken the gods of al nations, and whom it pleaseth the Senate to consecrate he shal be their God, whereby it comes to pass that they haue more Idols( for all the gods of the they haue are but Idols Psal 96.5.) then any other nation. And as the Romaines under their councils, and by the authority of the senate began to exceed other nations in this execrable idolatry; so their Emporours afterward by their own authority, but above all other their holy cacolick Popes especially haue surpassed all that ever were before them. And not without great cause. For where others had nothing but vain glory for making Gods, the popes haue also gotten great treasures of gold and silver, first for making Thomas of Aquine, Thomas Becket, and an infinite number more to be Gods, secondly through worshipping of their new made Gods all the wealth of Europe hath come to the popes coffers. For the popes haue made several Gods for several nations, for several cities, for several diseases, for several dangers, and all for money. Wherefore though other nations had other Gods, 2. King. 17.30. yet the Israelites chosen out of the world to be the Lords people, should aclowledge no idol of any nation to be their God, their helper, and their redeemer, but onely the Lord. And for this cause the Lord saith, I the Lord, or I Iehoua that haue created all things, of whom and in whom all things haue their being, even I Iehoua am thy God, and thou shalt haue no other before me.  
Quest. What else do you observe in this commandment?  
Ans. I said before that we must not rest onely vpon one word commanded or forbidden, but take all that appertaineth unto it. As if we aclowledge the Lord to be our God, we must also aclowledge him to be almighty, righteous, just, true, holy, good, gracious, &c.  
Quest. What more is there here to be considered?  
Ans. The third thing to be observed in every commandment, and therefore in this is, that we do not onely confess with our mouth, but also beleeue in our hearts that the Lord is our God.  
Quest. What is the use of it then?  
Ans. 
To trust in God.  Although the commandments of the lord be exceeding broad and large that much use may be made of them, yet at this present I will name onely five things, and; First we must learn to beleeue in him, and to repose all trust in him as in our onely God and helper to save us and deliver us in all distresses, and to give us all good and necessary blessings. For the scripture every where describeth God to be such a one, as Deut. 32.39. Behold now, for I, I am he, and there is no Gods with me: I kill, and give life: I wound, and I make whole: neither is there any that can deliver out of my hand. And often else where, Psal. 115.9. & 125. Esay. 43.11.12.13.  
Quest. Is there any that professeth and acknowledgeth God, and trusteth not in him onely?  
Ans. Yea there are many such, for how often did the Israelites distrusting Gods power and goodness, murmur and rebel against the Lord and against Moses his seruant in the wilderness. And how did a prince in Israell distrust, on whose hand the king learned, when he said thus to Elisha the prophet, Though the Lord would make windows in the heaven, could this thing come to pass, 2. King. 7.2. And how did king Ahaz distrust, when he answered to Esaias the prophet that promised him help from the Lord, I will not ask, neither will tempt the Lord, Esay. 7.12. And how did the Apostles distrust when they said Master Master, we perish, Luke. 8.24. Whereby we see clearly, that when we murmur against the Lords seruants, when we cry out desperately because we see not the outward means of help, when we think that the Lords ministers speak to be untrue or unpossible, when we refuse grace that is offered us, we thē do not trust in God, we beleeue not in him. How doth the corrupt judge trust in God when he witting giveth false iudgement for a bribe? the gentleman when he oppresseth his tenants to strengthen himself in his riches? Churchrobbers, miserly niggards, and all covetous men who scrape as it were to a heap the trash of this world, as though they could not otherwise live? and that think to make goodly houses, and cause their memory to last for ever? How trust they in God which dare not give one small penny, or one morsel of bread to the poor, for fear they themselves should want? The Apostle saith plainly, that such as repose their confidence in their riches that they gather them by right or wrong, that they keep all to themselves, they are idolaters, Ephes. 5.5. The poor man murmuring distrusteth God. The merchant when he counterfetteth or corrupteth his warse, & the shop-keeper when he useth false lights, false measures, false receipt, they distrust God. When any man useth unlawful means whatsoever, they distrust God, & they that put their confidence in lawful means more then in God, & they that will enterprise great matters without the Lords aduise and counsel, Esay, 31.1. Wherefore the further we wade into the use of this commandment, the further shall we find ourselves guilty of distrust in God, and thereby perceive that we are not in so good case as we thought we had been, for keeping of this commandment.  
Quest. What is the second thing you will observe here?  
Ans. That we pray unto God onely both in prosperity and in adversity. 
prayer to God.  Psalm. 50.15. Call vpon me in the day of trouble: so will I deliver thee, and thou shalt glorify me. And again, ask and it shalbe given you: seek and you shall find, knock and it shall be opened unto you, Math. 7.7.  
Quest. Is there any that do not daily crave of God by prayer whatsoever they need?  
Ans. Yea many. For in that I haue shewed there is great want of saith in many, so it is certain there is greater want of prayer in more. For how shall they call on him whom they haue not believed? Rom. 10.14. And not onely they that distrust Gods power & goodness cease to call vpon him, but many also that repose all their confidence in God, often forget themselves, and pray not at all. david being sore sick, tumbled and tossed himself vpon his bed, and roared for very grief a great while before he remembered himself, and then at the last he prayed, Psal. 32. The good king Asa sought not to the Lord in his disease, but to the physicians, 2. Chro. 16.12. And there are with us very many that do as david did, that is, lye groaning, mourning, and sometimes weeping vpon their beds in their sickness, and cry out, yea roar for pain, and tumble from one side of the bed to the other, and out of one bed, or out of one chamber into another, and find no comfort, because they cry not unto the Lord that laid that sickness vpon them, either for their sins, or trial of their faith and patience, or to awake them out of security, or for some other cause. And I think there are more which do as Asa did, that is, if they haue the gout, the palsy, the ague, the ston, the colike, the pleurisy, or any other disease, if they sand their servants on foot or on horseback, to fetch the physician with all speed, they be stow cost and spare not for any thing, they inquire the cause diligently, whether it came of could or of heat, of ouer-streining themselves, or of idleness as often it doth, or of distemperate diet by eating and drinking till they surfet and vomit. And all the house is too little to attend vpon them. But all this while neither the sick party by himself, nor the family with him, nor with their neighbours do seek by earnest prayer to the chief physician both of body and soul the Lord their God, who sendeth affliction to those that forget him in prosperirie, that he may drive them to seek him in distress as it is plainly declared in Hosea, Chap. 5.15. & 6.1.2. I will go, and turn to my place( saith the Lord) till they aclowledge their fault, and seek me: in their affliction they will seek me diligently. Come, and let us return to the Lord: for he hath spoyled, and he will heal us: he hath wounded us, and he will bind us up, &c. paul teacheth us the same doctrine, 1. Cor. 11.32. But when we are judged we are chastened of the lord because we should not be condemned of the Lord. Thus we are taught to call vpon God by earnest prayer, and doubtless the fervent prayer of the faithful is very available with God, Ia. 5.16 But where is our obedience, where is our prayer? forsooth that comes in last. For when the physician gives over his patient, and when his senses be gone, and he cannot speak, but is as good as dead, then we toll the bell, then we sand for the minister to pray over him that is dead, whereby we show what care we haue to call vpon God, when we do thus as it were the day after the market, and so use the minister or the ministery for fashion sake. But in health how many great families, yea and such as would seem very religious lye down in the evening, and rise up in the morning without praying together al the week long, al the year long, all their life long. And when many men be so careless of private prayer, it is not greatly to be marveled that they care so little for public prayer.  
Quest. What is the third thing?  
Ans. That we reverence and fear the Lord, 
The fear of God.  not with such a seruill and slavish fear as the reprobate haue, who fear the Lord and hate him, trembling onely at his judgements, which they repined against, but with such a fear as a son beareth to his father, fearing of love to displease him any way, and therefore fear to commit any sin whereby the Lord might be displeased with them. For as godly men prefer the favor of God before al the world, so they fear to displease him or to do any thing that might displease him least they should loose his loving favour. Wherefore Moses joineth the fear of the Lord, and the keeping of his commandements together, Deut, 6.2. & 8.6. david saith, Psal. 25.13. What man is he that feareth the Lord? him will he teach the way that he shall choose. His soul shall dwell at ease, and his seed shal inherit the land. The secret of the Lord is revealed to them that fear him, & his covenant to give thē understanding.  
Quest. Who be those that fear not the Lord with this reverent fear you speak of?  
Ans. Those that fear men more then God, and temporal punishment more then eternal condemnation, not considering what Christ hath said, Mat. 10.28. fear not them which kill the body, but are not able to kill the soul: but rather fear him, which is able to destroy both body and soul in hel. Such be they which in persecution deny Christ and his gospel, as Peter did, but vpon serious and hearty repentance when he wept bitterly, was forgiven. Such be they that are diligent & ready to do whatsoever a magistrate commandeth, though it be flat contrary to the express commandment of God, as did the ten tribes of Israel, when they obeied wicked jeroboam and worshipped the calves at Dan and Bethel, and after followed whatsoever Idolatrous kings commanded, as the prophet Micah complaineth Cap. 6. The statutes of Omrie 16. are kept, and all the manner of the house of Ahab, & we walk in their counsels. And for this cause the Lord afflicted them as witnesseth the prophet Osea Chap. 5.11. Ephraim is oppressed and broken in Iudgment, because he willingly walketh after the commandment, to wit, of their Idolatrous kings. Vriiah the priest is noted for obeying the commandement of King Ahaz and making an alter like to the alter of Damascus, 2. King. 16.11. But the poor women the Midwiues of egypt, which had not been instructed in true religion as Israel had, nor had not so much knowledge of God as, Vriiah the priest, feared God more then they, and would not kill the hebrews children at the commandment of Pharaoh Exod. 1.17. Yea the men that were of Sauls guard would not kill the priestes at the kings commandment 1. Sa. 22.17. The like godly fear we read of in Daniel, and in his three companions, Dan, 3. & 6. and in the Apostles Act. 4.19.  
Also we may reckon those in this number, that rush boldly into al manner of sin, for which there is no penalty or punishment inflicted by magistrates, and thereby they show that they neither dread Gods judgements nor regard his commandments. Such be they that commit open or outrageous wickedness: Absolom killed his brother Amnon 2. Sam: 13.28.29. burned Ioabs barley 2. Sam. 14.30. craftily stolen the hearts of the subiectes from david his Father 2. Sam. 15.2, openly rebelled against his father, 2. Sam. 15.10. &c. and lay with his fathers concubines in the sight of all Israel, 2. Sam. 16.22. Such a one was joab. who guilefully flew two men better then his self, Abner, 2. Sa. 3.27. and Amasa. 2. Sam. 20.9.10. and conspired treason with Adoniiah against david and Salomon 1. king. 1.7. Such were the sons of Eli. 1. Sam. 2.2. Such are they that in spain can dissemble their religion. Such are they that openly profane the Lords day, and contemn the word of God. And such are a great number which living in riot call themselves good fellowes, though they set themselves in no good way, neither abhor any thing that is evil. And whosoever will not submit themselves to live in obedience to the commandments of God.  
Quest. What is the fourth thing?  
Ans. That we love the Lord with all our heart, with all our soul, and with all our mind, Deut. 6.5. Math. 22.37. That seeing he is become our God, and hath done so much for us, and yet hath prepared greater things for us then we can perceive in this life, we should love him as the author of our happiness. And he that doth not thus love God above all things, is not worthy to be one of his, Math. 10.37. He that loveth father or mother more then me, is not worthy of me &c.  
Quest. Who be those that love not God with all their heart?  
First those that love not neither reverence his word, as first they that never come to the hearing of the word but against their wills, as delighting rather to hunt taverns and alchouses, to keep open their shops, to sit Idle at home, to cast their accounts, to walk into their gardens, about their ground, to remove their cattle, to sand their seruants to gather up their debts, and twenty such like things wherein they take greater pleasure then in going to hear the word of God. Secondly they that go to the Church but spend the time there in sleeping, in talking, in meditating vpon worldly business, and give no attendance to the word of God. Lastly they that abuse the word of God either to defend and excuse their sins by the infirmities of holy men which are mentioned in the scriptures, as to excuse their drunkenness by the example of Noe: their incest and addulteries by the examples of Lot, Iuda, david, as though these things were written for men to imitate. But the holy Ghost hath written them for ensamples to us: to admonish us, on whom the ends of the world are come, that we commit not the like as Paul sheweth 1. Cor. 10.6.11.12. that if any man think he stand, he should take heed least he fall: or else abuse the word in gibing, scoffing and mocking, and so turn the word of God into wantonness to sport themselves or others withall, as they do that make plays, comedies, or tragedies of the word of God, which is a horrible abuse. For the word of God is written, & the dispensation thereof committed to the ministers to save the elect of God. 1. Tim. 4.16. and not to stage-players to make sport withal. Now whosoever they be that care not for Gods word or abuse it, as too too many do, it is as manifest as the sun in the midst of the firmament that they love not God. Therfore let no man deceive himself, and think he can love God, when he doth not love his word.  
Secondly they that love not the saints of God, but disdain them, revile them, entreat them evil, suffer them to be harbourles, hungry, naked, in distress and misery, and yet she who compassion to them. But if a rich glutton, a cruel usurer, a common blasphemer; a profane Atheist, or a hypocritical papist come to them, he shalbe courteously saluted, curiously entertained, often bid welcome, and for him shall the fat calf be killed, and the best chamber in the house provided and made ready. They Isay again, that so highly esteem the wicked, and so basely account of the Godly, they show what love of God is in them. For our common proverb is, love me, and love my dog: a thousand fold more then, love God and love his saints, John saith, whosoever hath, this worlds good, and seeth his brother haue need and shutteth up his compassion from him: how dwelleth the love of God in him 1. John 3.17. And in an other place, If any man say I love God, and yet hate his brother, he is a liar 1. John 4.20. When Christ would haue Peter to testify his love to him, he bad him feed his sheep, John 21.15. Christ gave this admonition to all his disciples John. 13.35. that by loving one another they should be known to be his disciples.  
Thirdly they that hear and see Gods name blasphemed, his word and truth slandered, perverted and abused, yet they keep silence and say nothing unto it, it appears they love not God: for if their friend were so abused, they would be very hote in his defence, but when God is abused, no man says any thing to it. And the world is so full of these, that he is counted a busy body that reproveth a blasphemous oath, and defendes the truth. As no man that loveth his prince will suffer his prince to be abused by word or deed, but he will and ought to defend him, though it be with his own peril: so every godly man will be full of zeal and godly anger to see or hear the Lord his God to be abused. This zeal and godly anger was in Moses when he came with Ioshua from the top of Sinai and the two tables of the covenant of God in his hands. For when he came near to the people and perceived their idolatry, he broke the tables of the covenant for very zeal, and sharply reproved them all, and commanded the ringleaders of that idolatry to be slain. Exod. 32. This Godly anger and holy zeal was in Phinehas the Priest when he slay Zimrie and Cozbi. Num. 25.7.8. in Samuel when he reproved Saul and hewed Agag in pieces 1. Sam. 15.26.33. in Eliah when in defence of Gods truth he reproved Ahab boldly, & caused the false prophets to be slain. 1. King. 18.18.40. And when he reproved Ahab for killing Naboth and his children. 1 King. 21; 19. &c. in Elisha when he reproved Ahaziah 2. King. 1.16. and jehoram 2. King. 3.13.14.15. in Erza, Chap. 9.3. in Nehemiah, Chap. 13, 17, 25. in John Baptist, in Christ, and in the Apostles when they reproved sin with boldness. Wherefore they that are as it were neither hote nor could, that they are neither grieved to hear Gods truth slandered, nor glad to hear God praised, they haue not the love of God in thē. If a manseruant or beast be abused if his coat be but rent a little, how angry will he be? But when Gods name is blasphemed, his word evil spoken of, it is little regarded, as though it concerned us not. Hereby it appears we love our seruants, our beasts or garments, better then we love God.  
Quest. What is the fift thing?  
Ans. That we give thankes unto God for every thing we receive of him daily either for this life or for the life to come. 
Thankes giuing to God.  Wherefore if we do aclowledge the Lord to be our God, and that we receive every good thing from him, we must of necessity daily praise him, as david did almost in every psalm, as psalm, 34. & 103. & 136. & 147.  
Quest. Who be they that ascribe not all thanks and praise to God?  
Ans. Those that sacrifice unto their nets and burn incense unto their yearn as the prophet Habaccuk, speaketh Chap. 1.16. that is, those which ascribe al that they haue to their own wit, to their own strength, to the money, to the ship, to their axe, to their flail, to their spade, to their mattock, or to any other means whereby they get their living. For though God give us his blessings by ordinary means, yet we are to aclowledge him to be the giver of all. Many give great thankes to men for small matters, but few do heartily thank God for their life and for all they haue. Least the Israelites should forget their strength and their redeemer, the Lord prescribed them a yearly protestation Deut. 26.5. &c. the words I omit because they are long, but read them and ponder them diligently.  
Quest. What is the punishment which God hath appointed for them that break his commandement?  
Ans. It is death Exod, 22.20. He that offereth to any Gods, save unto the Lord only, shal be slain. Likewise we may read Deut. 13. Leuit. 20.2. &c. not every one which transgressed in any of the particular branches afore mentioned, should be put to death, but he only that sinned in the highest degree, and revolting from the Lord, choose an Idol to be his God.  
Quest. What is the second commandment? 
The second commandement.   
Ans. Thou shalt make thee no graven image, &c. Exod. 20.4. &c.  
Quest. What is the meaning of it?  
Ans. The meaning is to prescribe the true worship of God. For as the first precept commanded the Israelites to aclowledge the Lord onely to be their God: so this commandement sheweth how they must worship him, not leaving it to their liberty to worship him as they list. And this is the meaning of it. It consisteth of two partes: the first is the commandment, the second is the reason.  
Quest. show it more plainly that God here commandeth how they ought to worship him. For I cannot yet perceive it.  
Ans. The Lordforbiddeth them to make any graven images, or to bow down to them vers. 4. and in the beginning of vers. 5. which cannot be understood as though these images were Gods( for the first commandment forbade all other Gods besides the Lord who is God alone) but as they represent God, that so he may be worshipped by images. Wherefore the Lord here forbiddeth them to make any graven or melted image to represent him, & so thereby to worship him. And the sum is, as if he had said, ye shal not make any image to resemble me, neither shal ye worship me by such images. Now in that the Lord forbiddeth this worshipping of himself by images, we must under stand that he commandeth the contrary, that is, they must so worship him as he himself prescribeth.  
Quest. Seeing you haue laid down two branches of the commandment; first making of images to represent God by them, and secondly worshipping of God by images: both which are forbidden, I pray you open both these more plainly. And first why doth God forbid us to make an image like unto himself, or to resemble him?  
Ans. There may be many reasons alleged why the Lord is not to be represented by any image, and first it ought to be a sufficient reason to every godly man, because God himself doth here expressly forbid it. Secondly the lord in giuing of these ten commandements, of purpose uttered his voice that the people might hear him, but appeared not unto them in any visible form, because they should not make any fimilitude or likeness of him. Thirdly seeing God appeared not, nor was not seen, for no man hath seen God at any time neither can see him, Exod. 33.20. & 1. Tim. 6.16. & 1. John. 4.12. it followeth that there is not, neither can be any image of God, because there is neither painter nor graver nor any other artificer that can make the similitude of that he never saw, nor no other man that could describe it unto him. Fourthly, there is nothing in heaven, nor in earth that is like unto God. For God is a spirit, John. 4.24. and not a creature and therefore cannot be resembled by any creature. Fiftly, they that haue attempted any such wicked thing, as to make an image of God, they haue shewed their folly by their dissenting one from another, when some haue painted God after one fashion, and some after an other, that their foolishness may be derided, as Dionysius derided the superstitious heathen in his daies, 
Cic. lib. 3. de natur. dear.  & took away a golden beard from Aesculapius, saying it was an unseemly sight that the son should be made with a beard, seeing his father was made without. sixthly, they that haue tempted to make any similitude of God haue sinned, & the Lord hath punished them, Ro. 1.23.24.  
Quest. Seeing there are so many reasons why they neither could make any image of God, neither were permitted to do so, how cometh it to pass that God forbids them to worship him by an image. For if they might not make an image of God, yea if they could not make an image of him, it seemeth a needless thing to prohibit them to worship him by any such image. And yet that you noted as the second branch of this commandment. I pray you therefore show me the reason.  
Ans. jerome in his commentaries vpon the second chapter of Hosea hath a true sentence, Omnia idola ex mortuorum error creuerunt, Al( this kind of) idolatry hath his beginning of an error conceived of the dead. The reason and manner whereof is largely described by Plato, Lib. 11. de legibus. Laertius de vitis philosoph. Tull. lib. 3. de natur. dear. Plini. lib. 2. cap. 7. The book of wisdom, Cap. 14. vers. 14.15.16. Tertul. apolog. cap. 10. & 11. & 12. &c. cyprian de vanitate idolorum & others. But the sum of all is this, as near as I can collect it from the beginning. Ninus the first great conqueror of Assyria, to gain more famed to himself, commanded that his father Belus being dead should be resembled by an image made after his likeness, & honoured for a God. And for the same cause built a temple for him in Babylon, & therein set up his image, which Plinie saith, lib. 6. cap. 26. was there to be seen in his daies, which was about 80. yeares after Christ. The image was made like to Belus, and when the people bowed themselves to that image, they worshipped Belus and not the image. From this beginning of idolatry first devised by Ninus( not by Terah the father of Haran, as Epiphanius saith) did the like superstition spread itself among all nations: and cruel tyrants in every country, after their death were consecrated for Gods and worshipped by their images. And briefly to go forward with these new Gods a little before I apply it to this commandment, I will pass over all other nations, yea the Grecians that abounded with these kindes of Gods, and in a word note the ripe wits of the Romans, who though they received this devise from others, yet after they once found it, haue surpassed alothers, and of whom it is commonly said: Roma alios deos recepit, Caesares dedit, Rome received all their other gods( which were before that time) but they haue made their Emperours to be Gods, ever since they had any. And for their Emperours Ireferre the reader to Herodian in the beginning of his fourth book, where vpon the death of severus he sheweth that the Emperours were consecrated for Gods which left either sons or other to succeed them in the empire. The manner of the consecration he also declareth at large, that they had animage made like to the dead Emperour, which the laid in a bed, and for seven daies space the Senators sate on the left side of the bed, and the noble matrons on the right side, and physicians came daily to visit that sick image in the bed. After seven daies, as though the Emperour were new dead, the noble young men of the city carried the dead image into the open place called Campus Martius, & put into it a costly tent filled with all kind of sweet odours, and after great solemnity the senatos first, and then all the rest put fire to the tent, and when all was on a fire and a smoke, one let an eagle fly out of the midst of the tent in the sight of all the people, and that eagle was supposed to carry the Emperours soul to heaven, and so was he consecrated for a God ever afterward, and worshipped by an image. And now to go a little further, the most holy Popes of Rome inferiors to none in all kind of abomination, haue thought it a chief point of their glory to be as skilful in making Gods as any heathen, and therefore haue learned this of them, to consecrate and make new gods( they call them saints, but they juggle when they say so to be cast a mist before mens eyes, for their own book of ceremonies calleth it Apotheosis, that is, deifying) whom so ever they list. And as Herodian describeth the heathen consecration of Emperours: so the book of the ceremonies of the Church of Rome, Lib. 1. sect. 6. declareth the blasphemous deifying of popish Gods. The chief points be these. First some men desirous to leave his friend consecrated for a God after his death, goes to that cursed Calphas the Pope, and commending his friend to haue lived a most holy catholic popish life, desireth his holinesse to consecrate him. Secondly the pope commands inquiry to be made of that dead person whether he were a right papist in his life time. Thirdly the Pope propoundes the matter to the company of Cardinals to see what they say to it. Fourthly the Pope and his crew inquire more diligently whether that mans life was saintish as any sodomitical friar or monk. Fiftly that antichrist with his crew consult whether the mans life was such that he deserves now to be made a God. sixthly they decree to make him a God. eleventhly there must be a great court of the Pope his Cardinals, Patriarkes, Archbishops, Bishops, and Abbots holden to decree of the matter again. Eightly the time and place are appointed for the deifying of that dead person. Lastly when they come to do the deed, first there is great solemnity of many antichristian ceremonies, secondly that beast that counterfeites the lamb, but speaks like the dragon, he makes that dead man a GOD after this manner: Ad honorem sanctae & indiuiduae Trinitatis, & exaltationem fidei catholicae, ac Christianae religionis augmentum: authoritate ciusdem Dei omnipotentis, Patris, Filii, & Spiritus sancti, & beatorum Apostolorum Petri & Pauli, & nostrâ; de fratrum nostrorum consilio decernimus; & definimus bonae memoriae N. sanctum esse: & sanctorum catalogo ascribendum; ipsumque catalogo huiusmodi ascribimus. Statuentes, vt ab vniuersali ecclefia anno quolibet in dei taelifestum ipsius & officium deuotè & solenniter celebretur. In english thus: For the honor of the holy trinity, and for the aduancement of the catholic faith and Christian religion: we with the aduise of our brethren, by the authority of the same almighty God, the Father, the son, and the holy Ghost, and of the blessed Apostles Peter and Paul & by our own authority do decree & appoint N. of worthy memory to be a saint, & to be registered among the saints, and we do inrole his name in the same calendar. commanding the catholic Church deuotely and with solemnity to celebrate his feast and worship every year vpon such a day( as shalbe nominated.) And thus that Antichrist of Rome makes new gods and hath made mo then his calendar will hold, I mean more then there are daies in the year & for that cause he hath put out often one of his old gods, to provide a place in the calendar, & a day in the year to worship his new God. But now to turn to the commandement, and to your question, the Lord giuing his people special warning of the superstition of al heathens round about them, who had many Gods & worshipped their Gods by Images, doth in this second commandment expressly forbid Israell to worship him by any Image, that they should not be like the heathen. And for this cause the Lord appeared not in the likeness of any thing when he gave the law, but only caused them to hear his voice. For this cause the Lord in plain words forbiddeth them to make any Image to resemble him. And to show how he detesteth this idolatry, and to admonish them often and every way; he saith further, that they shall not fall down before any such Image to do him any worship, that if the Israelites do so at any time, they shalbe without al excuse. And hereby it appeareth how grossly the papists sinned, and how expressly against the words; and against the sense and meaning of this commandment. For they haue Images of God the father, & of the son, and of the holy Ghost, directly against this commandment. again when they say they worship not the Images, but God by the Images, that also you see is here stately forbidden. And to fulfil the measure of iniquity, they haue made other Gods besides the Lord, even those which they call Saints as I shewed before. But that the pope consecrated them for Gods and not for saints, it is manifest: for if they were faithful believers, they were Saints before, as Paul in the beginning of every epistle almost calleth the faithful Saints. If they were no Saints in this life, the Pope could not make them Saints afterward, neither did he profess so to do. Secondly the Pope appointed sabbaths and dayes of rest for them, that they might those dayes be worshipped. Thirdly the Pope appointed a special service and worship to be done to every one of them, on their several Sabbaths. Fourthly the Pope appointed their Images to be made, & that men prostrate before their Images should worship thē. fiftly appointed that men should prayvnto them al, and severally to each of them for several occasions: Al these and diuers such other things show that the pope consecrated them for Gods, against the first commandement. And that popish Images should be made against this commandement. And hereby you maysee what account is to be made of popish Images.  
Quest. Whether then, doth this commandment forbid the making of any Image at all?  
Ans. The Lord here forbiddeth to make any Image or any similitude to represent or resemble him: for he is not like to any creature in heaven or in earth as Esaius sheweth Chap. 46.5.9. &c. and Chap. 40.18.25. But otherwise it is not simply unlawful to make any Image of other things. For God himself called Betzaleel and Aheleab Exod. 31.1.6. and filled them with the spirit of wisdom in all necessary arts for the tabernacle, to ingraue & make Cherubims Exod. 25.18. & 36.1. to embroider Aarons garments, to make bells and pomegranates for the skirts of his garment Exod. 28.3.4. Likewise the Lord replenished two Hirans, otherwise called Hurames, the father and the son, with wisdom cunningly to work every artificial thing belonging to the building of Salomons Temple 1. King. 7.13. & 2. Chro. 2.14. & 4.16. and they made similitudes of bulls, of Lions, of cucumbers, of Cherubims, of Pomgranats, of Palmetres &c. 1. king. 7. whereby it is manifest that some Images are lawful, even those which are Images or Similitudes of such creatures as are object to our senses, whether they be in heaven or in earth or in the waters; and which are made for civil, and lawful, and honest uses or recreation. Or more briefly thus. Al artificial Images of the first table are unlawful: but artificial Images of the second table are lawful, if they be made for honest and lawful uses or recreation.  
Quest. Whether may not we now haue lawful Images in our Churches, as well as the Iewes had in the Tabernacle, and in the Temple?  
Ans. No, there are many reasons against it. First, Moses, Exod. 25, &c. and Salomon, 1. Chro. 28.11.19. had express warrant and commandment for that they did. Secondly, it appeareth. Heb; 8. & 9. & &. 10. that the Tabernacle, and the Temple with al their furniture, were types and figures to represent before the eyes of Israel the spiritual worship of God under the Gospel, and the glorious beauty of that spiritual house and temple, whereof Peter speaketh. 1. Pet. 2.5. and Paul. Ephes. 2.21. Which Haggai prophesyeth of Chap. 2.10. and is expounded Heb. 12.26.27. And thus you see there was good reason for those Images under the law. But there is not the like reason for us now. For first, we haue no warrant, as Moses and Salomon had, to set Images in our Churches, and so it were sin for us to do without warrant. Secondly, it were to turn them from a civil use, to a religious use, and so they should be contained in the first table and against this commandment. Thirdly, if they were set in Churches for ornaments, that were to bring again the abolished ceremonies, and to darken the true and perfect beauty of the Church of Christ, which standeth not in outward painted walls, but in holynes and righteousness in mens heartes, words, and deeds, in hearing of the word, receiving of the sacraments, and all other things which Christ hath commanded.  
Quest. Who then be they that break this commandment?  
Ans. First, they that commit this gross sin of idolatry, and make Images either to represent God, or to worship him by them, as the Isaelites did when they made the calf to worship God by it Exod. 32.4.5. and not that first time only, but a long time after in the wilderness did they break his commandment, as we read Leuit. 17.7. Deut. 12.8. Amos 5.25.26. Act. 7.42. Likewise we read of Michas judge. 17. of jeroboam 1. King. 12.28. and the rest of the kings of Israel. The papists a long time haue profaned his commandment, and yet do.  
Secondly, they that worship not God after his own commandment, but ad sum thing to his word, or take something from it, or alter it, setting up their own devises and traditions in stead of Gods ordinances, as the Iewes did Esai 29.13. and are reproved by Christ: 15.8. Wherefore jerome saith in Ierem. 32, in ecclesia ponitur Idolum, quando nouum dogma statuitur, When any new opinion is established, then an Idol is set up in the Church. The Corinthians thus changed the right use of the Lords supper 1. Cor. 11. Some endeavoured the like among the Colossians, even to prefer their own devises to Gods word Coloss. 2.18. The papists are deeply guilty in this point whether you consider the doctrine or the discipline which Christ commended to his Church. And herein they offend also, which in the congregation will pray privately, or read privately, for though private praying and reading be good and holy at other times, yet then it is unlawful, because God hath commanded a public worship in the assembly, where all ought to join together with one heart and one voice, every man according to his calling. They also that say they can serve God as well at home, as in the congregation.  
Thirdly, they that maintain any unlawful worship of God, that is already in practise, say they will do as their forefathers did, as sometimes the Iewes did Ierem. 44.16. And so do the papists in maintaining their superstions, which ought rather to be abolished. For whiles all such patrons of wicked traditions, haue no better reasons but because it hath been accustomend, they may remember that vulgar sentence of cyrpian ad Pompeium contra epistolam Stephani, consuetudo sine veritate vetustas erroris est, a false custom is an old error.  
Fourthly, they that follow their good intents, and think God accepteth what they mean well, as Saul set a faire gloze of a good intent vpon a foul sin, when he told Samuel the best of the cattle were reserved to be sacrificed to the Lord 1. Sam. 15. but Samuel told him again, that the Lord was better pleased with obedience then with sacrifice. And Salomon saith provver. 14.12. There is a way which seemeth right to a man but the issues thereof are the ways of death. david had a good intent when he would haue builded a house for the Lord. 2. Sam. 7. But his service was not accepted. Peter meant well when he gave Christ counsel to favour himself, Math. 16.22. but he received a sharp answer. The most parte of Christians in these dayes are sick of this disease, and think all is well which they mean well, in coming to the Church when they list, and going out in prayer, in receiving both the sacraments when, where, and how they please, and if they haue given offence to the whole congregation, they will make satisfaction as they please, and so the word of God is not the rule of their life, and the minister stands for a cipher to do what they bid him. But because they must all of them appear before the Iudgement seat of God, let them hear before, how acceptable to God these their prayers be, such receiving of the sacraments is, and generally how acceptable all such will-worships, and good intents be to God. For thus saith the Lord. He that killeth a bullock,( is as acceptable to me as) if he slay a man: he that sacrificeth a sheep as if he cut of a dogges neck: he that offereth an oblation, as if he offered swines blood: he that remembreth incense, as if he blessed an I dol: yea they haue chosen their own ways, and their soul deligheth in their abominations Esai: 66.3. But, if it were not to cast pearls before swne, so unteachable is the world now a dayes, I could give them good counsel in the words of the Lord Eccle. 4.17. & 5.1. Take heed to thy foot when thou interest into the house of God; and be more near to hear then to give the sacrifice of fools: for they know not that they do evil. Be not rash with thy mouth, nor let thy heart be hasty to utter a thing before God: For God is in the heauens, and thou art on the earth.  
Quest. Who be they then that keep this commandment?  
Ans. They that worship God in sincerity according to his own word, & not after mens fancies. For not every one that saith Lord, Lord shall enter into the kingdom of heaven but he that doth the will of my father which is in heaven, saith Christ, Math. 7.21.  
Quest. What if by Gods providence we live in a Church where many abuses are, and God is not so purely worshipped as he requireth in this commandment? shall we therefore break off al fellowship with that Church, in Gods worship, and go to some other?  
Ans. There hath not yet been any Church, as I suppose, which hath not had her wants and imperfections, as in the Epistles of Paul, of Peter, of james, of John, of Iude, it appeareth there were foul blemishes in the best Churches in the Apostles daies, and since always haue been, and now are, that a man cannot tell whither to go, if he may not abide in that Church where diuers imperfections are. Wherefore I suppose many things are to be tolerated before we separate ourselves from the Church, though every man must keep his own hands thus far clean and unpolluted, that he do no such things himself to justify, uphold, or countenance such abuses, but onely tolerate and suffer that he cannot redress. And thus I suppose a man is bound to abide in the fellowship of the Church so long as the foundation is holden, and Iesus Christ onely preached to be the alone saviour of Gods elect, and the true sacramentes of the Lord be administered; though otherwise there be many abuses. I know, for my part, of few such separations that haue been commmendably made any where since Christ was vpon the earth, though all ages since his ascention witness that great corruptions and foul abuses haue been in every Church of any note without exception. Of all other Churches, the Church of Rome that a long time boar sway over all Churches in Europe almost( the Grecians were never under the yoke of that antichrist) hath been the worst, and degenerated most, even from a true olive into a wild olive, from the spouse of Christ to be the synagogue of Satan, & yet few separations were made from that Church, till now of late yeares, when the prophesies of the revelation were accomplished, and all generally almost went out of Babylon together and separated themselves from her. And the whole world seems to approve this separation to be made by God, that sent so many and so mighty deliverers. That separation e the Waldenses or poor brethren of lions in france was commendable and praise worthy, though I remember not the like to haue happened in all popery, but many saints of God, and many whole Churches lived under the Popes yoke, and tolerated many grievous things till the time of deliverance came. again I tremble to remember some separations that haue been made because of the abuses that were in the Churches, as the Nouatians separated themselves from all other Churches; so afterward did the Donatistes: the Pelagians were not far from such opinions: and now in our daies Anabaptistes forsake the fellowship of the Churches, and all these under colour of holinesse, because they would live most holily, and obediently to the commandements of God, and because they could not bear with some wants that were in the Churches. But into what foul and gross opinions, I mean heresies, these separating themselves, did fall, the learned know, and I suppose it not greatly necessary here to repeat.  
Quest. What is the reason of this commandement?  
Ans. 
The reason of this commandement.  For I the lord thy God, am a jealous God, &c. Vers. 5.6.  
Quest. What meaneth the lord when he says, he is jealous, or what signifies that word?  
Ans. It signifieth as much as, zealous, or to be moved with a very ardent affection and fervent desire, proceeding either of love to save the thing untouched, which is loved Zachar. 1.14. & 8.2. or else of indignation and wrath against that thing which deserveth revengement and punishment, Exod. 34.14. Nahum. 1.2. and here it is used in both those two senses or significations. For the Lord saith, he is a jealous, or zealous God, full of indignation and fierce wrath against them that break this commandement, yea so fervently angry, that he will punish them unto the third and fourth generation. again he saith, he is a jealous, or zealous God, and carrieth such fervent love, such entire affection towards them that keep this and the rest of his commandments, that he will bless them and keep them for thousands of generations, even for ever and ever, so that whosoever toucheth them to do them any hurt, had as good touch the apple of his eye, Psal. 18.25.26. Zach. 2.8.  
Quest. How cometh it to pass that the Lord being just and righteous, will punish the posterity of the wicked that break his commandements? shall the child be punished for the fathers, or grandfathers, or great grandfathers fault?  
Ans. The Lord saith plainly, Deu. 24.16. The fathers shall not be put to death for the children, nor the children put to death for the fathers, but every man shall be put to death for his own sin. And Ezek. 18.4.20. The same soul that sinneth shall die, yea the Lord saith. Ezek. 18.21.23. If the wicked will return from all his sins that he hath committed, and keep all my statutes, and do that which is lawful and right, he shall surely live, and shall not die. Whereupon I reason thus, that if the lord, will pardon the sinner himself when he repenteth, it is very certain he will not punish the child for that offence which is pardonned vpon the fathers repentance. Therefore if you mark the words, you may easily perceive there is no such thing here said as you suppose. For the Lord doth not absolutely say he will visit the children of the breakers of this commandement to the third & fourth generation: but he addeth this clause, of them that hate me, as if he had said, if the father hate me and break this commandement, then will I with great jealousy and anger visit him and punish him for his sin. And if his son, or his Nephew, or his nephews son continue in the same sin, and break this my commandement or others as his fathers did, then shall my jealousy and mine indignation smoke against them all for a long time, as the prophet Ezekiel declareth plainly, Chap. 18.  
Quest. What is the cause why the Lords mercies and his love reacheth to thousands of generations, and his wrath but to four generations? Is there not as great reason that the lords wrath should extend to thousands of them that hate him, as his mercy to thousands of them that love him? Is there not as great equity in the one as in tother?  
Ans. Me think you should not find fault either with the length of Gods mercies, or with the shortness of his judgements. Notwithstanding because you propound the question, I answer, that where the Lord in respect of mans sins & deserts by reason of sin, and of his own iustice, might justly extend his anger to thousands & thousands: yet it pleaseth him to show mercy in respect of his own name & glory, as it is manifest. Ezek, 20.9.14, 22. & 36.21.22.23 32. For all this is spoken to and of the Church of God, not to them that are without. And that which Moses speaketh of all Israel in general, may proportionably be applied to the singular parts of Israel Deut. 32.26, 27. I said I would make their remembrance to cease from among men; save that I feared the fury of the enemy, least their aduersaries should wax proud, and lest they should say, Our high hand, and not the lord hath done al this. The Lord that loveth his own unto the end( joh. 13.1.) doth now and then punish them for their sins( Heb. 12.6.) and for that purpose giveth them into the hands of j men, which being both his & their enemies and yet the rod of Gods wrath, Esay. 10.5. do not chastise them for their amendment, according to the lords meaning, but having once gotten them into their fingers, purpose to destroy them utterly, Esay. 10.6.7. & rejoice in the cruelty against Gods saints, Ezek. 25. and say they sin not against the Lord in so doing, jer. 50.7, yea sometimes they exalt themselves blasphemously against the Lord himself, as though he could not save his own people and deliver them out of their hands,( Num. 14.16 & 2. King. 18.35. Esay. 10.10.11.) therefore the Lord, having respect to his own glory, in iudgment often remembreth mercy, stayeth his visitation, and receiveth his own people to mercy again( Esay. 54.7.8.) though they deserved a longer punishment: & then recompenseth his and their cruel blasphemous enemies seven fold into their bosom, Esay 10.12.13. & Cap. 14. And this is the cause why the lords wrath is extended but to the third & fourth generation of them that break his commandements, whereas to them that keep his commandments his mercy endure for ever.  
queen. What is to be observed out of this reason?  
Ans. First, as in every society men are kept in order, and drawn to perform their duty either by reward for doing well, or by punishment for offending: so the lord in this commandement, that either he may 'allure us with his mercies to keep his commandements, or with his iudgments terrify us from doing evil, setteth both before us, that by one means or other he may keep us from working our own destruction. And if our mind were as earnestly bent after heavenly things; as after earthly things or if we gave so much credit to God as we do to men: then as we spare no labour, neither fear any peril by sea or land by night or day, in the city or in the desert, to get the reward that man promiseth: so should we much more give ourselves wholly to do the will of God, that we & our posterity to a thousand generations, might be blessed both temporally and eternally, with earthly & with heavenly blessings for ever. But alas, when we carelessly neglect, or wilfully contemn the keeping of Gods commandements, our works are an open profession before the world, & our consciences are & shalbe witnesses before God, that we neither beseue the lords mercies, nor fear his judgements. They are counted little better then madmen that contemn the laws of men, & when the judge cometh & sitteth on the bench their folly appeareth For they are arreined, condemned, and executed. But they are counted wise men which despise Gods Laws & tremble no more then stocks, to hear Gods terrible iudgments denounced both temporally and eternally against them and their posterity. nevertheless they shalbe brought to iudgement, when it will be too late to repent, and then shall they receive their full punishment. We see many struggle with this world to scrape wealth together for them and theirs; but they strive against the stream, it will not do with thē as they desire, the more they toil, the faster it falleth from them like water, the more revenues they haue, the poorer the wax( Hag. 1.) and that by the just iudgement of God, who crosseth thē and visiteth them in all things they haue, and that because they worship him not after the rule of his own word, but with the devises of men, or with their good intents. And would to God such as profess Christ would spare but one hour of 24. to meditate vpon this commandment, and in meditation thereof to compare their estate with it. For then should they see and learn, that the Lord blesseth them that love him, crosseth them that hate him, and so amend what is amiss in them.  
Secondly, we learn out of this reason, that which the phophet ieremy teacheth us Lament. 3.22. It is the Lords mercies that we are not consumed because his compassions fail not. For when we worship God with our good intents & when we will follow our own and other mens devises so stiffly & obstinately, that though the Lord tell us of it, and admonish us out of his own word, and by his ministers, yet will we stop our ears and perhaps hate him for his labour, that is the messenger of such tidings: then the Lord, that might justly wipe us & our posterity out of the book of life, doth notwithstanding in iudgement remember mercy( Habac. 3.2.) And for his own names sake comforteth the third or the fourth generation again( Esai. 54.7. This is mercy peerels. And yet nothing can move our hard seared consciences to beleeue the Lord to fear him, or to love him. Thus God delivered Israell out of egypt after 400. yeares misery. Thus he delivered them out of the hands of the Philistim many times, as we read in the book of Iudges. Thus he delivered them out of Babylon after 70. yeares captivity. Thus finally he sent Christ to deliver them, that sat in darkness, fast bound with the chains of their sins. And since Christ ascended gloriously into heaven, the Lord hath delivered his Church, first out of that hote persecution which lasted almost 300. yeres, and since again out of the most miserable bondage of popery. Yea even we were lately delivered out of a bitter persecution in the dayes of queen mary. And yet for all this we follow our own devises, our good intents, and in every deed our hartes lust with greater fierceness then ever we did, for which cause we haue need to fear least some destruction be at hand. For the nearer Gods judgements are, the more incorrigible always are the sins of men.  
Thirdly, we learn here, that they hate the Lord, that do not worship him as he hath commanded them, but after their own fantasies, and after the traditions of men. Though they say, yea though they swear that they love God; yet their consciences at that day shall convince them, and God, who is greater then their conscience( 1. John. 3.20,) plainly telleth them in this place, that they hate him, Wherefore if the lord say we hate him it is not our hard heartes, our stiff necks, our obstinate minds, our brazen brows that can prove we love him And let every soul weigh with himself what it is to hate God. For certainly the haters of the Lord shalbe found liars.  
Fourthly, we learn that he which loveth the Lord in deed, keepeth his commandments, and worshippeth him as he commandeth in his word. Wherefore let every one that loveth the Lord in truth, be diligent to declare his love by obeing the voice of the Lord. For this is the love of God that we keep his commandements 1. John 5.3. And the Lord loveth them that love him Pro. 8.17.  
Quest. What is the punishment which the magistrate ought to inflict vpon them that transgress this commandment in the highest degree and grossest maner?  
Ans. I suppose it is death, for though I remember not so express a commandment for it as there is for the other eight commandements( For there is no human punishment appointed for the breakers of the last commandment) yet but that which may be taken out of the word by collection, & these reasons persuade me so to think. First the transgressors of the third and fourth commandments are punished with death, and therefore they that break this commandment ought likewise to be punished with death, seeing this is more general then they both, so that the offences committed against them, may be reduced within the compass of this. Secondly the punishment appointed for the transgressors of the seven first commandments is death, and generally you may observe this order in all the commandments of both tables, that the greatest sin is first forbid, and the next consequently by order and by degrees, wherefore there is no reason to exempt this out of them all, seeing it standeth in the second place. Thirdly I take this to be a general rule, that where no satisfaction can be made, there the punishment is death. Lastly, we see that Moses, Exod. 32.27. by the commandement of the Lord, put to death about 3000. Idolaters, which were ring-leaders to that idolatry in making of the calf to worship God by, which was most directly against this second commandment. And for these and such like causes I am persuaded the punishment is death. But this you must understand both here, and in the other six first commandments, that it is not every particular branch, but the greatest sin in the highest degree that falleth under the power of the magistrates sword, that he may put him to death, as for example, if a man smite his neighbour and wound him, having a purpose to kill him, though this be a great sin against the sixth commandment, yet he is not to be put to death for it.  
Ans. What is the third commandment?  
Quest. Thou shalt not take the name of the Lord thy God in vain &c. vers. 7.  
Quest. What is the sum of this commandment?  
Ans. The whole standeth of two parts, whereof the first is the commandment, the second is the reason.  
Quest. What is the sum of the commandment, or the meaning of it?  
Ans. It forbiddeth us to take the name of God in vain, wherein we must understand all manner of abusing his name by what means soever. For though it seemeth that the Lord noteth but that one great blasphemy of abusing his name in swearing & forswearing: yet I admonished you before, that all other sins of like nature and quality were forbidden with their causes and effects. The Lord for brevity sake, and for our infirmity sake, nameth only in every commandment, either the most horrible sin forbidding it, or else the most singular virtue commanding it. Also we must on the contrary part understand, that the reverent using of Gods name is here commanded.  
Quest. Because they abuse of Gods name in swearing is the chiefest sin here forbidden, I pray you show me what it is to swear, and what is lawful, what unlawful.  
Quest. To swear is to call God to witness that we speak to be true, that so more credit may be given to our words. But there are so many manners of oaths, that it is more easy to reckon them up, then to give a general definition of them al.  
Quest. How many kindes or manners of oaths do you make? 
Two kinds of oaths. A voluntary oath.   
Ans. First there are two kindes of oaths: the one voluntarily, when a man is not compelled to swear; the other necessary or constrained, when a man by authority is compelled to swear. again a voluntary and frank oath is either when one party alone sweareth, or else when two parties swear each to other of their own accord neither having authority to compel the other. And one party alone sometimes sweareth at the request of an other, as when Rahab having saved the lives of the two spies which Ioshua sent to view the land of jerico, she requested them to swear, that they also would preserve her life, when they had won that city, Ioshua 2.12. & 9.22. Saul requested david to swear that he would not abolish his name out of his fathers house, and david swore 1. Sam. 24.22.23. And sometimes also one party alone sweareth not being requested, as david mourning for the death of Abner, whom joab had guilefully murdered, protested & swore that he would eat nothing that day till the sun were down. 2. Sam. 3.35. & Dauids chief men of war also protested and swore, that david should not go any more in his own person to the battle 2. Sam. 21.17. and Salomon perceiving that Adoniah his brother went about to work treason protested and swore that he should die for it. 1 King. 2.23. And thus one party or person sweareth voluntarily in a lawful matter, and of importance, and vpon good occasion. For if a man swear in an unlawful thing, and rashly, and when there is no cause, he sinneth greatly, as did herod Math. 14. and david. 1. Sam. 25 22. and Saul. 1. Sam. 28.10.  
again sometime two parties voluntarily consent to swear each to other, as did Abraham and Abimelech Gen. 21.23.24.31. Likewise Isaac and Abimelech Gen. 26.28.31 jacob and Laban Gen. 31.53. jonathan & david 1. Sam. 2.42. And here also they that swear in a thing unlawful, & without good cause, they offend, as did the Israelites Iu. 21.1. and the Iewes, which swore they would kill Paul Act. 23.12. And thus much for voluntary swearing.  
Quest. What say you then to a necessary oath, as you call it, when a man is commanded to swear? 
A necessary oath.   
Ans. According as I said before of a voluntary oath, that if a magistrate command inferior persons to swear in a lawful matter, lawfully, vpon just occasion, and when the thing is requisite, it is holy and lawful on the magistrates part, and on his or their partes that swear. If otherwise authority compel, and men yield to swear in things unlawful, and without cause, they both sin greatly. And I find two special causes wherein a magistrate may command, & the inferior person ought to take an oath by the word of God.  
Quest. What be those two cases in which a necessary oath is lawful?  
Ans. The first is when the superior person or magistrate commandeth the subject and the inferior person to swear loyalty, allegiance, & fidelity to perform that which is his duty, as Abraham gave his seruant charge to provide a wife for his son Isaake, and caused him to swear that he would deal faithfully, and according to the charge given him, Gen. 24.3. &c. jacob also vpon his death bed made joseph to swear that he would bury him where his fathers were butted, and not in egypt, Gen. 47.29.31. & 50.5. joseph made his brethren swear, that they would bring their youngest brother benjamin with them, when they came again to buy more corn, Gen. 43.3. and a little before his death he made them swear to carry his bones with them out of egypt, when God should deliver them, Gen. 50.25. and Exod. 13.19. The king of Babel made Zedekiah king of judah to swear allegiance to him, 2. Chro. 36.13. That good king of judah, Asa made all his subiectes to swear that they would worship God, 2. Chro. 15.10.13.14. Thus the general of the host taketh an oath of his souldiers. And thus kings cause their subiectes to swear loyalty & obedience.  
The second is, when a man being brought before a magistrate by his accuser, is put to his oath to purge and clear himself.  
Quest. Then if it be lawful for a man to clear himself of every crime by his oath, it is to be feared lest many men will make shipwreck of a good conscience and forswear themselves, if by their oath they may pay their debts, and escape all punishment. This seems to me a strange doctrine and to give to to much liberty to evil disposed men. Wherefore I pray you either open it more plainly or else prove it by scripture.  
Ans. You say well, that if every offender might purge himself by his oath, many great inconveniences would follow. But it is not lawful for a man in any cause or crime wherewith he is charged, to clear himself by his oath. For the Lord hath set down another lawe and an other order for trial of most matters, namely by witnesses, and not by oaths, Deut. 19.15. At the mouth of two witnesses, or at the mouth of three witnesses shall the matter be established, &c. Therefore a man may not purge himself by his oath in every thing, but onely in some few special cases.  
Quest. What be those cases wherein a mans oath may clear him?  
Ans. They are as I take it but onely two: the one, when a man delivereth his neighbour any thing to keep, and the thing be lost when it should be restored; then if the owner suspect that his neighbour whom he trusted with the keeping of it, hath deceived him, and secretly by some means convyed it out of his house, and now saith he cannot tell what is become of it, or that it is stolen, then I say, in this case the owner may bring his neighbour before the magistrate, and show that he suspectes him of fraud, and the magistrate shall put him to his oath. Which oath if he take and swear by God that he knoweth not howe it went out of his house, or that it was stolen from him, that his oath shal clear him, and the owner shal accept of his oath, & be therewith content, & so that matter is ended. Exo. 22.7.8.  
The other is, when a man delivereth to his neighbour his beast to keep for hire, as if a man hire a shepherd or any other to keep his beasts, if any of the beasts be hurt, or lost, or stolen, or devoured by wild beasts, without any fraud or negligence in the keeper, then if the owner suspect the keeper either of fraud or negligence, but can prove neither against him, he may bring him before the magistrate. And if the keeper being put to his oath, will swear that there was neither fraud nor negligence in him, his oath shall clear him, he shall not make it good, the owner shal bear the loss, as it is, Exod, 22.10.11.12.13. And in both these two cases, in which a man may purge himself vpon his oath, it is worthy always to be observed, that if there be any witnesses to testify either with them or against them, they are not to purge themselves by oath, but onely when no man can bear witness, as it is expressly said of the latter, Vers. 10. And no man see it. For when the truth may be found out by the testimony of men, it is to take Gods name lightly and in vain, to call him to witness. But onely when in these two cases no man can witness the innocency of these two persons, or convince the latter of fraud or negligence, or else the former of fraud onely, then is the suspected person permitted to call God to witness, who onely knoweth all his secrets, and so to purge himself.  
Quest. Is there then no other case, but these two only, in which a man may purge himself by his oath?  
Ans. Because Paul saith, Rom. 14.23. whatsoever is not of faith is sin, and because for my part I know no more cases set down in the word of God, therefore I suppose a man cannot clear himself vpon his oath in any other cause. And in these two causes an oath is the end of strife. In all other cases the matter must be tried by witnesses.  
Quest. By whom must men swear?  
Ans. By God onely, and by no other thing, Deut. 6.13. & 10.20. Esay. 65.16. For to swear is to call him we swear by to witness that we speak as our heart conceiveth, and so to make him the searcher of our heartes. But it is onely God that is the searcher of all mens heartes, 1. King. 8.39.  
Quest. What conditions are to be observed in swearing?  
Ans. The prophet jeremy, Cap. 4.2. setteth down three conditions. 1. In truth. 2. In iudgment. 3. In righteousness. In truth, that is, both true things, not false things; & also truly with out fraud, guile, deceit, or shifts, plainly and simply. In iudgement, that is, soberly, advisedly, when necessity requireth, not rashly as Herod did: see Leuit. 5.4. In righteousness, that is, in things lawful & honest, not in things unlawful, as those did which swore they would neither eat nor drink till they had killed Paul. Act. 23.12.  
Quest. What if a man swear rashly, and observe not these three conditions; whether is he bound to perform his oath or no?  
Ans. No, he ought not to perform it: but rather to repent betimes, then to ad a wicked deed to an unlawful oath. For that were to heap one sin vpon another. But if he repent him of his unlawful oath, the Lord offereth mercy, levi. 5.4.5.6. & 6.3.5. Num. 3.2.3. Notwithstanding if any man swear to do a lawful thing he is bound to perform it, yea though there be discommodity in performing it, or if he was overseen, or compelled when he swore.  
Qu. What is the reason of this commandement?  
Ans. The reason to persuade men to keep this commandement, is that howsoever we flatter ourselves & say we are innocent albeit we abuse Gods name, Deu. 29.19. yet the Lord the judge of all will not pronounce us guiltless and innocent at that day, when the secrets of all hearts shal be disclosed. And if the Lord pronounce us then guilty, wo worth the time that ever we abused his name. But before the last day of iudgment come, it is worth the reading to know what temporal plagues are prepared for false swearers, Zach. 5.4.  
queen. Then that we may haue more use of this commandement, show me who they be that break it  
Ans. First, they that curse & swear at every word most blasphemously, as by the Lord, by God, by Iesus Christ, &c. or by any thing that is attributed or ascribed to God in the scriptures, as by his arm, his head, his hand, his blood his sides, his hart, his flesh, &c. either in earnest or in sport, as though it were a grace to swear  
Secondly, they that swear to do things unlawful, as Saul swore to the witch that he would not put her to death, 1. Sam. 28.10. and that his son jonathan should die for eating hony when he was faint and weary and his sight began to fail him, 1. Sam. 14.39.44.  
Thirdly, they that commit perjury, by swearing falsely, or fraudulently, or that they mind not to perform. Peter contrary to his knowledge swore that he knew not Christ, Mat. 26.72. & Saul swore that he minded not to perform, when he swore to jonathan that he would not kill david, 1. Sa. 19.6. Zedekiah performed not his oath to the king of Babel, Ezek. 17.16.18.19. Hatto the archbishop of Mentz committed fraudulent perjury when he swore to Adelbertus the Marquis of Bambarge, that he would either make peace between him & Ludouicus the Emperour, or else bring him safe home again. For with this train did he get Adelbertus to go with him to the Emperour. And when they were set forward a little way on their journey toward the Emperor, Hatto began to say he was hungry and the journey was long, where upon Adelbertus requested him to return and eat somewhat before they went any further. So they returned, & did eat and drink. Thus the archbishop brought Adelbertus safe & sound home to his place again and thereby thought himself discharged of his oath. And then afterward betrayed him, and brought him to the Emperor, who immediately put him to death Liuth prand. lib. 1. cap. 3. Vladislaus king of Poland, when he was chosen to be king of Bohemia broke the oath & league which that most worthy prince John Huniad a little before had made with Amurathes the turk; & through the means of pope Eugenius, and the instigation of that wretched julian the Cardinal, warring against the turk, was slain and a great number with him at Varna, as Paralipomena urspergensis do report, though Aeneas silvius ashamed of such popish counsel, and such miseries as afterward happened to Christians in all those quarters bordering vpon the Turkes dominions, doth slilie pass over so foul a thing, least he should also shane that Romish chair of pestilence. But this is a fruit of popish doctrine, when by their authority they command Christian princes to break their oaths and promises that were lawfully made.  
Fourthly, they that use to swear indirectly as meaning to swear by God, name the creatures of God, as the heauens, the earth, the sun, bread; or the ordinances of God, as the Temple, the alter, the sacraments, and such like, which Christ reproveth Mat. 5.34. & 23.16. and the Apostle james Chap. 5.12.  
Fiftly, they that swear by God & by Idols, making an unlawful mixture, as Laban swore Gen. 31.53. The God of Abraham, and the God of Nahor, and the God of their fathers be judge between vs. The God of Abraham was the true God, but the God of their father was an idol josh. 24.2. This sin the prophet Zephaniah reproveth Chap. 1.5. them that swear by the Lord, and swear by Malcham. And Amos Chap. 8.14. They that swear by the sin of Samaria, which is as if he had said by the sin of Rome. For as the calves and other idolatry were the sins of Samaria: so is the masle and such like idolatry the sin of Rome. wherefore when men swear ordinarily; if I ought not rather to say extraordinarely, by the mass, by the cross, by the rood, by Peter, by mary, by Anne, or by any other sin of Rome, they commit the very same sin which Amos reproveth: for to swear by these and such like Idols, it is not as wilful mad men say, to swear them out of the country, but rather to swear God out of the country, who will not divide half of his honor to Idols, but haue it wholly ascribed to himself, and hath in plain words forbid us so much as to take the name of such Idols in our mouth Exod. 23.13. Ye shall make no mention of the name of other Gods; neither shall it be heard out of thy mouth, Ioshua Chap. 23.7. seriously admonisheth the Israelites hereof. jereme Chap. 5.7. telleth the Iewes plainly that they forsake God by this kind of swearing, and saith, Thy children haue forsaken me, and sworn by them that are no Gods.  
And because men will swear by Idols and so forsake God, and not suffer reproof for it, that it may appear such as fear God indeed, reprove not unlawful oaths of curiosity or captiousnes, but of conscience and of fear least by silence they should be guilty thereof, who so list to read Leuit. 5. in the beginning of the Chapter, shall see that the Lord makes them guilty of an oath, which hear it and reprove it not.  
But thus much of taking Gods name in vain by swearing unlawfully. Diuers and sundry ways is Gods name abused and taken in vain contrary to this commandment without an oath, as First they that profess God & his religion, but in their lives profane his commandements, in that they are talkers, but not doers of his law, of which sort there are whole swarms at this day. go and consider all states and degrees and conditions of men, and thou shalt feel in thy heart that the Lord faith to every one almost, what hast thou to do to declare mine ordinances, that thou shouldst take my name in thy mouth( that is, that thou should take my name vpon thee and say thou art a Christian, thou art mine, and that thou belongest to me) Seing thou hatest to be reformed, and hast cast my words behind thee? for when thou seest a thief, thou runnest with him, and thou art partaker with the adulterers. Thou givest thy mouth to evil, and with thy tongue thou forgest deceit &c. Psal. 50.16.17. &c. How many are there at this day which with their mouth profess they know God but by their works deny him as Paul saith Tit. 1.16.  
Secondly, they that under colour of religion and of the name of God, commit horrible wickedness, as the sons of jacob did, when they slay the Sechemites. Gen. 34.13. &c. The Scribes and pharisees under pretence of prayer devoured widows houses Math. 23.14. Two horrible facts happenned of late yeares, the one at holm in Sweeueland, when the king of denmark Christiernus the second by name, and a Christian by profession, through the crafty counsel and help of Gustauus archbishop of Vpsalis was peaceably admitted into the city with many ample conditions of peace & unity, whereto Christiernus did not only subscribe but also swear. nevertheless when he had refreshed himself and his soldiers a few dayes, he repaireth and continueth for three dayes space a sumptuous & riotous feast for all the chief men of holm, and the third day when there seemed to be least danger or fear, he apprehended them all, shut them up in prison, and shut the gats of the city that no man might come in or go out, and then openly executed the chiefest men, and after let the souldiers loosse vpon all the city, where such outrageous cruelty was used, that no tongue is able to express it, as Krantzius saith in describing it in a several small treatise of this matter only. And this was about the year 1520. The other was at Paris in the year 1572. August. 24. where under pretence of religion and peace, that worthy and noble man of France Gasper Colinius, and as many Christians as could be found, were murdered in such cruelty & horrible manner, as hath seldom or never been heard of.  
Thirdly, they that haue spirits of divination or south saying, that is to say, familiars in them, as witches, charmers, conjurers, and such like haue, which the Lord forbiddeth Leuit. 20.27. And Deut. 18.10.11. Such as can tel men who haue stolen their horses, or other things: such as can vnwitch children or others that are bewitched, and can tel who bewitched them. And a great number mo, as stargasers, astrologers, and prognosticators, as the prophet Esaias Chap. 47.13. calleth them, which can cast figures, tell nativities, fortunes, and destinies; and are so excellently and so profoundly learned in the black art as it is called, that nothing comes amiss to hand but they can divine by it, as by the hand, by fire, by water, by the earth by the air, by siues or riddles, by flying or crying of birds. Yea and that the world may see their skilful vanity, I mean impiety, they can for need divine by smoke or by a shadow. Neither do they take vpon them to be Lords over mens bodies only, but they can temper their mindes also at their pleasure. And that which far surpasseth all other things, they can tell the destinies and read the fortunes of ships, of houses, of cities, as Tarutias Firmanus found that Rome was born in the eclipse of the moon, when Romulus laid the foundation, and thereupon would undertake to red her destiny, as if the heauens had such a mighty operation in boardes, in timber, in iron, in tiles, bricks, stones, mortar, daub, day, straw, and whatsoever. This is a singular and a rare skill, of which such fools boast, as though no man knew anithing but they only. Now if a man might haue leave to pose them, and know the profounditie of their art, he should find it a painted building without any foundation at all to rest vpon, and so hang by the heauens, as Mahomets tomb doth or heretofore did( as the report goeth) hang by the loadstone at Mecha in Arabia the stony. And if a man consider either the ground of their art, or the effect of their prognostications, their learning will appear what it is. And first, what demonstration can they make of their art?( I speak not now of witches &c. but of great astrologers as they would be counted) whence haue they their names of the twelve signs of the zodiac, of five of their planets, and of the fixed stars? what is the nature and quality of each of them? If al astrologers that heretofore haue lived could not yet for all their learning make so much as one small demonstration to show the ground & truth of their art, as learned men haue done, and daily do in all true liberal arts, it is a token that this astrology is a bastard, and hath no place among lawful and true artes. If the names that be given to the stars, and the properties ascribed to them be childish and ridiculous, or else superstitious and irreligious, as themselves know, there is no reason why we should beleeue them. The five planets Saturne, jupiter, Mars, Venus, mercury, whence haue they their names? Are they not called by the names of most wicked, vile, and execrable persons that sometimes lived beastlike vpon the earth, and now for their vilanies are honoured as Gods of heathen people which know not the true God of Israell? And haue they not such qualities ascribed to them, as these wicked wretches were of, whose names they bear? If it be demanded why any of these planets should be of such nature as they affirm, they are at their wits end. Likewise for the names and natures of the twelve signs. But it were too tedious to rehearse them, let the astrologer consider them, and how vain they are. Also for the effects of their divinations and destinies it needeth not to say much. For first of although they profess much, yet they are dainty or rather wary of their skill, and in that point show some wisdom, because they will not easily divine and prognosticate. Secondly when they do divine, they speak obscurely, or doubtfully, or with exception, as having guilty consciences, and fearing for shane to be taken in a lie. And so did Apollo, jupiter Ammon and others in their oracles, that herein it may appear whose scholars they are. Thirdly when impudency makes them to divine in plainer speeches without any ambiguity, the world is witness what liars they be. Tully in his second book de diuinatione saith, that he heard these wise astrologers prophesy much prosperity and many prosperous yeares to Pompeius, to Crassus and to Iulius Caesar, all which proved to be false. So many astrological prognostications as haue been publissed in our dayes are so many witnesses of the falsehood of divining astrology, as sometimes one contrary to another, and yet both false. And I marvell they do not remember tha● pleasant iest of a philosopher, Mirabile vide turquod non rideat haruspex cum haruspicem viderit: It is a wonder that one of these astrologers can forbear laughter, when he looketh vpon an other astrologer. The knowledge of the heauens for such use as God appointed them, Gen. 1.14. is the good gift of God, and commendable as it may appear throughout the book of job, & by daily practise in calendars, in dials, in navigation, in Chronicles, in daies, weekes, moneths, yeares, and seasons. But this divining astrology is without reason, and condemned by the word of God in the places before cited. Wherefore I wish all prognosticators of things to come by virtue of astrology( for I take the word as it is commonly used, and as it is diuers from astronomy) that because astrology is voided of reason, condemned by the scriptures, and hath no lawful or good use among men, they would follow tho examples of those we read of, Act. 19.18.19. and confess their vanity, show their works, and burn their books at Paules cross.  
Fourthly, they that go to these destiny readers, witches, sorcerers, enchanters, astrologers, or conjurers, to haue their children, or their cattle vnbewitched, to know who hath stolen their horse, or hurt them any, or else to know their fortune, or ask their counsel in any thing according to that profession. For whiles they are going toward such persons for counsel they may remember that when the messengers of Ahaziah were on their journey going to baalzebub to know whether their king should recover of his disease, Elijah the Thisbite met them and said, Is it not because there is no God in Israell, that ye go to inquire of baalzebub the God of Ekron, 2. King. 1.6. And they that go to such persons for counsel, do show openly that they say in their heartes, there is no God in England. They also that go of curiosity to see if there be any such skill in them, as though they would go to take acquaintance of the divell. They also that use such medicines, and such ceremonies as these wise men and wise women prescribe them. Also shipmasters who dare not put out of their port, and begin their voyage vpon certain daies, as vpon twese day, or friday, least it should prove unlucky. And therefore they are often careful to make choice of a lucky day, even the lords day, that by breaking the lords sabbath in the beginning, they may haue good lucke afterward.  
Quest. What is the punishment for them that break this commandement?  
Ans. It is death, Leuit. 24.16. He that blasphemeth the name of the lord shalbe put to death: all the congregation shall ston him to death, &c. whereof there is an example, Leuit. 24.12. &c. Num. 15.32. &c.  
Remember the sabbath day, to keep it holy, &c. vers. 8.  
Quest. What is the sum of this fourth commandment?  
Ans. There are three things to be considered in it. First the commandment, vers. 8. Secondly, the exposition, vers. 9.10. Thirdly, the reason, vers 11.  
Quest. What is the meaning of the commandment?  
Ans. The commandment is short, and my purpose is to join the exposition to it, to make but one speech of both, though I haue severally noted the distinct parts. And first note that the Lord coming with authority to command, doth in this commandment only say, Remember, whereas in all the other he useth authoririe and absolutely commandeth. The reasons whereof may be three. 1. First, though all the commandments were given before, and known to the faithful, as partly by the secret work of God graven in their nature, and partly given by express commandment, as for example, the first commandment was given to Adam, Gen. 2. & 3. and to Abraham, Gen. 12.1.2.3. & 17.1. the second was likewise given to Adam, and accordingly he taught his children to worship God aright, Gen. 4.3.4. and also Abraham, Gen. 12.7. the third commandment is manifestin the lawful use of it, Gen. 14.22.23. and 21.23.24.31: this fourth was given. Gen. 2.3. the fifth appeareth in the sons of Adam, Gen. 4. and of Noah, Gen. 9.22.23. the sixth, Gen. 9.6. the seventh appeareth, Gen. 20.3.26.9. in the godly care which Abraham had for the lawful marriage of Isaak, Gen. 24. and that Isaak had for jacob. Gen. 27.46. & 26.1.6. and in the incest, and iudgement of judah, Gen. 38.18.24. the eight was well known, as we may see, Gen. 31.19.26.32.37.39. the ninth is manifest in the breach of it, Gen. 37.32. & 39.14.17. &c. The tenth being as it were the root from whence the breach of the other commandements springs, must needs also be know en, though it be so secret a sin, and so deeply hide in nature that there are no examples of it either before or after the law given, although there may be some glimpse of it in Iosephs mistress, Gen. 39.8.9. though all these commandements, I say, were given before, yet the Israelites were grown into that oblivion of them all in a manner, that the Lord repeating them again, Exod. 20. speaketh with authority and commandeth as though they had never been given, or known, or heard of before, and least they should be forgotten again, putteth them now in writing. But this fourth commandement was better kept in memory, & in practise, then any of the rest, and was but a little before repeated, Exod. 16.22.23.25.26. Therefore the Lord saith now but onely Remember, as if he had said, concerning the sabbath you know it very well, and I gave you commandement to observe it but the other day, therefore see that ye remember it. 2. Secondly, as men giuing their sons or servants diuers things in charge, say of some principal matter, remember this, and though thou forget other things, yet in any case remember this: so the Lord, to let us know what reckoning he maketh of the sabbath, saith Remember the sabbath especially, forget it not. 3. Thirdly, he admonisheth us of our carelessness and forgetfulness in the best things, when he saith Remember, as if he said, know thine own slowness and dullness, and keep in mind my sabbath, that thou forget it not.  
Qu. Seeing you haue given sufficient reason for the manner of speech in the first word, Remember, I pray you go forward with the commandement.  
Ans. The commandment now standeth of two sentences: first, Remember the sabbath day, secondly, to keep it holy.  
Quest. Which, or what call you the sabbath?  
Ans. The Lord sheweth it himself in the exposition, vers. 9. and in the beginning of ver. 10. that it is the seventh day, even every seventh day, that is the sabbath day, that is to say, the day of rest, as if the Lord had said, every seventh day thou shalt rest.  
queen. Had the Iewes any other sabbath daies, or daies of rest, that it was necessary thus to point out the seventh day?  
Ans. They had many saboths, ordayes and times of rest: as first every seventh day which is here commanded, and Leuit. 23.3. then the first day of every month, as it may be collected out of Num. 10.10. & 28.11.14. & 29.6. and as it is manifest, Psal. 81.3.4. Ezr. 3.5. Besides these two sabbaths of daies and moneths, they had every year five sabbaths, as first the pasouer, the 14. day of the first month, Exod. 12.15. & 13.3. & 23.15. Leuit. 23.5. The second is the feast of harvest, or of Pentecost, or of Whit sontide, which was full seven weeks after the pasouer, Ex. 23.16.34.22. Le. 23.15. Thirdly in the seventh month they had three feasts, or sabbaths, as the first day of the seventh month was the feast of blowing trumpets, Leuit. 23.24. Num. 29.1. the tenth day of the same month was a fourth sabbath, even the day of reconciliation, wherein they were commanded to fast and reconcile themselves to God, Lenit. 23.27. & 16.29. Exo. 30.10. Nu. 29.7. Lastly the fift feast was the fifteenth day of the seventh month, even the feast of tabernacles in the end of their civil year when they had gathered in their fruits, Exod. 23.16 & 34.33. Leuit. 33.34.39. Also they had two other great sabbaths of yeares, the first was every seventh year, Exod. 23.10. levi. 25.2.3. Deu. 15.1.9. &c. the second was every fiftieth year. Leuit. 25.8.  
Qu. Now I perceive the seventh day is the sabbath or day of rest, which is here commanded. But what is the reason why our sabbath or day of rest is not the seventh, but the first day of the week?  
Ans. There was something ceremonial in this commandment, as the Apostle witnesseth, Colos. 2.16.17. which was abolished at Christs coming as all other ceremonies were, in so much that Paul reproveth the Galatians for observing the sabbath before name, Gal. 4.10. & that is the cause why we observe it not now.  
Q. I pray you what was ceremonial in the 7. day?  
Ans. I might give you a short & full answer in one word, & say; that whereas al the ceremonies of the Iewes were instituted either for order, or for signification, those which belong to order generally( for such as were for particular order of that time, that place, & those people, are abolished) do remain & must continually remain for edification & for comely & decent order, as Paul would haue al such indifferent things to be ordered. 1. Cor. 14.26.40. and the other significant ceremonies are abrogated. But because this answer is more general, thē that every one can make full use of, I will specify some particulars, which we haue no use of, neither may haue. Significant ceremonies in respect of time are threefold, and some are remembrances of things past, some are as it were pictures to set forth things present, and others are types and figures of things to come.  
First the sabbath was ceremonial, in that it was a remenbrance of the lords rest the seventh day from creating any more, & this ceremony is ceased. For though it is our duties at this day connually to remember the power and goodness of God in creating heaven and earth with all the host of them, & in resting the seventh day: yet the sabbath or seventh day of the week is not appointed to us at this day to call that to our remenbrance, but as Paul plainly sheweth there was accremony in the seventh day of the week 'gan. 4.10. Col. 2.17. so we see the abrogation of it approved by the spirit of God, & the first day of the week chosen in stead thereof, Act. 20.7.1. Cor. 16.2. which is called the lords day, Apo. 1.10  
Secondly, the sabbath was ceremonial in that it was a sign & token to teach the Iewes that the lord did sanctify them Exod. 13.13. Eccle. 20.20. For when according to Gods commandment they restend so strictly from all kind of civil works that they might not gather Manna, nor bake nor boil their meate that day, Exod. 16.23.25.26.29. nor kindle a fire Exod. 35.3. nor pretend any necessity to work in most necessary things, as in the building of the Tabernacle Exod. 31.13, or most necessary times, as in seede-time or in harvest Exod. 34.21. which precise rest was full 24. houres, from even to even Leuit. 23.32. When, I say they restend thus precisely from al civil labour, they yielded themselves wholly into the Lords hands, and to his will, that he might work his will, even their sanctification. For as the patient standeth, sitteth, or lieth stil as a ston without wagging hand or foot whiles the surgeant or physician is working vpon him to cure him: so the Iewes resting from their own works so strictly, gave themselves without resistance into the hands of God the physician of their salvation, that he might that day work vpon them outwardly by his word and such ordinances as he had appointed, and inwardly by his blessed Spirit to sanctify them, for thus the lord doth sanctify his elect, John 17.17. Now though we be thus sanctified at this day, yet we haue not this vail of the sabbath to shadow it unto us, but the shadow being taken away, we haue all things plainly declared to us without parables.  
Thirdly, the very day itself, the seventh & no other precisely appointed to rest in, and to meditate of heavenly things, was to signify that there ought to be one of seven daies appointed for Gods worship; and to signify that spiritual rest from sin into which we that beleeue are already entred, Heb. 4.3.10. for in Christ Iesus we haue peace, righteousness, and life,  
Quest. Whether are we commanded so precisely to work six dayes, that it is simply evil to rest from labour and to serve God any of those six?  
Ans. This question seemeth to me so intricate, that I cannot answer it in one word as I would. For it is a needless question in respect of many masters, who are so far from resting any of the six dayes, that they will not rest the seventh, nor suffer their seruants or their cattle to rest. Many others do nothing else six dayes, yea and the seventh also but rest vpon the alebench at cards, tables, dice. Some rest after the same manner in their own houses all the year longdiuers young gentlemen are brought up to no other work and that they ply night and day so earnestly that they haue scarce leisure to sleep till they haue played away the lands and revenues which their parents left them. But to touch your question nearer, the Lord that bound man to perpetual labour as a punishment for his sin, and commanded him to get his living with the sweat of his brows, doth not forbid him to lift up his eyes to heaven to worship his maker. Neither was this commandment of labouring six dayes given before the sabbath or together with it but after it, that whereas man was to serve his creator continually( the earth without labour and toil yielding her fruits) and specially the seventh day, the lords meaning in bidding him to work six dayes was to tell him that without his labour the earth would not give her increase, and not to forbid him to worship God at any time. For the more earnest the people haue been to serve God, the more hath the earth yielded her fruit, and with less labour Malach 3.10. Also you heard before that the Lord himself appointed the Iewes diuers sabbaths besides the seventh day. And the Iewes themselves at diuers times, and for sundry causes restend from civil labour, and kept sabbaths to the Lord, as 1. Sam. 7.6. And david with al Israel kept a sabbath first when he brought the ark of God out of the house of Abinadab, and secondly when he brought it out of the house of Obed-Edom. 2. Sam. 6. At the dedication of Salomons Temple they kept a sabbath or rest of seven dayes long 1. king. 8.65. After their return out of captivity they kept many sabbaths, as when the foundation of the Temple was laid Ezr. 3.8.10. at the dedciation of it when it was finished Ezr. 6.15.16. at the dedication of the wall of jerusalem Nehem. 12.27. When they were delivered from that death which Haman conspired against them easter. 9.17.18.20.21. And at diuers other times, as it appeareth Ezr. 10.7.9.13. &c. Nehem. 8.18. Zach. 8.19. The primitive Church likewise kept diuers sabbaths besides the Lords day, as commemorations of Martyrs cyrpian. Lib. 3. Epist 6. Beatus Rhenanus in Lib. Tertul ad Martyres. The feast of Easter, as we call it, the feast of Pentecost which at the first lasted fifty dayes continually after Easter, but afterward was turned to whitsuntide only as jerome writeth in Galat. 4. The nativity of Christ. Constantine the great commanded every friday to be a sabbath or day of rest to the Lord Enseb: Lib. 4. de vita Constant. and Sozom. Li. 1. Chap. 8.  
Quest. What is there more to be observed concerning the sabbath or day of rest?  
Ans. There is one thing more in the exposition which may not be omitted, even this, that the sabbath or day of rest is to the Lord, that is, we may not rest that day to any creature, but only to the Lord. Which I note, first because heathens keepesabbaths to Idols, but specially because of the papists, who imitating the heathen, first consecrated deade men for Gods, as hath been said before in the 1. and 2. commandments, & secondly appointed sabbaths for their new Gods. It is therefore said in this commandement, that our sabbath must be kept holy to the Lord, not to any heathenish or popish Idol.  
Quest. What then if such a day be appointed by the Church to be a sabbath or day of rest to the Lord, as sometimes the Pope appointed to be a sabbath to one of his new Gods? do you think it unlawful to keep it to the Lord?  
Ans. No, I do not say so, I wish, and it were greatly to be desired, if it might be, that sabbaths appointed for the Lord were vpon other dayes, that so all show of evil might be avoided. But it is a thing not possible, except we should keep no sabbaths to the Lord save only the Lords day: for the Popes of Rome haue made so many new gods as there are dayes in the year, as you may see in the calendar there is not one spare day. Yea and of later years the Pope hath been put to his shifts to get a day for some of his new made Gods: and because he was not able with all his keys to make one day more in the year, he hath been fain to blot out of the calendar, one of his old gods, that his new god might put in his foot.  
Quest. You said before that this commandment consisted of two sentences, whereof you haue declared the former, wherefore I pray you now show me the other also, and how we must sanctify the sabbath?  
Ans. We must sanctify it so as the Lord hath commanded. But to speak plainly and briefly, I will follow the order here observed, and show first, what is to be done that day, for it is said, to keep it holy: and secondly what may not be done, for it is said in the exposition, thou shalt not do any work &c.  
Quest. How then must we keep it holy?  
Ans. I will show it you by the practise, first of the Iewes and secondly of Christians.  
First of all the Iewes had a holy convocation according as they were commanded: Leuit. 23.3. Six dayes shall work be done, but on the seventh day shalbe the sabbath of rest, an holy convocation &c.  
Therefore the Iewes assembled themselves together that day both at jerusalem, and in their several synagogues which they had for that purpose in every city Psal. 74.8. Act. 15.21.  
Secondly, they had the law and the prophets red and expounded levit, 10.11. Nebem. 8.8. Act. 13.15.  
Thirdly, they had their sacrifices and other ceremonies Num. 28.9.  
Fourthly, they offered some thing willingly 2. king. 12.4.9. Mark. 12.41.  
Fiftly, they had prayer Psal. 141.2. Luk. 9.10. Num. 6.24.  
The exercise of the Christians, and how they keep holy the day of rest, appeareth to be answerable to the custom of the Iewes, but without ceremonies, for that they had their assemblies vpon the Lords day it appeareth Act. 20.7. & 1. Cor. 16.2. and for the other four, yea rather all those five things which we noted afore to be observed of the Iewes, are mentioned, but without ceremonies of the law, in one place, Act. 2.4. And they( being assembled) continued in the Apostles doctrine, and fellowship, and breaking of bread, and prayers. For first they were assembled; secondly they had the Apostles doctrine, that is, the old testament and the new read and expounded, as may be shewed 1. Cor. 14. thirdly, they had fellowship, even such as the Apostles taught them, that is, they did communicate their earthly things as every one had need, and the richer relieved the poorer: for so Paul ordained in the churches 1. Cor. 16.1.2. fourthly, they had breaking of bread, that is, the administration of the Lords supper; fiftly, they had prayers. And thus was the day of rest sanctified.  
Quest. What is then forbidden to be done vpon the day of rest?  
Ans. He saith, thou shalt not do any work, Where you must note the persons, which are borbidden to labour about any civil work that day. Thou, that art a king, a magistrat, afather, a master, or any other superior. Also thy son, thy daughter &c. Where two things are to be observed: First that there is no liberty granted more to the superior then to the inferior, to the great then to the small, to one then to another, but all of what state or condition soever must sanctify the lords day. Secondly that every superior standeth charged before God, not onely for himself, but also for those which the Lord hath put under his government, that both he and they all sanctify the lords sabbath or day of rest. Both which lessons are very needful to be often remembered in these our daies, because some men think themselves exempted from keeping the sabbath, and others think they are to care for none but for themselves onely.  
Quest. do you precisely stand vpon the words, that we must do no work at al that day? There is mention made of a sabbaths daies tourney, Act. 1.12. whereby it seemeth there ever was and now is liberty to do some things that day. What say you to this?  
Ans. A sabbaths daies journey was not a commandement from God, but a superstitious tradition of the Iewes, which by their traditions profaned and abused the word of God as Christ sheweth largely, Mat. 5.21.27.33.38.43 & 15.3. &c. 23.16. &c. But the meaning of the Lord is, that no civil work should be done that day, whereby the godly civil policy should be violated, the worship of God neglected, and the commuandement of GOD trode under foot. For otherwise the Iewes did many things under the law, and diuers things are lawful for us that we may do thē. The jews went to the Temple at jerusalem that day, or else to their several synagogues, according to their dwellings, some were further off, and some were nearer, but none broke the sabbath in going to the ordinary place of the assembly, though he dwelled two or three hours journey off. For they counted the distance of places more by their journeys, then by miles or such other measures. The priestes and levites were occupied that day busily in killing, dressing, washing, burning of the sacrifices with incense, and such other exercises as belonged to the sabbath. The people they also brought their cattle that day to jerusalem to be sacrificed with such other things as belonged thereto, and yet broke not this commandement. Wherefore this may be set down for a general rule both under the Lawe and under the gospel, that works of piety & religion in Gods worship all are lawful to be done, yea necessary that they must be done vpon the sabbath day. Furthermore, unto this I will add two other general rules, of which this is the first. That is lawful to be done vpon the lords sabbath, which necessity urgeth and compelleth men to do. As for example, the Apostles constrained with hunger plucked the ears of corn rubbed them in their hands, and did eat the corn vpon the day of rest, and yet polluted not the sabbath, for Christ defendeth their doing to be lawful, Math. 12.3. &c. mark. 2.27. And who is he that will not draw his sheep that day out of a ditch, to save it? And much more is mans life to be preserved. The second general rule is this. whatsoever charity doth specially require and presently, that may be done vpon the day of rest without breach of this commandement, as Christ healed him that had the withered hand vpon the sabbath day, Math, 12.10.11. and the woman that had been bowed together eighteen yeares, Luke. 13.12. and said it was as much charity to loose her from Satans bonds on the sabbath, as to loose an ox from the stalle and lead him to the water. For the sabbath was made for man, and not man for the sabbath, mark. 2.27. Wherefore whatsoever religion commandeth, or necessity urgeth, or charity craveth that day, the same may & must be done vpon the sabbath. Then to visit the sick, or others in distress, to comfort them, to make their beds, to cure them, and diuers such charitable and necessary works may that day be done, yet so that neither godly policy and order be violated, nor Gods worship neglected.  
Quest. I pray you show me then who they are that break this commandement?  
Ans. There are so many that I cannot reckon the hundreth part of them, yet I will name a few; as, First, they that would bring us back again to the beggarly ceremonies of the old law, which are abolished, and would haue us to keep the Iewes sabbath. The Ebionites observe it, Euseb. lib. 3. cap. 27. and others after them in so much that the counsel of Laodicea, Can. 29. forbade it more then 300. yeares after Christ. And at this day some men curiously trouble themselves and others about it. Contrariwise they who would haue no sabbath or day of rest at all, but say all daies are alike sabaothes. For though one day be no better then another, yet there is and ever hath been, by the lords appointment, one special day of seven for the public worship of God, which we also ought religiously to keep holy.  
Secondly, they that forsake the assembly of the congregation that day, as too too many do. Some find fault with the ministry & ministers as if they were not of God: others haue no taste at all of the goodness of the word of God, and therefore carelessly contemn the congregation, & lye in their beds, or sit idle, or are occupied in their own affairs, or walk into the fields for recreation, or go look to their ground and to their cattle, or spend the time at cards and dice and drinking in the alehouse, or run after plays, pipings, dancings, or other points of sinful fellowship with a great number more which that day above all other daies in the week follow hard after great sins and that with greediness. And these ought to be excommunicated, if vpon due admonishment they amend not.  
Thirdly, of them that come to the Church, it would make a godly Christians heart to bleed, to see the dishonour that is done to God that day, and to tremble for fear of the judgements that hang over their heads for such disobedieuce and misdemeanour in Gods presence, that he may say with david, Psal. 119. vers. 53. fear is come vpon me for the wicked, that forsake thy lawe, and vers. 136. Mine eyes gush out with riuers of water, because the keep not thy lawe. For some come so late and go away again so soon, that it is all one as if they had not been there. 
Some come of custom.  Some behave themselves so vnreuerentlie as if they came to the market, or rather as if they came among some idle company where they might take a nap, seeing that for worldly cares which run in their heads, they could not sleep of all the last nightlong. Some come for fashion and sit like sottes, and ve haue no more of them but onely their bodily presence, they cannot tell what was said, or what they did there, but only that they went for company. 
Other to show their pride.  Some come to show themselves in their brave apparel, in their proud looks, in their lofty countenance, in their stately going, in their tripping and mincing after the same manner that Esaias the Prophet speaketh of Chap. 3.16. &c. And if their wanton eyes, their haughty looks, with all their pride and bravery be noted of others and talked of at dinner, O then it is well with them, then they haue their desire, even the thing for which they went to the Church, then are the merry and glad. 
Others to entrap the minister.  Some come to the Church, as the Scribes and pharisees came to hear Christ, to mark the minister that they may entangle him in his words, to watch whether he wear the surplus or not; if he do wear it, some will not hear but go away again presently, again if he do not wear it, other will not hear him. And so the minister is watched on each hand, and had need to desire wisdom of the Lord to walk holily in the midst of such a froward generation. Some come to hear some strange doctrine, that is, some strange news,( as if it were at Venice, which city is now given to hear nothing but news, as sometimes Athens was, Act. 17.21.) and if they hear nothing but Iesus Christ purely & plainly preached, and such holy and wholesome words as they haue heard before, they think they haue lost their labour. And these men are more puffed up with an ambitious desire of bare knowledge, then inwardly touched with any zeal, feeling, or religious mind. 
Some come for pleasure.  Some look that the preacher should tickle their itching ears with an eloquent oration, and care not to haue their souls cured, which are grievously wounded with many gross sins. Some that come are such as the Prophet Hoseas speaketh of, Chap. 4.4. Thy people are as they that rebuk the priest. For one saith the minister wants learning; an other saith he wants utterance, and hath no grace at all in his speech; an other saith he utters many words but no matter; an other saith he is a flatterer and hath no conscience; another saith he is so zealous that he forgettes himself, or is half mad as Paul was, acts. 26.24. another saith he speaks of the spleen, and of malice noteth me. And all these know not, nay they will not know that there are diversities of gifts, but the same spirit which distributeth to every man severally as he will, and that no man can say that Iesus is the lord but by the holy Ghost, 1. Corin. 12.3.4.11. neither do they know that they themselves are like children sitting in the markets, which call unto their fellowes, and say, We haue piped unto you, and ye haue not danced; we haue mourned unto you, and ye haue not lamented, Math. 11.17. Some come to the Church but they hate Micheah, and hear him with ill will, 
1 1. King. 22.  because he never preacheth good unto them, but evil: and therefore will not haue such to preach unto them,( Mich. 2.6.) but get them an heap of teachers after their own lusts, 2. Tim. 4.3. Some will come in the forenoon, and thereby think they haue pleasured God as greatly as if they had done some popish supererogant work, but in the afternoon they will make themselves a dispensation though they never come at the Pope for it, and go a sporting, or sit at cards and Tables or such like exercise. But for all their dispensations and liberties let them hear what the lord saith, Leuit. 23.32. From even to even shall ye celebrate your sabbaoth. Some will come to the sermon but not to prayer, 
some com● by halves.  others will come to prayer but not to the sermon. Some will come both to prayer and to the sermon, but if the Lords supper be administered, they willbe gone, for either they are not( as the common vain excuse is) or they will not be prepared for it. But let all that fear God truly hear what the Lord saith to the Iewes concerning the passeouer Exod. 12.47. All the congregation of Israell shall observe it. And Numb. 9.13. The man that is clean, and is not in a journey, and is negligent to keep the passeouer, the same person shallbe cut off from his people &c For the sacrament of the Lords supper a proportionable reason may be taken from the passeouer, and Paul wisheth the Corinthians to tarry one for another, 1. Cor. 11.33. But because I will not stand here to bring reasons to make it manifest, I refer the reader to that most worthy and religious small book written by the jewel of England, M. jewel his apology, a book worthy of greater commendation then I am able to give unto it: in which as in the defence thereof, which should be in every Church, he sheweth that all the congregation ought to celebrate the Lords supper together, and that whosoever negligently or comtemptuously withdraweth himself, to be excommunicated. Some gouernours of housheholdes come themselves to the Church, but they let their families, sons, daughters and seruants run at random which way they will, or else sand them about worldly business. Some come in deed to the congregation, but so soon as they are out of the Church door, their mouths are full of cursing, swearing, contention, malice, and such lewd talk as they used before, which is a foul token they gave small reverence to God in the Church. And if a man would enter further into this matter, he should find more abominations. Now seeing there are so many unprofitable comers to the Church, besides them that hear the word, but follow it not, and whom Christ compareth to him that builds his house vpon the sand Math. 7.26. it is not like the number should be great of those which sincerely keep and sanctify the Lords sabbath aright. And among many other causes of Gods wrath, this is not the least, why these diuers yeares past for eight or ten the Lord hath sent every year a new and strange kind of sickness, such as neither we nor our forefathers haue known, and why in the year 1593. the Lord sent such a terrible plague and pestilence as amazed all, and slay many, & made all nations round about us a great way of, afraid of our company; and why we haue had unseasonable weather & great dearth of almanner of food these diuers yeares, whereas before the land was so blessed with al maner of plenty that we relieved many foreign countries. And because neither the word nor the judgements of God haue yet driven us to some such rare kind of public repentance as our sins require, the Lord looketh for, and others in former times haue used, as in the dayes of jehosaphat, of Ezra, of Nehemia, but we continue in our sins, or rather wax worse and worse, therefore behold the hand of the Lord is still stretched out against us, that we had need to say with ieremy Chap. 9.1. O that our heads were full of water, and our eyes fountains of tears, that we might weep day and night &c. For if we accept not the condition offered us ieremy 17, 21. we shall certainly taste of the Iudgment denounced Vers. 27.  
Fourthly, they offend against this commandement, who take away the maintenance of the ministry. For where maintenance is wanting, there can be no minister, and where there is no minister, there is no sanctifying of the sabbath, read Malach. 3.10.  
Quest. What is the punishment which is appointed for him that transgresseth this commandment?  
Ans. It is death Exod. 31.14. He that defileth it( that is, the sabbath) shall die the death &c. He. that gathered sticks that day was put to death Num. 15.32.  
Honour thy father & thy mother &c. Vers. 12. Q What is the sum of the fift commandement?  
Ans. Hitherto you heard the commandments of the first table, which teach us our duties to God: now followeth the second table wherein our duties towards our neighbour are contained. But yet this is to be observed, that when the duty is performed to man, the obedience is given to God, who commandeth us to perform these dueties to our neighbours. Of all the commandments of the second table this first onely is affirmative, the other five following are al negatives. This first containeth in these two things, first the commandement, secondly a reason or a promise. The sum of the commandement is to honour our parents, which if it be duly observed, it is a marvelous help for the keeping of the rest. For this well observed, we cannot easily break the rest.  
Quest. whom do you call our Parents?  
Ans. All our superiors may be called our parents, and that either by nature, or by age or by office.  
Quest. whom call you our Parents by nature? whom by age? and whom by office? 
Parents by nature.   
Ans. They are our Parents by nature, which are the Parents of our bodies, and of whom we are begotten and born, and these are so called in the scripture, as you may se a large catalogue of Parents and of their sons Gen. 5. &. 10.11. & in the 10. first Chapters of the first book of Chronicles, & Luke. 3.23. &c. 
Parents by age.  They are our fathers by age, which are our elders in yeares. For thus speaketh steven having respect to the diuers ages of all that were present Act. 7.2. ye men, brethren, and fathers, harken. And Paul giveth this admonition to Timothe, & saith 1. Tim. 5.1.2. rebuk not an elder, but exhort him as a father and the younger men as brethren, the elder women as mothers &c.  
They are our Parents by office, 
Parents by office.  whom the Lord hath set over us in any authority, as magistrates over all their subiectes, ministers over their flocks, husbands over their wives, maisters over their seruants. Magistrates they are fathers of their Countries and of all that be put under them, specially of the fatherless, of the widows and of the poor. Machir of the tribe of Manasses being Prince of Galead, Numbers 32.39. is called the father of Gilead 1. Chro: 2.21.23. Ashur the prince, is called the father of Tekoa 1. Chro. 2.24. & 4.5. red also 1. Chro: verse: 42.45, 49.50.51.52. job saith I was a father unto the poor job, 29.16. The Lord saith of Eliakim the son of Hilkiah, and he shalbe a father of the inhabitants of jerusalem, and of the house of judah Esai. 22.21. Ministers are likewise called fathers in the scriptures. Micas saith to the levite judge. 17.10. dwell with me, and be vntome a father and a priest. The Danities afterward said to the same levite judge. 18.19. Come with us to be our father and priest. When Eliiah was taken up into heaven, Elisha cried saying 2. king. 2, 12. My father, my father. The king of Israell said to Elisha, My father, shall I smite them? 2. king. 6.21. When Ezechiah fell sick of his sickness, whereof he died, joash. the king of Israel came to him, and said, O my father, my father, the chariot of Israel, and the horse-men of the same 2. king. 13.14. Paul. saith he was the father of the Corinthians, because in Christ Iesus he begot them through the preaching of the gospel. 1. Cor. 4.15. Maisters also are called fathers, as when Naaman the Syrian disdained the counsel of Elisha, his seruants came unto him, and said, Father, if the prophet had commanded thee a great thing, wouldest thou not haue done it. 1. king 5.13.  
Quest. Seing the scripture speaketh thus, how cometh it to pass that Christ saith Math. 23.19. Call no man your father vpon earth: for there is but one, your father which is in heaven.  
Ans. Many things are spoken in the scriptures, which seem strange unto us, because we consider not well the occasion, nor the drift of the holy Ghost. Christ reproving the ambition of the Scribes and pharisees, teacheth his Apostles to be humble and lowly minded, not lofty and proud: for this purpose he giveth them this general admonition vers. 8. and saith, ye are all brethren. If any father haue a great family and many children, and make one of his sons his steward, another his clerk or secretary, an other his bailiff &c. one to oversee things in the house, another to take charge of things abroad: it beseemeth not the sons being all brethren and so far equal, to take vpon them one to crow over another, one to command an other imperiously, to look for great reverence one of another; but that every one do his office faithfully, and help one another as brethren, and in giuing honour( not in claiming ambition) to go one before another( Rom. 12.10.16.) So saith Christ, ye are all brethren, and haue al one father, as it is written, Esai 64.8. O Lord, thou art our father: we are the day, and thou art ourpotter, and we all are the work of thine hands. and Malach. 2.10. Haue we not all one father? hath not one God made us? as if Christ had said, though you haue diuers offices and callings, yet you haue all one father, even God, and all our teacher, even Christ: therefore affect not ambitiously titles of honour as the Scribes and pharisees do, but diligently perform the duties of your calling with humility. And thus you see there is no repugnancy in the scriptures. For though the Lord hath made one man father, and another son, yet God is father to them both, in which respect they are brethren both by creation and by addoption. And though one man be master or Doctor and another disciple and scholar, yet Christ is Doctor, master, and teacher to them both, as it is Math. 17.5, hear him. wherefore that rare & excellent man of God M. Caluin hath most plainly expounded the plac, saying, that maistershippe or fathershippe is not forbidden by Christ, which neither violateth brotherly fellowship, nor dishonoureth God. But if any man will lift himself so high as to challenge the name of Father in such sort that he do not plainly profess and show by word and dead that God is father to us all, and so moderate his fathership that he also she we his self a brother even to them over whom he is a father by the Lords appointment: and if a doctor, master, or teacher so swell with pride of his calling, that he do not manifestly declare himself also to be but a fellow disciple, & that Christ is our only chief teacher: if I say, either father or master thus ambitiously dishonour God our father or Christ our schoolmaster and show not himself to be a brother, and a felow-disciple, he offendeth. And it is his pride which Christ reproveth. For authority is given to men to honour God withall, not to dishonour him: and to maintain brotherly fellowship, not to violate. Christ then findeth fault with the abuse, not with the authority itself.  
Quest. What mean you by honour when it is said in the commandement, honor thy father, &c.  
This word, Honor, 
To love our superiors.  containeth in it especily these four things: First, inwardly to love our parentes and superiors from our heartes, not to hate them or curse them in our heartes, as it is written in the book of the Preacher, Chap. 10. vers. 20. Curse not the king, no not in thy thought, neither curse the rich in thy bedchamber: for the foul of the heaven shall carry the voice, and that which hath wings, shall declare the matter. And Exod. 22.28. Thou shalt not rail vpon the iudges, neither speak evil of the ruler of the people.  
Secondly, to reverence and worship them, every one according to his calling, 
To reuetence them.  with such outward reverence as the manner & custom of the country, where they dwell requireth, as it is said of strangers that honoured Salomon( but chiefly of them that should honour Christ in his kingdom) Psal. 72.9. They that dwell in the wilderness shall kneel before him, and his enemy shall lick the dust, that is, they shall fall down so low when they worship him, that their mouths shall touch the earth. So saith the prophet Esaias, Chap. 49.2. Also it is thus written, Leuit. 19.32. Thou shalt rise up before the hoare head, and honour the person of the old man, and dread thy God.  
Thirdly, to obey them, and do that which they command, 
To obey them.  as Paul biddeth us, Rom. 13.1.2. Let every soul be subject to the higher powers: and whosoever resisteth the power, resisteth the ordinance of GOD. Likewise Peter saith, submit yourselves unto al manner of ordinance of man for the Lords sake, whether it bevnto the king, as unto the superior, or unto gouernours, as unto them that are sent of him, &c. 1. Pet. 2.13. red more, Prou. 23.22. and Coloss. 3.22. and Heb. 13.17.  
Fourthly to maintain them, to succour, 
To mainraine them.  cherish, and defend them as occasion requireth, and as we are able, as to defend their lives in time of danger, though it be with peril or loss of our own life: to maintain and succour them if need be in sickness, in poverty, or any other necessity, as joseph succoured his old father jacob.  
Quest. Concerning the third of these four things, I stand in doubt whethir superiors are to be obeyed in all things; wherefore I pray you open that point a little further.  
Ans. The lord that hath given us that commandment to obey our superiors, hath rendered a reason also why they ought to be obeied. For as all honour and all obedience is due to God without any exception: so hath he most graciously commanded some of his own honour and glory to superiors, as if he had put some of his own royal garments vpon them, thereby to cause us to honour them, as for example; although the lord be God alone, Deut. 4.35. yet this glory hath he commuicated so far to kings and magistrates that he calleth them Gods, because they are his vicegerentes, and sustain his person in certain causes, as you may read, Exodus. 21.6. and 22.8.9. and Psalm. 82. And albeit we haue but one teacher or master, even Christ, Math. 23.8. yet the lord hath put so much glory vpon the ministers of his word as to call them our doctors or teachers, because as the father sent Christ, so Christ sent them,( John. 20.21.) with the word of reconciliation as ambassadors to entreat men to be reconciled to GOD, 2. Corinth. 5.20. Although God onely be our father, Math. 23.9. Ephes. 4.6. our onely creator and maker as Esaias sheweth, Chap. 64.8. nevertheless he hath imparted this glory to our natural parentes, that they are called our fathers, because he hath given them this power & appointed them to beget vs. Notwithstanding that Christ alone is the onely head of his Church and of every member there of, Ephes. 1.22. yet this honour is given to the husband, that he is called his wives head, Ephes. 5.23. because he is to love and cherish his wife, as Christ loved his Church. Whereby you may see first that obedience is to be given to all superiors, and secondly that all obedience is not to be given to all superiors, but onely to every one that obedience, which the glory, that GOD hath imparted to each of them, requireth. And for this cause we give one obedience to the magistrate, and an other to the minister, and an other to the master, and an other to natural parentes, and each wife an other to her own husband. now whatsoever any superior commandeth according to the glory which the lord hath put vpon him, that ought the inferior to obey and do. But if any superior will extend his authority above the glory received, he ought not to be obeied in that thing. As for example, if the magistrate command a subject to give him that honour which a wife oweth to her husband, and in all things to obey him as a wife doth her husband, the subject is not bound, neither ought to give that obedience to the magistrate. And that which is manifest, and so clear in this example that no man can or will for shane deny, the same may be said of the rest. For the authority of every superior is finite and limited within certain bounds and lists according to the measure and quality of the glory which the lord hath communicated unto him, and he ought not to go beyond that. For it is God alone who hath al authority over all without limitation or exception. And if any superior do go beyond his authority, yet the inferior ought not therein to obey him.  
And for this cause, when the lord commandeth inferiors to obey their superiors, he doth now & then admonish them how far they ought to obey. As when he biddeth the subiest obey the king, be saith in the book of the preacher, Chap. 8. vers. 2. I advertise thee to keep the commandment of the king but according to the oath of GOD. That is, with this limitation, or exception, that thou break not the oath which thou hast sworn to God. For if the king command thee to break any of Gods commandments, to the keeping whereof thou hast bound thyself by an oath, thou must not obey him. So Christ saith, Math. 22.21. give to Caesar the things that are Caesars; and give unto God those things which are Gods. So paul wisheth men to obey magistrates for conscience sake, Rom. 13.5. No we he that obeyeth further then GOD commandeth, he doth it not for conscience sake, but against his conscience, because it is the lord onely that bindeth the conscience. And for this cause daniel and his fellowes refused to obey the kings commandment Dan. 3. & 6. and the Apostles would not obey the commandment, which the consistory of the Iewes enjoined them, Act. 4.19.  
Also when commandment is given to obey the ministers of the word, Deut. 17.12. this clause or caveat is annexeth, that standeth before the lord thy God to minister there, as if he had said, so long and so far as he executeth his office before the lord. The same Christ teacheth us, Math. 23. that whiles the scribes sit in Moses seat, all that which they command out of the word of God, is to be obeied. The same admonition doth the Apostle give, 1. Thess. 5.12. & Heb. 13.17. Concerning children it is said, Ephesians. 6.1. Children obey your parentes in the lord, but no further. Likewise servants must obey their masters, but in the lord, Ephes. 6.7.  
again it is written, Coloss. 3.18. wives submit yourselves unto your husbands, as it is comely in the Lord.  
And reason teacheth us howe equal these exceptions be. For it is a general axiom among the learned, that Lex inferioris non praeiudicat nec derogat legi superioris, the lawe of the inferior is not preiudicall too, neither diminishieth any thing from the lawe of the superior.  
Quest. What is the reason of this commandment: and howe do parentes sung the daies of their children vpon earth?  
Ans. The reason I take to be this, that as before the lawe, natural parentes and gouernours of great families had power to put to death such as within their house deserved it, Gen. 38.24. so after the lawe given at Horeb, that authority and more also was committed to certain men of Israell chosen to be magistrates. And if any natural son disobeyed his parentes, he was brought before the magistrate and put to death, Deutro. 21.21. Likewise all inferiors were to be punished by the magistrate according to the quality of their trespass, if they disobeyed their superiors. Wherefore seeing God hath given authority to magistrates to punish offenders, and to put them to death if their offence deserve it; and also made the magistrate a protector and defendor of them that do well, as it is manifest, 1. Pet. 2.14. Rom. 13.3.4. Deutro. 1.16.17. the Lord in this commandment chargeth inferiors to obey their suppriours and in so doing they shalbe defended & protected by their superiors from wrongs and from injuries, and so haue their lives and their dayes prolonged vpon earth. Whereas otherwise if they disobey their superiors, they haue authority to cut them off, and shorten their dayes.  
Quest. Why doth Paul say this commandment is the first with promise? had not the second a promise added to it?  
Ans. That which is added to the second commandment is rather a declaration of the iustice and mercy of God, then any promise. But whereas God hath made many promises and great to them that keep his commandments and specially levit 26. and Deut. 28 of all those promises he hath not annexed any one to any of al the ten commandments, when he gave them in Sinai, save only this one promise, and that to this fift commandment only, and so it is both the first, and also the last commandment which hath any of all those promises annexed unto it. For otherwise this promise pertaineth to them that keep the other commandments, as it is manifest, Deut. 6.2. & 11.9.21. & 32.47.  
Quest. Now that you haue shewed me the meaning of the Lord in this commandment, I pray you declare who break it, that so we may haue more use of it.  
Ans. First they that rebel against kings, princes, and magistrates, as did Dathau and Abiram the sons of Renben against Moses Num. 16. as did sheba the son of Bichri against david 2. Sam. 20.1. as did Iozacar and Iehosabad against joash king of jerusalem 2. king 12.21. as the seruants did against Amaziah king of judah. 2. king. 14.19. but are threatened with Gods judgements for their rebellion Mich. 1.13. And by treason were four kings of Israel slain within the space of 34. yeares, as we read 2. king. 15.  
Secondly, they that murmur against their princes and magistrates, and find fault with paying of tribute, not considering that they, their wives, their children, and al that they haue are preserved in safety and peace, by the care, wisdom, and providence of their prince. Thus the subiectes in Salomons dayes murmured, as it appeareth 1. king 12.4. although Salomon made silver in jerusalem as plentiful as stones 1. king. 10.27. And upon such sinful murmuring, follow evil words and railing speeches contrary to the commandment Exod. 22.28. job. 34.18. Thus Shemei railed on david.  
Thirdly, they that favour and maintain triators or mall-content mutinous subiectes giuing them countenance or enterteinement. And such be they that harbour our close papists and disguised traitors the hypocritical Iesuites, which are the vipers of England, and will eat out the belly of England, to let the Pope, the instument of the red dragon, come in again, except their fosterers may be well looked unto, and receive according to their wicked deserts. And whosoever in England loveth heartily the Lords anointed our most gracious queen Elizabeth that hath made silver as plenteous as stones in England( for what child, seruant, or beggar hath not silver in his purse at this day) and through the Lords blessing also hath made such deepe-peace, and royal prosperity within the walls of England as never was in any nation since Salomons dayes; that I may spare to speak of the unspeakable treasure of the gospel, whosoever I say, loveth his dread sovereign truly, detesteth these popish jesuits and all popery, as aduersaries to Christ, to the gospel, and to all Christian princes, and thereunto desire their favourites may be well looked into. For their malice is against the gospel of Iesus Christ and against al the mighty maintainers of it. And if the glorious light of the gospel should ever hereafter be quenched in Engand, how shall we sinful creatures in this world, which is full of darkness, find the way to heaven, how shal our posterity and successors corn to salvation, yea and how greatly shall God be dishonoured, when papists, atheists & heathens throughout the world( for they haue al heard what great things the Lord hath done for England) shall say, where is now the God of England? what is now become of the gospel of Christ that was so plentifully preached in England? O that this were well considered of all that fear God. For my part, it is greater then I am able to express. The Lord for his own glorious names sake show mercy to England, and be good to them that shall come after us, that our grape-eating set not posterities teeth on edge as the Israelites children did bear the iniquities of their faithers almost forty yeares in the wilderness Num. 24.33. and that tolerated papists be not pricks in the eyes, nor thorns in the sides of our posterity.  
Fourthlie they do not faithfully execute their office committed to them by the prince, whether they haue office in the Church or the common wealth, but turn iudgement into gull and righteousness into wormwood Amos 5.7. & 6.12. but bite with their teeth, and cry peace, but if a man put not into their mouths they prepare war against him Mich. 3.5. For as the kings throne is established by iustice and mercy Pro. 16.12. & 20.8.28. So for want of due execution it is overthrown. And where there is no vision, the people decay Pro. 29.18. Wherefore seing these two, adminstration of iustice, & sincere preaching of the word at two chief pillars to support a kings throne, & the Lord chargeth the kings to see both these duly performed, they that deceive the king in these two, are means to pull down his throne.  
Also those that obey not the ministers of the word of God, when faithfully they preach the gospel and divide the word a right, they oftend against this commandment, and are causes of great wrath from the Lord, and of much calamity among men. For as the Lord commanded Ioshua to stand before Eleazar the priest, who should ask counsel of the Lord for him Num, 27.21. and as david accordingly did in al his actions ask counsel of the Lord by the priestes and prophets 1. Sam. 22.15. & 23.2.4.6. And as jehosaphat prospered whiles he sought the Lord. 2. Chro. 17.3.4.5. and as joash did that was right in the sight of the Lord al the time that jehoiada the priest taught him 2. kings 12, 2, as did also Uzziah King of Iuda in the dayes of Zechariah that instructed him in the fear of the Lord 2. Chro. 26.5. so they that haue not obeied the word of the Lord declared to them by his ministers, haue purchased many miseries, as the prophet of the Lord told Amaziah king of judah. 2. Chro. 25.16. I know that God hath determined to destroy thee, because thou hast done this( that is; served idols Vers. 14.) and hast not obeied my counsel. for he counseled the king to forsake his idolatry. For it is a general rule & a truth grounded vpon the law of god Leuit. 26.21.24. and 2. Sam. 22.27. which Azariah the prophet told Asa that good king of judah 2. Chro. 15.2. saying, The Lord is with you, while ye be with him: and if ye seek him; he willbe found of you, but if ye forsake him, he will forsake you. And which Semaiah the prophet told Rehoboam. 2. Chro. 12.1.2.5. ye haue forsaken me( saith the Lord) therefore haue I left you in the hands of Shishak. And Abiah king of judah, reproved jeroboam and all Israel 2. Chro. 13.9. for the same cause. In the Kingdom of Israel, we read not of one good King that continued in the fear of God, and therefore they were deprived of the tokens and testimonies of Gods favour 2. Chro. 15.3. And also oppressed with many calamities Hos. 5.11. Mich. 6.15. and at the last were destroyed for being a kingdom. Likewise the chief cause of the destruction of judah and jerusalem when he went into captivity, was because they would not obey the priestes & prophets of the Lord, as ieremy witnesseth Chap. 35.15.16.17. and that also was the cause of their rejection at Christes coming Math. 23.37.38.39. This also is the cause why the seven famous Churches in Asia haue their candlesticks removed from them. This is the cause of the miseries of Germany, france, and Flanders. And except there be more obedience given to the word of God among us, then I can perceive there is, we may daily look for some great iudgment from God. We had need daily to remember the comparison the Apostle useth Heb. 2.2.3. where he sheweth that if the disobeyers of the Law given by Angels, were sharply punished, much more shall they be punished which obediently receive not such grace as now is offered in the gospel. The Lord of mercy open our eyes that we may see it; and mollify our stony hearts, that we may vnfainedly repent, and renew the covenant of our God, and so repent his iudgments.  
Now if I should come to particular states & degrees of men, or to particular sins, to show how that which the ministers of the word preach in the name and in the words of the Lord, is disobeyed; I should be too too tedious, although I haue already overshot myself, as having purposed but only to haue pointed with the finger to the capital heads of things, whose branches are more fully declared by daily preaching, then I am able to come nere unto by writing, several occasions moving the Spirit by which they speak, to touch particulars most notably. What person so mean or so base throughout al the Land almost, that doth not despise the minister and the word he preacheth, as their works declare? what man followeth no this fantasy? Let the minister preach never so much, he will do what he list, and thinketh all is well if he do not such open violence as the laws of the Land will punish. what covetous Idolaters, what cruel oppressors, what unclean persons, what deceitful traders, what cunning jugglers in all dealings, what falsehood in fellowship, what cozenage in bargaining, what merciless misers, what discontented murruurers, what virulent hatred, what bloody murders, that blood toucheth blood? that a man might here almost rehearse the sixth verse of the first chapter of Esaias. And yet for all this, who can say that such a man pricked in his soul with remorse of conscience for his sins, or else terrified with the judgements of God, hath given any notable testimony of true repentance before he durst presume to come to the lords table? nay diuers commanded to testify their repentance because their offences were public, do shift it off, being more ashamed of mens faces, then afraid of Gods judgements. And where then is the obedience given to the ministers of the word of God? Salomon saith, Prou. 30.12. There is a generation that are pure in their own conceit, and yet are not washed from their filthiness.  
Thirdly, children that disobey their parents, 
They that disobey their parentes.  and mock them, as Ham did his father Noe, Gen. 9.22. of whom thus speaketh the holy Ghost, Pro. 30.17. The eye that mocketh his faher, & despiseth the instruction of his mother, let the ravens of the valley pick it out, and the young eagles eat it. They that make marriages for themselves without their parentes knowledge, liking, and consent contrary to the law of God. Ex. 22.16.17. So did Esau, Ge. 26.34.35.27.46. They that by dissension, and by their wickedness grieve their parents, as lacobs sons did when they sold joseph into egypt, Gen. 37.33.34.35. and when they guilefully slay the Sechemites, Gen. 34.30. So did Amnon grieve his father david when he defiled his sister Thamar, 2. Sam. 13.21. and Absolom when he slay his brother Amnon, 2. Sam. 13.31. & when he rebelled against his father. 2. Sam. 15. They that smite their parents & therfore ought to be put to death, Exo. 21.15. Deu. 21.18. They that will not be ruled by their fathers counsel as Salomon biddeth them, Pro. 23.22. but follow their own fancies. They that entice children from their parents, or without their parents knowledge led them to wickedness. They that run away from their parents. They that suffer their parents to famish for want & help them not though they be able. They that steal any thing from their parents, as Michah did from his mother, judge. 17.1.2.  
Fourthly, 
wives that disobey their husbands.  wives that are not obedient to their husbands as they ought to be, but either forsake the guide of their youth, & forget the covenant of their God, Pro. 2.17. & with harlots be haviour and subtle hearts, are always babbling, sometime within, sometimes without, lying in wait at every corner to entice young men to wickedness, and impudently kiss them & draw them home to their houses, as it were sheep to the slaughter, & say their husbands are gone from home, as Salomon declareth at large, Pro. 7.10. &c. or else are continually chiding, Pro. 19.13. that the husband had better dwell in a corner of the house top, thē in a wide house with such a wife, Pro. 25.24. or else are idle & do nothing, as though they ought not as carefully to look to the things in the house, as the husband to the things abroad. Or else they willbe wiser then their husbands and overrule them. But if good & religious wives would learn their duties, & how they ought to be haue themselves let them red, Pr. 31.10. 1. Pe. 3.1. &c.  
Lastly, 
Seruants that disobey their masters.  seruants break this commandement when they are idle loiterers, and not painful labourers; that look for all their wages, but make no conscience to neglect their service; that will work till they sweat when their master is present, but loiter so soon as he hath turned his back till they catch a could with being idle. They that despise their masters which are ignorant of the mysteries of salvation, & think it is no matter before God if they loiter when they haue such masters, not regarding that they cause their ignorant masters to speak evil of their God, of their faith, and of their religion. But these seruants may learn what Paul teacheth them, 1. Tim. 6.1. Others whose masters haue knowledge and beleeue in God, they likewise grudge and mutter, saying, they are as good as their master, they are his brethren, and that God accepteth no persons. But these seruants consider not the Lords appointment, who could haue made the seruant a master, the subject a king, the son to be the father, the younger to be the elder, if it had pleased him: but seeing the Lord hath disposed of all men for the affairs of this life, let every man be content with his calling & therein abide with God 1. Cor. 7.24. And let these seruants red Paul, 1. Tim. 6.2. Others neglect their service because their masters are too too hard and rigorous without cause, as though a seruant might do evil for evil. But let these seruants read, 1. Pet. 2.18. Also those seruants break this commandement, which serve their masters as Ziba served Mephibosheth, 2. Sam. 16.1.2.3. & 19.24.25. Other seruants when a man bringeth their master a present, or a bribe to obtain unlawful favour in an eull matter, if the master refuse it because he will not be corrupted, then they will receive something secretly, promising to do their best to corrupt their master. Sometime where the master is a good man and taketh nothing of his tenants but his rents, the seruant will go in his masters name( but without his masters knowledge) for something & keep it to himself, as if it were Gehesie, 2. Kin. 5.20.27. sometime when the master maketh the seruant his pursebearer, and biddeth him give a shilling to a poor man, the seruant much like Iudas will give the poor man six pence & put the restin his own purse. sometime the seruant put in trust to sel his masters goods in the shop, in the fair, in the market, in the mart, will always be purloining some to himself, whereby some masters are shortly consumed, and the wicked seruant by his wicked Mammon enriched. Some seruants make a covenant with theeues, and so rob their masters. Some seruants get great sums of their masters money into their hands, and run away with it. Some betray their masters sons and daughters, to lewd company, or to be married. Some do many things in their masters names, whereof their masters are ignorant. And there is neither silver nor gold, nor any other thing so rare to he had at this day, as it is to find a good and faithful seruant.  
How little reverence youth giveth to age, 
Youth disobeyeth age.  is a thing more manifest to the eye of the world then that there needs any words to be spent about it. It were rather to be wished that they which are in authority would redress it by punishment laid open every boy that having but a feather in his hat, or a poinado at his girdle, or a short cloak on his back, or twelve pence in his purse, will justle with every man that gives him not the way, will saucely crow over ancient gray-headed fathers, and contemptuously abuse all ages & degrees, whom they stand not in awe of. So that the obedience they give to any, proceedeth of a servile fear of punishment, and not of any reverence to God, or to his commandments.  
Now it remaineth on the contrary part to see how superiors for not performing their dueties do also break this commandement. 
The dueties of superiors to inferiors.  And herein it will appear that sometimes they are the cause themselves why their inferiors do not obey them as they ought.  
First, when chief magistrates, whose duty is to maintain true religion, 
The duty of magistrates.  and to administer iustice without respect of persons, Leuit. 19.15. Deu. 1.17. that iudgement may run down even throughout their dominions like water, and righteousness like a mighty river Amos. 5.24. do omit these things, and give themselves to ease and pleasure; or else destroy religion, & pervert iustice, then through the just iudgment of God it comes often to pass that their inferiors honour them not. Absolom took occasion vpon some want of execution of iustice to rebel against his father; and the holy Ghost hath noted it for our instruction, 2. Sam. 15.3. Because Salomon fell to idolatry in his old age, the lord both raised up three aduersaries against him, even Hadad the Edomite, 1. King. 11.14. and reason the son of Eliadah, 1. King. 11.23. and jeroboam his own subject to lift up his hand against him, 1. King. 11.26. And also told him that he would rent the kingdom after his death that his son should be king but over one whole tribe of judah, and over part of benjamin. 1. King. 11.11.12.13. when Ahab and Iezabell had put down true religion and erected gross idolatry, and slain the prophets of the Lord, as Elijah complained, the Lord threatened great destruction to Israell by hazael, and by jehu. 1. King. 19.15.16.17. as also because Ahab had murdered Naboth and his sons, 1. King. 21.20.21.22.23.24. the accomplishment whereof together with repetition of the causes, we read, 2. King. 9.7.26. & 2. King. 10. throughout the whole story of the books of Kings and Chronicles it is manifest, that want of administration of iustice, and want of maintenance of true religion, was the cause of civil tumults and insurrections, and of foreign invasions, as was partly touched before, when I spake of disobedience to the ministers of the word. Wherefore Dauids song of mercy and iudgement, Psal. 101. were a worthy glass for all kings and princes to look in continually. And Salomon hath a memorable sentence, Prou. 16.12. It is abomination to kings to commit wickedness: for the throne is established by iustice. Then as kings would haue their kingdoms confirmed to them and their posterity, and as they would haue all their subiectes loyal and faithful: so let them maintain Gods true and pure religion, and minister iustice uprightly without any respect of persons. And then will the Lord stablish them and their kingdoms, then will the lord protect them and their kingdoms, that no enemy shall be able to do them violence. For there is no wisdom, neither understanding, nor counsel against the lord, proverbs. 21.30. And who is he that can say, that there was ever any man deceived, that put his trust in the lord and kept his commandments. But here is one thing which is not to be passed over with silence, that is, the king may not say to the Lord, I haue appointed magistrates, iudges, and officers, and commanded them to deal justly in iudgement, and if they do otherwise, it is their fault and not mine: Neither may the king say to the Lord, I haue commanded the ministers of the word to preach truly and diligently, and if they either preach lies & heresies, or be negligent, it is their fault not mine, I say a king may not thus answer the Lord, nor think his duty so discharged. But if cambyses a heathen prince put Sisamnes a corrupt and wicked judge to death, because he ministered not iudgement uprightly, and caused his skin to be fleade of him, and thereof a seat to be made for the next judge to sit vpon, and placed Otanes his son judge in his fathers room, to sit continually vpon his fathers skin when he sat in iudgement, thereby admonishing him to minister true and upright iudgement, as Herodotus writeth Lib. 5. how much more ought Christian kings severely to punish corrupt iudges, who by perverting iustice bring danger of Gods wrath to the King and to the whole kingdom. A wise King saith Salomon 20.26. scattereth the wicked, and causeth the wheel to turn over them. Moses that meek man( Num. 12.3.) was angry with the captaines of the host for saving the women of Midian alive, whom they ought to haue slain, and caused them afterward to put these women todeath Num. 31.14. david confessing that the sons of Zeruiah were too hard for him 2. Sam. 3.39. so that he was not able, as being newly established in his kingdom, to punish them according to their deserts, afterward as occasion served, put joab out of his office and made Amaza captain of the host in his room 2. Sam. 19.13. & 20.4. That good king Hezekiah perceiving that Shebnah the steward of his house( Esai. 22.15.) was a wicked man, and a secret favourer of al the wicked in his kingdom, found opportunity to displace him, and brought him dowen from being chief steward, and made him but one of his scribes, and placed Eliakim stewarden in his rome 2. kings. 18.18. zealous Nehemiah sent twice from Sushan to jerusalem with great authority, both times reproved the rulers of the people, first because they oppressed the people cruelly Nehem. 5.7. secondly because they suffered the people to break the Lords sabbath Nehem. 13.17. The good young King joash did not only restore religion after the death of that wicked Athalia 2. Chro. 23.18. but also reproved jehoiada the high priest and the rest of the priestes for negligence in their office, and straightly commanded that the things belonging to Gods worship should be better regarded 2. kings. 12.6.7. &c. And for this cause good kings in jerusalem, haue not only restored true religion in the beginnings of their reign, but also proceeded afterward to redress & make further reformation, as occasion required. So did Asa: 2. Chro. 15, 8. jehosaphat 2. Chro 19. joash 2. Chro. 24.4. and josiah 2 Chro. 34.  
And besides these examples there is a general doctrine levit 2.4.5. that if the people of the land( that is, the magistrates especially) wink at sin, will not see it, and so suffer it to go unpunished, then the lord will set his angry countenance not only against the sinner, but also against the people of the land. A notable spectacle of this doctrine is Ioshu: 22.18. When the Rubenites, Gadites, and half of the tribe of Manasses had built an alter on the south side of jordan for a memorial to their posterity, that it might be known they were Israelites. But when the Israelites inhabiting within the land of Canaan heard that their brethren had made an alter, they supposing it had been for idolatry, and therefore were afraid of Gods judgements, and sent messengers over Iourdan to their brethren saying, Seeing ye rebel to day against the Lord, even to morrow he wilbewrath with all the congregation of Israel, acknowledging that if they should suffer sin unpunished, the Lords wrath would burst out against them all, as the place evidently sheweth. Yea if sin be secretly committed, and kept close from the knowledge of the magistrate, yet the Lord willbe angry with the whole land, as it appeareth in the example of Achan josh. 7. For though he only sinned secretly, yet the army of Israel was put to flight for his offence, & 36. men of Israel were slain. The same is manifest Deut. 21 in that the magistrates must in such sort protest their innocency, and so purge the city from blood guiltiness, when a man is found slain in the field, and the murderer is not known. When Isaac sojourning in Gerar said of Rebecca that she was his sister, Abimelech a heathen king afterward percieuing that she was his wife, called Isaac unto him, & reproving him for it, said, one of the people had almost lain by thy wife, so shouldst thou haue brought sin vpon us Gen. 26.10. he doth not say, so shouldst thou haue brought sin vpon him that had lain with thy wife only, but he saith, vpon us, showing that if sin be committed, the wrath of the Lord willbe against the whole land, and specially against them, to whom God hath given authority to punish it. Also vpon like occasion Abimelech had said before to Abraham Gen. 20.9, what haue I offended thee that thou hast brought on me and on my kingdom this great sin?  
Secondly, 
The dne ties of children.  because the ministers of the word sometimes do not their dueties, therfore it comes to pass that both the service of God is abhorred, 1. Sam. 2.17. and the ministers themselves are despised Malach. 2.8.9. Because ye are gone out of the way &c. therefore haue I also made you to be despised & vile &c. For as Paul setteth himself for a pattern for all faithful pastors to follow Act. 20.18. &c. and giveth timothy a reverent and a dreadful charge. 1. Tim. 5.21. & 2. Tim. 4.1.2. so there are fearful judgements denounced against evil pastors in many places of the scripture, as Zach. 11.17. O Idle shepherd that leaveth the flock the sword shalbe vpon his arm, and vpon his right eye. His arm shalbe clean dried up, and his right eye shalbe utterly darkened.  
Thirdly, because husbands sometime perform not their duties, 
Duties of husbands.  as they are taught Ephes. 5.25.28. Colos. 19. &. 1. Pet. 3.17. but when they cannot lawfully obtain a bill of divorcement, they make themselves a bill of wicked liberty, and give themselves to commit adultery and fornication with other women, therefore it comes to pass that their wives are not obedient to them.  
Fourthly, 
Dueties of parents.  because parents bring not up their children in the nurture and fear of the Lord, as Paul biddeth Ephes. 6.4. but either cocker them, and fear to displease them, as Hely did 1. Sam. 2.23.24. and david did 1. king. 1.6. or prick them up in pride, and teach them to mock and abuse others, and sometime the father will teach his son to miscall his mother, and fomtime the mother will teach her daughter to miscall her father, and thus the parents sport themselves with their children, & make no conscience to swear and curse in the presence of their children: therefore doth it often come to pass by Gods just iudgment that their children rebel against them, as Absolom & Adoniah did against david, or grieve them, and bring them to such calamity, as Hophnia and Phineas brought their old father Heli; or wound their heartes with sorrow when they see them given to whoredom, stealing, to robbing, to spending all they can rape or rend, to murder; to treason, to popery, to arehisme, and so finally to come to the gallows; and when first through their parents wicked education, and secondly, through such a lewd life they come to ignominious deaths, it is most of al other to be feared, lest they depart hence to the divell in hel. Salomon giveth parents good counsel Prou. 22.15. & 29.15. But when foolish pity doth so possess the parentes, that they cannot find in their hearts to correct their children whiles they are young, they must afterward, will they, nile they endure the grief of it in the end. Parents watch night and day with labour and pains taking, and often pinch themselves to provide for their children earthly wealth but how to get them inheritance in the king do me of heaven, comes not once into their mind, though God specially charge them to instruct their children in the ways of his laws Deut. 6.7. And that is a token what reckoning parents make of God or of heaven. Thereforenoe marvel though their children disobey them.  
Fiftly, maisters teach their seruants fraud, guile, robbery, impiety, and all wickedness, not only by their evil example but even by their commandement, & therefore haue no cause to look for obedience or fidelity ar● their hands  
Quest. What is the punishment for him that breaketh this commandment?  
Ans. It is death, as you may read Exod. 21.15.17. Leuit. 20.9. Deut 21.18. &c,  
Thou shalt not kill.  
Quest. What is the sum of this commandment? or what is to be considered in it?  
Ans. This commandment and the rest following are all negatives, and the Lord beginning here with the greatest trepsasse that one man can possibly commit against another, even murder, proceedeth by degrees dowenward from a great offence to a lesser till he come to the least desire that is in mans heart to covet any thing that belongs to our neighbour, and forbiddeth them all. In this commandment we will first consider how many kinds of murder there be, secondly how many ways it is committed.  
Quest. How many kindes of murder do you say there are?  
Quest. According as man consisteth of two parts, the soul and the body: so there is one maner of killing the soul, and another of the body.  
Quest. How is the soul killed?  
Ans. As the body may be famished to death for want of food or be destroyed with poison so there is a famishment of the soul when it is deprived of the spiritual food of the word of God, and the Lord chargeth him as guilty of blood that thus killeth any man Eze. 33.7.8. O son of man I haue made thee a watchman unto the house of Israell: when I shall say unto the wicked, O wicked man, thou shalt die the death, if thou dost not speak, and admonish the wicked of his way, that wicked man shall die for his iniquity, but his blood will I require at thy hand. Also they that teach and preach heresy or false and pernicious doctrine, which I suppose is compared to wormwood, Apo. 8.11. they poison and destroymens souls, as that holy father the antichrist of Rome doth, and as Mahomet hath done. For these two are pernicious enemies of mans salvation throughout the world almost, the Pope in Europe, and Mahomet in Asia and Africa.  
Quest. What say you then of the killing of the bodis?  
Ans. The diuers kindes of murdering the body are so commonly known by lamentable experience, that I shall not need to stand vpon it. But in one word or two thus much. If the murderer be not known, but a mans life is taken away and no man can tell who  shed that blood, then all the city, town, village, or parish where such murder is secretly committed is guilty of that mans blood that is slain, but specially the magistrates and chief gouernours of that place, because they kept not better watch and ward for mens safety, but through some negligence of theirs let a mans blood be  shed, and the murderer to escape and not be known. For as we haue a most commendable order for the safety of mens goods, that if the city, town, village, or parish next to the place where any man is robbed, do not vpon the complaint of the man that is robbed, prosecute the theeues and robbers to apprehend them, then that city, town, village, or parish seemeth to be privy to the robbery, and for their negligence are to restore to the man robbed all that he lost: so the lord hath made a most holy and necessary lawe, Deutro. 21. that when any man is murdered and the murderer unknown, then the elders or gouernours of that place should in a solemn manner and with such ceremonies as the Lord there prescribeth, first protest that they were not privy to that murder, vers. 7. and secondly by prayer to entreat the lord not to lay that murder to their charge, verse. 8. Of which lawe though the ceremonies be abolished, yet the equity remaineth, that magistrates should haue special care for to preserve mens lives, and know that if through their negligence murder be committed, or after it is committed, the murderer winked at and suffered to escape, they cannot be innocent before GOD. For if that order for safety of mens goods be commendable and necessary, a thousand sold more holy and more necessary is this law of God, which is for safety of mens lives.  
But to come to other kindes of murders where the murderer is known, sometimes a man is his own murderer and killeth himself, as Saul and his harnest-bearer fell vpon their own sword and died, 1. Sam. 31.4. achitophel hanged himself, 2. Sam. 17.23. Zimri set his own palace on fire and burnt himself, 1. King. 16.18. Iudas the traitor hanged himself, Math. 27.5. Act. 1.18. The Donatistes in Africa killed themselves when they should haue been apprehended, and haue suffered just punishment for their heresies; and some of them, whom Philastrius calleth circuitores, caused those they met in the way to kill them, and said they were desirous of martyrdom. For they termed themselves martyrs when they murdered themselves. The cause which moveth any man to kill himself is commonly either desperation, or else impatiency. For some men thinking that nothing goes well with them except they may obtain that they desire, whatsoever it be when they cannot haue it, and begin to despair to obtain it, then they kill themselves. Others brought into some distress that they must of necessity suffer some punishment or some shane or both or other misery & grief, through impatience kill themselves. As for those that haue killed themselves in hope of some good which by that means they would obtain, they haue been brought into a fools paradise.  
Quest. What say you of them that kill others?  
Ans. I say that sometimes one man killeth another witting and willingly, and sometimes against his will or of ignorance. And God pardoneth this latter, but condemneth the former, Exod. 21.12.13: Num. 35.10. &c. Wherefore there is often great a do to determine whether it be murder or manslaughter, wilful murder or chance-medley. voluntary and wilful murder according to the circumstances is sometime more heinous, then at another time, especially in respect of time, place, and persons; though all wilful murder be most execrable. As for example, to kill a man when he is worshipping GOD, or executing iustice in the Church, in the presence of the king, or where he cannot defend himself; these things aggravate the offence. But to kill a magistrat as Iesuites do, to kill natural parentes as the sons of Senacherib did, 2. King. 19.37. to kill a natural brotheras Kain did, Gen. 4. and Abimelech, judge. 9. and jehoram 2. Chro. 21. to kill infantes as did Pharaoh, Exod. 1. and herod, Math. 2. to murder confederates as did Simeon and levi, Gen. 34. these things are most execrable.  
Quest. What say you of Moses that slay the egyptian, Exo. 2.12. of Phinchas for killing Zimri & Cozbi Num. 25.8. of Samson who slay many, judge. 14.19. & 15.15. & 16.30. of Samuel that hewed Agag in pieces, 1. Sam. 15.33. and of Eliah?  
Ans. These extrordinarie works, which the Lord hath wrought by his own most holy seruants for the great benefit of his Church and which the holy Ghost hath so highly commended, I take it not to be the duty of any of the lords elect to call into question. These things are written to teach us that the Lord both can and will provide for the good of his Church, and manifest his power and glory when and by whom it pleaseth him. But they are not written for us to imitate, as you may perceive by that one answer of Christ to his disciples when they would haue imitated Elias, Luke. 9.55. ye know not of what spirit ye are. For in all our doings we must walk after the commandements of God but not after every example. And to be too curious in questioning of these things, were to examine the Lord by what authority he did these things by these his seruants.  
Quest. How many ways is murder committed?  
Ans. First, when we hate our brother in our heart, Math. 5.22. whosoever is angry with his brother unadvisedly, shal be culpable of iudgement. And 1. John. 3.15. whosoever hateth his brother, is a manslaier.  
Secondlie, when we show forth our murdering mindes either by our frowning countenance as Kain did, and was reproved of the lord, Gen. 4.6. or by malicious, virulent, and spiteful words, Math. 5.22. whosoever saith unto his brother, Raca, shalbe worthy to be punished by the counsel: And whosoever shall say, fool, shalbe worthy to be punished with hell fire.  
Thirdly, by committing the deed, and that either when we kill with our own hands as Kain slay Abell, Gen. 4. and as joab slew Abner. 2. Sam. 3.27. or when we procure others to do it, as david procured the death of uriah. For though the Ammonites slew him, 2. Sam. 11.17. yet Nathan told david in plain words that he had killed uriah, 2. Sam. 12.9. or when we consent to others that do it, as when Abimelech slew the sons of Ierubbal, Iud. 9.5. the Shechemites for consenting are accused of that murder, judge. 9.18. Abisai for consenting to the death of Abner, whom joah slew is said to haue killed him. 2. Samuel. 3.30.  
Quest. What is there further to be considered in this commandment?  
Ans. We must understand that al forerunners of murder as preparations to it, are forbidden, as; First, anger, choler, hastiness, which corruptions grow in our nature, and except by the grace of God we bridle them, they make men like brute beasts, so that vpon a sudden they will yield to their wicked and sinful humors, & strike whosoever cometh next to hand, and with whatsoever they haue in their hand, be it knife or other thing. Wherefore Paul admonisheth us, Rom. 12.19. to give place unto wrath. And Salomon saith, Prou. 22.24.25. Make no friendship with an angry man, neither go with the furious man, least thou learn his ways, and receive destruction to thy soul.  
Secondly, envy, strife, contention, taunting, mocking, quarreling, &c. whereof commonly cometh hurt, which is to be recompensed by the magistrate with the like, eye for eye, tooth for tooth, &c, Exod. 21.24. Leuit. 24.19. And very often vpon such brawling at the first followeth murder at the last. wherefore Salomon giveth good counsel, Prou. 20.3. It is a mans honour to cease from strife: but every fool willbe meddling. And in another place, Cast out the scorner, and strife shall go out: so contention and reproach shall cease, Prou. 22.10. For where envying and strife is, there is sedition and all manner of evil works, Iam. 3.16.  
Thirdly, quaffing and drinking till men be drunken and mad as wild beasts, and care not neither can tell what they do. For wine is a mocker, and strong drink is raging. Prou. 20.1.  
Quest. What more do you observe in this commandment?  
Ans. That as all murder of what sort soever it be, and all the ways of murdering; with all such things as are preparatives thereunto, or furtherers of it are forbidden: so on the contrary part are commanded all things which may any way tend to the preservation of mans life, as to feed the hungry, to cloath the naked, to lodge the barbourles, to defend them that are in danger, to help them that be in any kind of distress.  
Quest. Who be they that break this commandment?  
Ans. First, they that kill themselves as some do, because they cannot haue that thing they desire, and think it better not to live, then to live without that they would haue, or because they are impatient and will rather die then suffer that which troubleth them.  
Secondly, they that kill others any of those ways which I name before, either with their own hands, or else by wicked and cruel dealing oppress others, and so as it were kill them by a languishing kind of death, For of such oppressors Esay speaking Chap. 1.15. saith, your hands are full of blood, and Vers. 21. he saith that jerusalem in former times had been a faithful city, full of iustice and iudgement, but now they are murderers. Of like cruelty the prophet Micah complaineth Chap. 3.3. They also break this commandement, which trouble, vex, and molest others that they die for grief and sorrow. For a sorrowful mind drieth the bones Pro. 17.22. They that poison others secretly, which is a usual practise among papists, Spaniards, and heathens. They that procure other to kill men, as jezabel prooured the magistrates of the city to put Naboth and his children to death. 1. king. 21.13. They that falsely accuse others to cause them to be put to death. They that live in continual malice and hatred, wishing the death of others. They that suffer others to perish any way, when they might save their lives, but do not. They that for pleasure set men to fight before them as Abner and joab did 2. Sam. 2.14. as the heathen in former times were wont to do, and as fence-maisters professing themselves to be Christians, now and then do. They that appoint men to fight with mad or wild beasts. They that keep either ruffianly seruants or any beast that useth to kill men. They that entice men to commit things worthy of death, and then rejoice at their destruction, hoping to get their Lands or goods. They that purpose to kill, though they cannot effect it, as Haman did. They that kill men in unlawful warres by Sea or by land.  
Quest. What other thing do you observe in this commandment?  
I willset down two or three reasons to dissuade men from murder.  
First, the Lord the great king of all the world forbiddeth it in this commandment, and therefore al men ought to consider diligently of all their ways, for they must give an account to God of all their actions.  
Secondly, because man is the image of God, therefore men ought to be afraid of shedding mans blood, as the Lord himself doth admonish us by this same reason Gen. 9.6.  
Thirdly, we haue all one father, and are brethren, and our neighbour is of our flesh as the prophet Esaias speaketh, Chap. 58.7. For which cause we ought to abstain from murdering of our brethren, as from hurting our own flesh.  
Fourthly, we pollute the Land, even the whole city, or town, or parish or place where we  shed blood, and so make a great multitude gulitie, and subject to Gods fearful plagues, as was shewed before out of Deut. 21. for blood defileth the Land: and the Land cannot be cleansed of the blood that is  shed therein, but by the blood of him that  shed it Numbers 35.33.  
Fiftly, he that killeth a man, is the cause also of his own death, for the magistrate is commanded of God to put him to death that committeth murder, wherefore in respect of his own life, if he regard not his brothers life a man ought to avoid murder.  
sixthly, by reason of murder committed, often it comes to pass that a whole famimilie wife and children are undone; and constrained to beg, or be in great misery, yea and sometime two families. Wherefore even for their sakes men ought to refrain from killing, and from all means that may provoke thereunto. And if there be any man whom these reasons cannot move, I suppose there can be noe reason why he should live among men.  
Quest. What is the punishment, which is appointed for them that break this commandment?  
Ans. It is death, as the Lord hath often said, as Gen. 9.6. Exod. 21.12. Deut. 19.11. And in Num. 25.31. the Lord forbiddeth the magistrate to pardon wilful murder, in these words; ye shal take no recompense for the life of the murderer, which is worthy to die: but he shalbe put to death.  
Thou shalt not commit adultery.  
Quest. What is the sum of this commandment?  
Ans. This command ment in the degree of the sin it forbiddeth is next to the former, as it stands in place, and as adultery is next in degree to murder, as was observed in the beginning of the sixth commandment, this commmandement forbiddeth adultery, whor, dom fornication, incest, and such vncleannes, although here is mention made but of adultery only, which is the capital offence against this precept.  
Quest. What order is to be kept, or will you follow in speaking of it?  
Ans. Because this commandment is broken both in marriage, and of them that be unmarried, I will speak of these two severally.  
Quest How do men in marriage break; this commandment?  
Ans. First in making of the marriage, and secondly after it is made. And first in making of marriages they offend against this law, who being the sons of God, match themselves with the daughters of men, that is, with them which are of an other religion. Secondly they that marry with religious persons but otherwise then Gods word alloweth.  
Quest. I pray you show me these two more largely, and first how marriages with them of an other religion are vulawful. 
unequal marriages.   
A. The Lord hath in plain words forbidden his seruants and sons to make any marriage with infidels Exod. 34.12.16. Deut. 7.4. And the disobedience to this commandment is reckonned to be one of the causes of the drowning of the world Gen. 6.2. And often in the scripture doth the holy Ghost note this sin, as Gen. 36.34. &. 37.1. of Esau for marrying against this law, Also of Salomon 1. king. 11. likewise Ezr. 10. Nehem 9.2. & 13, 3.23. Malach 2.11. But Abrahams care for the marriage of his son Isaak according to the will of God, is commanded Gen. 24.  
Quest. What say you if a protestant match with a papist?  
Ans. Considering that papists haue forsaken the covenant of God, are egregious idolaters, and in very deed deny Christ, in that they willbe saved by their works, there is neither scripture nor reason to justify a protestants marriage with a papist. And they that so match themselves or their children, provoke the Lords wrath greatly. The marriage of the faithful is the means to increase the number of Gods elect, and is as it were the seminarie or seed plot of the Church. And for this cause the Church ought to be very circumspectly that none of the faithful marry either with papist, Atheist, or Infidel, least in steede of a holy seed there spring up in the Church a profane seed, in steede of lawful heires cursed bastards. For commonly the children that come of such a mixture of holy and profane seed, prove to be monstrous wicked, as we read in Gen. 6. that the posterity which came of the marriages of the sons of God with the daughters of men, were giants, or tyrants, wicked Apostates from God. As Anah let beasts of diuers kinds engender Gen. 36.24. contrary to the law Leuit. 19.19. whereof come fruitless mules and machoes: so the posterity that cometh of unequal marriages, are for the most part barren and void of all godliness. And if such posterity be fruitful, 
Plini. lib. 8. Chap. 16. &c.  it is commonly in excessive wickedness, as I noted out of Gen. 6. And as the beast Thoes king endered of a wolf and of hyena Herodot. Lib. 4. as the Leopard engendered of the Lion and the panther, and as others so engendered of diuers kindes are of much fiercer & more cruel nature, then the senerall kinds of beasts are; so the posterity of such unequal matches are like to be worse then either papist or common Atheist, or infidel, as it may be seen vpon the borders of heathens when sometimes Christians and heathens marry together. The like may be said of the posterity of Iewes and Christians, for some times there comes of them a third cast, as they commonly call them, which is worse then either of the parents. And though there be a great difference between papists & Iewes & Infidels, and a great difference among papists themselves: yet it is in this, that some are not so bad as others, and if a protestant would be curious in making choice of a papist, it is but as if out of many poisons he would choose the weakest. The reason which Malachi useth Chap. 2.15. to reprove the Iewes both for marriages with infidels, and for their often diuorcements, is this, because( the Lord) sought a godly seed: and the same reason serveth fitly for this purpose. For if the Iewes marrying among themselves, but sinning in this, that they put away their first wife and took another, could not haue a promise of a godly seed or posterity: how can they that mary with papists hope that their posteririe shalbe godly. What man desirous of pure good wheat, will in seed-time witting mingle wheat and tares together, or good wheat and bad together, and therewith sow his field and say he hopes all will prove very good wheat in harvest? But as no simplo man hath so little discretion, as thus to sow his field: so I wish that wise Christians would not be so simplo as to make a marriage between a protestant and a papist and say, they hope the children willbe good christians.  
Quest. Secondly, then I pray you show me whether among protestants or any true faithful people there be any exception for marriages one with a neither? for so you said before.  
Ans. There are diuers exceptions to be taken against certain persons, why they may not be joined together in marriage, though they be both of them true believers, and of the same religion: but at this present I will onely name two sorts of believers, which may not by the word of God be coupled together in marriage. First those which are so near of consanguinity or affinity, that the lord hath forbid them to mary together. Leuit. 18. Secondly, those which for some imperfections or wants in themselves cannot perform marriage dueties.  
Quest. I pray you declare these two points, more largely, and more plainly, for I think they are at this day very necessary to be known.  
Ans. 
What degrees of consangui nitie or affinity may not mary.  Of the former the lord speaketh thus generally, Leuit. 18.6. None shall come near to any of the kindred of his flesh to uncover her shane: I am the Lord. The particulars are afterward declared in the same chapter to show how far this general rule is to be extended. And notwithstanding that every man may red the text, yet I will do mine endeavour to lay open the particulars very briefly in these three rules.  
First, a man may not mary his mother, his grandmother, or great grandmother, nor his daughter, nor his niece, nor his nieces daughter, either by consanguinity or affinity.  
Secondly, a man may not marry his aunt, or his great aunt either by consanguinity or by affinity; because they are as it were his mothers.  
Thirdly, a man may not marry his sister by consanguinity or affinity.  
These three short and plain rules contain in a manner the sum of all that eighteen chapter of Leuiticus to vers. 18. where bigamy is sorbidden. Notwithstanding that these three rules may more easily be conceived of the simplo, these two lessons must also be learned. First, that affinity reacheth not so far as consanguinity, but stayeth onely in the husband and in the wife, and goeth no further unto the consanguinity of either of them. As for example, david the son of Ishai, marrieth Michal the daughter of Saul. Now all that are of consanguinity to david, are of affinity to Michal: and all that are of consanguinity to Michal, are of affinity to david, in the same degree of affinity to david, as they are of consanguinity to Michal. Dauids father, mother, brother, sister, uncle, aunt, cousin by consanguinity; is Michals father, mother, brother, sister, uncle, aunt, cousin by affinity. But this affinity resteth onely in Michal, and recheth not to any of her consanguinity. So there is no affinity at al between the kindred of david and Michal. Ishai and Saul are not made of any affinity though their children be married together. There is no affinity between Eliab Dauids brother, and Merab Michals sister: there is no affinity at all between jonathan Michals brother, and Zeruiah Dauids sister. The reason is, because propagation is by generation, as consanguinity is spread far by generation; affinity is not made by generation, but by coniunction, as the word sheweth, affinis, qui ad alterius finem accedit, he is of affinity, who cometh to the borders of an other kindred.  
Secondly, because sundry inconveniences may fall out both in consanguinity and in affinity, whereby that which is not expressly forbidden in the word of God, may sundry waiesbe vnconuenient, as in the marriage of cousin germans in consanguinity; and if the father mary the daughter, and the son the mother, whereby affinity is made: and because we ought not always to stand precisely vpon that which is lawful, but especially to respect what also is expedient, as the Apostle admonisheth us, 1. Cor. 10.23. &c. Therfore it behoveth magistrates to haue due regard of these matters, to determine what is convenient, and all godly Christians ought most dutifully to obey whatsoever the magistrate decreeth in these cases for edification and for honesty, and for avoiding of inconveniences. For which cause also I desire the table of degrees of marriage, which is set forth by authority, may here be inserted.  
Quest. Who are those, which for want of habilitie to perform the dueties of marriages, may not mary?  
Ans. There are specially three sorts of believers, 
Persons unapt for marriage.  which are not fit for marriage. First children, who for want of ripe age are not mariagable. Secondly, eunuchs, who cannot give that due benevolence, which wedlok requireth. Of these Christ noteth three sorts. First those that are so born, and haue natural weakness and imperfection that they cannot perform marriage dueties. Secondly those that are made chast by men, that is, gelded men, who against their wills are by violence disabled to mary, as it hath been and is too too common a practise in Asia and Africa to geld men, that they may keep the wives and concubines of kings and of great men. Herodotus. lib. 8. writeth that one Panionius made a trade of these eunuchs, and sold them for great sums of money. But himself afterward received a iustreward, and was made an Eunuch by Hermotimus, whom before he had offered that injury unto. Volataranus writeth that Cocceius Nerua forbade this wicked practise at Rome. Thirdly, those which make themselves chast for the kingdom of heaven, not as Origen did, of whom Eusebius Lib. 6. cap. 8. writeth, but as Paul did, 1. Cor. 9.27. that is, by fasting, praying, watching, & taking great pains in their calling; beate down their bodies, and bring it into subiection, and so obtain of God the gift of continency, that they may more freely and continually serve God, and not be hindered so much with encumbrances of worldly affairs, as married persons are. The third sort of them that are unfit for marriage, are such as haue some foul contagious, infectious, and uncurable disease, whereby the other party should be infected and deprived of marriage dueties, or else their children, if it were possible for them to haue any, should be most miserable lazars full of all sores and diseases.  
Quest. Hitherto you haue shewed howe this commandment is transgressed in marriage making, you said also there was some things to be observed in marriage after it was made. What be those things?  
Ans. 
matrimony ought to be chast and holy.  I will note onely two things. First, that the husband and the wife be faithful and true each to other, and remember the covenant of God( as Malachi, Chap. 2.14. admonisheth the husband, and Salomon, Prou. 2.17. admonisheth the wife if you list to read the places) & not to commit adultery with other, which is the great sin forbidden in this commandement. The second thing I note in mariageis that the husband & the wife live chastened, and soberly and honestly in that holy state of marriage; not wantonly, not lasciviously, not worse then brute beasts. For which cause the lord that is holy, biddeth all his people to be holy, Leuit. 19.2. and hath given married persons a special precept, Leuit. 18.19. wherein the Lord respecteth both the chast behaviour of married persons, and also the welfare of their posterity, as not only divines, Pellicanus vpon the forenamed place, and jerome, Oecolampadius Caluin, and Lauaterus vpon Eze. 18.6. but also a very learned physician Fernelius Pathologiae. Lib. 6. cap. 9. affirmeth.  
Quest. Now that you haue spoken of lawful contracts, and of holy wedlock, declare also the faults committed out of marriage against this commandment.  
Ans. Many ways do unmarried persons also break this commandment, as by fornication and whoredom, when a single man defileth a maid consenting to his lust contrary to the lawe. Exod. 22.16. or lieth with a woman betrothed to an husband, Deut. 22.23.24. &c. And if the priestes daughter play the whore, she must be burnt, Leuit. 21.19. Also stews and bawdry are forbidden, levi. 19.29. Deut. 23.17. howsoever the Pope dispenseth with them. Also incest is forbidden whereof there are diuers examples, Gen. 35.22. & 38.18. & 2. Sa. 13. & 1. Cor. 5.  
Also Sodomy and buggery, and all unnatural and monstrous lust, Leuit. 18.22.23. Finally the vow of chastity in them that haue not the gift, is the mother of all filthiness, and was first set on foot by Montanus and other known heretics, and afterward defended by beastly papists.  
Quest. What is there more to be observed in this commandment?  
Ans. As all these things are forbidden, so are all the means unlawful, whereby these things are procured, or maintained, which are many, & first of all our senses may inflame the lusts of the heart, for by them lust enters into the heart, or rather is there kindled. For as gun-powder is all in aflame so soon as fire toucheth it; so the corruptions of the heart are inflamed when the object of sin entereth in at our senses.  
First, 
Of the sense of feeling.  because the sense of feeling or touching should not haue too much liberty to roaue every where, there is a proviso made in a certain case that a woman shall haue her hand cut off, Deut. 25.11.12.  
Secondly, we may not suffer our eyes to wander any way wantonly to look vpon the beauty of a woman, 
Of the eyes.  for Christ saith, Math. 5.28. that such wanton looks are adulteries. And the Apostles John and Peter condemn the lust of the eyes. 1. John. 2.16. & 2. Pet. 2.14. It is noted, Gen. 39.7. that Potiphars wife by casting her wanton eyes vpon joseph, grew unto lust, and desired him to lye with her. david looking from the top of his house at the first vpon a sudden, not thinking any such thing, after feeding the lust of his eye with more looking vpon Bathsheba the wife of Vrias, fell to further lust, and committed foul adultery with her. But at an other time he said, Psalm. 119.37. turn away my eyes from regarding vanity. And all men that fear GOD, and so fear their own weakness will pray with david, and do as job did, job. 31.1. I made a covenant with mine eyes: why then should I think on a maid?  
Thirdly, our cares ought to be shut from hearing filthy and vnchast speeches, 
Of hering  lest thereby our heartes should be kindled with lust. For as the wicked stop their ears least they should hear the word of God Psal. 58.4.5. Act. 7.57. or the piteous cry of the poor Pro. 21.13. so they that fear God truly, will stop their ears against al evil words and deeds as Esaiah saith Chap. 33.15. He that walketh in iustice, that stoppeth his ears from hearing of blood, that shutteth his eyes from seeing of evil, he shal dwell on high. For the holy spirit of God, dwelling in the elect, is grieved with hearing of evil words Ephes. 4.30. And that is the cause why the godly cannot abide to hear evil words.  
Fourthly, our taste must not be satisfied with every pleasant meate and drink; for the common proverb is, sine Cerere & Baccho friget Venus, Lust is cooled when it wants dainty meats and strong drink. But Salomon describeth the fruits of eating and specially of drinking wine Prou. 23.27. &c. to the end of the Chapter, and Vers. 29. saith thus; To whom is we? to whom is sorrow? &c. and Vers. 33. Thine eyes shall look vpon strange women. Lot that lived honestly before, lay with his own daughters when he was drunken Gen. 19.32. david made uriah drunken to provoke him to lust 2, Sam. 11.13.  
Besides these things which move our senses and from thence enter into our heartes there are many other things which are provocations to vncleannes.  
First strange apparel, that is, both new-fangled fashions of apparel, and also such as is not meet for our sex, as when a man weareth womans or a woman mans apparel, which the Lord forbiddeth and detesteth as abominable De. 22.5. The woman shall not wear that which pertaineth to the man, neither shall a man put on womans raimeut; for all that do so, are abomination to the Lord thy God. When every one weareth his own apparel, that is, the apparel of their sex, then both men and women are newfangle and desirous of strange fashions. And England hath the fashions almost of al other nations round about, and yet they are not content with any, but daily affect new guises, and when none can be found, then they renew the old, and that of late is become a fine fashion. But they must be content to he are what the Lord saith to the Iewes Zephan. 1.8. And it shalbe in the day of the Lords sacrifice, that I will visit the princes, and the kings children, and all such as are clothed with strange apparel. And apply this to their new fashions and see how they will agree together. It is to be feared, that except men and women break off their sins by repentance, that these their new fashioned devises never fit their humors so well, but the judgements of GOD for these and such like sins, will sit so close to their backs, that they cannot put it off when they would. But women at al times and in all ages haue surpassed men, as also at this day they do, both for strangeness of the fashion, and costlynes of the garment itself. And that women may see themselves evidently, and truly, I will show them a clearer and a truer glass to look in, then there is any in all the Exchange. This true and clear glass is with the prophet Esai Chap. 3. Vers. 16. and the rest following, Because the daughters of Zion are haughty, and walk with stretched out necks, and with wandring eyes walking and minsing as they go, and making a tincleing with their feet, therefore shall the Lord make the heads of the daughters of Zion bald &c. I wish al women to red the rest of the Chapter. And if they be loathe to look in this glass, for fear they should see their deformities, yet they had better now se their faults while there is time to wash them away with tears of true repentance, then hereafter to feel the punishment, when it willbe too late to repent. For will they, nile they, one day they must look in this glass when it shalbe set in their consciences, from whence they can neither remove it, nor turn their eyes from beholding it. For the Lord will shortly bring al flesh to iudgement, when none can be hidden from him that sitteth vpon the throne. Wherefore I beseech all women, and specially those that make greater profession of religion, that they would tremble to dishonour God, to offend his little ones, to wound their own souls, and cause the blessed word of God to be evil spoken of through their apparel, and that they would hear and follow the holy counsel of Paul, 1. Tim. 2.9. likewise, I will, that women adorn themselves in comely apparel, with shamefastness and modesty, not with broythred hair of gold, or pearls, or costly apparel, but( as becometh women that profess the fear of God) with good works: and the counsel of Peter 1. Pet. 3.3. whose appareling let it not be outward, as with broidered hair, and gold put about &c. Man in the beginning was created good, holy pure, clean, without deformity, but afterward by his own sin he became evil, foul, filthy, unclean, in so much that Adam and Eua having once sinned, were ashamed of God, of themselves and each of other, and began to hid their filthiness and their shane one from another with fig leaves Gen, 3.7. Wherefore afterward the Lord made them coats of skins to hid their shane Gen. 3.21. But now a dayes there is a strange metamorphosis or change. For that which was appointed of God to hid and cover their shane, they haue changed into a thing that sets out their shane to the world. For doth not the attire, the gesture, and the countenance both of men and women, show the vncleannes of their heartes and bodies? Salomon saith Prou. 7.10. There came out a woman with an harlots attire: whereby he telleth us that there is some attire which is whorish, and which bewrayeth the iniquity of the mind.  
Secondly, dancing, as it is now commonly used, is an intisement to folly, 
Of dansing  as lamē table experience may teach us, if we be teach able. For young men and maides dance together and make such matches as bring forth many bastards, Dinah Iacobs daughter was ravished without dancing. For she went out but to see or to be seen Gen. 34. And if the sight of Dinah inflamed Shechems lust, what will dancing, kissing, and dalying together more then modestly, do. The fruit of Salomes wanton and whorish dancing ( for she was her mothers daughter) before herod & the rest, was the beheading of jo. Ba. Mah, 14.6. &c. To speak of diuers kinds of dancing, it needeth not, we haue too many by one. And to answer dancing defenders, I would know of them whether they bring Dauids psalms, or bawdy ballets with their pipes or other musical instruments? And whether the dancers come to refresh & solace their heavy hearts, their sighing souls, their sorrowful minds with some of the joyful songs of zion, or they come with disguised platforms to entrap wanton women, to inflame their burning heartes, to feed their adulterous eyes, and to commit folly and defile their bodies. But if the dancers be wantons, and come to delight their senses with unlawful pleasure, and bring filthy and vnchristian sonnets, then no christian may for shane stand in their defence. Wherefore together with dancing, I will put vnchast rhymes, lascivious songs, and sonnets, as prouokers & allurements to kindle our prove nature to break this commandment.  
Thirdly, 
Of stageplayes  stage-playing and interludes, are even Satans shop or schoole-house to bring up prentices and young scholars to the arte and mystery of whoredom and adultery. For the devil hath nothing to teach such wickedness by, but it is all set abroad to open sale vpon the stage, and there it is either declared by foul and wicked words, or else most filthily and impudently resembled by gestures and actions, that there is not a greater mart in the universal world for the divels wears, then is the stage. The first devisers of it were the infidel heathens, from thence we receive it, howsoever the Lord forbid a man to wear womans apparel, surely he doth disallow, that a man either in his own or in womans apparel should use adulterous & filthy gestures. cyrpian Lib. 1. Epist. 10. demanded by Eucratius, what he thought of a man, that began to be ashamed of his playing vpon the stage, gave it over, and now did but only train up young scholars privately in his chamber, to make them fit for the stage, answered, that man was a master non erudiendorum, said perdendorum puerorum, not of instructing, but of destroying youth, and therefore such a man was not worthy to be of the fellowship of the church. Tertullian Lib. de spectaculis saith, Theatrum propriè sacrarium veneris est, the theatre,( or stage) properly is the chapel wherein whoredom is committed. And a little after in the same book he saith, Theatrum est privatum consistorium impudicitiae, ubi nihil probatur, quàm quod alibi non probatur, The theatre( or stage) is a private closet for dishonesty, where nothing is allowed but that which else where is disallowed. Chrysostome in his sixth homely vpon Genesis, threateneth to excommunicate his auditors for running to plays except they leave it. The counsel of Arles in France about the time of the Nicene cousel Can. 4. &. 5. and also the third counsel of Carthage, Can. 35. decree that stage-players are to be excommunicated. And seing there is not more filthy speech used in any other place, I will here leave al filthy communication vpon the stage, and not make any several speech of it, though there be sufficient occasion.  
Quest. Seing you haue spoken thus much of the causes, I pray you let me hear something also of the effects of adultery and vncleanenes.  
Ans. The fruits or effects of such vncleanenes must needs be many and loathsome. For as the three is, such is the fruit. But of many, I will only name a few.  
First, 
Returning to our vomit.  man born in sin, polluted, and defiled, through the grace of God in Christ and the powerful operation of the holy Ghost, is purged and made clean, and in testimony thereof receiveth the sacrament of baptism to assure him of his purgation and regeneration. But he that committeth fornication or adultery defileth himself again, and it cometh to pass unto him, according to the true proverb, The dog is returned to his own vomit: and the sow that was washed, to her wallowing in the mire, 2. Pet. 2.22. And this is one of the fruits of sin. The Lord that washed us from our sins, requireth of us holinesse, as he is holy, Leuit. 20.7.26. & 1. Thess. 4.3.7. If a man be swept and purged, and after supper unclean spirits do possess him again, the latter end of that man will be worse then the beginning was, Luke. 11.24. And if I name no more fruits of whoredom but this onely, it were sufficient to move a godly Christian to possess his vessel in holinesse.  
Secondly, 
Banishment of Gods spirit.  our bodies are the members of Christ, 1. Cor. 6.15. but he which coupleth himself with an harlot, is one body with her, and maketh himself that before was a member of Christ, now to be the member of an harlot. Which is not to come out of the hall into the kitchen, but out of heaven into hell. again our bodies are the Temples of the holy Ghost, 1. Cor. 6.19. and of the living God, 2. Cor. 6.16. and the Spirit of God dwelleth in us, working our regeneration and sanctification. Now they that give themselves to uncleanness, do not only grieve the spirit of God which is in them, but they labour to expel and drive him out of them. For he will not dwell in such defiled and filthy bodies. david once overtaken by the infirmity of his flesh, and fallen into this horrible sin of adultery was so deprived of the comfortable feeling of the spirit of God, which he had felt in former times abundantly, that, though Nathan the prophet said unto him in the name of the Lord, The lord also hath put away thy sins. 2. Sam. 12.13. he nevertheless cried pitifully and with a heavy heart, unto the Lord and said, Create in me a clean heart, O God, and renew a right spirit within me. Cast me not away from thy presence and take not thy holy spirit from me. Restore to me the ioy of thy salvation, and stablish me with thy free spirit, Psal. 51.10.11.12. This then is an other fruit of vncleannes, even to banish the spirit of grace out of our bodies( but if any man haue not the spirit of Christ, the same is not his, Rom. 8.9.) and to be without comfort, and without feeling of Gods favor, and of the spirit of God, yea though we do so truly repent, that our heartes inwardly bleed for sorrow, and though the ministers of the word tell us in the words and in the name of the Lord, that our sins are pardonned. And if the penitent heart and heavy soul can very hardly be comforted, though the Lord sand us word by his servants that he hath forgiven us our sins; howe shall they haue any consolation at all, whose heartes are so hardened through custom of sin that they cannot nor do not repent, and to whom the Lord never promised any mercy or forgiveness of sin by his seruants.  
Thirdly, we are turned from darkness to light, 
Disinheriting of ourselves of the king doom of heaven.  and from the power of satan to God, and haue received forgiveness of our sins, and inheritance among them that are sanctified, Act. 26.18. and are become the sons of God, Gal. 3.26. and are made the heires of God, even fellow heires with Christ, Rom. 8.17. But he that committeth sin is of the divell, 1. joh. 3.8. and shal be his son, his heir and partaker of his kingdom of darkness. And this is an other fruit of adultery, even to change our estate, and of the sons of God, to be made the sons of the divell; and of heires of God, to be inheritors of condemnation. For this ye know, saith Paul. Ephes. 5.5. That no whoremonger, neither unclean person, nor covetous person, which is an idolater, hath any inheritance in the kingdom of Christ and of God. And again. 1. Cor. 6.9. Neither fornicators, nor idolaters, nor adulterers, nor wantons, nor buggers, nor theeues, nor covetous, nor drunkards, nor railers, nor extortioners shall inherit the kingdom of God. Wherefore Peter admonisheth us to abstain from fleshly lusts, because they fight against our souls, 1. Pet. 2.11.  
Fourthly, 
Infamy & poverty.  concerning this present life also, and our conversation among men, all manner of fornication bringeth with it two things which discredit men. First, an evil name; and secondly, loss of worldly wealth. For not onely among Christians, but even among heathen pagans adultery and fornication are odious, and most severely punished in many places, as it may appear in the story of Abimelech, when he took Sarah to be his wife. The saxons, and Germans before they were Christians, used most severely to punish adulterers with death, sometimes hanging them in chains over a fire till they were dead, and sometime burying them alive in the earth. The Romans punished them with death, and Orosius, Lib. 2. cap. 8. saith, that Popilia a virgin for committing fornication, was put into the earth being alive, and so butted and put to death. neither doth the infamy either soon cease, for his reproach shall never be put away, Prou. 6.33. or else rest vpon the sinner alone, but the children so unlawfully begotten, haue a note and name of ignominy set vpon them, and are called bastards, that is to say, strangers, because they are strangers from their fathers inheritance( for a bastard cannot inherit, neither among Christians, nor among infidels) and because they are strangers in some sort from the congregation of the lords people, as it is written, Deutro. 23.2. A bastard shall not enter into the congregation of the lord, namely, to bear office or to be advanced to dignity. And that adulterers and fornicators consume all their wealth, and waste their substance and their inheritance, which should be for them, for their whole family, and for their lawful heires or successors after them, woeful experience sheweth, and the holy Ghost witnesseth the same, proverbs. 6.26. For because of the whorish woman, a man is brought to a morsel of bread. And in another place, he that feedeth harlots, wasteth his substance, proverbs. 29.3. And this is an other fruit of whoredom. Wherefore if men either desire salvation in the kingdom of heaven, or fear condemnation in hell fire with the divell and his angels; if they regard either their bodies, or their souls; either themselves, or their posterity; either their good name, or their wealth, there is great cause why they should avoyde all manner of whoredom and fornication, and live in holinesse and so brietie.  
Quest. What is there more to be considered in this commandment?  
Ans. Hitherto I haue shewed how this commandment is broken, together with some few causes and effects: now we should also speak of the holy keeping of our own vessels in holiness, as the Apostle willeth us, 1. Thes. 4.3. and so keep this commandment. For seeing God hath called us by so holy a calling, we ought to cleanse ourselves from all filthiness of the flesh & spirit, & grow up unto al holiness in the fear of God, 2. Co. 7.1. that our whole spirit and foul and body, may be kept blameless unto the coming of the lord Iesus Christ. 1. Thes. 5.23. But I will leave this to every mans consideration.  
Quest. What is the punishment for them that transgress this commandement?  
Ans. adultery, and ravishment are to be punished with death, Gen. 38.24. Leuit. 20.10. Deut. 22.21.22. Prou. 6.27.29. But if a single man and a maid commit folly, the punishment was not death to either of them, because the man made recompense, and the maids father was satisfied, either with marriage of his daughter, or else with a dowry, which was fifty shekels of silver, Exod. 22.16. Deut. 22.28. The Church excommunicateth them till they repent publicly.  
Thou shalt not steal.  
Quest. What is the sum of this commandment?  
Ans. The sixth commandement gave charge for preservation of mans life; the seventh for the honesty & chastity of the body, to keep it holy & undefiled; now the Lord cometh a degree lower, and sheweth, that he doth not onely care for our lives, and for our bodies that they may be kept holy, but also for our goods, and cattle, our corn, our wears, our gold, our silver, and whatsoever we haue that they may be in safety. The very consideration whereof ought to breed in us all, first thankfulness to God, for that he vouchsafeth so graciously to provide for al that we possess: secondly more faith in his providence and protection, knowing that who so dwelleth under the defence of the most high, shal abide under the shadow of the almighty, as the prophet saith, Psa. 91.1. thirdly, greater love to our brethren that because the Lord loveth them so entirely, & preserveth all they haue, we should for his sake love our brethren, and do them good. And this exceeding love of the Lord also is manifest, in that he hath sent magistrates as his own lieutenants, with great authority to protect us, and all that we haue in safety, as was noted in the fift commandment.  
Quest. How many ways do men steal our goods from us?  
Ans. This is a hard question, because there are infinite ways to do evil: notwithstanding I will note three ways of stealing, under which are many contained. The first is by violence: the second by fraud: the third by usury, which is both by violence, and by fraud.  
Quest. What is violent stealing? or who steal by violence?  
Ans. First, they that by strong hand, and by their power and might take other mens goods from them. Such are the eves and robbers that openly steal and rob at no one day in the high ways or in any other place, as the Shabeans, and the Chaldeans which robbed job. Chapter. 1.15.17. Such are they that rob vpon the seas without a lawful letter of mart. For if any man having sustained no loss by any adversary, of a mere covetous mind to get wealth by right or by wrong, will come to the magistrate, and before him make an open loud ly & say or swe are, that he hath sustained loss, when he never lost penny vpon the seas and so abuse authority to purchase a letter of mart, that man may not think he can deceive God. But if this be the beginning of his voyage, in abusing Gods lieutenant, in lying or in swearing falsely; what success may he look for or what blessing,( I might say cursing) may he look for at gods hands? Nay with what conscience dare such a man enter the seas, wherein so mighty works of the Lord are manifest every month. Also if a man having a lawful letter of mart go beyond his commission, and count all fish that comes near his net, and catcheth whatsoever he can get by main strength, where is this mans conscience? or what answer will he make unto the lord? It is mere foolish and irreligious to say as many do, such a one is an enemy to God, to the gospel, to our nation, and to me, therfore I may lawfully rob him. For the lord hath never said so in all his word. It is a mere devise of thine own, O man whosoever thou art, that saist so. For then say thus the murderer, the adulterer, the blasphemous swearer, is an adversary to God, to religion, & the gospel, to the welfare of our Land, & therefore I will kill him, or I will rob him. No, no, it belongeth to the magistrate to punish him, and not to thee. The lord hath a great number of aduersaries vpon earth, but no man may do them any violence but when the Lord biddeth, if then thou not commanded by the magistrate, who is Gods vicegerent, yea forbid by the magistrate,( for when thou goest beyond thy commission, thou contrariest the magistrates commandment) wilt for couetuousnes sake tak violently whatsoever thou canst, thou hast no warrant for thy doing. The Lord can, and will, and doth punish his aduersaries, when, by whom, and by what maner it pleaserh him. Therefore except thou hast been of the Lords counsel and knowest his will, seek not too hastily to enrich thyself by robbery. moreover when any unlawfully rob vpon the seas, and bring great purchases into the land and into their houses, let the curse never beforgotten, which the prophet Zachariah Chap. 5. saw in a vision of a flying book, which goeth forth over the whole earth for every one that stealeth shal be cut off aswell on this side, as on that; and every one that sweareth, shal be cut off as well on this side, as on that, I will bring it forth, saith the Lord of hostes, and it shall enter into the house of the thief, and into the house of him that falsely sweareth by my name: and it shal remain in the midst of his house, and shall consume it, with the timber thereof and the stones thereof.  
Such are they that having kings treasures in their hands, run away with it, as Pactias did with the treasure of King Cyrus Herodot. Lib. 1. or being trusted with the treasures of Colleges or corporations, go away with it.  
Such be sheep-stealers, horse-stealers, men-stealers and a great number more.  
Such be the mighty that oppress the poor as Ahab oppressed Naboth. rob not the poor: because he is poor, neither oppress the afflicted in iudgement. For the Lord will defend their cause, and spoil the soul of those that spoil them. Prou. 22.22. And such as help them in their oppressions are their companions.  
Such are they that destroy other mens goods, as they that burn mens houses or their corn. Exod. 22.6. or that kill mens cattle Exod. 21.33.35. Leuit. 24.18.21. Absolom burnt Ioabs barley 2. Sam. 14.31.  
Such are church-robbers, which take away the manteinance of the ministery. It is a destruction for a man to devour that which is sanctified and after the vows to inquire Prou. 20.25.  
Secondly, they that haue any thing in their hands that belongs to others, and yet withhold it, and deliver it not, as the ministers of the word which having the dispensation thereof committed to them, do not preach, but by silence withhold from the people the bread of life, and so shut up the kingdom of heaven that neither they enter in themselves, nor suffer them that would. Wherefore except they repent of their former negligence, and hereafter amend, they shall feel that curse which Christ for the same cause pronounced against the scribes and pharisees Math. 23, 13. Therefore behold, I will come against the prophets, saith the Lord,( Ierem. 23.30.) that steal my word every one from his neighbour. And Christ John. 10.1.8. saith plainly, they are theeues and robbers. Such be papists that conceal the death of Christ as much as they may, and extol mans merits, and that shadow the second commandment, to the intent to set up their images.  
They that haue received of their neighbour money or any other thing to keep, but either deny it, or defer to restore it, when it is demanded again. Exod. 22.  
They that find their neighbours purse by the way, or his beast straying abroad, and do not restore it, but keep it to themselves.  
They that being executors of wills and testaments, or otherwise put in trust with any thing, do defraud widdows and orphans, and withhold from them that which belongs to them.  
They that being rich, and seing the poor and needy, shut their compassion, and withhold Gods blessings from thē. The Lord saith Pro. 3.27. withhold not the good from the owners thereof.  
They that deny or defer to pay their debts to the great loss of them that lent or sold any thing, and gave them day for the payment.  
They that keep back the seruants wages Leuit. 19.13. Deutro. 24.15. Iam. 5.4.  
They that withhold their neighbours pledge  
They that refuse to let their neighbour haue corn or other thing for their money, as many do, they that defend not their neighbour from injury, when they may.  
Quest. Who are they that steal by fraud?  
Ans. They that in selling use false weights and measurs Leuit. 19.25. Deut. 25.13. Pro. 20.23. that sell corrupt ware for good, and counterfeit for true Amos. 8.6. that defraud the simplo and ignorant, that take double the worth of the thing in mens necessities.  
They that in buying dispraise that which is good, to get it for a little Prou. 20.14. that perceiving poor men must needs sel, will not give half the worth. Ingrossors which gather all the corn or other commodities of the country into their own hands that no man shall haue any to sell but themselves, and then they make their own price as they will. Forestallers, which meet the commodities of the country by the way; and buy it before it come at the market, whereby the price of things is enhanced, and the market is not served sufficiently.  
They that are purse-bearers and purloin some to themselves, as Iudas did.  
They that buy or sell iustice, which ought not to be bought or sold.  
They that game by unlawful games.  
In a word, the bread of deceit is sweet to a man: but afterward his mouth shalbe filled with grauil Pro 20.17.  
Quest. What say you now of usury?  
Ans. It is both a violent and a fraudulent theft.  
Quest. Some think it to be a lawful trade; what think you of it? for you seem at the first to condemn it.  
Ans. I will answer you by leisure, and by degrees. And first I will show in what things usury doth properly consist: secondly what it is: Thirdiy how many kinds of usury there be: and fourthly whether it be lawful.  
Quest. In what things doth usury consist?  
Ans. usury cannot properly nor truly be said to be in buying, in selling, in choping, or changing, or in any such bargaining. For in all these and such like there may be, & there is, fraud, guile, deceit, cozenage, cruelty, oppression, and injury; but no usury. Neither is there usury in hiering out of houses, lands, cattle, or any other thing, but in setting, letting, hiring, there is fraud and oppression, as in the former. It remaineth then that usury in properly and truly in lending only, and in no other thing whatsoever. But of lending there are twol orts properly called by two several names in latin, though we haue but one english word for them both. For which cause I must of necessity use more words then I would, that I may make a plain difference between these two kindes of lending. The one kind of lending is, when the same thing that was lent, is to be restored again, and not an other thing for it, as if a man lend his neighbour his cloak, his gown, his horse, his cart, or any such other thing he looketh to haue the very same again which was lent, and not an other for it. The thing that is thus lent is properly called commodatum in latin. The other kind of lending is, when the same thing that was lent, is not looked for again, but an other as good by weight, measure or number, as for example, a man lendeth his neighbour a loaf of bread, which the borower taketh as his own, and eateth, and restoreth an other loaf for it as good and by weight. again a man borroweth a bushel of wheat and spendeth it, and after restoreth an other bushel as good and by measure. again, a man borroweth twenty shillings and layeth it out for necessary things, and after restoreth for it so much money again, & by number. And this lending in latin is properly termed mutuum. This also must be understood, that all lending is free, and for nothing, but of good will: for if it be otherwise lent then frankly and for nothing, it hath another name. Now usury is properly in this latter kind of lending, and onely in it not in the former, nor in any other kind of dealing that is between men, whatsoever it be. The former kind of lending is frank and free, of good will, for nothing: if it belent for any thing, then it loseth his name and is called, hired, for it is hired for such a thing, and for so much. This latter kind of lending is also frank, and free, of good will, for nothing. For if it be lent for something, it loseth his name, and is most properly and truly called usury. And thus you see plainly that usury consisteth in no dealing that is between men, but onely in lending, yea, and in this latter kind of lending onely. And to make it more plain, it is not always in this kind of lending, but onely, when this lending, that ought to be frank and free, is abused to some gain. So then usury is the abuse of this charitable lending.  
Quest. Secondly, then according to your promise, define usury, and tell me what it is.  
usury is a covenanted gain for this latter kind of lending, which is called mutuum in latin. And in this short definition you must mark these two things diligently. First that it is a covenanted gain. For when a man lendeth frankly, and freely, of mere good will, of conscience to succour and help him that is in need, according as God commandeth; if the borrower restoring the value of the thing again in due time and according to his promise, and according to his habilitie, will in such a case freely give something to the lender, because he hath gained much by that which was lent him freely, it is not usury in such a case to receive that the borower frankly giveth: but this case is so rare, as it scarce needs to be name. Therefore to make it usury, there must be a covenanted gain.  
Secondly, that it is a covenanted gain in the latter kind of lending onely, and not in the former  
Quest. Thirdly then, how many kinds of usury are there?  
I know but onely one kind of usury, and no more; which is worth the marking, and hereafter will give great light for the deciding of the controversy, whether it be lawful or no. For though some men committe usury in money, some in corn, some in bread, and others in other things, which make a distinction of the object of usury; yet the nature of usury is not by these things divided. Wherefore I say again, there is but one kind of usury onely.  
Quest. Now lastly, whether is usury a thing lawful or no?  
Ans. I know it is no small controversy among many at this day, and hath been a long time, nevertheless because the handling of it falleth necessary into the eight commandment, I will speak plainly what I think, and so refer and submit myself and my reasons to the censures of the godly learned in any place. I am of this opinion, that to take covenanted increase or lucre for lending of any thing that is put to usury is simply unlawful, understanding such kind of lending as I name before, which in latin is properly called mutuum. For usury is not properly, neither can be in that other kind of lending, which is called commodatum. I am constrained to use the latin words, because we haue but onely one English word for these two kindes of lending. My reasons which move me to think that usury is altogether unlawful, are these.  
First, the word of the lord, Exod. 22.25. Leuit. 25.35. manifestly forbiddeth to lend vpon usury, for usury, or for lucre and gain to any of the lords people, which are decayed and brought unto poverty, that they are not able to maintain their estate. The words be these, Exod. 22.25. If thou lend money to my people, that is, to the poor with thee, thou shalt not be as an usurer unto him: ye shall not impose usury upon him. And levit, 25.35. moreover if thy brother be impoverished, and fallen in decay with thee, thou shalt relieve him, yea the stranger and sojourner, that he may live with thee. Thou shalt take no usury of him, nor vantage but thou shalt fear thy GOD, that thy brother may live with thee. Thou shalt not give him thy money to usury, nor lend him thy victuals for increase.  
Secondly, in Deut, 23.19. it is thus written: Thou shall not give to usury to thy brother: as usury of money, usury of meate, usury of any thing that is put to usury. unto this stranger thou mayst lend vpon usury, but thou shalt not lend vpon usury to thy brother that the lord thy God may bless thee in all that thou settest thine hand to, in the land whither thou goest to possess it. In these words there is a general opposition between this stranger, that is, the cursed canaanites, and their brethren the Iewes. Where this opposition is to be observed. For when the lord permitteth the Iewes to lend vpon usury to that stranger, he doth not mean all strangers, as the Iewes wrest the place, even to this day. For in the place before cited, Leuit. 25.35. the lord forbade the Iewes to give vpon usury, not onely to their brethren the Iewes, but also to the stranger and sojourner, that is, to such strangers and sojourners as seeing the great works of the lord and his fearful judgements vpon egypt, forsook egypt and went out with the Israelites Exo. 12.38. And many of them were circumcised, and received the religion of the Israelites, and worshipped the God of Israel. Such also were Moses his father in lawe and those that came with him, and dwelled with the Israelites and worshipped GOD as they did, and afterward in the scripture are called Kenites. Such also were others that joined themselves to the Israelites and dwelled among them. Wherefore it is often said concerning many things, that there shall be one lawe for the Iewe born and for the stranger. But when the Lord permitted the Israelites to lend vpon usury to that stranger, he meaneth onely those cursed people, the Hittites, the Girgashites, the Amorites, the Canaanites, the Perizites, the Hinites, and the jebusites, whom the Israelites, were commanded to destroy, Exod. 23.27. &c. Numb. 3.52. Deut. 7.1.2.16. and no other strangers. Now as we see to what strangers they might lend vpon usury: so we must know that to their brethren whether they were Iewes born or strangers and sojourners that dwelled among them, they might not lend vpon usury. Then whether they be rich or poor, that is no distinction to make usury lawful or unlawful: but whether they be of those seven cursed nations or not. For if they be of those cursed people, it was lawful to lend to them vpon usury: if they were not of them, it was unlawful. And thus the lord sheweth by a distinction of people, namely of these cursed, and of all others, to whom it was lawful, and to whom it was unlawful to lend vpon usury. This new found distinction of rich men and poor men was never made by the Lord, neither hath it any warrant of the word of God, but onely some men covetously minded, haue coined it of late yeares. And if we will approve our consciences before almighty God, we must say, lord, thine own mouth hath spoken it, thou hast commanded it, it is written for my direction and instruction in such a place of the scripture, and therefore, lord, I did it, else I would never haue attempted it, no not to save my life, much less to increase my wealth. And whatsoever or whosoever shall otherwise shift it of before men, shal even be speechless before God. nevertheless this is to be confessed, that the intendment of the holy Ghost in the forenamed places, is to forbid lending vpon usury to the poor: but we must hereewithall take the reason; because it was then practised onely vpon the poor, and it was an uncouth and utterly unknown or heard of monster, that rich men should borrow of rich men vpon usury, and that of mere covetousness. For though there were many great sins among the Israelites, yet this monster I suppose was then vnhatched No this kind of usury is not once mentioned so much as in the last prophets, when perhaps such seed of cruel covetousness was sown, as we now reap the fruit of. But we must understand that it is not onely the labourer that by his daily work getteth his living, nor yet the mean husbandman, that is called poor, or said to be impoverished in the scripture; but also the rich farmer, the wealthy merchant, the landed gentleman, or others of great calling, sometimes fall into decay, and wax poor, so that they haue as great need to borrow, as any poor labourer. For the GOD of heaven that ruleth all things after the counsel of his will, sometimes bringeth down great men, and exalteth them of low degree. Wherefore the Lords meaning is, that if thy brother( whether he be labourer, artificer, husbandman, yeoman, merchant, gentleman, or nobleman) be impoverished and decayed, and his state begin to fall, that then thou should lend unto him freely to help him, to uphold him, to maintain his lawful state and calling, but thou shalt not impose usury vpon him, that is, when he is falling, thou shalt not strike him down and tread him under thy feet, but thou shalt take him by the hand, uphold him from falling, and let thy strength, thy wealth support his weakness. For the lord offereth thee such an occasion to try thee, whether thou wilt obey the lord thy GOD, and relieve him that hath need of thy help, or thou wilt answer him, as Nabal answered david, 1. Sam. 25.10. And for this cause I beseech all that fear GOD, to consider the reason which the lord useth, Deutro. 23.20. That the lord thy God may bless thee in all that thou settest thine hand to, to persuade men, freely and without usury to lend to them that are impoverished and decayed, as if the Lord had said, as thou would haue me to bless thee, so help thou and relieve him that is decayed.  
Thirdly, that which the Lord permitted the Iewes to do for the punishment and destruction of the cursed Canaanites, cannot possiblely be turned to a blessing to Gods people. But the Lord permitted the Iewes to lend vpon usury to the Canaanites for a kind of punishment to destroy them withall. Therefore if one brother lend to another vpon usury, whether he be rich or poor, it is to punish, and to destroy him, as woeful experience teacheth us how true this is: for many whole families, man, wife, and children are destroyed and undone by usury. The gallows are permitted and approved to the sheriff or to some other under him to hang up theeues, murderers, and such other malefactors, but God forbid that we should think them meet for good men. And so usury was permitted to the Iewes as a gallows, as a gibbet, or such other punishment to destroy the Canaanites, and how then can it be good for the Lords people.  
Fourthly, I reason thus. Where the principal is not warranted, there ought to be no covenanted and warranted gain. But in this kind of lending, which is called mutuum, and wherein only usury is, the principal is not warranted. And therfore there is no warrant in the word of God for vsutie. That the principal ought not to be warranted, it may appear two ways. First by comparison, & secondly by scripture. The comparison shalbe between those two kindes of lending, whereof I spake before. For if in the former kind of lending,( where the same thing that was borrowed, is to be restored again, & wherein less favour is shewed to the borrower) the principal be not warranted, then much less ought it to be warranted in this second kind of lending, where greater favour is shewed to the borrower. But in the former kind of lending the principal is not warranted, if it perish without any fault of the borrower as it is Exod. 22.14. And if a man borrow ought of his neighbour, and it be hurt, or else die. The owner thereof not being present( and therfore might suspect it perished through the misusage of the borrower) he( that is, the borrower) shal surely make it good. If the owner therof be by, he( that is the borrower shal not make it good. Therfore in this second kind of lending the principal ought much less to be warranted. The scripture to prove that the principal ought not to be warranted in this second kind of lending, is written Deut. 15. where the Lord commandeth, that every seventh year should be a year of freedom for diuers things. And if any man had lent any thing to his brother, which the borrower was not able to pay again before the year of liberty, that then the lender should freely remit and forgive the debtor the principal; the words are these Deut: 15.2. And this is the manner of the freedom: every creditor shall quiter the love of his hand which he hath lent to his neighbour: he shall not ask again of his neighbour, nor of his brother: for the year of the Lords freedom is proclaimed. Seeing then the principal is not warranted, but must be remitted and forgiven, if the borrower be not able to repay it again, according to Christs words Luke 6.35. lend looking for nothing agaiue, there is no scripture to allow lucre and gain for the principal, and so no usury allowed by the word of God.  
Fiftly, I find but one kind of usury only in the scripture, and that always condemned, never approved, as it may appear in the three places alleged before out of the law, and Psal. 15.5. &. 109.11. Prou. 28.8. Eze. 8.13. & 22.12. and wheresoever else it is mentioned. Wherefore usury is not lawful by the word of God.  
sixthly, I said before, that usury is the abuse of lending. For when men couenante for some lucre and gain for the lending of that which the Lord commandeth to be lent freely, and without any usury, then they abuse lending. Now the abuse of a thing cannot be justified, and therefore usury is condemned.  
eleventhly, usury is a thing so repugnant to nature and reason, that not only Christian nations, but heathens also, whose chiefest scholmaister is that instinct which is graven in their natures, do disallow ssurie throughout the world. For I never heard or red of any that do approve of usury. Wherefore that which the Lord disaloweth in his word, and all nations under heaven mislike, cannot be lawful, neither ought Christians to defend it. And these are my reasons.  
Quest. But are not many worthy men in the Church of God, of a contrary iudgment?  
Ans. Not any at all that I know of. For where diuers worthy men seem to allow usury with some caueates and exceptions, I am of their mind, but I must ad this with all, that when they haue hampered, & hemmed in the usurers on every side, with such holy and religious caveats and lessons, they alter the quality of it, and make it noe usury, but a lawful kind of trade and dealing. There are many strong poisons which the learned physician can so qualify, that a sick person may take a potion wherein some of the poison is. And so holy men of God haue done, and do temper and qualify the usurers poison that they make thereof a holsom medicine for many distressed persons.  
Quest. Whether is it lawful to borrow vpon usury?  
Ans. I will answer you this question by leisure, and by little, as I haue done the former. For there are diuers sorts of borrowers, al whose conditions are not alike, and therefore one answer will not serve them al. And specially there are three sorts of borrowers.  
First, 
some borrow of necessity  some men decayed or in great distress and need, are constrained to borrow, either to supply present wants, or to prevent great inconveniences. And because in these daies charity is rather dead, then could, they must either borrow vpon usury, or haue nothing lent unto them at al. These mens cases are to be pitied, and the Lord biddeth us to lend unto then freely, and forbiddeth us to take any usury of them Leuit. 25.55. But the are not any where in the scripture forbidden to borrow vpon usury, when they cannot otherwise haue to supply their necessity, no more then they are forbidden to to give a great deal more for a thing then it is worth, when a miserly wretched oppressor knowing their present need, and that they cannot haue that they want any where but of him, will not sell to them but for doubble the price.  
Secondly, 
Some borrow of covetousness.  others that are wealthy and very well able to live themselves, and also to relieve others, do of mere covetousness borrow great sums of money vpon usury, as especially three sorts of men do, first gentlemen of great lands and livings, secondly, rich farmers and yeomen, thirdly, wealthy marchants. And that because they will buy all the Lands that lies near them, or are commodious for them, because the poor shall haue no place to dwell in, but by their leave and good liking, because they will be richer then their fellowes, and generally because they are not contented with that blessed state the Lord hath set them in this life, & because they are not thankful to God that hath made thē able to live very plentifully, and to be comfortable and helpeful to many besides, whereas he could, and can, and sometime doth for mens ingratitude, pull dowen unsatiable covetous men, and setteth up the meek and lowly. And I think these borrowers vpon usury sin greatly, and that for two causes,  
The first cause which moveth me so to think, is the covetous greedy mind, that moveth them to borrow vpon usury, when in truth they haue no need, and therefore ought to be content with their estate, and leave that for others to buy and purchase which of themselves they are not able to compass but by this unlawful means of borrowing vpon usury.  
The second cause is taken from the effects that follow vpon this unlawful borrowing vpon usury which are many but I will at this present observe two effects only.  
First these borrowers vpon usury, maintain the cursed usurer, as the receiver doth maintain the these. For though there are many of the first sort of borrowers, whom necessity constraineth to borrow, and the more a great deal by these means, yet they all are not able to hold so many usurers ploughs going all the year long as we see there are, but many usurers should be constrained to cease from making so long furrows vpon poor mens backs, and buckle themselves to some better trade.  
The second effect is, that the poor are greatly hindered, and half undone, by reason that these men borrow vpon usury. For these borrowers vpon usury, give so excessively much for the loan of money, that they must either give up housekeeping, and take a chamber in the corner of a house in London for a time, or else greatly diminish their house-keeping, that by pinching and sparing that way, they may get up somewhat towards the paying of the excessive usury, which the tormenting usurer hath bound them unto, Whereupon it followeth that the poor which were wont to be set on work, no we live idly, and without maintenance, and which were wont to be relieved with much comfort, are now destitute, and shut out of the doors, and sigh and groan unto the Lord for very misery. O would to God these rich borrowers vpon usury would think it a more glorious thing for them to feed and cloath the poor members of Iesus Christ with some parte of that great wealth the Lord hath made them stewards of, even for this cause among others, that they should comfort the needy Prou. 3.27. and so honour God with their riches Prou. 3.9. then by unlawful means to purchase much vpon earth to the great hurt and hindrance of the poor. For this pinching in house keeping to fill up the usurers bags, is the undoing of the poor.  
But besides these two general effects, each of the borrowers vpon usury, hath his proper and peculiar effects. The gentlemen borrowing vpon usury to buy more lands, racketh his rents, and makes all the poor tenants to pay the usury. The farmer or yeoman selleth his corn and his cattle so much the dearer, and makes the buyer to pay his usury. The merchant inhaunseth the price of his wears, and who so needs his merchandise, must pay his usury. And thus the cursed usurer( for he is no where not so much as once blessed in the word of God, but continually cursed, besides the pitiful sighing of the poor which sendeth to God a daily curse against him into heaven) he is the head of all this mischief; the rich bowers, they are his upholders; and lastly the poor commonalty, they haue all the burden laid on their backs, though of al others they be least able. And thus the usurers crooked plough goeth forward.  
The third sort of borrowers vpon usury, are those Salomon speaketh of, Prou. 13.7. 
Some borrow of hypocrisy  There is that maketh himself poor, having great riches. For because they will pay no tribute to Caesar, bear no ordinary charges of the common wealth, nor pay any man his own, if they can once finger other mens goods, therefore will they either borrow something of a usurer, or at the least so give it out, that men might pity their case, and let them always scape scotfree. But these whiners need rather the magistrates authority, then any other answer, and therefore I will leave such hypocritical michers without any further answer.  
Quest. What say you of the usurer?  
Ans. I will refer you for answer to, Pro. 28.8. to the book of the preacher, Cap. 5. ver. 12.13.14.15. & to jerm. 17.11. which places if you list to red thē, will answer you fully.  
Quest. What say you of restitution where injury hath been done?  
Ans. I wish you to read the seven first verses of the sixth chapter of Leuiticus, & there you shall see, that the Lord will not accept his sacrifice that hath wrongfully taken any thing from his neighbour, before there be a recompense made.  
Quest. What say you more of this commandement?  
Ans. As I haue said of all the former, that to consent to theft is stealth, and likewise in words to wish, or in hart to desire other mens goods, Math. 15.19. But I will onely ad two or three reasons to dissuade all men from stealing by any means in thought, word, or dead.  
First, it is the decree of God that every man should live vpon his own labour, with the sweat of his brows, Gen. 3.17.18.19. Christ therefore biddeth us ask our daily bread, not other mens, Mat. 6. Paul saith, 2. Thess. 3.10. he that will not work, ought not to eat. And the Lord will satisfy them with good, that walking faithfully before him, call vpon him, Psal. 81.11.  
Secondly, as thou wouldest not haue an other to take from thee, that which in a long time thou hast gotten with sore labour; so thou ought not to take from another. Mat. 7.12.  
Thirdly, the earth is the Lords, and all that is therein, that if thou walk honestly in thy calling, and put thy trust in him, thou needest not to lack any thing: if thou distrust him, and steal thou makest God thine enemy, and then all thou stealest shall do thee no good.  
Fourthly, goods evil gotten will not prosper with thee nor with thy posterity, and Zophar the Naamathite telleth job. Cap. 20. ver. 5.10. and job himself confesseth, Chap. 27.13.16. And Salomon saith, Pro. 5.13.22. The riches of the sinner is laid up for the just.  
Quest. What is the punishment for him that breaketh this commandment?  
Ans. The breach of all the former commandments was punished with death, because there could no satisfaction be made. For this is general, & as I take it, runneth throughout all the commandements of God; that where no satisfaction can be made, there the offender is to be punished with death. wherefore seeing there may satisfaction be made for stolen goods, the punishment appointed for the thief is satisfaction as you may red, Exod. 22.1. &c. If a man steal an ox or a sheep, and kill it, or sell it, he shall restore five oxen for the ox, & four sheep for the sheep. &c.  
Thou shalt not bear false witness against thy neighbour.  
Quest. What is the sum of this ninth commandment?  
Ans. If you remember the degrees by which the Lord proceedeth in these five last commandements, as I haue noted them before in the beginning of the sixth commandement, then shal you see that here in this ninth commandment the Lord forbiddeth a man any way to impair the credit, name, or good estimation of his neighbour. And for this purpose the Lord elsewhere in the scripture sometime setteth before us the excellency of a good name to make us more careful of it, and sheweth how precious a thing it is in the book of the preacher, Chap. 7.3. saying, A good name is better then a good ointment. And in another place he saith, A good name is to be chosen above great riches, & a loving favour is above silver & above gold, Pro. 22.1. And sometime to dehort us from staining the credit and good name of our neighbour, he setteth out a false witness bearer in his proper colours, and saith, A man that beareth false witness against his neighbour is like an hammer, & a sword, & a sharp arrow, Pro. 25.28. And yet for more safety of a mans good name, the Lord that made this law hath backed it or seconded it with an otherlawe, Deut. 19.15. One witness shall not rise against a man for any trespass, or for any sin or for any fault thathe offendeth in. There is no exception either of person or cause, as it is more manifest, Deu. 17.6. Num. 35.50. Math. 18.16. but there must be two witnesses at the least, to prove any man to be otherwise then he professeth himself to be, and so to impeach his good name that he carried before. So great care hath the Lord even of our credit and good name among them. Whereby every man is admonished to walk soberly & sincerely in his calling, that he impair not his own good name by word or deed: and also to follow the Lords example, and be careful to maintain, not captious or slanderous to impeach the good name of his neighbour.  
Quest. What if a man offend and do that which is evil, shal it not be spoken?  
Ans. We may, and we must speak of it, but with discretion, as tendering his good, and not labouring to shane him, that love may cover a multitude of sins, Pro. 10.12. & 1. Pet. 4.6. considering that thou thyself also art subject to infirmities, and therfore should so behave thyself to thy neighbour, as thou wouldest he should do to thee, Galat. 6.1. And specially private offences are privately to be spoken, and to the offender himself, and to no other except thou call an other to go with thee, as a witness to admonish him. But open and known, and public offences, are to be reproved publicly according to the nature and quality of the person and of the sin that is committed.  
Quest. Who be those that offend against this commandment?  
Ans. First they that falsely accuse others, as they that accused Naboth, 1. King. 21. and Irijah falsely accused ieremy the prophet and brought him before the princes, Ierem. 37.13 and the princes that falsely accused him before the king, Ierem. 38.4. The ruler & governors falsely accused daniel, Dan. 6.13. Haman wrongfully accused the Iewes, easter. 3.8. We read how Stephen was falsely accused, Act 6.11. and Paul likewise Act. 24.5. how that reverent and worthy man of God Athanasius of Alexandria in egypt was most falsely and impudently accused, Theodoret. Lib. 1. cap. 29. sheweth at large, and the story is worth the reading. Secondly to false accusers we may ad also them that justify the wicked, as the scripture joineth them together, Pro. 17.15. He that justifieth the wicked, and he that condemneth the just, even they both are abomination to the Lord. And in another place, He that saith to the wicked, thou art righteous, him shall the people curse. Prou. 24.24. And Esaias Chap. 5.23. denounceth a woe against him.  
Thirdly, they that rail vpon men and revile them, as Shemie did revile david, 2. Sam. 16.5. The Iewes reviled Christ, Math. 27.29.39.41. and him that was born blind, John. 9.28. And many take pleasure in railing vpon others, and glory in their ripe and pregnant wits, as though it could be a Christian glory to reproach the image of God. And he that in evil speeches excelleth, he crows, as if he had won the game, when he hath impudently disgraced and outfaced his neighbour. Which sin reigneth even in the country also among the meanest sort of people, as though there were the gammes of Olympus, and a gleiue or garland for the worst. Others by reviling speeches and terms covet to provoke men to requited them with the like, that thereupon they may pick a quarrel, either to fight, or to bring him in danger one way or other. david saith that these mens words be very sword. For as man pricked by his adversary with a sword, can hardly forbear to defend himself by fighting: so the provoking words of contentious men do prick the heart, that it is a difficult matter to bridle the tongue, and not to answer again. There are a great number of halting papists, jesters, and profane persons, which by quipping and nipping make often jolly sport at rich mens tables, and therefore they are heartily welcome whensoever they come. And let them haue but an inkling whom they should gird and taunt, and they will do it smoothly.  
Fourthly, slanderers which bring up evil reports vpon their neighbours, either by impudent vntruethes, or by wresting of their words and deeds, as Doeg both slandered david and Ahimelech, 2. Sam. 22.9. Siba slandered Mephibosheth with an impudent lye, 2. Sam. 16.3. and the scripture is full of such examples.  
Fiftly, backbiters, which privily and secretly whisper as in the night, that they may discredit others, as the pharisees went about to undermine Christ, when they came behind his back and said to his disciples secretly, why eateth your master with publicans and sinners Math. 9.11. And many there are in our dayes which rejoice if by secret wispering the can discredit the subject with the prince, the seruant with the master, the inferior with the superior, and one neighbour with another.  
sixthly, scorners, and mockers, which deride every mans gestures, words, and deeds, or whatsoever is in them, as if there be any blenish in their nature, any imperfection, any want, any infirmity, that they will take occasion by to mock him, as the children that mocked Elisha, and said, Cum up, thou bald head, Cum up, thou bald head 2. king. 2.23. When the Lord in his judgement hath made any man lame, or laid any other imperfection vpon him either of body or mind, some make a mock and a scorn of it, whereas they ought rather to pity his case and praise God because he hath dealt better with them. Others mock men for their poverty, but Salomon saith, He that mocketh the poor, reproveth him that made him Pro. 17.5. Others and too too many mock them which exhort them to godliness, as the men of Ephraim, Manasses, and Zebulun, mocked Hezekiah and his messengers, when he exhorted them to come to jerusalem to keep the passeouer 2. Chro. 30.10. Sanballet and Tobiah mocked Nehemiah for building the wall of jerusalem Nehem. 4.2.3. Ishmael mocked Isaac Gen. 21.9. When Christ came to raise up the rulers daughter that was deade, many laughed him to scorn Math. 11.24. Michal despised david 2. Sam. 6.16. When the holy ghost was sent vpon the Apostles, many mocked and said they were drunken Act. 2.13. If you exhort men to godliness, they will mock you and say you are too too holy. ieremy was daily mocked Ierem 20.7. For the wisdom of God is counted foolishness of them that beleeue not. But Esaias Chap. 57.4. saith, on whom haue ye jested? vpon whom haue you gaped, and thrust out your tongues? And Salomon saith Pro. 24, 9. the scorner is an abomination to the Lord.  
eleventhly, they that are tale-tellers. For, a tale-teller maketh division among princes Pro. 16.28, And by comparing Leuit. 19.16. with Ezek. 22.9. you shall see the fruit of them.  
Eightly, they that hearken to evil words, and receive false tales Exod. 23.1. as david to too lightly believed lying Siba. 2. Sā. 26.1. And cōonly there is dissension made among dear friends, when men give credit at the first to every flying tale.  
Quest. What reason will you render to dissuade men from beareing false witness.  
That which hath been said is sufficient, not withstanding I will ad this more.  
First, james Chap. 3. of his epistle vers. 4.5. compareth the tongue to three things that is, to a bridle wherewith an unruly horse is governed, to the rudder of a ship, whereby it is guided through the great seas, and to fiery: & sheweth that as these three things well used serve for good and necessary uses, but abused or unskilfully handled ar most dangerous and hurtful, so the tongue well used is full of grace, but abused is a world of mischief. For with the fruit of a mans mouth shall his belly be satisfied, and with the increase of his lips shall he be filled: death and life are in the power of the tongue, and they that love it shall eat the fruit thereof proverbs, 18.20.21.  
Secondly, lying and false witnes-bearing show that we should be the sons of the devil. For the devil is a liar, and the father of lies John 8, 44.  
Thirdly, the Lord hateth a false tongue, Pro. 6.16.19. & 12.22. and therefore good men and godly ought not to love it.  
Quest. What is the punishment which is appointed for him that beareth false witness?  
Ans. The same punishment he would haue brought vpon him, whom he accused Deut. 19.16.19.  
Thou shalt not covet thy neighbours house, neither shalt thou covet thy neighbours wife, nor his seruant, &c.  
Quest. What is the sum of this tenth & last commandment?  
Ans. In all the former commandments, some outward act or dead was commanded or forbidden, but in this last the lord forbiddeth only the desire of the heart.  
Quest. You said afore in every commandment, that the outward fact, was not only forbidden, also the inward desire of the heart, and you shewed it plainly out of Math 5.21. &c. & 15.9. how then cometh it now to pass that this commandment containeth nothing but that which was a parcel of each of the former commandments?  
Ans. My former answer was sufficient, but not manifest enough to make plain to every one the difference between this commandment and the other nine which go before, therefore I will briefly make the difference as plain as I can.  
First, that you may be fully persuaded that these words are not only a repetition or declaration of some things forbidden in the nine commandments going before, but a new and an other commandment even the tenth( for you heard in the beginning out of Deut. 4.13, that there are ten commandments) expressed by an other word, whereon yet I will not stand, the Apostle Paul shall answer you Rom. 7. who daily examining his own ways, and his own heart by the commandments of the Lord, still supposed that bare thought and wandring lust had been no sin, till he came to this tenth & last commandment, where he found it written thou shalt not lust. In consideration whereof he found himself deeplier guilty of sin, then before he supposed he had been. Wherefore his words are manifest and sufficient to teach us that here is an other commandment, even the tenth, both here, and also Deut. 5.21. in the tenth place.  
Secondlie now to declare the difference between this tenth commandment and the other nine, we must consider sin, and the degrees thereof from the beginning to the end. And first of all there is original sin in every man as the scripture beareth record job. 14.3. Psal. 51.7. Eccles. 7.31. which is not only sin of itself but also the roote, from whence other sins do bud and spring, and shoot forth themselves, the fountain from whence other sins flow and the nurse which feedeth and cherisheth other sins. In the second place we are to consider the fruits of this original sin, 
Four fruits of the original corruption.  which are four in number and in degree one proceeding after another, and as it were growing one out of another, or one vpon another  
And first out of original corruption, as out of a filthy puddle or channel when it is stirred arise a sinful concupiscence or lust with out consent of will, as it may best appear in young children. For as that lust appeareth in them before they be come to the other three degrees following: so we must understand it lurketh still in mans nature though in riper yeres it be not so manifest.  
In the second place there is the very same lust grown up with age, and augmented with a general and wandring consent of the heart, as it were with another fruit, which men show forth when they say in their hearts, and some times with their mouths, I would this mans house, lands, cattle, seruant, wife, maid, &c. were mine. Whereby they declare that they covet other mens goods, and lust after them with an unsettled and with a roving consent of the heart, without any endeavour to obtain the thing that is desired.  
Thirdly, this former lust groweth up, still increaseth as it were a new and third branch, as being grown taller and stronger then it was before, by a full, settled, and resolute consent of the heart, not only generally to wish and covet, but also to endeavour to obtain that which is desired. And this desire sheweth itself in deeds also, as the former did in words only. For after a man hath so resolutely wished & lusted after his neighbours goods, that he will haue them if he can get them, he always useth means to obtain them as occasion serveth. As if he lust after his neigybours field, as Ahab did after Naboths vineyard, he will seek and use all means to get it by force or by fraud. If he cannot flatter him, and fetch him in with enticing words, then will he find some quirk, prove it concealed land, or enter some action against him to undo him, and by mere oppression obtain it.  
The fourth and last fruit of original sin is, when things so unlawfully desired, are likewise obtained unlawfully. And this fourth and last degree the Apostle james Chap. 1.15. of his epistle, calleth perfect sin, or sin finished. The fruit whereof springing from original sin, and growing vpon the very top of all these four branches is death, as the same Apostle saith.  
Now of these four branches growing out of original corruption, I pass over the first, as not mentioned expressly in this commandment, because it is without any consent of heart, which consent is the thing here forbidden. For this tenth commandment is not only thou shalt not lust, but there is added, thy neighbours house. &c. to show that here is forbid a lust with consent of heart. For no man can covet his neighbours house but with consent of heart. The second branch then, which is coveting and lusting after our neighbours goods with a roving and wandring desire( but without any settled and resolute mind to obtain it if we may) is the thing that is forbidden in this last commandment. The third and fourth branches are the desires and deeds which were forbidden in the former commandments.  
Wherefore the thing forbidden in this last commandment( that I may repeat it again) is a roving and ranging lust with a general consent of the heart to wish it, yet so that a man should check and reprove his own heart, rather then he would his desire should be accomplished. If a man covet his neighbours wife with a wandring kind of lust, & if there were opportunity to enjoy her, but yet he would refuse her and sharply reprove his ranging desire, even his lust is here forbidden. Which teacheth us what perfection of love to God, to our neighbours, and what holynes of life these commandments of the Lord require at our hands. Wherefore let us follow the counsel of Paul 2. Cor. 7.1. and cleanse ourselves from al filthiness of the flesh and spirit, and grow up unto full holiness in the fear of God. And who so meditateth herein daily, shall find sufficient cause in himself to humble himself before the Lord, as finding himself deeply guilty of much transgression, that though he once thought with Paul that he was alive without the Law, yet now beholding his soul in this and in the former commandments, as his face in a glass, he shal see that sin reviveth, and that he himself is dead Rom. 7.9.  
Quest. In what particular branches will you enlarge this commandement?  
In the former commandments each one hath his proper object, but the object of this commandment goeth through all the rest of the second table, and in this is to be enlarged, namely in coveting our neighbours house, land, wife, seruant, ox, &c. And the opening of one of these, shal serve for all. If a son having a covetous desire and wandring lust in his heart, and say thus in his heart, I would I were in possession of my fathers inheritance, he breaketh his commandement, though he never utter it in word. And there are too many sons now a daies, which think their parents live too long. For if the poet could say long since, filius ante diem patrios inquirit in annos, the son often counts his fathers age before he die: we haue no cause to persuade us that this is the golden age, but rather that according to the dream of Nebuchad-nezzer Dan. 2. the golden head, the silver breasts, the brazen thighs are long since past, and we now live in the time of the iron legs the feet whereof are partly iron, partly day. For even the love between the father and the son sometimes is like the coherence of iron and day. again if any rich Ahab desire his neighbour Naboths house or land, though he never use. Ahabs means to purchase it, yea though he would not haue it unlawfully though he might, yet when he shall appear before the tribunal seat of Iesus Christ, and the books or bills of inditements be read, then shal he find that wandring desire written in his own conscience with the point of a Diamond that it cannot be razed or blotted out, except he truly repent him of all his sins, & by a lively faith wipe it out with the blood of Iesus Christ. Wherefore as every man examining his own soul shall find himself guilty of the breach of this commandement in any one thing, so let him try himself in the rest, and thereupon humble himself and fall down before the throne of grace, that in Iesus Christ our high priest, he may find grace to help in time of need Heb. 4.16. For james saith Chap. 4.5. The spirit that dwelleth in us, lusteth after envy. And david saith Psul. 94.11. The Lord knoweth the thoughts of man, that they are vanity.  
Quest. One question more I would demand, and it is this. Whether God hath given this law, these ten commandments, that a man by keeping them may purchase to himself eternal blessedness?  
Ans. I haue already dissolved part of this doubt before in the first part, when I answered your 50. question. nevertheless I will give you another answer to your demand now, and repeat one answer twice over for to make it plain.  
First when Adam was created in the beginning, even the sixth day of the creation, God did not create him cursed and miserable, and then gave him a law by which he might merit blessedness: but God first created him good, blessed, & holy, & gave him a blessed and happy life. Then afterward the Lord gave to Adam a law Gen. 2.15. &c, not to purchase a happy life, for he had a blessed life given him before at his creation, but that by keeping the law which God gave him, he might continue still in Gods favour, and in that blessed state of his creation: for by transgressing the law he lost the blessed life which God had given him.  
And this was the use of the Law in the beginning, before the fall of Adam.  
Secondly, when all mankind was lost in Adam, because of his disobedience as I shewed you in the beginning of the first part, there was none of all Adams posterity that could redeem himself by his works, and merit the blessed life he had lost. For if man in innocency could not keep Gods Law that he might continue in that blessed life he had received of God, much less is he able to recover that he lost, seing he is now far weaker then he was before. Therfore the Lord that is rich in mercy, and hath mercy on whom he will, did promise Christ, and in fullness of time sent Christ, to take our humane nature vpon him, and so by the sacrifice of his own body once only offered vpon the cross to make full satisfaction for our sins, and so reconcile us to God again. And thus by the death of Christ, and not by merits of men, we are reconciled to God, and restored to life again. Now the Lord, that of his mercy hath thus brought us to blessedness again, doth not leave us souls to live as we list, & do what we will, but hath the second time also given us his laws again, not to purchase life thereby, for of his mercy in Christ Iesus our Lord he hath given us a blessed life the second time, but that by continuing in obedience to his commandments, and by keepeing of the law, we might abide & continue in the same blessed life which he hath freely given us, and not by transgressing it as Adam did, lose our happy life as Adam did. And this is the use of the law now to us al that are reconciled to God in Christ, even absolutely and entirely to keep the whole Law of God that we may abide blessed for ever: for if we but once break any jot of Gods Law, we lose our blessedness again as Adam did.  
Wherefore the Lord seing that Adam in his in nocencie did not keep the law and that we in our corruption, though reconciled to God, are less able to keep the law then Adam was, hath also given Christ Iesus to be our righteousness. Christ hath fulfilled the whole law of God for us, and imputeth his disobedience to us that beleeue in him, and therefore we desire with Paul to be found, not having our own righteousness of the law but having the righteousness of Iesus Christ. And thus in Christ and by Christ it is that we keep the whole law, and so continue in the blessed life which is purchased for us by Christs death.  
Now it remaineth for us, not to give over ourselves to all vncleanenes, but to strive to the perfection of that sanctification which is begun in us by the spirit of God, and so to walk after the motions of the spirit, not after the lusts of the flesh, as Paul teacheth us Rom. 6. & 7.  
Quest. Now that you haue spoken of faith, of the sacraments, and of the ten commandements, it remaineth, that, according to your own order propounded before, you should speak of prayer. Wherefore I pray you proceed to open that also.  
Ans. I propounded it, as you say, and this is the proper place for it, that whether we give thankes to God for any blessing and grace received either for our bodies, or for our souls, or for both: or else we crave any thing at Gods hands, as increase of faith, comfort in the sacraments, or strength against the enemies of our salvation, and power to walk after the spirit, we should haue a direction out of Gods word that our prayers framed according to the will of God, might be acceptable to him. And for this purpose the Lords prayer as the chiefest in all the word of God, for this purpose, were to be taken in hand, and laid out in his several partes and branches together with the use of each part. And there are in it four things chiefly to be considered: first a preface in the first words; secondly a petition or craving of such things as concern Gods glory and our necessity in the four first petitions, thirdly a deprecation or desiring of God to put those things far from us, which are or might be hurtful or dangerous unto us in the two last petitions, and fourthly the conclusion in the last words. But by reason that I haue been longer in the three former partes of faith, of the sacraments, and specially of the law, then I was purposed, and for other occasions I cannot at this present go forward with prayer, as I haue done with the rest.  
FINIS.